Exegetical and Hermeneutical Commentary of 2 Chronicles 6:1
Then said Solomon, The LORD hath said that he would dwell in the thick darkness.
1. Then said ] R.V. Then spake (as 1 Kin.). Then refers to the moment when Solomon perceived that the cloud had filled the House.
that he would dwell in the thick darkness ] No Divine declaration corresponding verbally with this occurs in the O.T., but cp. Exo 20:21, Moses drew near to the thick darkness where God was, and ib. Exo 19:9, the Lord said unto Moses, Lo, I come unto thee in a thick cloud. Solomon accepts the coming of the thick darkness as a sign of God’s entrance into the Temple.
Fuente: The Cambridge Bible for Schools and Colleges
Ch. 2Ch 6:1-11 (= 1Ki 8:12-21). Solomon’s Blessing
1, 2. These verses come from 1 Kings, the only important variation being, But I have built (Chron.), for I have surety built (1 Kin.). They seem to have been originally taken from some song.
Fuente: The Cambridge Bible for Schools and Colleges
Compare Kings (marginal references).
Compare Kings (marginal references).
Fuente: Albert Barnes’ Notes on the Bible
2Ch 6:1-10
Then said Solomon, The Lord hath said that He would dwell in the thick darkness.
God dwelling in darkness
His dwelling in darkness has a symbolical meaning. It tells us of the darkness in which Divine and spiritual things are enveloped. It conveys to us this truth–that only a certain portion of light is given us in anything, enough to guide the conduct but not enough to satisfy the reason; and it suggests, that if we will accept nothing until we satisfy the doubts that may be raised concerning it, we shall end in accepting nothing.
I. In regard to God himself, any perfect knowledge of Him is impossible to man. The smaller must comprehend the greater, before man can comprehend Deity as He is in His absolute nature. This secrecy of God is one of the attributes and perfections of the Almighty. He who sees all and is Himself unseen must be the Creator. The words of the inspired writer contain a literal truth, It is the glory of God to conceal a thing.
1. Under this condition God has ever revealed Himself: to our first parents in the garden of Eden; to Moses in the bush and in the clouds of Sinai; to Elijah. He was present in each case, but could not be traced; revealed, but unseen. The answer of the old heathen philosopher respecting Him is the true one: When I look for Him I find Him not, when I look not for Him I find Him everywhere.
2. Not otherwise was it in the Incarnation. A light in a dark place, and the darkness comprehended it not. There standeth One among you whom ye know not.
3. It is the same with Gods manifestation through the Holy Spirit. He has been, and is, a Presence and a Power in the earth, working wondrously but inscrutably.
4. As with the Person, so it has been with the Word of God; an obscure light, enough to try faith, not to gratify human speculation. Take, e.g., prophecy. In its broad features the cast corresponds with the mould. But when we enter into details, the exact literal completion is difficult to trace.
5. It was the same with the parables of Christ. They were truth under a veil.
6. So it is in numberless instances of the deeper truths revealed in Scripture.
II. Pass now to the providence of God. It is a true idea that represents God as manifest in history, ruling the world in righteousness and justice. But immediately we leave this general truth and examine the case of particular nations or particular periods, what perplexity arises! Civilised nations falling back into darkness and degradation; eras of barbarism intervening; wars springing up and throwing a continent back fifty years in its progress; evil of all kinds permitted; wrong and injustice prevailing. His way is in the sea, and His paths in the great waters. His footsteps are not known. It would be easy to illustrate this in numberless other instances–in our individual lives; in moral science; in physical science. The lesson from all this is that all truth is beset with some obscurity, but must not be rejected on that account. In this world there is little to be known but much to be done. It teaches us in matters of right and wrong, in matters of religion, to trust but little to our reason, but much to our inward consciousness, the instinct of conscience and the aspirations of faith. (Archdeacon Grant, D.C.L.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
CHAPTER VI
Solomon’s prayer at the dedication of the temple, 1-42.
NOTES ON CHAP. VI
Verse 1. The Lord hath said that he would dwell] Solomon, seeing the cloud descend and fill the house, immediately took for granted that the Lord had accepted the place, and was now present. What occurred now was precisely the same with what took place when Moses reared the tabernacle in the wilderness; see Exo 40:34-35: A cloud covered the tent-and the glory of the Lord filled the tabernacle. And Moses was not able to enter into the tent – because the glory of the Lord filled the tabernacle.
The Chaldee paraphrases thus: “Then said Solomon, It has pleased God to place his majesty in the city of Jerusalem, in the house of the sanctuary which I have built to the name of his WORD, and he hath placed a dark cloud before him.”
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
This whole chapter, for the substance, and almost all the words of it, are explained See Poole “1Ki 8:1“.
Fuente: English Annotations on the Holy Bible by Matthew Poole
1. The Lord hath said that he woulddwell in the thick darknessThis introduction to Solomon’saddress was evidently suggested by the remarkable incident recordedat the close of the last chapter: the phenomenon of a densely opaqueand uniformly shaped cloud, descending in a slow and majestic mannerand filling the whole area of the temple. He regarded it himself, anddirected the people also to regard it, as an undoubted sign andwelcome pledge of the divine presence and acceptance of the buildingreared to His honor and worship. He referred not to any particulardeclaration of God, but to the cloud having been all along in thenational history of Israel the recognized symbol of the divinepresence (Exo 16:10; Exo 24:16;Exo 40:34; Num 9:15;1Ki 8:10; 1Ki 8:11).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
[See comments on 2Ch 5:1].
Fuente: John Gill’s Exposition of the Entire Bible
The words with which Solomon celebrates this wondrous evidence of the divine favour, entirely coincide with the narrative in 1Ki 8:12-21, except that in 2Ch 6:5. the actual words of Solomon’s speech are more completely given than in 1Ki 8:16, where the words, “and I have not chosen a man to be prince over my people Israel, and I have chosen Jerusalem that my name might be there,” are omitted. For the commentary on this address, see on 1Ki 8:12-21.
Fuente: Keil & Delitzsch Commentary on the Old Testament
| Solomon’s Prayer to God. | B. C. 1004. |
1 Then said Solomon, The LORD hath said that he would dwell in the thick darkness. 2 But I have built a house of habitation for thee, and a place for thy dwelling for ever. 3 And the king turned his face, and blessed the whole congregation of Israel: and all the congregation of Israel stood. 4 And he said, Blessed be the LORD God of Israel, who hath with his hands fulfilled that which he spake with his mouth to my father David, saying, 5 Since the day that I brought forth my people out of the land of Egypt I chose no city among all the tribes of Israel to build a house in, that my name might be there; neither chose I any man to be a ruler over my people Israel: 6 But I have chosen Jerusalem, that my name might be there; and have chosen David to be over my people Israel. 7 Now it was in the heart of David my father to build a house for the name of the LORD God of Israel. 8 But the LORD said to David my father, Forasmuch as it was in thine heart to build a house for my name, thou didst well in that it was in thine heart: 9 Notwithstanding thou shalt not build the house; but thy son which shall come forth out of thy loins, he shall build the house for my name. 10 The LORD therefore hath performed his word that he hath spoken: for I am risen up in the room of David my father, and am set on the throne of Israel, as the LORD promised, and have built the house for the name of the LORD God of Israel. 11 And in it have I put the ark, wherein is the covenant of the LORD, that he made with the children of Israel.
It is of great consequence, in all our religious actions, that we design well, and that our eye be single. If Solomon had built this temple in the pride of his heart, as Ahasuerus made his feast, only to show the riches of his kingdom and the honour of his majesty, it would not have turned at all to his account. But here he declares upon what inducements he undertook it, and they are such as not only justify, but magnify, the undertaking. 1. He did it for the glory and honour of God; this was his highest and ultimate end in it. It was for the name of the Lord God of Israel (v. 10), to be a house of habitation for him, v. 2. He has indeed, as to us, made darkness his pavilion (v. 1), but let this house be the residence of that darkness; for it is in the upper world that he dwells in light, such as no eye can approach. 2. He did it in compliance with the choice God had been pleased to make of Jerusalem, to be the city in which he would record his name (v. 6): I have chosen Jerusalem. A great many stately buildings there were in Jerusalem for the king, his princes, and the royal family. If God chooses that place, it is fit that there be a building for him which may excel all the rest. If men were thus honoured there, let God be thus honoured. 3. He did it in pursuance of his father’s good intentions, which he never had an opportunity to put into execution: “It was in the heart of David my father to build a house for God;” the project was his, be it known, to his honour (v. 7), and God approved of it, though he permitted him not to put it in execution (v. 8), Thou didst well that it was in thy heart. Temple-work is often thus done; one sows and another reaps (Joh 4:37; Joh 4:38), one age begins that which the next brings to perfection. And let not the wisest of men think it any disparagement to them to pursue the good designs which those that went before them have laid, and to build upon their foundation. Every good piece is not an original. 4. He did it in performance of the word which God had spoken. God had said, Thy son shall build the house for my name; and now he had done it, 2Ch 6:9; 2Ch 6:10. The service was appointed him, and the honour of it designed him, by the divine promise; so that he did not do it of his own head, but was called of God to do it. It is fit that he who appoints the work should have the appointing of the workmen; and those may go on in their work with great satisfaction who see their call to it clear.
Fuente: Matthew Henry’s Whole Bible Commentary
See note on 1Ki 8:12
Fuente: Garner-Howes Baptist Commentary
THE SECOND BOOK OF CHRONICLES
IN discussing the First Book of Chronicles we called attention to the fact that according to Usshers chronology, the two Books, not reckoning the table of genealogy, covered a space of 468 years of history; the First Book only 41 of these, and this second, 427. As to the authorship of these Books, Ezra is commonly accepted.
The analysis of any book is largely the presentation of a personal view. One man divides this Second Book of Chronicles into two portions: The Reign of Solomon, chapters 1 to 9, and The Kings of Judah, chapters 10 to 36.
Scofield in his reference Bible, says of this Book: It falls into eighteen divisions, by reigns, from Solomon to the captivities; records the division of the kingdom of David under Jeroboam and Rehoboam, and is marked by an ever growing apostasy, broken temporarily by reformations under Asa, Jehoshaphat, Joash, Hezekiah, and Josiah.
It is our purpose to follow neither of these divisions, however natural they may be, but to discuss the volume under three heads: Solomon and the Temple; Rehoboam and the Division, and the History of Judah.
SOLOMON AND THE TEMPLE
The Book opens with a declaration concerning the new king, And Solomon the son of David was strengthened in his kingdom, and the Lord his God was with him, and magnified him exceedingly (2Ch 1:1).
The history that follows gives occasion to say several things concerning this marvelous man of immortal reputation:
First, Solomons kingship enjoyed an auspicious beginning. The man who ascends the throne under the favor of the Lord necessarily begins a reign of promise. If, as in Solomons case, he sensibly recognizes his responsibility and seeks wisdom from the only sufficient source, he adds greater certainty to his success. When, in addition to this, his objectives are high and God-honoring, the glory of his kingdom advances accordingly. Certainly, Solomons preparation to build the temple was not only a noble objective, but one in line with his kingly fathers purpose and prayers, and the great Heavenly Fathers will for him.
The interesting history here of gathering materials and appointing men for this marvelous construction is made more interesting still by the kings personal supervision and spiritual interest. It takes some courage to conduct war, and we believe it takes almost more courage and even a clearer sense of God, to build sanctuaries, make their appointments according to the Divine pleasure, and call the people to worship within the spacious rooms of the same. Yet, when you have read but five chapters of this Book, you find such a work complete, and are not in the least amazed or even surprised to read, The glory of the Lord had filled the house of God (2Ch 5:14).
It is doubtful whether any company of men have done more for the establishment of spirituality in the earth and for the strengthening of the souls of their fellows, than have those who brought sanctuaries into existence and led congregations of people to a genuine worship of the most high God.
The on-going of this Book reveals Solomons conscious dependence. When the altar was erected he stood by it with outstretched hands (2Ch 6:12). That is the attitude of prayer and possibly of adoration. When his lips parted to speak, he says,
O Lord God of Israel, there is no God tike Thee in the heaven, nor in the earth; which keepest covenant, and shewest mercy unto Thy servants that walk before Thee with all their hearts:
Thou which hast kept with Thy servant David my father that which Thou hast promised him; and spakest with Thy mouth, and hast fulfilled it with Thine hand, as it is this day.
Now therefore, O Lord God of Israel, keep with Thy servant David my father that which Thou hast promised him, saying, There shall not fail thee a man in My sight to sit upon the throne of Israel; yet so that thy children take heed to their way to walk in My Law, as Thou hast walked before Me (2Ch 6:14-16).
Now then, O Lord God of Israel, let Thy Word be verified, which Thou hast spoken unto Thy servant David (2Ch 6:17).
Then follows an appeal that Gods eyes should be open upon their house day and night; that His ears should hearken to the prayers made in that place, and if sin were committed, that forgiveness should be granted, and if the people fail before the face of the enemy because of sin that they also should be pardoned; that if heaven be shut up on the same ground, upon repentance the dearth should end.
Then he concludes in a more personal petition to Him:
Then what prayer or what supplication soever shall be made of any man, or of all Thy people Israel, when every one shall know his own sore and his own grief, and shall spread forth his hands in this house:
Then hear Thou from Heaven Thy dwelling place, and forgive (2Ch 6:29-30).
These are only samples of the long petition that followed the dedicatory sermon. They wind up with a sentence like this: O Lord God, turn not away the face of Thine anointed: remember the mercies of David Thy servant (2Ch 6:42). It is a model prayer; it is the petition of a sincere soul; it is the cry of one who knows that the mercy and love of God are the only grounds of hope.
The further text records Solomons fame and death. That fame was based upon Solomons wisdom, accentuated doubtless by the magnificence of the temple, but made more honorable still in the extent of his organization, the luxury of his court and the wealth of his treasury.
Evidently, among the rulers of the earth, the queen of Sheba held conspicuous place, and when the fame of Solomon reached her, she came to prove him with her questions, and impress him with her own riches and glory. The difficult questions were satisfactorily answered, the temple was adequately shown, the table of the king groaned with its good meats, the apparel of the servants was profoundly impressive, and the queen said to the king,
It was a true report which I heard in mine own land of thine acts, and of thy wisdom:
Howbeit I believed not their words, until I came, and mine eyes had seen it: and, behold, the one half of the greatness of thy wisdom was not told me: for thou exceedest the fame that I heard.
Happy are thy men, and happy are these thy servants, winch stand continually before thee, and hear thy wisdom.
Blessed be the Lord thy God, which delighted in thee to set thee on his throne, to be king for the Lord thy God (2Ch 9:5-8).
The compliment to the king is followed with a statement of Solomons annual income, the magnificence of his throne, the rich appointments of the palace, the extensive commercial importance of his kingdom, and the willing tributes of the earths lesser lords.
Then, as if the task of telling all was too great, we have this record,
Now the rest of the acts of Solomon, first and last, are they not written in the book of Nathan the Prophet, and in the prophecy of Ahijah the Shilonite, and in the visions of Iddo the seer against Jeroboam the son of Nebat?
And Solomon reigned in Jerusalem over all Israel forty years.
And Solomon slept with his fathers, and he was buried in the city of David his father: and Rehoboam his son reigned in his stead (2Ch 9:29-31).
It is a surprising end, and yet strangely true to human history. How many men spend all their days in preparing to live, and when the preparation seems almost complete, proceed to die? The last enemy is no respecter of persons. His bow is drawn against the great as well as the humble, the rich as well as the poor, the wise as well as the ignorant. Death respects neither thrones nor kings; he holds the key to the palace room, and even to the throne room. Kings may command their humbler fellows, and even counsel their equals; but where death calls, they also obey.
REHOBOAM AND THE DIVISION
The emptying of a throne is forever fraught with perils. The eternal and pertinent question is this, Who shall come after the king? The tenth chapter answered that concerning the throne of Israel. The answer was an ill omen! Rehoboams tyrannical spirit split the kingdom. When Jeroboam and all Israel came to him, saying, Thy father made our yoke grievous: now therefore ease thou somewhat the grievous servitude of thy father, and his heavy yoke that he put upon us, and we will serve thee (2Ch 10:4), they delicately referred to the increased taxation to which the luxurious court and the personal orgies of Solomon had given rise. They thought, as people commonly do, that the new rule would prove the peoples friend. Their hope was in vain.
The old men, former counselors of Solomon, advised kindness and compassion; but the young bloods, spoiled by their fellowship with royalty, counseled increased oppression; and under their influence he said,
My father made your yoke heavy, but I will add thereto: my father chastised you with whips, but I will chastise you with scorpions (2Ch 10:14).
It was enough. The war was on; and that war has never ended until this day, for Israel and Judah are not yet one. A man who divides brethren and sets them to battle, little understands the infinite reach of his mischief. The father of Modernism in America, when he fell asleep at a comparatively early age, little dreamed that he had set influences to work that would divide every denomination on the continent, destroy the fellowship of men who loved one another as twins are commonly supposed to love, wreck schools and churches by the thousand, and start a war that may easily exceed the famous Hundred Year War of history.
Israel and Judahblood brothersbecame the bitterest of enemies. For some reason Second Chronicles pays little attention to Israel, but proceeds to trace Judahs history to the year of Cyrus, king of Persia, or through a period of almost a half millennium. The family feud occasionally projects itself into the record, but for the most part, Israel is forgotten, and the doings of Judah are recorded in detail.
The explanation of this is found in the circumstance that Jeroboam rejected the worship of Jehovah (2Ch 11:14-15). When God is once put away, when Gods priest is disposed of, and His minister is heard no more, then degeneracy compels a declining record.
Unitarianism three quarters of a century ago denied the Lord. Its history has amounted to little; and if it were recorded, it would simply prove, as the Jeroboam movement, a breeding place of apostasy; and yet this record regards not one apostasy only, but two.
The man of many favors may forget God.
When Rehoboam had established the kingdom, and had strengthened himself, he forsook the Law of the Lord, and all Israel with him (2Ch 12:1).
What a sad commentary on the uncertainty and unstability of human nature! The explanation of Rehoboams failure has fitted thousands, yea millions of cases. He did evil, because he prepared not his heart to seek the Lord (2Ch 12:14). Of all disappointments, none exceed thisto begin well and end badly; to give promise and create disappointment; to be the subject of Divine favor, and become the slave of Gods adversary.
THE HISTORY OF JUDAH
Chapters 11 to 36 contain the roster of kings. The fortunes of the country answer accurately and inevitably to the characters of their rulers. On the whole, the history is a down-grade. In that respect, it runs true to form. The doctrine of evolution may find an illustration in national life if it goes from the simple to the complex, but in so far as it contends for improvement, history fails to illustrate it. Degeneracy of nations has more often taken place than has social and moral progress.
The foundations of Judah were laid under David; the kingdoms glory appeared under Solomon. From that moment until this, one word expresses Judahs coursedecline.
Africa was once an advanced nation, now a heathen one; Italy once ruled the world, now she holds an inconspicuous place; Greece once represented the climax of physical and mental accomplishment, now she boasts neither. The reasons for decline are varied, but in Judah they were one the God who had made her great was too often forgotten, too willingly offended. When the nations neglect the source of their strength, weakness naturally ensues. Judahs strength was in the Lord, and when her kings forgot Him, despised His Word, entered into unholy alliances that were followed by the people, her fame declined, and her land fainted.
The mixed social condition manifested her sinfulness. We have a phrase, Like people, like priest. We can paraphrase that, Like princes, like people. The study of these kings results in no compliment to human nature. Some of them were utterly evil; most of them were a mixture of the good and bad; two or three of them were sound. Among the utterly evil ones, Jehoram, Ahaziah, Athaliah, Manasseh, Amon and Jehoiakin held first place. The ones that represent a mixture of good and bad were Jeroboam, Jehoshaphat, Joash, Amaziah, Uzziah, Jehoiakim; while the truly good consisted of Jotham, Hezekiah and Josiah. In all probability the reign of each of these good kings was profoundly affected and made spiritually fruitful by the ministry of Isaiah, the greatest preacher among Old Testament Prophets. It is perhaps a fact of history that no rulers have ever proven faithful to God without the stimulating and salutary influence of the Gospel ministry.
The judgments and mercies of Second Chronicles alike vindicate Jehovah. In this record wickedness does not go unpunished; and yet it is a marvelous revelation of Divine mercy.
There is never the least sign of penitence on the part of the ruler and the people without an immediate and generous response from Jehovah.
When Jehoshaphat declined in his loyalty and effected a sinful coalition with Ahab, judgment fell; but instantly upon his repentance, mercy was shown. Judgment is always and everywhere Gods strange work, the work in which He takes no pleasure. As I live, saith the Lord God, I have no pleasure in the death of the wicked (Eze 33:11).
Mercy is His nature, His essential character, for to the Lord our God belong mercies and forgiveness. He that covereth his sins shall not prosper; but whoso confesseth and forsaketh them shall have mercy (Pro 28:13).
Fuente: The Bible of the Expositor and the Evangelist by Riley
CRITICAL NOTES.] Close parallelism of this chapter and 1Ki. 8:12-50; 2Ch. 6:13 only important variation.
2Ch. 6:1 (cf. Lev. 16:1), darkness, not cloud, but of holy of holies, into which cloud entered.
2Ch. 6:3-11.Solomons address to people. Face, from looking towards the temple. Congregation, men, women, and children. Blessed, offered blessings probably in form of Num. 6:23-25. 2Ch. 6:4. Spake (2 Samuel 7). 2Ch. 6:5. Chose until Davids time. 2Ch. 6:10-11. The promise is fulfilled.
2Ch. 6:12-42.Solomons prayer. Before, eastward of it, with face towards temple, as speaking for the people. 2Ch. 6:13. Scaffold, brazen platform. Kneeled, in solemn posture. The prayer sublime and orderly in arrangements. 2Ch. 6:15. Preface; then three petitions. First, perpetuate the line of David. 2Ch. 6:16. Keep good the promise. Second, regard the house where name is put. Thy word (1Ch. 17:9-12). 2Ch. 6:18. A conception of Gods condescension not limited to the temple. 2Ch. 6:19. Prayer, next verse. 2Ch. 6:21. Third petition. Forgive in general, not limited sense.
We have now seven different cases in which Israel turns to the temple in prayer. 1st case. A man wronged by his neighbour (2Ch. 6:22-23). Oath of self-purgation usual when no witnesses. Requitting, returning equivalent. Do justice to the innocent. 2nd case. When worsted by the enemy (2Ch. 6:24-25). Worse in defensive war (Jos. 7:5). Defeated on account of sin. Hear when they repent. 3rd case. Suffering from drought (2Ch. 6:26-27). Rain, heavens like a storehouse, may be shut up (1Ki. 8:35) when good way forsaken. 4th case. Visitation by death or any other calamity (2Ch. 6:28-31). Seven kinds of affliction. Dearth, scarcity from other causes than rain. Pestilence, which often sweeps over Eastern lands. Blasting, various forms of danger in crops (Deu. 28:22). Locusts (Deu. 28:38). Enemies in gates, none therefore able to go in or come out. Plagues, sore or sickness of every kind, recognised as Divine chastisement. 5th case. The stranger coming to pray (2Ch. 6:32-33). As thy people (2Ch. 6:33). Rights and privileges of Israel thrown open to all. May know, godly fear in O.T. the foundation of piety; the temple the only place where God is worshipped. 6th case. Aggressive war undertaken by Divine permission (2Ch. 6:34-35). Prayer for God to maintain their cause. 7th case. If in captivity (2Ch. 6:36-39). If captives in war, on account of sin. Bethink, reflect, bring back their heart (marg.). Consider seriously exact words of Deu. 30:1-3, then hear and forgive. Conclusion.2Ch. 6:40-42 wanting in Kings. Arise, words spoken probably when ark was brought into Jerusalem (cf. Psa. 132:8-10). Resting-place, Holy of Holies. Turn not, i.e., reject his prayer and cause him to be ashamed. Mercies towards David (Psa. 89:2).
HOMILETICS
THE TEMPLE THE FIXED DWELLING-PLACE OF GOD.2Ch. 6:1-10
To reassure priests and people, Solomon reminded them that the cloud, instead of being a sign of evil, was the fulfilment of promise. The Lord hath said, if not in express words yet by continual course of action, that he would dwell, &c. Hence a token of approval, a method of taking possession of the house, and this prayer a petition that God would for ever keep possession.
I. The temple now a fixed residence for God. A settled place for thee.
1. In opposition to the tabernacle. Which was temporary and provisional. A tent, a mutable and fragile dwelling; but a house of stone and cedar, durable and solid.
2. As required by the circumstances of Gods people. The dispensation made a fixed place needful. Man required locality, visible signs, and special adaptations. Now not a question of place, but of being; not in Jerusalem nor Mount Gerizim. God is spirit and worshipped not by material representation, nor ritual, but by the heart, the spirit of man. Not hands, not wood and stone, but living souls must become Gods abode.
II. The temple as a fixed residence built in fulfilment of Gods promise. God hath fulfilled that which he spake (2Ch. 6:4).
1. A promise made to David. Reference to 2Sa. 7:11-14, where is promised that Davids dynasty should continue for ever, and Davids son should build a house. Thus the promise established the royal house by its connection with the royal seed. I will set up thy seed after thee.
2. A promise fulfilled in Solomon. I am risen up in the room of my father (2Ch. 6:20). Not in pride, as Ahasuerus made his feast and Nebuchadnezzar built his city; but in a spirit of gratitude Solomon built the temple and finished his fathers work. Traced the providence of God, and urged the people to praise him.
III. The design of this fixed residence to perpetuate the presence of God. The temple a permanent centre of worship to Jehovah. Neither city for worship, nor king to govern chosen before Davids time. Now God has chosen a residence and purposed to abide in it for ever. This is the hill which God desireth to dwell in; yea, the Lord will dwell in it for ever (Psa. 88:16). Hence God accessible, Zion secure and communion attractive and blessed. God is known in her palaces for a refuge (literally a high place for shelter and defence, Psa. 46:7-11; Pro. 18:10) (Psa. 48:3).
THE PERFORMANCE OF GODS PROMISE.2Ch. 6:4-11
God had made good one part of his promise, Solomon prays that he would perform the other. Concludes, as he began, with thankful acknowledgment of Divine goodness in performance of promise.
I. That God deals with his people in all ages by way of promise. With Adam, Abraham, and David. Throughout the O. and N.T. dispensation, with individuals and nations we have promise after promise. Exceeding great and precious promises, to encourage and help. Here we have
1. Promise to build a house.
2. Promise to raise up a king.
II. That the performance of this promise is a source of joy to Gods people.
1. In revealing God to them. God never compelled to act; enters into engagements and covenants with perfect freedom; and never reluctant to bestow what is promised. Hence the goodness and grace in giving the word, and the veracity, power, and providenee in its fulfilment. God may be trusted, for He cannot deny himself. In this the true God stands contrasted with the lying vanities of heathen deities and weak, sinful man. He is not man that he should lie, &c.
2. In the actual bestowment of good to them. Providence on their behalf; power exercised for their deliverance, and actual fulfilment in their history and experience. The covenant kept and mercy bestowed (2Ch. 6:14). There failed not aught of any good thing which the Lord had spoken unto the house of Israel; all came to pass.
III. That there are special seasons to testify to Gods goodness in the performance of his promise. As it is this day (2Ch. 6:15). In conversion, restoration from sickness and danger; in dedication of places of worship and in times of special favour, we may testify to Gods mercy and truth. Numerous are the occasions in which we may abundantly utter (lit. bubble forth as from a fountain) the memory of his great goodness and sing (lit. with loud eulogies) of his righteousness (Psa. 145:7).
INVOCATION OF DIVINE FAVOURS.2Ch. 6:11-24
Solomon had dedicated the temple, now offered the consecration prayer to God. He stretched forth his hands in the gesture of Oriental prayer, as if to receive the blessings for which he sought, and at the same time exchanged the usual standing posture of prayer for the extraordinary one of kneeling, now first mentioned in the sacred history, and only used in Eastern worship at the present day in moments of deep humiliation. The prayer itself is one of unprecedented length, and is remarkable as combining the conception of the infinity of the Divine Presence with the hope that the Divine mercies will be drawn down on the nation by the concentration of the national devotions, and even of the devotion of foreign nations, towards this fixed locality [Stanley]. Learn
I. That God is infinitely great. Heaven and the heaven of heavens cannot contain thee (2Ch. 6:18). To be infinite is literally to be unbounded, unlimited. This includes omnipresence and incomprehensibility. His immensity extends infinitely beyond the boundaries of space. God fills heaven, earth, and hell. No place, no temple contains him as a house is built for man. He was not confined to the Jewish people, nor chiefly to the narrow bounds of the Jewish land, as some think; not a mere God of the hills, a patrial or Gentile Deity. His settled abode is eternity, inhabiteth eternity. Do not I fill heaven and earth? saith the Lord (Jer. 23:24). Where is the house that ye built unto me? and where is the place of my rest?
II. That God is infinitely faithful. Kept that thou promisedst (2Ch. 6:15). The truth of God makes it impossible for him not to fulfil whatever he hath spoken. He is the faithful God (Deu. 7:9). It is impossible for God to lie. Performance of threatening and promise not impracticable. God not liable to forget nor to change. We may be persuaded that there shall not fail one good word of all that the Lord our God hath spoken.
III. That God is infinitely good. This attribute may be termed the glory of God. Moses desired to see the glory of Jehovah; the answer was, I will make all my goodness pass before thee. In this narrative goodness is distinguished by different names, and exercised in different ways. Goodness is the genus that comprehends mercy, grace, long-suffering, kindness, and truth in it; these are branches from that as the root [Goodwin on Exo. 33:19].
1. In answering prayer. Heathen gods had eyes, but could see not; ears, but could hear not. God is accessible, has not hid himself from men, nor retired into the bosom of eternity. O thou that hearest prayer, Hear thou in heaven thy dwelling-place.
2. In dwelling with men. In the hearts of those who love him, and walk before him in daily life. In the temple with those who worship him in sincerity and truth. Though the Lord be high, yet hath he respect unto the lowly. I dwell in the high and holy place with him also that is of a contrite and humble spirit.
3. In the bestowment of mercy. And shewest mercy (2Ch. 6:14). Mercy suggests misery (Latin miseria), wretchedness. God relieves in distress, confers favours on undeserving, forbears to punish, and bestows innumerable favours. Thou art good, and doest good.
THE SOLEMN QUESTION.2Ch. 6:18
Will God dwell with man? The question of all ages, the dream, the desire of humanity. Irrepressible anticipations in the deification of heroic men, the incarnations of Hindoo gods, and in the Messianic hope of the Jews.
I. Where the answer? Not in ancient philosophy, even with its moral teachings and intense longings. No God for the poor and illiterate, only for noble and learned if for any class. God was thought too great to regard man. Not in modern philosophy. Ungodly science substitutes some abstract principle, Infinite Wisdom, the Ruling Principle of the Universe, or talks of law and omnipotent power. God is not a living personal God, accessible to man, and willing to dwell with him.
II. What saith the Scripture? Manifestations of God in O.T. symbols in tabernacle and temple. Promises in abundance, not merely to sojourn as a stranger, to tarry for a night (Jer. 14:8), but to settle in fixed residence among men. There shall be a place which the Lord God shall choose to cause his name to dwell there (Deu. 12:11). The hill which God desireth to dwell in; yea, the Lord will dwell in it for ever (Psa. 68:16). I will dwell in the midst of them for ever (Eze. 43:9). God with men in Christian worship; in the incarnation of Christ, God manifest in the flesh; in the human heart by his Holy Spirit; in heaven by special presence.
HOMILETIC HINTS AND SUGGESTIONS
2Ch. 6:6-8. Davids intention to build the temple. I. Mans purposes are sometimes greater than his power. Limitations of
1. Character.
2. Body.
3. Culture.
4. Circumstanceswant of means or liberty.
5. Destiny.
6. Life. II. The importance and value of these gracious but unfulfilled intentions. Earnest purposes, sincere desires, are facts, and as facts will be recompensed.
1. They are facts to God.
2. They are facts to those who cherish them.
3. Unfulfilled intentions are not without their practical influence upon society. III. The comfort which those considerations are calculated to afford. This theme is full of comfort to
1. The poor and uneducated.
2. The suffering.
3. Those who are called to premature death.
4. All good men in the presence of their imperfect lives [W. L. Watkinson].
2Ch. 6:10. In the room of my father.
1. A succession of men. Joshua after Moses; Solomon after David.
2. A succession of office. To some high responsibilitypriesthood, governmentby election, by hereditary descent. No mere form to fill the same place and be surrounded by the very circumstances and associations which inspired our predecessors. He took up the mantle of Elijah.
3. A succession of work. Work should be carried on and finished, if possible, by those called to it. Thus ideas, liberties, and institutions are handed down from generation to generation. Thus have we the true continuity of the Christian church, the true communion of saints, and the true identity of mans life with Gods work.
2Ch. 6:15-16. The stability and perpetuity of the Davidic throne, the sonship of the Davidic King, and the consequent heirship of all nations (cf. 2Sa. 7:13-14).
2Ch. 6:14-15. Lord God of Israel. This was a worthy precedent for princes, who, if they would imitate Solomon in devotion, might likewise share with him in blessing. This is a long prayer and full of affection to the end. So to pray is hard and happy. It is a precedental prayer, as one calleth it. Kept with thy servant David. We may pray to good purpose though in the self-same words as before. Christ himself did so in his agony, when he prayed most earnestly. Let this comfort those who complain that they cannot vary their petitions [Trapp]. Be verified, 2Ch. 6:17. He reiterateth and reinforceth his former request; this evinceth his holy importunity. This he learned of his father (cf. Pro. 4:4) [Ibid.].
2Ch. 6:18. Will God, &c.? The great contrast
1. Between the heaven of heavens and the material temple.
2. Between the infinite grandeur of God and the unworthiness of man (creature and sinful creature).
3. The deep humility which this contrast should create in our approach to God.
The more thy glories strike mine eye
The humbler I shall lie, &c.
2Ch. 6:18-21. The Sanctity of Gods House.
1. As the residence of a great God.
2. As the house of prayer.
3. As the place consecrated to worship. Gods name there. The centre and core of all fellowship,
2Ch. 6:12-21. Solomons Prayer.
1. Position from whence offered. Stood on scaffold where he could be seen and heard.
2. Solomons attitude. Reverent, kneeled; expectant, spread forth his hands. Looked up to heaven in dependence; kneeled in humility. Kneeling never spoiled silk stockings [Herbert].
3. Its length. Longest recorded in Scripture.
4. Its spirit. Hopeful on the ground of fulfilled promise; humble on account of unworthiness.
5. Its language. Beautiful and scriptural.
6. Its purpose. That God would fulfil the remainder of his promise. That God would regard and honour the temple, by watching over its interests, dwelling in its courts, answering prayers and pardoning sins. Hear thou to thy dwelling-place in heavena pregnant expression for, hear the prayer which ascends or is sent to thy dwelling place, to heaven. The last words, hear and forgive, are to be left in their generality, and not to be limited by any complement. Forgiveness of sins alone can remove the curse which transgression draws after it [Keil].
HOMILETICS
JUSTICE EXECUTED.2Ch. 6:22-23
The first specific case of petition is doubtful. A man has sustained injury and charges a suspected person, though not able to prove the fact. Petition that false oath may not be taken; but that the innocent may be discovered, and the guilty punished.
I. The injury charged. A trespass against his neighbour. If goods or money to be kept be lost; cattle to have died, driven away, or injured (Exo. 22:7-9); if any one over-reached another (Lev. 4:21-25), be suspected of theft, fraud, and wilful damage, he might be sued at law to make oath of integrity.
II. The solemn appeal made. Punishment could only be made after discovery of guilty person.
1. An oath was made by accused. Witnesses could not be found. Dispute or difference to be settled by oath of accused. Hence party brought before the altar to swear in all due solemnity.
2. God appealed to. Hear thou from heaven. Many false oaths might be taken and guilty escape, who then could justify the innocent? God above sees all, hears all, and never errs. This appeal accords with our instinct of justice and revelations of Scripture. The works of his hands are verity and judgment.
NATIONAL DISASTER.2Ch. 6:24-25
Worsted by enemy making inroads upon them, defeating them as predicted (Lev. 26:3-7; Deu. 28:15-25).
I. Sin is the cause of national reverses. Because they have sinned against thee. Forgetting, forsaking, denying God, creating displeasure by neglecting his worship and becoming idolatrous.
II. Forsaking sin may ward off national reverses. Judgments bring to penitence, and those that slight God often solicit his mercy. In their affliction they will seek me early.
1. With earnest prayer. Pray and make supplication. Afflictions remind of neglected duties, and kill corruptions bred by prosperity.
2. With humble confession. And confess thy name. This opposed to forgetting, extenuating, or denying sins. They must be acknowledged, not in cold, formal expression; but with deep, humble, and sincere penitence.
3. With practical amendment. Shall turn again to thee. There is utter renunciation, abandonment. The wicked man forsakes his way. Then comes mercy, restoration, and new life. He that covereth his sins shall not prosper; but whoso confesseth them and forsaketh them shall have mercy.
PERILS TO AGRICULTURE.2Ch. 6:26-31
Various plagues dangerous to growing crops. Grain blasted, cities besieged, and sickness of every kind upon transgressors themselves. Hence we have
I. A rebuke to rationalism in natural evils. Mildew and caterpillars, with their terrible ravages, traceable by modern science to natural causes. But who originated the causes, laws, or conditions? All meteorological phenomena, all providential dispensations ascribed to God and under his control. This the only adequate and satisfactory reply to the question, Is there not a cause? The heavens are store-rooms to shut up or open at Gods pleasure. He commands locusts to devour, and smites the land with pestilence (2Ch. 7:13). In all afflictive events God speaks to cities and nations. The Lords voice crieth unto the city, and the man of wisdom shall see thy name.
II. A moral design in the infliction of natural evils. When thou hast taught them the good way. Sufferings to nations, as to individuals, disciplinary, sent to humble, correct, and restore to God.
1. To requite justice. Retributions inevitable; nations corrupt and idolatrous cannot escape. God will not reverse his law.
2. To lead to God. That they may fear thee. God must be acknowledged, to believe in whom is not superstition. The progress of art and the applications of science must not thrust him out from events. God smites to deliver, that we may pray to him, stand in awe of his justice, and adore his goodness.
III. A place for prayer in removing natural evils. This denied by many. Prayer may be necessary for mans highest culture. But no good can come of giving it a delusive value, by claiming for it a power in physical nature, says Prof. Tyndall. We do not classify it with powers in physical nature. It is not a natural but a moral power, and may have influence over the will of One above nature, viz., Natures God. Gods laws do not interfere with human will and human choice. The ordination of God leaves room for prayer. Prayer may be one of the laws of the universe as certain in its sphere as the laws of heat or of gravitation in their peculiar realms. Neither history, scripture, nor experience forbid us to pray in times of national distress. Hear thou in heaven thy dwelling-place, &c.
More things are wrought by prayer
Than the world dreams of [Tennyson].
PRAYER FOR THE STRANGER.2Ch. 6:32-33
Prayers in the temple to be answered in such a striking manner that unbelievers were to see proof of Jehovahs mercy. Probably many resident foreigners amongst the Jews. The number would increase by the attractions of Solomons reign. This prayer indicates growing liberality to those not of the people of Israel.
I. The benevolence of O.T. spirit. This prayer larger and more comprehensive than that for the Israelites, a proof of benevolent and public spirit. Kindness to strangers argued
1. From Israels own experience. Springing from humble origin; delivered from a strange land and great oppression, they were to love, pity, and relieve the stranger. Events in their history which might lead to feelings of rancour and revenge, such as in later periods brought upon them the stigma of being hostes humani generis, were the very ground on which the Mosaic law taught them benevolence to the wretched and defenceless of every nation. The stranger that dwelleth with thee shall be unto thee even as one born among you, and thou shalt love him as thine own self. For ye were strangers in the land of Egypt. I am the Lord (Lev. 19:33).
2. From the known character of Israels God. For special purposes in the interests of humanity the covenant God of Israel. Yet no mere local, national divinity. The Lord your God is the God of gods and the Lord of lords. He loveth the stranger. Every nation teaches hospitality and kindness to strangers, not as a civil and social, but sacred duty. In a higher sense than Zeus, God is the strangers God. Homers touching language almost the sentiment of scripture. Love ye therefore the stranger: for the Lord loveth the stranger.
Loves special care
Are strangers poor and friendless.
II. The catholicity of O.T. spirit. The spirit of the petition beyond Jewish exclusiveness. Often said Jewish religion taught that benevolence should be confined to the narrow circle of families, tribes, or the nation; while the Gospel expands into wider fields and sets forth a brotherhood, a religion of humanity. But, says one, Little as we may have heeded the fact, yet certain it is, that expressions of the most expansive philanthropy echoed in the anthems of the Jewish temple. In the Pentateuch and in the Psalms the feelings often overleap the ritual and challenge all nations to partake of Jewish privileges. A striking contrast to exclusiveness of after times, when Samaritans were indignantly excluded from sharing in the rebuilding of the temple (Eze. 4:2-3); and when Jews persecuted Paul for speaking of his mission to the strangers for whom Solomon prayed (Act. 22:22).
III. The prophetic element of O.T. spirit. Great anticipations expressed in the prayer.
1. When strangers would be led to believe in God. They would hear of the marvellous deeds of Jehovah for his people, be drawn to the temple, worship and join in the devotions of the chosen people. When he shall come and pray toward this house.
2. When strangers would enjoy equal rights with the Jews. In religious matters, when all surrounding nations were exclusive, Israel were commanded to admit strangers to equal privileges, in the offerings of the tabernacle (Num. 15:14-16); and at the solemn reading of the law once in seven years (Deu. 31:12). In the spirit of this law Solomon anticipates, if not predicts, the time when from the remotest nations strangers shall come to pray and hope for acceptance before God on equal conditions with His people, without becoming citizens of the Jewish state, without submission to civil law or Mosaic ritual. And fear thee, as doth thy people Israel. O thou that hearest prayer, unto thee shall all flesh come.
HOMILETIC HINTS AND SUGGESTIONS
2Ch. 6:26. Heaven shut up.
1. All things controlled by God. Atheism, Pantheism, and Materialism, all philosophy which sees nothing but law, nothing distinct from and above matter, reproved.
2. All things controlled by God in the interests of men. All things work together, work in harmony, and subserve the ends for which they were made for the good of his people.
3. These interests are secured by prayer and submission to God. Not by science, education, or human industry without God. A regular system of agency connects results with the sovereign will of God. An unbroken link between the natural and moral world, between the conduct of men and the conditions of nature. The principle of mediation seen in all departments of Gods government. I will hear the heavens, and they shall hear the earth; and the earth shall hear the corn, and the wine, and the oil, and they shall hear Jezreel.
2Ch. 6:26; 2Ch. 27:1. The path forsaken. The good way. Good in itself, end, and consequences to travellers.
2. The method of return to it. Discovery of wandering, confession of sin, and return to God. Confess thy name, and turn from sin.
3. The cause of this return. When thou dost afflict them. Some like metals, which nothing but fierce fire can purify (Mal. 3:2-3). Severe corrections reclaim. Manasseh (2Ch. 33:12-13), Nebuchadnezzar (Dan. 4:34-37). Before I was afflicted I went astray, but now have I kept thy word. The order of Solomons prayer is very observable here. First and chiefly, he prays for their repentance and forgiveness, which is the chief blessing and the only foundation of all other mercies, and then he prays for temporal mercies, thereby teaching us what to desire principally in our prayers, which also Christ hath taught us in his perfect prayer, wherein there is but one petition for outward, and all the rest are for spiritual blessings [Benson].
2Ch. 6:29-31. Heart Disease. Special instances not given. Grievances innumerable. Every man the plague of his own heart (1Ki. 8:38).
1. The diagnosis of the disease. The heart the seat of sin; fountain from which issue sinful thoughts, words, and actions; deceitful above all things, restless and dissatisfied. Who can know it? Many acknowledge it; few really feel, discover, and confess it.
2. The cure of the disease by the great Physician. Incurable by man. Canst thou not minister to a mind diseased? When we enter the sanctuary, lament and seek deliverance, the sore will be healed. Bodily sufferings may be endured, but remorse of conscience, convictions of sin, wound of spirit, God alone can remove. The spirit of man will sustain his infirmity, but a wounded spirit who can bear?
1. Gods omniscience discerns. Thou only knowest the hearts of the children of men.
2. Gods justice rectifies. Render unto every man according to his ways.
3. Gods mercy encourages. Hear thou and forgive.
2Ch. 6:32-33. The stranger.
1. The attractive force of Gods house. Not beauty of architecture or furniture, not members nor ritual, but Gods presence revealed to devout worshippers.
2. The wonderful provision made for those who come. Prayer and praise, the reading and exposition of Scripture. Every ordinance helpful and needful. I will abundantly (surely) bless her provision, and satisfy her poor with bread (Psa. 132:15).
3. The missionary spirit in which we should return. What we hear of God should be told to others. His mighty deeds should be proclaimed to all nations. That all people of the earth may know thy name and fear thee.
HOMILETICS
DIVINE COMMISSION IN WAR.2Ch. 6:34-39
Israel not permitted to war for self-gratification, unlawful or ambitious ends; only in just cause, and by divine warrant. Thou shalt send them.
I. Israel engaged in wars for God may be delivered into the power of the enemy. Commission alone would not preserve from sin, might lead to pride and self-reliance. Then foreign armies would enter the land, take them captives, and lead them into countries far away. God may send us, but through apostasy may withdraw and leave us to war alone.
II. Earnest prayer would restore them to liberty. Captivity would lead to reflection, repentance, and prayer.
1. Prayer offered in great distress. Carried captives, in the land of their enemies, &c. Then they cried unto the Lord in their trouble, and he saved them out of their distresses.
2. Prayer offered in deep reflection. Bethink themselves. Consider their ways, and reflect on the cause of their distress. Men thoughtless, and receive no correction from affliction. In the day of adversity consider.
3. Prayer offered with humble confession. We have sinned, we have done amiss. Confession should be full and free. Forgiveness only promised upon confession. I said I will confess my transgressions unto the Lord, and Thou forgavest the iniquity of my sin.
4. Prayer offered with earnest spirit. With all their heart and all their soul. With understanding, affections, and will; without delay, with zealous and undivided hearts. With my whole heart have I sought thee.
5. Prayer offered in given direction. Toward the city chosen, and toward the house. Thus originated the favourite custom of ancient and modern Jews of turning towards Jerusalem in devotions. Prayer should ever be upwards, direct to the presence of God. Not to man, not without aim, but straight as an arrow to its centre. Not at random, but with orderly words and definite purpose. In the morning will I direct (set in order as wood upon the altar, and shew-bread upon the table) my prayer unto thee, and will look up (Psa. 5:3). Only by this kind of prayer could they be delivered. Continuance in sin would increase their misery, prolong their captivity, and add to their griefs. By repenting and turning to God, restoration and peace would follow. I will turn away your captivity, and I will gather you from all the nations, and from all the places whither I have driven you, saith the Lord; and I will bring you again into the place whence I caused you to be carried away captive.
THE ARK AND THE RESTING-PLACE.2Ch. 6:40-42
These words not found in Kings. There seems to be a return to the third great petition in expressions borrowed from the Psalms, and from the ancient song in the Wilderness (cf. Num. 10:35).
I. The ark the symbol of divine strength. The sign and pledge of power exerted on behalf of his people; the symbol of his glory (cf. Psa. 78:61); for when the ark was taken the glory was departed. Gods presence to awe, help, and overcome. For the ark was not a dead ghost, but really showed that God was nigh to his church [Calvin]. God present now in his wordthe rod of his strength out of Zion, the centre of government from whence the word to overcome ignorance, prejudice, and opposition; to subdue rebels and win to Christ.
II. An earnest prayer to locate this divine strength. Arise, O Lord, into thy rest. God desires an abode, a resting-place with men; should not be absent, nor driven away. Power everywhere displayed; but power of divine truth concentrated in Gods house and in spiritual worship. Here should be the resting-place, the fixed, permanent habitation of God. In the Christian Church and in human hearts the power of God should be felt and displayed. For this we should pray. Without God the ark even of no avail. Thou and the ark.
III. When this divine strength is exhibited in localities great blessings result. Miraculous deeds and brilliant victories distinguished the Jews when God was with them; so now revivals and abundant signs of divine presence. The name of the city from that day shall be, the Lord is there.
1. In the full equipment of ministers. Priests, all officials clothed with salvation. Not merely adorned with outward garments of sacerdotal beauty, but with spiritual gifts, righteous character and life, acceptable in persons and services before God and the people.
2. In the exultant joy of saints. Let thy saints rejoice in goodness. Joy pure and holy, springing from Gods presence and successful work. Not that trivial, fleeting, superficial thing which often bears the name; runs out in noise like the crackling of thorns. But serious, solid feeling which fills the soul as God fills the universe; satisfactory, inspiriting, and exultant. And her saints shall shout aloud for joy.
THE MERCIES OF DAVID.2Ch. 6:42
I. Remembrance most sacred. Once have I sworn by my holiness that I will not lie unto David (Psa. 89:35). God is holy, infinitely above falsehood and deceit. To break his promise would profane his essential attribute. He demands, on the part of his people, truth and fidelity towards himself, only on the ground of his own truth and fidelity towards them [Hengstenberg].
II. Remembrance most unalterable. The unfaithfulness of man cannot alter the faithfulness of God. My covenant will I not break, nor alter the thing that is gone out of my lips. The sure mercies of David.
III. Remembrance most powerful. For Davids sake God raised up Solomon and spared then kings of Judah. For the sake of Davids greater Son and seed he will bless the world. Blessings shall abound on earth, the influence of his covenant shall last to the end of time. His seed shall endure for ever, and his throne as the sun before me.
HOMILETIC HINTS AND SUGGESTIONS
2Ch. 6:36-39. Sin.
1. A description of human nature. No man which sinneth not.
2. A moral difficulty between God and man. Thou be angry with them.
3. A cause of great trouble in mans experience.
4. A bitter experience in mans history. Sin in the universality of its existence, in the moral consciousness of men, in its prejudicial influence to human interests. Pray toward the land.
1. Conditions of its enjoyment.
2. Cause of its loss.
3. Method of its restoration. Hear and forgive.
1. Forgiveness the great need of man. No happiness and rest, no heaven and fellowship with God without.
2. Forgiveness the prerogative of God alone. Nature, conscience, and law know nothing of forgiveness.
3. Forgiveness bestowed through prayer and confession of sin. This answers Gods character and mans need, upholds moral order, and argues infinite risk in refusing to seek it in Christ. In whom we have redemption through his blood, even the forgiveness of sins.
2Ch. 6:39. Maintain their cause. The rights, interests, and cause of Gods people at stake. Require defending, clearing up, and preserving.
2. This only done by Gods help. Human swords and hands grow weak and get broken. Standard-bearers faint and die. Impossible for holiest and mightiest to equal Gods mighty hand and stretched out arm. With me, said Luther, moral effort is an alternation of rising and sinking, of advancing and retreating.
3. This help must be enlisted by prayer. Hear and maintain. Prayer and contest combined. The bravest commanders men of prayer. Prayer a means of divine fellowship and training, imparts strength, courage, and victory in conflict.
In all thou dost, first let thy prayers ascend,
And to the gods thy labours first commend;
From them implore success, and hope a prosperous end [W. Fleming].
ILLUSTRATIONS TO CHAPTER 6
2Ch. 6:7-8. Wishing and willing. To wish and to will are very different things. There are a thousand men who wish, where there is one man that wills. Wishing is but a faint state of desire. Willing is a state of the reason, and of the affections, and of the will in activity, to secure what one desires. A man may wish and yet reject all the steps and instruments by which that wish can be carried into effect. No man wills until he has not only made up his mind to have the end, but to have all the steps intermediately by which that end is to be secured [Beecher].
2Ch. 6:19-20. The greatness of God. Will he indeed, whom the heaven of heavens cannot contain, take up his abode with men? What heart among us but glows with gratitude and love at these joyful tidings! Let us, at the head of our several families in a transport of devout affection, welcome this kind and generous Guest into our houses. Let us give him the entertainment he demands, even that of a cordial love and obedience. Let us present him the sacrifices he requires, even those of daily prayer and praise. And let us tremble at the thought of so demeaning ourselves in the habitations he has thus honoured, as ever to provoke him to depart thence [S. Stennett].
Solomons Prayer. He prayed for wisdom at the outset, and he has verified the answer to prayer by the wonderful structure he put up. But the blessing did not end in architectural skill; that great proof of the blessing given to Solomon is to be found in the prayer which he prayed at the dedication of the temple. No man could have prayed that prayer without help. This we should have said about it in all honesty if we had found it in Sanscrit; if we had exhumed it out of Indian libraries, it would have been due to the author to have said, You never dreamed that dream; it was a vision of God. Read the prayer from beginning to end, and say if this be not so. How majestic in conception! how beauteously eloquent in expression! how wise, how tender, how patriotic, how philanthropic! How it grows and swells, and abounds in all elements of spiritual sympathy! Probably there is no such prayer in all literary records. If ever that prayer be excelled it will be by the Son of God alone, and his excelling of it will be by contrast rather than by comparison [Dr. Parker].
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
4. DEDICATION OF THE TEMPLE (2Ch. 5:2 to 2Ch. 7:22)
TEXT
2Ch. 5:2. Thus all the work that Solomon wrought for the house of Jehovah was finished. And Solomon brought in the things that David his father had dedicated, even the silver, and the gold, and all the vessels, and put them in the treasuries of the house of God.
2. Then Solomon assembled the elders of Israel, and all the heads of the tribes, the princes of the fathers houses of the children of Israel, unto Jerusalem, to bring up the ark of the covenant of Jehovah out of the city of David, which is Zion. 3. And all the men of Israel assembled themselves unto the king at the feast, which was in the seventh month. 4. And all the elders of Israel came: and the Levites took up the ark; 5. and they brought up the ark, and the tent of meeting, and all the holy vessels that were in the Tent; these did the priests the Levites bring up. 6. And king Solomon and all the congregation of Israel, that were assembled unto him, were before the ark, sacrificing sheep and oxen, that could not be counted nor numbered for multitude. 7. And the priests brought in the ark of the covenant of Jehovah unto its place, into the oracle of the house, to the most holy place, even under the wings of the cherubim. 8. For the cherubim spread forth their wings over the place of the ark, and the cherubim covered the ark and the staves thereof above. 9. And the staves were so long that the ends of the staves were seen from the ark before the oracle; but they were not seen without: and there it is unto this day. 1O. There was nothing in the ark save the two tables which Moses put there at Horeb, when Jehovah made a covenant with the children of Israel, when they came out of Egypt.
11. And it came to pass, when the priests were come out of the holy place (for all the priests that were present had sanctified themselves, and did not keep their courses; 12. also the Levites who were the singers, all of them, even Asaph, Heman, Jeduthun, and their sons and their brethren, arrayed in fine linen, with cymbals and psalteries and harps, stood at the east end of the altar, and with them a hundred and twenty priests sounding with trumpets); 13. it came to pass, when the trumpeters and singers were as one, to make one sound to be heard in praising and thanking Jehovah; and when they lifted up their voice with the trumpets and cymbals and instruments of music, and praised Jehovah, saying, For he is good; for his lovingkindness endureth for ever; that then the house was filled with a cloud, even the house of Jehovah, 14. so that the priests could not stand to minister by reason of the cloud; for the glory of Jehovah filled the house of God.
2Ch. 6:1. Then spake Solomon, Jehovah hath said that he would dwell in the thick darkness. 2. But I have built thee a house of habitation, and a place for thee to dwell in for ever. 3. And the king turned his face, and blessed all the assembly of Israel: and all the assembly of Israel stood.
4. And he said, Blessed be Jehovah, the God of Israel, who spake with his mouth unto David my father, and hath with his hands fulfilled it, saying, 5. Since the day that I brought forth my people out of the land of Egypt, I chose no city out of all the tribes of Israel to build a house in, that my name might be there; neither chose I any man to be prince over my people Israel: 6. but I have chosen Jerusalem, that my name might be there, and have chosen David to be over my people Israel. 7. Now it was in the heart of David my father to build a house for the name of Jehovah, the God of Israel. 8. But Jehovah said unto David my father, Whereas it was in thy heart to build a house for my name, thou didst well that it was in thy heart: 9. nevertheless thou shalt not build the house; but thy son that shall come forth out of thy loins, he shall build the house for my name. 10. And Jehovah hath performed his word that he spake; for I am risen up in the room of David my father, and sit on the throne of Israel, as Jehovah promised, and have built the house for the name of Jehovah, the God of Israel. 11. And have I set the ark, wherein is the covenant of Jehovah, which he made with the children of Israel.
12. And he stood before the altar of Jehovah in the presence of all the assembly of Israel, and spread forth his hands. 13. (for Solomon had made a brazen scaffold, five cubits long, and five cubits broad, and three cubits high, and had set it in the midst of the court; and upon it he stood, and kneeled down upon his knees before all the assembly of Israel, and spread forth his hands toward heaven); 14. and he said, O Jehovah, the God of Israel, there is no God like thee, in heaven, or on earth; who keepest covenant and lovingkindness with thy servants, that walk before thee with all their heart; 15. who hast kept with thy servant David my father that which thou didst promise him: yea, thou spakest with thy mouth, and hast fulfilled it with thy hand, as it is this day. 16. Now therefore, O Jehovah, the God of Israel, keep with thy servant David my father that which thou hast promised him saying, There shall not fail thee a man in my sight to sit on the throne of Israel, if only thy children take heed to their way, to walk in my law as thou hast walked before me. 17. Now therefore, O Jehovah, the God of Israel, let thy word be verified, which thou spakest unto thy servant David.
18. But will God in very deed dwell with men on the earth? behold, heaven and the heaven of heavens cannot contain thee; how much less this house which I have builded! 19. Yet have thou respect unto the prayer of thy servant, and to his supplication, O Jehovah my God, to hearken unto the cry and to the prayer which thy servant prayeth before thee; 20. that thine eyes may be open toward this house day and night, even toward the place whereof thou hast said that thou wouldest put thy name there; to hearken unto the prayer which thy servant shall pray toward this place. 21. And hearken thou to the supplications of thy servant, and of thy people Israel, when they shall pray toward this place: yea, hear thou from thy dwelling-place, even from heaven; and when thou hearest, forgive.
22. If a man sin against his neighbor, and an oath be laid upon him to cause him to swear, and he come and swear before thine altar in this house; 23. then hear thou from heaven, and do, and judge thy servants, requiting the wicked, to bring his way upon his own head; and justifying the righteous, to give him according to his righteousness.
24. And if thy people Israel be smitten down before the enemy, because they have sinned against thee, and shall turn again and confess thy name, and pray and make supplication before thee in this house; 25. then hear thou from heaven, and forgive the sin of thy people Israel, and bring them again unto the land which thou gavest to them and to their fathers.
26. When the heavens are shut up, and there is no rain, because they have sinned against thee; if they pray toward this place, and confess thy name, and turn from their sin, when thou dost afflict them: 27. then hear thou in heaven, and forgive the sin of thy servants, and of thy people Israel, when thou teachest them the good way wherein they should walk; and send rain upon thy land, which thou hast given to thy people for an inheritance.
28. If there be in the land famine, if there be pestilence, if there be blasting or mildew, locust or caterpillar; if their enemies besiege them in the land of their cities: whatsoever plague or whatsoever sickness there be; 29. what prayer and supplication soever be made by any man, or by all thy people Israel, who shall know every man his own plague and his own sorrow, and shall spread forth his hands toward this house: 30. then hear thou from heaven thy dwelling-place, and forgive, and render unto every man according to all his ways, whose heart thou knowest (for thou, even thou only, knowest the hearts of the children of men); 31. that they may fear thee, to walk in thy ways, so long as they live in the land which thou gavest unto our fathers.
32. Moreover concerning the foreigner, that is not of thy people Israel, when he shall come from a far country for thy great names sake, and thy mighty hand, and thine outstretched arm; when they shall come and pray toward this house: 33. then hear thou from heaven, even from thy dwelling-place, and do according to all that the foreigner calleth to thee for; that all the peoples of the earth may know thy name, and fear thee, as doth thy people Israel, and that they may know that this house which I have built is called by thy name.
34. If thy people go out to battle against their enemies, by whatsoever way thou shalt send them, and they pray unto thee toward this city which thou hast chosen, and the house which I have built for thy name; 35. then hear thou from heaven their prayer and their supplication and maintain their cause.
36. If they sin against thee (for there is no man that sinneth not), and thou be angry with them, and deliver them to the enemy, so that they carry them away captive unto a land far off or near; 37. yet if they shall bethink themselves in the land whither they are carried captive, and turn again, and make supplication unto thee in the land of their captivity, saying, We have sinned, we have done perversely, and have dealt wickedly; 38. if they return unto thee with all their heart and with all their soul in the land of their captivity, whither they have carried them captive, and pray toward their land, which thou gavest unto their fathers, and the city which thou hast chosen, and toward the house which I have built for thy name: 39. then hear thou from heaven, even from thy dwelling-place, their prayer and their supplications, and maintain their cause, and forgive thy people who have sinned against thee.
40. Now, O my God, let, I beseech thee, thine eyes be open, and let thine ears be attent, unto the prayer that is made in this place. 41. Now therefore arise, O Jehovah God, into thy resting place, thou, and the ark of thy strength: let thy priests, O Jehovah God, be clothed with salvation, and let thy saints rejoice in goodness. 42. O Jehovah God, turn not away the face of thine anointed: remember thy loving-kindnesses to David thy servant.
2Ch. 7:1. Now when Solomon had made an end of praying, the fire came down from heaven, and consumed the burnt-offering and the sacrifices; and the glory of Jehovah filled the house. 2. And the priests could not enter into the house of Jehovah, because the glory of Jehovah filled Jehovahs house. 3. And all the children of Israel looked on, when the fire came down, and the glory of Jehovah was upon the house; and they bowed themselves with their faces to the ground upon the pavement, and worshipped, and gave thanks unto Jehovah, saying, For he is good; for his lovingkindness endureth for ever.
4. Then the king and all the people offered sacrifice before the Lord. 5. And King Solomon offered a sacrifice of twenty and two thousand oxen, and a hundred and twenty thousand sheep. So the king and all the people dedicated the house of God. 6. And the priests stood, according to their offices; the Levites also with instruments of music of Jehovah, which David the king had made to give thanks unto Jehovah (for his lovingkindness endureth for ever), when David praised by their ministry: and the priests sounded trumpets before them; and all Israel stood. 7. Moreover Solomon hallowed the middle of the court that was before the house of Jehovah; for there he offered the burnt-offerings, and the fat of the peace-offerings, because the brazen altar which Solomon had made was not able to receive the burnt-offering, and the meal-offering, and the fat.
8. So Solomon held the feast at that time seven days, and all Israel with him, a very great assembly, from the entrance of Hammath unto the brook of Egypt. 9. And on the eighth day they held a solemn assembly: for they kept the dedication of the altar seven days, and feast seven days. 10. And on the three and twentieth day of the seventh month he sent the people away unto their tents, joyful and glad of heart for the goodness that Jehovah had showed unto David, and to Solomon, and to Israel his people.
11. Thus Solomon finished the house of Jehovah, and the kings house: and all that came into Solomons heart to make in the house of Jehovah, and in his own house, he prosperously effected. 12. And Jehovah appeared to Solomon by night, and said unto him, I have heard thy prayer, and have chosen this place to myself for a house of sacrifice. 13. If I shut up the heavens so that there is no rain, or if I command the locust to devour the land, or if I send pestilence among my people; 14. if my people, who are called by my name, shall humble themselves and pray, and seek my face, and turn from their wicked ways; then will I hear from heaven, and will forgive their sin, and will heal their land. 15. Now mine eyes shall be open, and mine ears attent, unto the prayer that is made in this place. 16. For now have I chosen and hallowed this house, that my name may be there for ever; and mine eyes and my heart shall be there perpetually. 17. And as for thee, if thou wilt walk before me as David thy father walked, and do according to all that I have commanded thee, and wilt keep my statutes and mine ordinances; 18. then I will establish the throne of thy kingdom, according as I covenanted with David thy father, saying, There shall not fail thee a man to be ruler in Israel.
19. But if ye turn away, and forsake my statutes and my commandments which I have set before you, and shall go and serve other gods, and worship them; 20. then will I pluck them up by the roots out of my land which I have given them; and this house, which I have hallowed for my name, will I cast out of my sight, and I will make it a proverb and a byword among all peoples. 21. And this house, which is so high, every one that passeth by it shall be astonished, and shall say, Why hath Jehovah done thus unto this land, and to this house? 22. And they shall answer, Because they forsook Jehovah, the God of their fathers, who brought them forth out of the land of Egypt, and laid hold on other gods, and worshipped them, and served them: therefore hath he brought all this evil upon them.
PARAPHRASE
2Ch. 5:2. Solomon now summoned to Jerusalem all of the leaders of Israelthe heads of the tribes and clansfor the ceremony of transferring the Ark from the (Tabernacle in the) City of David, also known as Zion, (to its new home in the Temple). 3. This celebration took place in October at the annual Festival of Tabernacles.
4. 5. As the leaders of Israel watched, the Levites lifted the Ark and carried it out of the Tabernacle, along with all the other sacred vessels. 6. King Solomon and the others sacrificed sheep and oxen before the Ark in such numbers that no one tried to keep count! 7, 8. Then the priest carried the Ark into the inner room of the Templethe Holy of Holiesand placed it beneath the angels wings; their wings spread over the Ark and its carrying poles. 9. These carrying poles were so long that their ends could be seen from the outer room, but not from the outside doorway. The Ark is still there at the time of this writing. 10. Nothing was in the ark except the two stone tablets which Moses had put there at Mount Horeb, when the Lord made a covenant with the people of Israel as they were leaving Egypt.
11. 12. When the priests had undergone the purification rites for themselves, they all took part in the ceremonies without regard to their normal duties. And how the Levites were praising the Lord as the priests came out of the Holy of Holies! The singers were Asaph, Heman, Jeduthun and all their sons and brothers, dressed in finespun linen robes and standing at the east side of the altar. The choir was accompanied by 120 priests who were trumpeters, while others played the cymbals, lyres, and harps. 13, 14. The band and chorus united as one to praise and thank the Lord; their selections were interspersed with trumpet obbligatos, the clashing of cymbals, and the loud playing of other musical instrumentsall praising and thanking the Lord. Their theme was He is so good! His lovingkindness lasts forever! And at that moment the glory of the Lord, coming as a bright cloud, filled the Temple so that the priests could not continue their work.
2Ch. 6:1. This the prayer prayed by Solomon on that occasion: The Lord has said that he would live in the thick darkness, But I have made a Temple for you, O Lord, to live in forever! 3. Then the king turned around to the people and they stood to receive his blessing:
4. Blessed be the Lord God of Israel, he said to them, the God who talked personally to my father David and has now fulfilled the promise he made to him. For he told him, 5, 6. I have never before, since bringing my people from the land of Egypt, chosen a city anywhere in Israel as the location of my Temple where my name will be glorified; and never before have I chosen a king for my people Israel. But now I have chosen Jerusalem as that city, and David as that king. 7. My father David wanted to build this Temple, 8. but the Lord said not to. It was good to have the desire, the Lord told him, 9. but he was not the one to build it: his son was chosen for that task. 10. And now the Lord has done what he promised, for I have become king in my fathers place, and I have built the Temple for the Name of the Lord God of Israel, 11. and placed the Ark there. And in the Ark is the Covenant between the Lord and his people Israel.
12, 13. As he spoke, Solomon was standing before the people on a platform in the center of the outer court, in front of the altar of the Lord. The platform was made of bronze, 7 feet square and 4 feet high. Now, as all the people watched, he knelt down, reached out his arms toward heaven, and prayed this prayer: 14. O Lord God of Israel, there is no God like you in all of heaven and earth. You are the God who keeps his kind promises to all those who obey you, and who are anxious to do your will. 15. And you have kept your promise to my father David, as is evident today. 16. And now, O God of Israel, carry out your further promise to him that your descendants shall always reign over Israel if they will obey my laws as you have. 17. Yes, Lord God of Israel, please fulfill this promise too.
18. But will God really live upon the earth with men? Why, even the heaven and the heaven of heavens cannot contain youhow much less this Temple which I have built! 19. How I pray that you will heed my prayers, O Lord my God! Listen to my prayer that I am praying to you now! 20, 21. Look down with favor day and night upon this Templeupon this place where you have said that you would put your name. May you always hear and answer the prayers I will pray to you as I face toward this place. Listen to my prayers and to those of your people Israel when they pray toward this Temple; yes, hear us from heaven, and when you hear, forgive.
22. Whenever someone commits a crime, and is required to swear to his innocence before this altar, 23. then hear from heaven and punish him if he is lying, or else declare him innocent.
24. If your people Israel are destroyed before their enemies because they have sinned against you, and if they turn to you and call themselves your people, and pray to you here in this Temple. 25. then listen to them from heaven and forgive their sins and give them back this land you gave to their fathers.
26. When the skies are shut and there is no rain because of our sins, and then we pray toward this Temple and claim you as our God and turn from our sins because you have punished us, 27. then listen from heaven and forgive the sins of your people, and teach them what is right; and send rain upon this land which you have given to your people as their own property.
28. If there is a famine in the land, or plagues, or crop disease, or attacks of locusts or caterpillars, or if your peoples enemies are in the land besieging our citieswhatever the trouble is29. listen to every individuals prayer concerning his private sorrow, as well as all the public prayers. 30. Hear from heaven where you live, and forgive, and give each one whatever he deserves, for you know the hearts of all mankind. 31. Then they will reverence you forever, and will continually walk where you tell them to go.
32. And when foreigners hear of your power, and come from distant lands to worship your great name, and to pray toward this Temple, 33. hear them from heaven where you live, and do what they request of you. Then all the people of the earth will hear of your fame and will reverence you, just as your people Israel do; and they too will know that this Temple I have built is truly yours.
34. If your people go out at your command to fight their enemies, and they pray toward this city of Jerusalem which you have chosen, and this Temple which I have built for your name, 35. then hear their prayers from heaven and give them success.
36. If they sin against you (and who has never sinned?) and you become angry with them, and you let their enemies defeat them and take them away as captives to some foreign nation near or far, 37, 38. and if in that land of exile they turn to you again, and face toward this land you gave their fathers, and this city and your Temple I have built, and plead with you with all their hearts to forgive them, 39. then hear from heaven where you live and help them and forgive your people who have sinned against you.
40. Yes, O my God, be wide awake and attentive to all the prayers made to you in this place. 41. And now, O Lord God, arise and enter this resting place of yours where the Ark of your strength has been placed. Let your priests, O Lord God, be clothed with salvation, and let your saints rejoice in your kind deeds. 42. O Lord God, do not ignore medo not turn your face away from me, your anointed one. Oh, remember your love for David and your kindness to him.
2Ch. 7:1. As Solomon finished praying, fire flashed down from heaven and burned up the sacrifices! And the glory of the Lord filled the Temple, so that the priests couldnt enter! 3. All the people had been watching and now they fell flat on the pavement, and worshipped and thanked the Lord. How good he is! they exclaimed. He is always so loving and kind.
4, 5. Then the king and all the people dedicated the Temple by sacrificing burnt offerings to the Lord. King Solomons contribution for this purpose was 22,000 oxen and 120,000 sheep. 6. The priests were standing at their posts of duty, and the Levites were playing their thanksgiving song, His Loving-kindness Is Forever, using the musical instruments that King David himself had made and had used to praise the Lord. Then, when the priests blew the trumpets, all the people stood again. 7. Solomon consecrated the inner court of the Temple for use that day as a place of sacrifices for the bronze altar to accommodate.
8. For the next seven days, they celebrated the Tabernacle Festival, with large crowds coming in from all over Israel; they arrived from as far away as Hamath at one end of the country to the brook of Egypt at the other. 9. A final religious service was held on the eighth day. 10. Then, on October 7, he sent the people home, joyful and happy because the Lord had been so good to David and Solomon and to his people Israel.
11. So Solomon finished building the Temple as well as his own palace. He completed what he had planned to do. 12. One night the Lord appeared to Solomon and told him, I have heard your prayer and have chosen this Temple as the place where I want you to sacrifice to me. 13. If I shut up the heavens so that there is no rain, or if I command the locust swarms to eat up all of your crops, or if I send an epidemic among you, 14. then if my people will humble themselves and pray, and search for me, and turn from their wicked ways, I will hear them from heaven and forgive their sins and heal their land. 15. I will listen, wide awake, to every prayer made in this place. 16. For I have chosen this Temple and sanctified it to be my home forever; my eyes and my heart shall always be here. 17. As for yourself, if you follow me as your father David did, 18. then I will see to it that you and your descendants will always be the kings of Israel;
19. but if you dont follow me, if you refuse the laws I have given you, and worship idols, 20. then I will destroy my people from this land of mine which I have given them, and this Temple shall be destroyed even though I have sanctified it for myself. Instead, I will make it a public horror and disgrace. 21. Instead of its being famous, all who pass by will be incredulous. Why had the Lord done such a terrible thing to this land and to this Temple? they will ask. 22. And the answer will be, Because his people abandoned the Lord God of their fathers, the God who brought them out of the land of Egypt, and they worshipped other gods instead. That is why he has done all this to me.
COMMENTARY
This was one of those high moments in the history of Gods people. Priests, Levites, musicians, singers all joined their voices in the praise of Jehovah. There were twenty-four courses of priests. All of these were represented on this occasion. All of the instrumentalists and the singers along with one hundred and twenty trumpeters shared in this glad service. They praised Jehovah for His goodness and lovingkindness (Psa. 136:1). He had done His religious duty toward Israel. The prospects for His continued blessings were wonderful. In some respects what happened here causes us to think about what was to take place in Jerusalem on another day when the people were all of one mind and the Holy Spirit came upon them (Acts 2). Jehovah came down to His people when the Temple was finished and He filled the House with His glory. It was a day to be long remembered in Israels history.
Solomon was equal to the circumstances of this grand occasion. In chapter 2Ch. 6:1-11 he spoke to the people. He made reference to the thick darkness because the cloud filled the Temple. No man could look on the full glory of Jehovah and live. The darkness itself added to the mystery of the one true God. The king knew that no man could build a house which would contain Jehovah, yet he and Israel had built a House for their God. The time had arrived when an official presentation of this Temple to Jehovah should be made. So he blessed Jehovah, the God of Israel. He reviewed the fact that Jehovah had been content to have the Tabernacle represent His habitation among His people. In the later revelation of His will Jehovah chose David to be king and chose Jerusalem to be the capital city. Solomon reminded the people of Davids desire to build the Temple and of Jehovahs restraint in this matter. As Davids son, by divine appointment, Solomon had built the house and set the ark in its proper place.
Solomon had built a platform and a pulpit near the great altar of brass in the court of the priests. In his address to the people and in his prayer to Jehovah he was fully motivated. He spread forth his hands or kneeled down upon his knees as the mood dictated. His prayer of dedication is a model prayer. His attitude toward the people, his humility in Jehovahs presence, his seriousness as he considered the implications of these relationships all deserve careful study. Solomons God was incomparable. He was the covenant God. Jehovahs promise to David (2 Samuel 7) was often on Solomons mind. One of Davids line was always to be on the throne of Israel. Jehovah could not be contained in any house. The whole universe is His House. Nevertheless, Solomon and Israel had built a beautiful Temple for their God. In putting Jehovahs name in that place, Solomon considered the total character of God. The Temple would represent to the Hebrews all that Jehovah had ever revealed concerning Himself as far as this could be made known through a building. The Temple would be the only Holy Place in all the world for Gods people. Wherever His people might be when they prayed toward this place, when they considered the power and mercy of their God and called on Him for help, they could expect Him to hear and answer.
Various circumstances out of which Jehovahs people might need to call upon Him are now previewed. A man might have some goods left with him by a neighbor. When the neighbor returned to claim it, his friend might tell him the goods had been stolen. The neighbor could demand that his friend take an oath in Jehovahs name swearing that he was truthful. Solomons prayer was that the wicked would be condemned and the righteous justified. If Israel should sin and for this reason suffer at the hands of enemies, Solomon prayed that Jehovah would intervene if the Israelites in question would repent. There would be times when Jehovah might send drought and famine because of sin. Solomons prayer was that if there was recognition of sin, genuine sorrow for sin, and prayer toward the House, Jehovah would hear and forgive. He realized that Jehovah could send pestilence, blasting, mildew, locusts, many kinds of plagues. Solomon never asked Jehovah to cease being God. He only asked that in keeping with His mercy He would answer genuine repentance. One of the most remarkable aspects of Solomons prayer has to do with the foreigners (2Ch. 6:32). Solomon previewed the times when proselytes would join themselves to the Hebrew people. If the foreigner would be willing to come on Jehovahs terms, Solomon asks that Jehovah will receive him. This is the basic principle that provided the Apostle Paul his defense for his ministry. When Israel would go to war in Jehovahs name or when any Hebrew might be taken captive by an enemy because he had sinned, if he prays toward this House, Solomon plead for Gods help. So Solomon committed his trust and the confidence of his people to Jehovah, their God. The Temple, the ark, the king, the priests, the people all waited in Jehovahs presence.
Jehovah was ready with the answer to Solomons prayer. While the king was praying, the sacrifices were burning on the altar. With regard to fire coming down from heaven, we are reminded of the miraculous fire descending on the altar in the Tabernacle when the services were inaugurated (Lev. 9:24).[50] We are also reminded of Jehovahs answer to Elijahs prayer on Mount Carmel (1Ki. 18:38).[51] The glory (or brightness) of Jehovah filled the Temple to such an extent that the priests had to withdraw. The priests stood in awe of the whole experience much as Israel had done at Mount Sinai. It was a day of worship never to be forgotten by those who saw Jehovahs glory. What could the people say in such circumstances? Jehovah is good; for His lovingkindness endureth forever.
[50] Spence, H. D. M., The Pulpit Commentary, II Chronicles, p. 83
[51] Schaff, Philip, Langes Commentary, Chronicles, p. 178
The dedication of the Temple coincided with the celebration of the Feast of Tabernacles. Under ordinary conditions more offerings were presented at this time than at any other time during the year. Since this was such a special occasion, all of the facilities for worship were taxed to the limit. Offerings of dedication included twenty two thousand oxen and one hundred twenty thousand sheep. The sacrificing and feasting continued throughout the eight days of the Feast of Tabernacles. Since all of the offerings could not be accommodated at the altar of burnt offering, a special dispensation permitted the hallowing of the middle of the court so that many offerings could be made at one time. The priest directed the worship. Some worked with the animal sacrifices, while others directed the music and singing. There had never been a day like this in Jerusalem. The total time involved in the celebration covered fourteen days. Seven days had been required for the dedication of the altar and seven days for the Feast of Tabernacles. The great assembly of Israelites had come to Jerusalem from the length and breadth of the land. Hammath was on the Orontes River about two hundred and fifty miles north of Jerusalem. The brook of Egypt flowed into the Mediterranean Sea about forty miles south of Gaza. On the day following the two weeks of celebration there was one final holy convocation from which the people were sent on their way rejoicing. The Temple was finished when it became a house of sacrifice. Solomon was able to do every good thing he desired for the Temple and for the kingdom.
The account of Jehovahs appearing to Solomon by night (2Ch. 5:12) reminds us of His appearance to Solomon at Gibeon when the young king made his choice of wisdom. We are not told how long after the dedication of the Temple this appearance took place. Jehovah plainly declared that He was pleased with the Temple. The Temple was not a monument or a memorial. It was a house of sacrifice where Jehovahs people could give vital expression to their living faith in God. In direct answer to Solomons prayer, Jehovah recognized that His people might sin and thus He would be forced to judge them by famine, locusts, or pestilence. Jehovahs character remained constant. Sin must be judged. However, He would temper judgment with mercy provided His people would confess their sin, repent, and commit themselves to do His will. The Temple was a house of prayer. The eyes of Jehovah would ever be upon the Temple and upon those who would seek Jehovahs face through worship at the Temple and the daily practice of the revealed religion. Jehovah renewed His promise to Solomon. If Solomon would be like David and if he obeyed Jehovah, his kingdom would be established and through him Jehovah would begin to keep His promise to David. However, if Solomon should forget God and turn to idols, both king and people would be plucked up by the roots (completely destroyed). Solomon was advised by direct revelation that the presence of the Temple in Jerusalem did not guarantee the safety of king and people. The Temple could be described as a high house, but if Israel sinned, Jehovah would destroy Temple, city, king, and people. Instead of being a messenger of Jehovah to the nations, Israel would then become a by-word or a song of derision. The alternatives were laid very plainly before the king. If he should turn away from Jehovah, he had no excuse.
Fuente: College Press Bible Study Textbook Series
VI.
2. KING SOLOMON BLESSES HIS PEOPLE AND HIS GOD
(2Ch. 6:1-11.) (Comp. 1Ki. 8:12-21.)
This section also is in verbal agreement with the parallel account, with a few slight exceptions.
(1) The thick darkness.Araphel, which is explained as caligo nubium, gloom of clouds. (See Exo. 20:21; Deu. 4:11; Psa. 18:9. Comp. the Greek, .) The Targum on 1Ki. 8:12 reads Jerusalem, but this is probably a gloss.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
2Ch 6:33 Then hear thou from the heavens, even from thy dwelling place, and do according to all that the stranger calleth to thee for; that all people of the earth may know thy name, and fear thee, as doth thy people Israel, and may know that this house which I have built is called by thy name.
2Ch 6:32-33
Fuente: Everett’s Study Notes on the Holy Scriptures
Solomon’s Dedicatory Address
v. 1. Then said Solomon, The Lord hath said that He would dwell in the thick darkness, v. 2. But I have built an house of habitation for Thee and a place for Thy dwelling for ever. v. 3. And the king turned his face, v. 4. And he said, Blessed be the Lord God of Israel, v. 5. Since the day that I brought forth My people out of the land of Egypt, I chose no city among all the tribes of Israel to build an house in that My name might be there, v. 6. but I have chosen Jerusalem that My name might be there, and have chosen David to be over My people Israel, v. 7. Now, it was in the heart of David, my father, to build an house for the name of the Lord God of Israel. v. 8. But the Lord said to David, my father, v. 9. Notwithstanding thou shalt not build the house, but thy son which shall come forth out of thy loins, he shall build the house for My name, v. 10. The Lord therefore hath performed His word that He hath spoken; for I am risen up in the room of David, my father, and am set on the throne of Israel, as the Lord promised, and have built the house for the name of the Lord God of Israel, v. 11. And in it have I put the ark, wherein is the covenant of the Lord,
Fuente: The Popular Commentary on the Bible by Kretzmann
EXPOSITION
The first thirty-nine verses of this chapter (less the thirteenth) correspond very closely with the thirty-eight verses of the parallel that run 1Ki 8:12-50. For once also the two places are in closer accord in the original than might be augured from our English Version. Our thirteenth verse is not found in the parallel, and this fact, with the phenomenon of its presence here, will be considered under the verse when we reach it. The chapter consists of: first, Solomon’s remarks addressed to his people (1Ki 8:1-11); and secondly, the prayer and intercession he offers to God (1Ki 8:14-42).
2Ch 6:1
In the thick darkness; Hebrew, . The Lord had said this in so many words, and also by not a few practical examples (Le 2Ch 16:2; Exo 19:9; Exo 24:16; Exo 25:22; Exo 40:34, Exo 40:35). This thing which he said, and did, even while really instructing, after the manner of special revelation, a specialized people, is essentially what he ever has said and ever is doing in all time, in all the world, and in all nature and providence. It is a fact and it is necessary that his glory be for the present veiled in “clouds and darkness” (Psa 97:2; Psa 18:11).
2Ch 6:2
Solomon’s words now address themselves to God. For ever. These words refer rather to the permanence and station-ariness of the temple as the dwelling-place of the ark. and the mercy-seat and cherubim, and all that symbolized and invited the Divine presence, than design any prophecy of length of time. They contrast with the wandering people, and wandering worship and sacrifices, and wandering tent and tabernacle with all their sacred contents (Psa 68:16; Psa 132:14; 1Ch 22:10; 1Ch 28:6-8; 2Sa 7:5-16).
2Ch 6:3
Reading between the lines, this verse shows us that the face of Solomon had been turned to the symbol of God’s presence, while he addressed to him the words of our second verse, since he now faces round to the assembly of the congregation. What words Solomon used in thus blessing the whole congregation are not given either here or in the parallel. The impression one takes is that the blessing was, in fact, wrapt up tacitly in all that Solomon recounts, when he said, Blessed be the Lord God of Israel, etc. (2Ch 6:4). However, it is not impossible that, with the variation of the tense in verse 59, the verses of 1Ki 8:55-61 may contain the substance of it, if not itself.
2Ch 6:4
(See 2Sa 7:4-17; 1Ch 11:2; 1Ch 17:4-14.) With his hands, with his mouth. Expressions like this, antithesis and all, remind how language formed itself in the concrete mould at first, from that, ever becoming more abstract as time grew. The ampler language of later date would be, Who hath indeed fulfilled that which he spake.
2Ch 6:5
I chose no city, neither chose I any man. The tabernacle and all it contained had but travelled from place to place, and rested at temporary halting-places; and from Moses’ time all the leaders of the people Israel had been men in whom vested no permanent and no intrinsic authority (1Sa 16:1-15; 2Sa 24:18-25).
2Ch 6:6
(See again references of preceding verse, and 2Sa 7:8; Psa 78:70.)
2Ch 6:7-9
(So 2Sa 7:2, 2Sa 7:10-16; 1Ch 22:9, 1Ch 22:10; 1Ch 28:2-7.)
2Ch 6:10, 2Ch 6:11
The moment that might have witnessed the utmost inflation of spiritual pride, the acme of ambition, the highest point of even moral kind of grandeur, being touched, is saved from the peril. To the “performing of the Lord“ the glory is all given (Luk 1:54, Luk 1:55, Luk 1:68-72). Probably delivered from earthly feeling, and sheltered just now from self and human ambition, Solomon was in a very high degree “in the spirit” (Rev 1:10) on this great day. The moment was a proud moment in Solomon’s history, as well there may be proud moments in men’s lives, but it was divinely shielded, as divinely inspired. Hereafter, for all that, “the thorn in the flesh” might become very necessary, lest Solomon “be exalted above measure” in the memory of all that had transpired.
2Ch 6:12
Before the altar. This means to say that Solomon stood (and afterwards knelt down) eastward of the altar indeed, but with his face to the temple and congregation. Although the voice of Solomon was raised in prayer to God, yet the prayer was to be that of the whole congregation and not of priestly proxy, and therefore of the whole congregation it must be heard.
2Ch 6:13
A brazen scaffold. The Hebrew word is . The word occurs twenty-one times. It is translated, in the Authorized Version, “laver” eighteen times, once “pan” (1Sa 2:14), once “hearth” (Zec 12:6), and once “scaffold,” here. The meaning evidently is that the stand was in some sort basin-shaped.
2Ch 6:14
No God like thee, etc. The quoting of Scripture and the utilizing of language in which the religious feeling of those who have gone before has expressed itself had plainly set in (Exo 15:11, Exo 15:12; Deu 7:9). The prayer which this verso opens occupies twenty-eight verses; it is the longest prayer recorded in Scripture. It consists of two verses (14, 15) of opening; then follow three petitionsfirst, that God would perpetuate the line of David (2Ch 6:16); next, that he would have regard to the place where his Name is put (2Ch 6:17-20); and thirdly, that he would hear the prayers addressed to him toward this place (2Ch 6:21). Of this last subject, seven different cases are propoundedfirstly, the case of the man wronged by his neighbour (2Ch 6:22, 2Ch 6:23); secondly, of the people worsted by their enemies (2Ch 6:24, 2Ch 6:25); thirdly, of the people suffering from drought (2Ch 6:26, 2Ch 6:27); fourthly, of the people visited by death or special calamity (2Ch 6:28-31); fifthly, of the stranger who comes to offer to pray (2Ch 6:32, 2Ch 6:33); sixthly, of the people going to war by God’s permission (2Ch 6:34, 2Ch 6:35); seventhly, of the people in captivity (2Ch 6:36-39). Then the prayer closes in 2Ch 6:40-42.
2Ch 6:16
There shall not fail thee, etc. (so 2Sa 7:12; 1Ki 2:4; 1Ki 6:12). Yet so that thy children, etc. (so Psa 132:12).
2Ch 6:17
Let thy word be verified (so 1Ch 17:9-13).
2Ch 6:18
Dwell with men (Psa 132:14). Heaven and the heaven of heavens. Solomon’s conception of the infinite God comes plainly to view here (2Ch 2:6; Deu 10:14; Psa 139:5-12; Psa 148:4; Isa 66:1; Act 7:4-9; Act 17:24).
2Ch 6:20
This house . the place whereof; this place (so Exo 29:43; Deu 12:5; Deu 14:23; Deu 15:20; Deu 16:2).
2Ch 6:21
The supplications of thy servant. “The great thought of Solomon now is that the centre and core of all worship is prayer” (Professor Dr. James G. Murphy, in ‘Handbook for Bible Classes: Chronicles’). Toward this place (see other instances of this expression, Psa 5:7; Psa 28:2; Psa 138:2; Jon 2:4; Dan 6:10). From thy dwelling-place. 1Ki 8:30 has, “hear to thy dwelling-place, to heaven,” by probably the mere error of a copyist.
2Ch 6:22
And an oath be laid upon him to make him swear. This verse is explained by Exo 22:9-11; Le Exo 6:1-5. The case of ordeal by self-purgation of oath is supposed. And the oath come. The Septuagint translates here, “and he come and declare by oath,” etc.a translation which a very slight alteration in the Hebrew, consisting in prefixing a vau to the word for swear, will allow. The Vulgate follows the Septuagint.
2Ch 6:23
The prayer is that God will command his blessing on the oath ordeal.
2Ch 6:24, 2Ch 6:25
(See Le 2Ch 26:3, 2Ch 26:17, 33, 40; Deu 27:7, Deu 27:25; also Deu 4:27, Deu 4:29-31; Deu 28:64-68; Deu 30:1 -50
2Ch 6:26
No rain (see 1Ki 17:1; Le 26:19; Deu 11:17; Deu 28:23).
2Ch 6:27
When thou hast taught them; rather, when thou art guiding them to the right way.
2Ch 6:28-31
(See Le 2Ch 26:16 -26; Deu 28:22-52, Deu 28:59; Deu 20:9.) In the cities of their land. This, to represent correctly the Hebrew, should read, in the land of their gates. Reference probably is being made to the fact that law and justice and judgment were administered “in the gate of the city” (Deu 16:18; Deu 21:19; Jos 20:4). Thou only knowest (so 1Ch 28:9). That they may fear thee (so Psa 130:4). In the absence of a healthy fear is involved both the absence of a healing hopefulness, and too probably the presence of recklessness.
2Ch 6:32, 2Ch 6:33
The stranger come from a far country for thy great Name’s sake. These two verses, with every clause in them, must be felt most refreshing by every reader; but they ought also to be particularly observed, as both corrective of a common but strictly erroneous impression as to exclusiveness and a genius of bigotry inhering in the setting apart of the Jewish race for a certain purpose in the Divine government and counsel, and also as revealing very significantly that that setting apart was nothing but a method and means to an end, as comprehensive and universal as the world itself The analogies, in fact, in the world’s history are linked, in one unbroken chain, to what sometimes seems to a mere reader of the Bible pages as an artificial and somewhat arbitrary decree or arrangement (see, amid many significant parallels, Exo 22:21; Le Exo 25:35; Num 15:13-17; Deu 10:19; Deu 31:12). Not of thy people Israel (Joh 10:16; Joh 12:20-26; Act 8:27). For thy great Name‘s sake. The insertion of the adjective “great” here () is not Pentateuchal, but is found in Jos 7:9; in our parallel, 1Ki 8:42; Psa 76:1; Psa 99:3; Eze 36:23; Jer 10:6; Jer 44:26. All people of the earth. Not only are many of the psalms utterly in harmony with the spirit of this verse, but also the light of it is reflected brilliantly in such passages as Act 17:22-31. This house is called by thy Name; literally, thy Name is called upon (or perhaps, into) this house, meaning that God himself is invoked there, or present there in order that he may be constantly invoked.
2Ch 6:34, 2Ch 6:35
The different supposition of these verses, compared with 2Ch 6:24, 2Ch 6:25, is plain. Here we are reminded how right it is to implore a blessing before we go out to our allotted labour, or even on some specially and divinely appointed enterprise.
2Ch 6:36-39
The matter of these verses is given fuller in the parallel (1Ki 8:46-53). The prayer is remarkable all the more as the last of the whole series, and one so sadly ominous! The last clause of 2Ch 6:36, carrying the expression far off, as the alternative of near, throws its lurid glare of unwelcome suggestion on all the rest. No man which sinneth not. The words need the summoning of no biblical parallels, for these are so numerous. But out of the rest emphasis may be placed at least on those furnished by Solomon himselfPro 20:9; Ecc 7:21; both of which are particularly sententious. Bethink themselves. The words well express, in English idiom, the literal Hebrew, as in margin, “bring back to their heart” (Deu 30:1-11). Have sinned, done amiss, dealt wickedly (so Psa 106:6; Dan 9:5). The Authorized Version in the parallel (1Ki 8:47) is somewhat happier in its rendering of the three verbs employed here. It seems doubtful whether these have it in them to form a climax; more probably they speak of three different directions in wrong going. The parallel is well worthy of being referred to, in its verses 50, 51.
2Ch 6:40-42
These three verses are wanting in the parallel, which has kept us four verses (50-53) not shown here. Our two 2Ch 6:41 and 2Ch 6:42 are doubly interesting, first, as almost an exact copy of the words of David (Psa 132:8-10); and secondly, as not an entirely exact copy, in some respects the form of word not being identical, though the signification is the same, and in other respects the clause being not identical, though still the meaning is essentially equal.
HOMILETICS
2Ch 6:1-42
The dedication, and Solomon’s prayer.
The ark once within the most holy place, the whole temple seems to wait expectant for its own solemn offering and dedication, to that heaven from which its pattern came, to its own supreme Architect, of whose wisdom it was designed, and of whose inspiration of the mind and heart of so many, its beautiful and costly materials had been ungrudingly given and skilfully wrought. The picture photographed so faithfully in this chapter does not fail of rivetting our gaze, but its points of view are very various, and we do not embrace them all by any means at one glance. We seem to hear also while we gaze. Now it is the broken snatch of a soliloquy that we seem to hear; now the unfeigned and adoring ascription, of blessing, and honour, and power, and of mercy’s majesty, to the one Father of heaven and earth; now again the vast throng of worshippers, priests, princes, and people, is hushed in silence audible, on the knees of prayer. The royal typical son of David utters the solemn prepared service of prayer and supplication. The God, to whom none in heaven or on earth can be compared, is invoked, and the praise of his covenant-keeping and of his mercy and of his free promises is celebrated. These are made the ground, not indeed of any expostulation (for there was nothing in respect of which to expostulate), but rather of earnest pleading, that what seemed sometimes too great, too good to be true on the earth, might nevertheless be “verified,” “in very deed with men upon the earth;” and then the measured sevenfold prayer begins. It cannot but be that in this service of dedication, followed upon so promptly with Heaven’s own acceptance and most graciously vouchsafed consecration, there should be manifest lessons, or possibly more recondite principles of ever-enduring application and value. Let us, then, observe from this whole service of dedication the following suggestions.
I. HOW THE INEFFABLE NATURE PERMITS ITSELF TO BE REPRESENTED, AS HAVING LOCAL HABITATION ON EARTH. If that infinite, spiritual Nature or Being did of old neither preclude the possibility nor prohibit the imagination of such a thing, there can be no intrinsic reason why it should not be so now and for all time. We must not suppose that certain well-known and sublime passages in New Testament Scripture outruled this. But, on the contrary, they acknowledge it rather, and are only anxious to do so to the extent of universalizing it. The place of this worship is, indeed, wherever the worshipper himself is; and not only in Jerusalem, nor only “in this mountain” but where Jacob stretched himself, when his head was pillowed on the stones, and waking he exclaimed, “This is the house of God;” or in the dungeon; or in the windowless, chimneyless, mud-built croft; or in the chamber’s solitude; or in the palace, the church, or cathedral, all-gorgeous with arch and pavement, height and length, music and painting. In fact, God’s condescending grace gives what the nature of man, once also itself given of him, constantly and everywhere either postulates as of course, or craves with stimulated spiritual force. There is scarcely anything that sits closer to our, not mere outer but innermost nature, than that law which binds us by association, and by the associations of place in particular. There is no reason why we should disown it, or be ashamed of it, or slight it, or try at any time to rid ourselves of it by force. The reasons lie rather to the contrary, if only we cherish the sacred associations and discourage the reverse. It is not when our sense of God as a Presence in a place is nearest, that we least feel that he still “dwells,“ to be wondered at and adored, “in the thick darkness,” or that we least “fear because of him.” The acts of worship, no doubt legitimate everywhere, are helped there, and to cherish that help is wise.
II. THE ESSENTIAL, OR NATURAL AND MOST DESIRABLE REQUIREMENTS OF SUCH A DEDICATIONTHE DEDICATION OF A PLACE FOR THE WORSHIP AND SERVICE OF GOD. They are such as these:
1. The presence of the people, or era representative gathering of them, in a prepared and quickened state of mind, of whom in part and for whom the occasion of the dedication arises. The people were certainly present on this occasion. They are already in a very quickened state of mind, which is greatly added to when their leader faces them, and in the act, as it is here called, of “blessing them,” summons them to take an earnest and intelligent part in the impending ceremony.
2. A rehearsal, in the nature of a preamble, of the circumstances which had led up to the present workthe human side of them, the Divine side of them, the motives which had been at work in them, the promise and providence of God, and the gratitude due to him for them.
3. Prayer uttered by one, offered by all, acknowledging the sole Godhead, without comparison in heaven and earth, magnifying his infinite condescension, reposing entire confidence upon his supporting and encouraging goodness; with imploring petitions that an ear may be opened to the special prayers now waiting to be offered, and a gracious eye bent down upon the place and the scene now outstretched before heaven. Special note may be made under 2Ch 6:19-21 of the three points:
(1) of the earnestness of the prayer that prayer may be heard;
(2) that it may be heard by witness of this very memorial house on earth, unto which Divine and emphatic promise had been made; and
(3) that forgiveness (2Ch 6:21) may be the first part of answer to every and all prayer. What an amazing depth of significant import underlies this one fact, and how entirely it is in harmony with all Scriptures’ setting forth of the position of human nature in the presence of God!
III. THE SEVENFOLD PETITION OF THE SERVICE. Whatever these petitions are, they speak distinctly the apprehensionsand those from a religious point of viewwhich the king and leader of the nation had in respect of that nation. The circumstances of the position compel us to regard them as a correct and faithful reflection or transcript (from the inner thoughts of Solomon and those who co-operated with him in the composition) of those perils to national well-being which might sadly ripen as time went on. It is evident that the estimate formed of these perils was such, and of such significance, that to deprecate them most importunately absorbs the larger part of the whole prayer. The petitions are manifestly more what concern the outer life, for the most part, than the inner thought of the people; the providence of Heaven, than their own work and doing. But, for that very reason, they bind together so much more indissolubly the welfare of a people’s outer life and the Divine favour. They illustrate forcibly the dependence of the former on the latter. They remind us how this was at one time the chief way, probably at all time a necessary and leading way (as bodily pain is for the individual), to teach the fear of God and not less the fullest love of him. The seven petitions may be enumerated, as:
1. That relating to what may be designated as the ordeal-altar-oath.
2. That relating to the condition of those who at any time might be taken captive in waran event only supposable on the assumption of the people “having sinned against” God.
3. That relating to the visitation of drought, as punishment in the same way of sin.
4. That relating to dearth, pestilence, blasting, mildew, locusts or caterpillars, siege, sore or sickness of what sort soever, as in the same way punishment of sin.
5. That relating to the strangera petition surely charged with significance and sweet compassion, and most prophetic in its character.
6. That relating to absence from their home and their land, and the holy city of their solemnities, through the enterprise of just and divinely sanctioned war, where no case of capture by the enemy is contemplated.
7. And lastly, that by fearful omen relating to the possibility of the sin of the people having reached such a pitch, that their punishment should consist in a general captivity, and exportation to a foreign land “far off or near.” And it is the supplication of Solomon, and the vast Church there assembled before the temple, with its most holy place and ark, with its brazen sea, layers, and altar, that, when under any of these eases “confession“ has been made, “repentance” has been approved, and prayer for “forgiveness“ has been importuned, while the worshipper turns his thought, his faith, his hope, towards the temple, and its adorable indwelling Majesty, that confession may be heard, that repentance may be accepted, and that prayer be answered to by healing and restoring mercy. The one collective result left on our mind is that the structure of civil and national society, so infinitely complex, dependent on so many individuals, the likely victim of such an unlimited variety of influences and motives, good, bad, and most vague and inconclusive, needs nothing short of the wisdom and compassion, the justice and the tenderness, of the infinite God.
IV. THE FINAL INVOCATIONALL GATHERED INTO ONETHAT THE LORD GOD WOULD, ACCEPTING THE DEDICATION, PERFORM THE VERY CONSECRATION ITSELF. Amid the seven distinct appeals of entreaty (contained in our 2Ch 6:40-42), instinct with highly elevated energy, and six of which may be said to be rather of the nature of material helps of faith and imagination of spiritual realities, how clear we may count it that the absolute grasp of spiritual truth, and apprehension of the spiritual Being, were not strange to Solomon and the true Israelite of the elder dispensation! What a real exertion of such power, gift, grace, is told by the central invocation, to which all the rest are but the setting, viz. “Now therefore arise, O Lord God, into thy resting-place, thou“! The open eyes, the attent ears, the uttered sound of prayer, the sight of the place, the ark, the priests, the saints, the face of the anointed, the memory of the mercies of David,these, these all are but the surroundings and aids to the grand effort, the effort of Solomon and his people, to which they address themselves, and, we may believe, successfully rose, at the one commanding climax of the whole pomp, ceremony, and most really religious servicethis, that effortto have, to know, to believe in, the Lord God, the Thou (as Solomon, addressing him, says), as the Indwelling, effective Presence, and Glory of the place.
HOMILIES BY W. CLARKSON
2Ch 6:1
God, the incomprehensible One.
What is the historical reference? Is it to the luminous cloud that shone between the cherubim? or is it not, rather, to the Divine manifestation, on. Mount Sinai, of which God had said, “I will come unto thee in a thick cloud” (Exo 19:9)? God “dwells in the light which no man can approach unto” (1Ti 6:16), and this is the same thing; for the dazzling light is to us as the darkness. As our eye is constituted to receive no more than a certain degree of light, so our mind is created to receive no more than a measure of truth. And this is markedly and manifestly true of our knowledge of God. He is the incomprehensible One, whom we “cannot find out,” whose “ways are unsearchable.” This is true of
I. THE DIVINE NATURE. Of his eternity, of his infinity, of his sovereignty, and of his omniscience, taken in connection with our human liberty, how little can we comprehend! how soon do we find ourselves beyond our depth, involved in difficulties which are hopelessly insoluble!
II. HIS REVELATION OF HIMSELF IN JESUS CHRIST. “His rich, his free redemption” is, as has been said or sung, “dark through brightness.” Jesus Christ is distinctly and pre-eminently the Revelation of God to man. Yet is there in the connection of his Sonship of God with his Sonship of man a mystery which baffles us. How One equipped with Divine power and wisdom as was Jesus the Christ could “grow in wisdom” as well as in stature, is dark and impenetrable to our understanding.
III. HIS RULING OF OUR RACE. Why did God allow forty centuries of sin and strife, of superstition and sorrow, of darkness and death, to pass away before he sent his Son into the world to be its Light, and to redeem it from its ruin?
IV. HIS DIRECTION OF OUR INDIVIDUAL LIVES. How is it, we wonder, that God allows certain things to happen which (as it seems to us) are certain to be so injurious in their effects? how is it that he does not act in a way which would (as we are convinced) be fraught with so much blessing? Events in the lives of others or in our own lives are often so different from, so contrary to, what we should expect at the hand of One who rules in wisdom, in faithfulness, in love. Consider:
1. How inevitable it is that this should be so. The feeble-minded and uncultured man completely fails to understand his gifted and educated brother; the little child completely misunderstands his father; Day, he thinks his father unwise, unjust, or unkind in those very things in which that father knows himself to be most wise, most just, most kind. And what is the difference which separates human ignorance from human wisdom when compared with that which separates us from God?
2. We may reasonably hope that this will gradually lessen, though they can never disappear. As we pass on in life, we understand more of God’s character and his ways. When we shall receive that glorious enlargement of spiritual faculty for which we look and long, we shall know God as the best and wisest do not know him here. But we rejoice to think that, in the remotest future to which our imagination can look forward, we shall still be inquiring and gaining knowledge of our heavenly Father.
3. How much we know now that is of the greatest practical value. We know that God is One who is a Spirit even as we are, but sinless and Divine; that he is perfectly holy, wise, faithful, kind; that he is accessible to our prayer, and is not only ready but eager to receive us again into his favour; that he is a Father who is tenderly interested in all his children, and who responds to the filial love and obedience of those who seek to serve him; that he is pleased with an endeavour to do and bear his will; that he is seeking and outworking our spiritual, our eternal well-being. This is enough for the highest ends of our existence, for the restoration of our soul, for the ennoblement of our character.C.
2Ch 6:7, 2Ch 6:8
The worth of a wish-the estimate of Christ.
“David did well in that it was in his heart” to build a house for the Lord. The purpose of his heart, though it “lost the name of action,” was acceptable to the God he served. Almost everything, in the estimate of him who “trieth the reins and the heart,” depends on the motives by which we are inspired. Hence we may speak of
I. THE WORTHLESSNESS OF SOLOMON‘S EXECUTION apart from the excellency of his motive. That building now complete (at the time of the text) was very grand, very costly, very beautiful; it was very elaborate in its workmanship; it was very complete in all its parts; it lacked nothing that treasure and time, that skill and strength, could furnish. But, supposing that Solomon had done everything with the one desire to signalize his reign over Israel, his execution would have counted for much among men, but it would have weighed nothing at all with God. It would not have advanced him by one step in the favour of the Most High. We need not, however, think that Solomon was devoid of a sincere desire to magnify Jehovah’s Name. He said that he had “built the house for the Name of the Lord God of Israel” (2Ch 6:10); and this prayer of dedication, adopted if not composed by him, is indicative of a reverent as well as a patriotic spirit (see 1Co 13:1-3).
II. THE WORTH OF A TRUE AND PURE DESIRE. God was pleased with David that he wished to build him a house; he “did well in that it was in his heart.”
1. It is our motive that makes our action to be our own. Another may command our speech or our action, our tongue or our hand; but we are masters of our own thoughts; our desires and purposes are our own. “As a man thinketh in his heart, so is he”.
2. There is an ascending scale in our motives, reaching from the very low to the very high. Men may have enough of the Satanic in them to be actuated in their conduct by absolute vindictiveness or even a positive delight in the misery and ruin of their neighbours; at the other end of the scale they may have enough of the Divine in them to be inspired by pure magnanimity, by a wish to befriend those who have done them injury (Mat 5:45). Very high up in this scale stands the motive of desiring the glory of God, longing for the coming of the kingdom of Christ, an earnest wish to do something for his exaltation. And though the voice may be too feeble to speak any words that men may care to listen to, though the hand may be too weak to strike any blow that will shake the walls of iniquity, yet the very wish to do something for Christ, the prayer, “Make use of me, my God,” weighs much in the balances of Heaven. It may be a pure desire to give of our substance to the needy, or to go forth to comfort some stricken heart, or to take a class in a ragged or a Sunday school, or to enter the ranks of the Christian ministry, or to do work in the foreign field. In Christian homes, in every land, there are hearts that sincerely and even ardently desire to serve their Saviour and to be a blessing to their brethren; but there intervenes some forbidding word of God, some frustrating providence of his. The purse is emptied, or health fails, or home duties suddenly assume a new form or take much larger proportions; and God says, “This is not for thee.” But the desire is accepted; the purpose of the soul is taken for the deed; it is chronicled in the hooks of Heaven, “Thou didst well in that it was in thine heart.”
III. ITS EFFECTIVE VALUE. When the pure desire of the true heart is not granted, it does not follow that it is without effect. Certainly it was not so in David’s case. This desire of his heart, expressed to God but not granted by him, had very much to do with the ultimate result. It led to the Divine permission and direction extended to Solomon; it led to Solomon’s personal aspiration and resolution; it led to the preparation and storage of many valuable materials. It would hardly be an exaggeration to say that the temple was the work of David as much as of his son; for he who originates the idea and inspires the people with his thought is as effective an agent as he who executes it. And many, since then, in the kingdom of Christ have succeeded where they seemed to fail; many a lonely and, apparently, unblessed worker for his Master, both at home and abroad; both in the haunts and slums of some great city here, or in the depths of India, or in the heart of Africa, or in the midst of the idolatry and iniquity of China, or amid some island population;many such have gone home with no reward in their hand, unable to point to the gathered fruits of their toil and patience; and yet their unaccomplished efforts have been a precious and powerful inspiration, moved by which others have followed in their track, like Solomon in David’s, and have built the edifice, have wrought the work, in the Name and in the strength of God. The finished work is, in some real sense and perhaps even in a large degree, the fruit of the good thought “in the heart” of him whom no one regards as its author. We do more than we know when we think and feel in the spirit of our Lord.C.
2Ch 6:12-14
Spiritual attitude.
We have in these three verses four references to attitude. Solomon “stood before the altar;” he “spread forth his hands;” he “kneeled down upon his knees;” he spoke of those who “walk before God.” Now, it is worth while to observe that
I. BODILY ATTITUDE IS NOT WITHOUT ITS VALUE. In the gospel of Christ, with all its precious and glorious spiritual freedom, there are no regulations as to posture in prayer; it is in no particular position of body that we must draw nigh to God and nave fellowship with him. The sufferer on his couch, the workman at his post, is as free to converse with God as the minister in the church. We glory in this divinely bestowed liberty. But it is wise to remember that one bodily attitude may be more closely associated with prayer than all others are, and, being thus associated in our minds, we in that attitude more readily fall into, and more successfully maintain ourselves in, the spirit of devotion than we can in any other. The body is the servant of the mind, and we may compel it to serve us thus; by constantly suggesting to us and thus favouring in us the idea and the spirit of worship. Here, as everywhere, is action and reaction. Our heart prompts us to worship, and this devout desire leads us to assume the attitude of devotion; then the bodily attitude helps, in its way and measure, to sustain the spirit in its reverential mood.
II. OVERT ACTS ARE IMPORTANT.
1. Attendance at the place of worship: “standing before the altar.”
2. Recognizing sacred obligations publicly; doing the right thing “in the presence of all the congregation.”
3. Using right and true words, not only concerning God (as in 2Ch 6:14), but concerning man.
4. Acting, “walking,” in honesty, in purity, in sobriety, in rectitude, in all relations. But, most important of all, because at the root of all
III. SPIRITUAL ATTITUDE IS OF THE FIRST CONSIDERATION. What is the attitude of our soul toward God, toward the Lord Jesus Christ? We cannot propose to ourselves a more radical, a more vital question. The answer decides our position in (or towards) the kingdom of God. If our spiritual attitude is that of enmity, aversion, indifference, then, whatever our overt actions may be, or whatever our professions may be, we stand outside that kingdom, and are in danger of hearing the words, “I never knew you.” But if our attitude is not this, but rather one of hope and trust, if it be one of desire to understand and please God, if it be one of honest and earnest inquiry, then, though there be many imperfections in our behaviour, and though there be much to be learned and acquired, we are right in the sight of God, and are counted among his servants and his friends. It was the spiritual attitude of Mary when she came with her precious spikenard which drew the Saviour’s commendation; it was the attitude of penitence and faith which called forth his gracious assurance to the poor malefactor by his side. As Christian men, it concerns us much that our spiritual attitude is one of
(1) reverence;
(2) of prayerfulness;
(3) of loving service;
(4) of concern for the coming of his kingdom.C.
2Ch 6:18-21
God in the sanctuary.
These elevated and eloquent words suggest to us what is
I. A FALSE THOUGHT OF GOD IN RELATION TO THE SANCTUARY. It may be, and probably is, imagined by the idolatrous that the temple of their deity contains the object of their worship; that it is his residence and home; that it suffices for him. Solomon had no such false thought about Jehovah; he knew that “the heaven of heavens could not contain him,” and “how much less the house that he had built!” God’s presence is not to be limited in our thought in any way whatever He is “within no walls confined,” and if we so habituate our mind to think of him as being present in some sacred place as he is not elsewhere, we “limit the Holy One” as we should not do. The only difference in the presence of the Eternal and Infinite One can be in our thought and to our imagination.
II. THE TRUE THOUGHT OF HIM IN THAT RELATION. As those who worship God in the sanctuary, we should accustom our minds to think of him as:
1. The very present One. “Will God in very deed dwell with men on the earth?” In very deed and in truth. Not only is his presence everywhere, and therefore within any walls that may be erected in his honour, but he is actively present there, interested in all that is passing there; “his eyes open day and night” to observe all that is there done before him. The prevailing thought of those who “go up to the house of the Lord” should be that they are about to meet God, to stand and to bow before him; to address him even as they address their neighbour, only with deepest reverence and in lowliest homage of heart. The commanding and restraining thought, the penetrating, soul-pervading thought of those who occupy the sanctuary, should be that of Israel at Bethel, “Surely God is in this place.”
2. One who is waiting to be worshipped. Solomon earnestly and repeatedly desires of Jehovah that he would “hear his servant(s),” that he would “hear their prayers.” If only we are engaged in really reverential worship, we have no need to doubt this. God is not only “to be entreated” of us; he is always to be found of all who truly seek him. Nay, he seeks us as his worshippers. “The Father seeketh such to worship him” (Joh 4:23), i.e. such as worship him in spirit. All they, therefore, who draw nigh to God with a pure desire to render to him the homage and the gratitude of their heart, to renew before him their vows of loving attachment and holy service, to ask of him his Divine guidance and enrichment, may make quite sure that they “do not seek his face in vain.”
3. One who is ready to forgive. “When thou hearest, forgive.” We should meet continually with God under a blessed sense of sonship, as those “whose transgressions have been forgiven,” and who are as children at home with their Father, as redeemed ones with their Saviour. This is the true basis of communion with God. But, even then and thus, it becomes us to bethink ourselves that our service is not untainted with imperfection; near to our lips should be the recurring prayer. “And when thou hearest, forgive.” Humility is not disowned by the more advanced graces of trustfulness, love, joy in God.C.
2Ch 6:22-23
Divine justice.
This petition supposes
I. THE COMMISSION OF DELIBERATE WRONG by one man against another. A dispute may readily arise in which each man, affected in his judgment by his own personal interests, believes himself to make a righteous claim. This is a ease for impartial intervention, for the decision of one who is not prejudiced by any interest of his own. But the case here referred to by Solomon is one of deliberate wrong perpetrated by one man against his neighbour. It is a painful thing that this should have to be presupposed among the “people of God.” Yet it was so. Enlightenment was not, and it is not, any positive guarantee against actual unrighteousness. A man may know all he can learn of Christ, sitting constantly and reverentially at his feet, and yet he may allow himself to do that which defrauds his brother and does him cruel and shameful wrong. Saddening observation only too frequently and only too powerfully attests it.
II. THE APPEAL TO GOD. The injured Hebrew made his appeal to the Lord his God; he required the offending neighbour to take an oath in the very presence of the Holy One, invoking the judgment of God against the one who was in the wrong. It was presumably a last resort, an ultimate appeal. Not formally, but substantially, we do likewise. If human judgment fails, we leave the guilty in the hands of God. We commit our righteous cause to his Divine arbitration. We ask God to make our innocence appear, to restore to us the good name or the possession of which we have been defrauded. We make our appeal from earth to Heaven.
III. THE DIVINE JUDGMENT. Solomon prayed God to intervene so that the wicked should be recompensed and the righteous justified. Under that dispensation he might rightly and even confidently make that request. But what may we expect now of the Divine justice? These three things:
1. That the righteous laws of God are always working for the overthrow of evil and the enthronement of integrity; the former is radically weak, and the latter is essentially strong and prevailing.
2. That unvisited evil is always attended with spiritual failure, while unrewarded rectitude is always accompanied and sustained by spiritual worth.
3. That there is a long future which holds ample compensations in its unsounded depths. Divine justice will prove to be completely vindicated when we have looked deep enough and waited long enough.C.
2Ch 6:24-28, 2Ch 6:34, 2Ch 6:35
God and the nation.
Solomon takes his place and his part on this great occasion as the sovereign of the nation; he prays for the people of the land in the double sense of representing them and of interceding for them. It is the Hebrew nation that was then “before God,” and is now before us. We therefore think of
I. NATIONAL RESPONSIBILITY. That is assumed throughout. It is not stated in so many words, but the idea of it pervades the whole prayer. The people of Israel were not at liberty to choose their own deity, nor their own ecclesiastical polity, nor even their own forms of worship; nor might they determine how they should be related to one another. In all the important relationships in which they stood, of every kind, they owed a direct obedience to God. And this rested upon the bases of
II. NATIONAL INHERITANCE. Their land was that which God had “given his people for an inheritance” (2Ch 6:27). So very distinctly and remarkably had God bestowed their land upon them, that they might well realize their national obligation. But when we take all things into account, we shall see that every nation owes all that it has and is to the creative, formative, providential goodness of Almighty God; and it is, therefore, responsible to him for its creed, its religious worship, its laws and statutes, its habits of life; for there is no nation anywhere that has not derived its inheritance from him. Even that which may, at first sight, seem to disconnect it from him, viz. the element of national courage, energy, industry, struggle, suffering,this also is “of the Lord.”
III. NATIONAL ACTIVITY. Solomon prayed (2Ch 6:34) that, when God’s people “went out to war,” their prayers for victory might be heard, and that God would “maintain their cause.” He could offer this supplication with a perfectly clear conscience. Neither as a spirit nor as a sentiment, much less as a religious conviction, had peace entered into the minds of men as it has now. Be had not been born who came to be the Prince of peace, and whose advent was to be the beginning of the era of “peace on earth.” War was then regarded as a rightful, honourable, commendable activitya field of enterprise and capacity which any one might desire to enter. There may still be found a place for it, as a sad and deplorable necessity. Under the sway of Jesus Christ, it can hold no larger or higher position among national activities than that. But as it was right that prayer should be offered for God’s blessing on national wars, more certainly is it right that his Divine blessing should be continually sought on all peaceful industries; that is to say, on all those peaceful industries which make for the comfort, the enrichment, the well-being of the world. There are activities on which the pure or kind heart must shrink from invoking the blessing of God. And what we cannot conscientiously ask him to bless we should refuse to promote or to entertain. Surely, however, it is a very large part of national piety that prayer should be made continually, in the church and in the home, that, in every path of honourable and estimable industry, the people of the land may walk before God, and fulfil in this respect his holy will; that they may also receive his sanction and his blessing.
IV. NATIONAL MISFORTUNE (2Ch 6:24, 2Ch 6:26-28.) Solomon anticipates the hour of national misfortunedefeat in battle, drought, pestilence, locusts, etc. He regards this conceivable calamity as the consequence of national sin and the sign of Divine displeasure (2Ch 6:24, 2Ch 6:26), “because they have sinned against thee,” and he prays for mercy and for the removal of the stroke of penalty. It is a question of great importance whether this view is to be taken under all circumstances whatever. We must remember that the way in which the favour of God was manifested in Old Testament times was the way of temporal prosperity, and (conversely) the form of Divine disapproval was that of temporal adversity. But we are living in a period when the spiritual and the future are the prevailing elements; and what was a certain conclusion then may be only a possibility or a probability now.
1. It may be true that national calamity speaks of national delinquency, and calls for national repentance. It is not only possible, but even probable, that this is the case. For national sin is commonly showing itself in guilty indulgence, and that leads to weakness, to exposure to the enemy, to misfortune of many kinds.
2. It may be that national calamity is Divine discipline. It is quite possible that God is testing, is purifying, is refining the nation as he does the individual, is intervening to save it from sin and shame, is working thus for its moral elevation and enlargement, And therefore it may be that the question to be asked isWhat have we to learn? what is the peril to be shunned? which is the way God desires should be taken?C.
2Ch 6:29-31
God and the individual soul.
Not only during the time of national calamity (2Ch 6:28), though especially then, do families and individual men find themselves in sore need of Divine succour. There is never any considerable congregation which does not include at least a few hearts that come up in hope of comfort and relief from Heaven.
I. THE BURDEN WHICH IS BORNE BY EACH HUMAN HEART. With our complex nature, and our many human relationships, we lie open to many ills and sorrows. These may be:
1. Bodily; pain or weakness, or threatened serious disease.
2. Temporal; some difficulty or danger connected with “our circumstances.”
3. Sympathetic; some trouble of heart we are suffering by reason of our strong attachment to others who suffer and are in distress.
4. Spiritual; heart-ache, disappointment, compunction, doubt, anxious inquiry after God. “Every one knows his own sore and his own grief.”
II. THE APPEAL OF THE SOUL TO THE SUPREME. Trouble does lead men to the God of their life, to the Father of their spirit. “Men say, ‘God be pitiful,’ who ne’er said, ‘God be praised.'” We cannot supply our own need; we find our own “insufficiency for ourselves;” we must look beyond ourselves, and in what direction? Man often fails us.
1. We cannot speak to him, either because we cannot get his ear, or because we do not care to divulge our secret grief to any human heart whatsoever.
2. Or we have tried to secure human sympathy, and have failed; men are too much occupied with their own affairs and their own troubles to make much room in their hearts for ours.
3. Or we cannot discover the human hand that will help us; those that pity cannot serve us, cannot save us. We must have recourse to God. And we bring our grief, our sore, to him.
1. We are sure that he is accessible. He invites our approach; he says, “Call upon me in the time of trouble; I will deliver thee, and thou shalt glorify me.”
2. We are sure of his attention. He is our Father, who pities us with parental kindness (Psa 103:13); he is our Saviour, who has trodden the path of struggle and of sorrow before us, on whose tender sympathy we may confidently count (Heb 2:18; Heb 4:15, Heb 4:16; Heb 5:2).
3. We may depend on his power. He is able to save, to rescue, to restore, to renew.
III. THE DIVINE RESPONSE.
1. It is a question of our spiritual integrity. God answers “according to all our ways;“ that is, according to our integrity. We must have the spirit of obedience in us. We may not look for a response if we are “regarding iniquity in our heart;” but, on the other hand, if we are seriously bent on serving the Lord, if “our heart condemn us not,” if it acquit us of all insincerity and double-mindedness, “then have we confidence toward God; and whatsoever we ask we receive of him, because we keep his commandments” (1Jn 3:21, 1Jn 3:22). We may not, we are not able to keep all his precepts in all particulars; but the spirit of filial obedience, the desire to do what is “pleasing in his sight,” is dwelling within us and inspiring us, and we are, therefore, of those whose prayer he hears. He forgives our shortcoming (“hear and forgive”), and he “renders according to our ways.”
2. It is a question of Divine knowledge. Who shall tell that this spirit of submission and obedience is within us? Only One can; it is he who “only knows the hearts of the children of men.” He looks beneath our words and actions, and sees the motives and the purposes of our hearts.
3. It is a question of our character and the Divine intention. And God’s design is so to hear and heed our prayers, so to grant or to withhold the desires of our heart, that we shall “fear God and walk in his ways,” shall be “partakers of his holiness.”C.
2Ch 6:36-39
Departure and return.
It seems a melancholy thing that, at this hour of sacred joy and triumph, Solomon should have been under the necessity of contemplating national unfaithfulness, Divine displeasure, a return of the people of God to ignominious captivity and all its consequent distress. But he felt that it was necessary, and the issue abundantly justified his forecast.
I. DEPARTURE FROM GOD. In the case of Israel, departure from the Lord their God meant either
(1) the formal substitution of another deity for Jehovah, or
(2) widespread disobedience to his Law, moral or ceremonial, or both. With ourselves it signifies one or more of three things.
1. A growing disregard, ending in an absolute indifference, or even denial, of God’s claims.
2. A serious and, in the end, a shameful violation of his moral Law; doing that which is grievous in his sight and injurious to ourselves and our neighbours.
3. Gradual but growing declension after acquaintance with God; the heart allowing itself to become loosened from sacred ties and attaching itself to other objectsseparating itself from him and quitting his service.
I. ITS PENALTY.
1. Divine displeasure. “Thou be angry with them.” A moss serious and most deplorable thing it is to abide beneath the displeasure of our heavenly Father. The anger of love, the righteous anger of holy love, is ill to bear, indeed; it is a heavy weight upon the heart; it is a darkening of the life of man.
2. The triumph of our enemy. “And deliver them over before their enemies,” etc. A sad thing it is for the human soul to be at the mercy of its enemy. Sin is a cruel enemy, and exacts a full penalty.
(1) How it robs us of our true treasureof our joy in God, of our gladness in his service, of our likeness to him, of the friendship of Jesus Christ, of the hope of eternal life!
(2) How it smites uswith inward compunction, with a sense of our guiltiness and folly, with humiliation at our low estate 1
(3) How it degrades usbringing us down into captivity, so that we are no longer masters of ourselves, but are at the mercy of any tyrannous habit we may have contracted! We are in the land of the enemy; his bonds are upon our soul.
III. OUR REPENTANCE AND RETURN.
1. Distress leads to thoughtfulness. “They bethink themselves.” We “come to ourselves” (Luk 15:17), as those who were created to consider and act reasonably; we weigh our condition and our prospects.
2. Thoughtfulness leads to self-rebuke. We reprove ourselves for our folly. We compare or contrast the present with the past, the land whither we have been “carried away captive” with the home of freedom and of sacred joy. We reproach ourselves with our guilt. We are pained and ashamed that we have left him, who is worthy of the riches of our strength, for all that is unworthy; him, to whom we owe everything, for that or for those to whom we owe nothing. We repent of our decision and our deed.
3. Repentance leads to return. We return unto God “with all our heart and with all our soul.” We come with confession; we say freely and sincerely, “We have sinned” (2Ch 6:38). We come with consecration; we offer ourselves, our hearts and lives, unto God, that henceforth we may walk in his ways with a perfect heart. We come in faith; we have hope in his mercy, for we know what will be
IV. HIS RECEPTION OF US. He will “forgive his people that have sinned against him” (2Ch 6:39). He will cordially welcome; he will immediately and magnanimously restore (see Luk 15:20-24).C.
HOMILIES BY T. WHITELAW
2Ch 6:1-11
The dedication of the temple: 2. The address of Solomon.
I. To JEHOVAH. (2Ch 6:1, 2Ch 6:2.) On beholding the cloud which filled the temple (2Ch 6:13), Solomon uttered words which expressed:
1. Recognition of Jehovah‘s presence. “The Lord hath said that he would dwell in the thick darkness.” Though nowhere occurring in Old Testament Scripture, this promise accorded substantially with the declarations Jehovah had often made (Exo 13:21; Exo 16:9; Exo 19:9; Exo 20:21; Exo 24:16; Le Exo 16:2; Num 12:5; Deu 31:15). In speaking as he did, Solomon both intimated his faith in the Divine promise, and his belief that in the cloud which filled the temple that promise had been implemented; in the thick darkness he recognized the dwelling-place of God.
2. Relief in Jehovah‘s acceptance of the temple. The phenomenon looked upon must have called to his mind the similar occurrence on the completion of the tabernacle, and led him to interpret this as Moses did that, as an intimation that Jehovah was pleased to accept the finished structure, and designed to make of it not simply “a lodging for a wayfaring man,” but “a house of habitation,” and “a place of dwelling for ever”
3. Welcome of Jehovah to his house. Addressing himself directly to Jehovah, the king in effect says, “Lord, I have built a house of habitation for thee, and a place for thy dwelling for ever; and now that thou hast gracious]y condescended to come to us, according to thy promise, in ‘a thick cloud,’ in the name of thy people I give thee joyous welcome, and humbly invite thee to enter and take possession.”
4. A sense of the honour done by Jehovah to himself and his people in permitting them to build him a permanent habitation in their midst. It is hardly doubtful that Solomon at the moment realized the antithesis expressed by the words “I” and “thee””I, a sinful as well as puny creature, have built for thee, whom the heaven of heavens cannot contain, a house of habitation. Who am I, O Lord, that thou shouldest set such honour upon me?” Similar emotions rise in gracious souls at the thought of God taking up abode within them (Psa 8:4; Psa 144:3; Luk 7:6), or accepting the work of their hands (1Ch 29:14; 2Co 2:14).
II. TO THE PEOPLE. (2Ch 6:3-11.) Facing round upon the congregation, which at a signal rose to its feet, the pious monarch (probably with uplifted hands)supplicated for his subjects the Divine blessing, and in their hearing rendered thanks to God for the work that day finished. In particular, he acknowledged that the temple had been built by Jehovah:
1. Rather than by him, Solomon. Noteworthy is the emphasis laid upon the fact that “the Lord God of Israel had with his hands fulfilled that which he had spoken with his mouth.” Qui facit per alium facit per se. Solomon esteemed himself the builder of the temple (2Ch 6:10), though not a beam of timber had been felled, or a stone quarried, or a pillar cast, or a knop fashioned by himself, but all had been executed at and in accordance with his instructions by workmen and artisans; and in like manner he regarded Jehovah as the prime Architect, inasmuch as without Jehovah’s permission the work had never been begun, and without Jehovah’s aid it had never been finished (Psa 127:1).
2. As a mark of special favour to Jerusalem. “In all places where I record my Name I will come unto thee, and I will bless thee,” had Jehovah said upon the mount (Exo 20:24), while Moses on the plains of Moab had reminded them that “unto the place which the Lord their God should choose out of all their tribes to put his Name there, even unto his habitation should they seek, and thither should they bring their offerings” (Deu 12:5); yet never since the day of their departure from Egypt had a city been selected for such a purpose, until David had arisen to be the captain of his people and Jerusalem had become the metropolis of the land, Then Jerusalem was chosen (Psa 132:13), and the ark of God established on Zion (2Sa 6:12; 1Ch 15:1, etc.); now, in further pursuance of this plan to specially distinguish the capital, a house had been built to set his Name there.
3. In fulfilment of a promise made to David his father. The first effect of the ark’s establishment upon Mount Zion was to excite within David’s heart a desire to erect a structure worthy of its accommodation (2Sa 7:2); a house of cedar instead of the goat’s-hair tent in which it had hitherto been lodged. The design was approved by Jehovah in so far as it bespoke the deeply religious spirit of his servant, the fervour of his gratitude, and the sincerity of his devotion, Nevertheless, the proposal that David should build the house was not favoured by Jehovahrather was expressly negatived. David having been a man of war, and, having shed much blood upon the earth in God’s sight, it was hardly congruous that he should build a temple to the God of peace (1Ch 22:8). Thus God intimates that in religion, as in ordinary affairs, is a “fitness of things” which cannot be transgressed without a shock to beholders. If in any department of life, much more in that of religion, a beautiful consistency should be maintained between one’s public conduct and private character, and a strict watch set upon one’s present actions lest they should hinder future usefulness. But if David should not build the house, a son of his, to be afterwards born, would (2Sa 7:12, 2Sa 7:13; 1Ch 22:9, 1Ch 22:10); and he, Solomon, had arisen in fulfilment of that promise.
4. For the honour of his Name. So far as Solomon was concerned, that indicated true humility Different from Nebuchadnezzar (Dan 4:30), Solomon had no thought of enhancing his own glory in what he undertook and executed, though, as the sequel proved, he thereby the more effectually secured that (2Ch 9:23; 1Ki 10:23, 1Ki 10:24; cf. Luk 14:11). Of genuine religion also was it a sign, God’s glory being ever to a good man the foremost motive and highest aim in all his actions (1Co 10:31), the uppermost desire in his heart being to sing forth the honour of God’s Name (Psa 66:2), and to speak of his glory (Psa 29:9). On the part of Jehovah the end contemplated was the loftiest possible, God having nothing more magnificently resplendent in itself, or more infallibly beatific in its results, to make known to man than just his own ineffably glorious Name, its holiness (Psa 111:9), faithfulness (Psa 146:6), goodness (Psa 25:8), and mercy (Exo 34:6). Symbolically that was done by the ark of the covenant, with the tables of the Law deposited in the inner shrine of the sanctuary between the cherubim; historically that has since been done by God’s Son, who in the fulness of the times came forth from the Father, and revealed him to men (Mat 1:23; Joh 1:18; Joh 5:43); fully that will be done in the heavenly temple, when God’s servants shall see his face, and his Name shall be in their foreheads (Rev 22:4).
LESSONS
1. The condescension of God in dwelling with man.
2. The faithfulness of God in keeping his word.
3. The sovereignty of God in working all things according to the counsel of his will.
4. The love of God in making known his Name to men.W.
2Ch 6:12-21
The dedication of the temple: 3. The consecration prayer.
I. THE PERSON OF THE SUPPLIANT. Solomon.
1. Royal. That Solomon should have prayed was not surprising, considering the example and training he must have received from his father, and remembering the solemn and impressive spectacle he had witnessed. It is difficult to shake off habits formed within the soul by ancestral piety and early training; while, if a sense of God’s nearness and a realization of God’s goodness will not stimulate to prayer, it is doubtful if anything on earth will. Yet praying kings are not so numerous as they might and should, or indeed would be, did they consider their own or their people’s good, not to speak of the allegiance they owe to the King of kings, by whose permission alone it is they reign (Pro 8:15; Dan 2:21).
2. Representative. Though Solomon prayed for himself and in his own name, he nevertheless acted as the official mouthpiece of his people, who in this whole work were associated with him. Though from this it cannot be inferred that earthly sovereigns in general (or even Christian sovereigns in particular) have a right to prescribe creeds or forms of worship to, or serve vicariously for, their subjects in the duties of the sanctuary, it is still true that they occupy a sort of representative position as the nation’s head, and just on that account should interest themselves in the advancement of religion amongst those who own their sway, and should frequently bear these upon their hearts before God in prayer.
II. THE DEITY ADDRESSED. The Lord God of Israel.
1. The only God. The language employed here by Solomon (2Ch 6:14), and elsewhere by David (Psa 86:8), was not intended to concede the existence of other divinities either in heaven or on earth, but designed, like the statements of Moses (Deu 4:39), Rahab (Jos 2:11), David (2Sa 7:22), and Jehovah himself (Isa 45:22; Isa 46:5), to emphasize in the strongest way the unity and soleity of God (Exo 9:14; Deu 6:4; 1Ki 8:23; Jer 10:6; 1Co 8:4).
2. A covenant-keeping God. Solomon, like all pious Israelites, like Moses (Deu 7:9), David (Psa 25:10; Psa 89:34; 1Ch 16:15), Nehemiah (Neh 1:5), and Daniel (Dan 9:4), delighted to acknowledge Jehovah’s faithfulness to his promised word. It was solely on the ground of that covenant by which God had chosen Israel for his possession (Exo 19:5, Exo 19:8), and made himself over to be their God (Exo 20:2), that Israel existed as a nation and enjoyed the privilege of drawing near to God. Had it been possible for God to violate his deliberately and graciously formed engagements, or go back in the smallest measure from his promised word, Solomon knew that Israel’s continuance as a people would instantly have become imperilled. That Jehovah had fulfilled the promise made to David with reference to the temple, was a proof that this contingency could not occur. The same covenant faithfulness is the believer’s warrant for drawing near to God in prayer, and the suppliant’s encouragement in expecting an answer (2Co 1:20; 1Th 5:24; Tit 1:2; Heb 6:18).
3. A mercy-showing God. This also indispensable as a characteristic of such a Divinity as man can hopefully address in prayer. For unless God can be merciful towards the undeserving and hell-deserving, it is useless to think of asking anything at his hands. The notion that man may treat with God on grounds of pure personal justice must be discarded, as neither warranted by Scripture nor supported by experience.
“‘Tis from the mercy of our God
That all our hopes begin.”
And that God is pre-eminently a God of mercy is the clear teaching of revelation (Exo 34:7; Psa 103:8; Mic 7:18; Eph 2:4; Jas 5:11).
III. THE MODE OF SUPPLICATION.
1. Publicly. The king prayed from a brazen scaffold, or basin-like elevation, perhaps resembling a modern pulpit, five cubits long, five broad, and three high, erected in the middle of the court and congregation. Prayers for one’s self should not be made in public (Mat 6:5), the place for such being, not the synagogue, street corners, or market squares, but the inner chamber of the house, the secret room, or retiring-hall of the soul (Mat 6:6).
2. Humbly. Indicated by the attitude assumed during prayer. Hitherto, while speaking to the people, the king had stood; now, in addressing God, he kneels. David sat before the Lord (2Sa 7:18); Abraham stood (Gen 18:22). In Nehemiah’s time the people stood and confessed their sins (Neh 9:2). Daniel kneeled three times a day on his knees and prayed (Dan 11:10). In the New Testament Scripture the Pharisee stood and prayed (Luk 18:11); Jesus kneeled (Luk 22:41); so did Stephen (Act 7:60), Peter (Act 9:40), and Paul (Act 20:36; Act 21:5).
3. Fervently. Outstretched hands were a sign of prayer generally, their heavenward direction symbolizing a solemn and earnest appeal to him who sat enthroned on high (Exo 9:29, Exo 9:33; Psa 88:9; Psa 143:6; Isa 1:15). The same thing now signified by the folding or clasping of the hands and the upward turning of the face. Both classes of actions betoken inward emotion, and fervency of spirit on the part of him who prays.
4. Believingly. The scaffold stood before the brazen altar. The king’ prayed from the neighbourhood of sacrificial blooda recognition on his part that only through atoning blood could either himself or his supplications gain admission into Jehovah’s audience-chamber, or acceptance with him (Heb 9:7). It is now true that only through the blood of Jesus can one draw near to God (Heb 10:19).
IV. THE CONTENTS OF THE PRAYER. A fourfold petition.
1. For David‘s housethat it should never want a man to sit upon the throne (verse 16). Jehovah had promised this conditionally on David’s children proving faithful to their covenant obligations, and walking in the ways of righteousness and truth (2Sa 7:12-16). Solomon requests that this promise may be fulfilled, not provisionally merely, but absolutely, by God dealing with David’s children so that they shall take heed to their way, and walk in God’s Law as David had done before them. To suppose Solomon only meant that Jehovah should stand to his word and maintain the Davidic dynasty, should it eventually prove worth maintaining, he, Jehovah, all the while severely leaving it alone, is as incorrect as to imagine that Solomon desired God to establish David’s throne for ever, irrespective of the character of its occupants. What Solomon craved was the two things togetherthe perpetuity of David’s house through the never-failing moral and spiritual worth of David’s successors.
2. For the templethat it might continue to be a dwelling-place for God on earth, and in the midst of men (verse 18). Solomon saw that, without this, his magnificent edifice would turn out a comparatively worthless structure, as modern cathedrals and churches, however imposing their appearance, elaborate their ornamentation, or gigantic their dimensions, are nothing more than piles of masonry if God is absent from their aisles. Yet, so overpowered was his imagination with the bare idea of God’s immensity”Behold, heaven and the heaven of heavens cannot contain thee”that it seemed to him doubtful if it were not the merest vanity to dream that an infinite and omnipresent Deity could inhabit even a palace such as he had erected”how much less this house which I have built?” And in any case the condescension of it appeared so strange as to fill him with wonder and doubtful joy. “But will God in very deed dwell with men on the earth?” The feelings here expressed have their counterparts in those kindled in believing hearts by the contemplation of that mystery of mysteries, the incarnation of the Eternal Son, and of that almost equally amazing fact, the inhabitation of the human heart by the Holy Ghost (1Co 3:16). (See next homily on verse 18.)
3. For himselfthat his present supplication might be answered (verse 19). The special burden of his supplication was that Jehovah’s eyes might be open upon the temple day and night, not so much for protectionthough that idea must not be excluded (Psa 121:3)as for observation; to note when any worshipper should be directing thitherward his prayer (verse 20), lest for want of being observed such petitioner should go without an answer. The earnestness with which Solomon “cried” unto Jehovah concerning this thing was an attestation of the importance he attached to it. So far from doubting whether God could answer prayer, it seemed to him that, if God could not, his entire reputation and character as a God would be gone.
4. For all future suppliantsthat their prayers might be heard (verse 21). Solomon believed that his people would in after-years retain such a faith in Jehovah as to lead them to direct their supplications towards his earthly dwelling-place. Yet Solomon confounded not Jehovah’s earthly habitation with his true dwelling-place in heaven, or expected responses from the lower shrine after the manner of a heathen oracle, instead of from the upper temple where Jehovah sat enthroned in unveiled glory. Jehovah’s symbolic presence might be behind the screen that concealed the holy of holies; his real presence was beyond the curtain of the sky. Thence accordingly should all answers come, as thither would all petitions go. The coming of such answers would be a fruit and a sign of forgiveness.
Learn:
1. The duty of intercessory prayer (1Ti 2:1).
2. The propriety of public devotion (Heb 10:25).
3. The reverential spirit of prayer (Heb 12:28).
4. The reasonableness of expecting answers to prayer (Psa 5:3).W.
2Ch 6:18
Will God in very deed dwell with men?
I. REASON SAYS, NO!
1. The greatness of God forbids it. The heaven of heavens cannot contain him; how much less any house which man might build, or, even man’s heart, which at the best is narrow and mean! The insignificance of man in comparison with the transcendent majesty of the Supreme has always been a difficulty in the way of accepting the religion of the Bible.
2. The sinfulness of man opposes it. Had the thing itselfthe fellowship of God with manbeen in reason’s eyes conceivable, it would still have been negatived by the fact of man’s fallen and degraded condition, with which the holiness and justice of God must have for ever, apart from an atonement, seemed impossible.
II. REVELATION ANSWERS, YES!
1. God has already dwelt with man in the past.
(1) Symbolically, under the Hebrew dispensation, with its ark dwelling originally in the tabernacle and latterly in the temple.
(2) Historically, in the fulness of the times, in the Person of Jesus Christ, who as God’s Son tabernacled in the flesh on the earth and in the midst of men. Hence it may be argued, that which has been may be.
2. God now dwells with man in the present. “Lo, I am with you alway” (Mat 28:20), said Christ before his ascension; and again at the supper-table, “We will come and make our abode with him” (Joh 14:23). Christ dwells in the hearts of his people in the Person of his Spirit (Joh 14:16). “That which is done is that which shall be done” (Ecc 1:9).
3. God will dwell with men visibly and personally in the future. “And I heard a great voice out of heaven, saying, Behold, the tabernacle of God is with men, and he will dwell with them” (Rev 21:3).W.
2Ch 6:22-39
The sevenfold illustration.
I. THE OATH OF PURGATION. (2Ch 6:22, 2Ch 6:23.)
1. The case supposed. (2Ch 6:22.)
(1) Commonthat of a man sinning, or being suspected of sinning, against his neighbour in any of the ways specified in the Law of Mosesby theft (Exo 22:10, Exo 22:11), by finding and retaining lost goods (Le 2Ch 6:1), or in the case of a wife by adultery (Num 5:19-22).
(2) Hardone in which distinct and satisfactory evidence is a-wanting. Perhaps
(3) wickedon one side or another most likely so, either the accuser’s charge or the accused’s denial being consciously false. Certainly
(4) solemnan oath or appeal to Heaven having been either demanded by the accused or imposed by the accuser (Exo 22:10), and carried through or performed “before the altar in his house,” i.e. in the immediate Divine presence (Exo 20:24).
2. The prayer offered. (2Ch 6:23.)
(1) That Jehovah would listen to the appeal of the litigants, not merely as he does to all words spoken on the earth (Psa 139:5), in virtue of his omnipresence (Jer 23:33; Eph 1:23),but as acting in the character of judge or umpire between the two (Job 21:22; Psa 9:7; Psa 58:11; Psa 62:12; Pro 29:26).
(2) That Jehovah would pronounce judgment on the case submitted to him (Psalm 12:9; Psa 119:137). This practically is what is meant by all judicial oath-taking. It is a virtual placing of the case before God, that he may elicit a true and righteous verdict (Rom 2:2; 1Pe 1:17).
(3) That Jehovah would make known his decision by punishing the guilty and vindicating the innocent (Gen 18:25; Exo 34:7; 2Sa 22:26; Nah 1:3), not by supernaturally interposing to smite the former with death, as in the case of Korah and his company (Num 16:32), or as in the case of Miriam (Num 12:10), with some. malady, which might be interpreted as a signal of the Divine displeasure, but by providentially bringing it about that the wickedness of the wicked should be discovered, as in the cases of Abimelech (Jdg 9:56) and Haman (Est 7:10), and the uprightness of the good man should be declared, as in those of Job (Job 42:10) and David (Psa 41:12).
II. THE PRAYER OF THE CAPTIVE. (Verses 24, 25.)
1. The instance selected. That of God’s ancient people
(1) having sinned against God, which they had often done in days past (Psa 106:6; Psa 78:17; Hos 10:9), and would most probably do again (2Ch 6:36; 1Ki 8:46);
(2) having been defeated in battle on this account, as frequently before had happened to them (Jdg 7:1, Jdg 7:5; 1Sa 4:3);
(3) having been carried off in part into exile, as they subsequently were into Assyria (2Ki 17:5) and Babylon (2Ki 25:21);
(4) having repented of their wickedness (1Ki 8:47), saying as at Mizpeh, “We have sinned against the Lord” (1Sa 7:6), or as at Jerusalem in the restoration, “Since the days of our fathers have we been in a great trespass unto this day” (Ezr 9:7);
(5) having confessed God’s Name in their sorrowful calamity, i.e. acknowledged God’s justice in all that had befallen them (Psa 51:4; Rom 3:4); and
(6) having prayed and made supplication before God in the temple, i.e. those of them who remained behind for those who had been carried off.
2. The request presented.
(1) That God would hear from heaven the cry of his suppliant people, and so vindicate his condescending character as a prayer-hearing God (Psa 65:2; Isa 45:11).
(2) That he would forgive the sin of his erring people, and so prove himself a gracious and compassionate God (Exo 34:9; Neh 9:17; Psa 78:38; Psa 86:5; Isa 55:7).
(3) That he would restore his banished ones to their own land, and so show himself a faithful and covenant-keeping God (Deu 7:9; Neh 1:5; Dan 9:4; 1Ki 8:23).
III. THE CRY OF THE FAMISHED. (Verses 26, 27.)
1. The distress pictured. Solomon imagines a state of matters that in Oriental countries might easily happen, when through long-continued drought, as in the days of Joseph (Gen 41:57), the inhabitants might be perishing (or in danger of perishing) through lack of fooda state of matters not unknown in the land of Israel, both before (Rth 1:1; 2Sa 21:1) and after (1Ki 17:7; 2Ki 4:38; 2Ki 6:25-29; 2Ki 25:3; Act 11:28) his time, and commonly regarded as a visible token of Divine displeasure on account of sin (Le 26:20; Deu 11:17; Deu 28:23; Amo 4:7), as abundance of rain and fertility of ground were customarily accepted as intimations of Heaven’s favour (Le Job 26:4; Jer 5:24; Joe 2:23). The state of matters depicted is rendered even more sorrowful, and the wretchedness more pitiable, by the fact that the famine and the drought spoken of are represented as having been sent upon the people on account of their wickedness, exactly as Jehovah had threatened.
2. The condition presupposed. Solomon asks nothing for his people when in this plight except under limitations. He requests absolutely neither the complete removal of the judgment nor its mitigation. He assumes that his people shall have
(1) learned the lesson designed to be taught by the afflictive dispensation sent upon them, since in his dealings neither with nations nor with individuals does God afflict the children of men willingly or gratuitously, but always for their profit (Heb 12:10), that he might impart to them instruction (Job 33:16) concerning their sin (Job 36:9, Job 36:10), lead them back into “the good way” (Eze 14:10; Eze 20:37, Eze 20:43), and make them fruitful in holy deeds (Heb 12:11; Jas 1:2 4);
(2) put the lesson in practice by turning from sin and walking in the good way, acknowledging the Divine justice in their calamity, and supplicating the Divine forgiveness of their trespassthree things, reformation, contrition, and prayer, without which none need expect mercy even from a God of grace.
3. The favour solicited.
(1) A favourable audience: “Hear thou from heaven.”
(2) Immediate forgiveness: “And forgive the sin of thy servants.”
(3) Effectual assistance: “Send rain upon thy land.”
4. The reason given.
(1) The stricken people are “thy people””thy people Israel,” to whom thou art engaged in covenant. God loves to be reminded of the gracious and endearing relationship in which believers stand towards himhe having taken them for his people, and made himself over to them as their God.
(2) The barren land is “thy land” even more than thy people’s. It is thine by right of creation; theirs in virtue of donation: “Thou hast given it to thy people.” Thine by possession; theirs by inheritance: “Thou hast given it to them for an inheritance.” God’s people have nothing they have not received from him (1Co 4:7; Jas 1:17). Yet all things are theirs, as co-heirs with Christ (1Co 3:22, 1Co 3:23).
IV. THE WAIL OF THE AFFLICTED. (Verses 28-31.)
1. Their case destructed. (Verse 28.) Their distressstricken by plague or sicknessis set forth
(1) as to its character, which might be either national or individual, since no man or community may claim exemption from the stroke of outward calamity;
(2) as to its cause, which might be either a “dearth in the land,” a failure in the fruits of the earth, in consequence of long-continued drought as in the days of Elijah (1Ki 17:1), or a destruction of the same by pestilence, by “blasting or mildew,” by “locust or caterpillar,” such as Moses had threatened God would send upon them if they apostatized from him (Deu 28:22), and as he afterwards did send upon them in the days of Amos (Amo 4:9), or a famine superinduced by a siege like that which occurred in Samaria in the days of Elisha (2Ki 6:25);
(3) as to its consequence, which is supposed by the king to have been salutary, leading the afflicted people, collectively and individually, to a knowledge of their sin, as in the instances of the widow of Zarephath (1Ki 17:18) and of the Israelites in the wilderness (Num 21:7), and to a crying unto God in prayer as formerly the people had done when sore distressed by the children of Ammon (Jdg 10:15), and as afterwards Manasseh did when God laid affliction on his loins (2Ch 33:12).
2. Their cause pleaded.
(1) The blessings craved on their behalf were acceptance of their prayers whensoever they were moved to cry to Heaven, and whatsoever supplication might ascend from their lipsforgiveness of their sins, out of which all their trouble had arisen; requital of their deeds, by giving unto each man according to his ways, which has always been the Divine principle of dealing with men (Job 34:11) under the New Testament dispensation (Rom 2:6; Mat 16:27) quite as much as under the Old (Psa 62:12; Pro 24:12; Jer 17:10; Eze 33:20).
(2) The arguments employed in support of these requests were founded on God’s omniscience as a Searcher of hearts, which in its operation extended to all”Thou knowest the hearts of all the children of men;” and belonged only to him”thou only knowest;” and on the moral and spiritual effect which such exercise of clemency would have upon the objects of it”that they may fear thee all the days that they live in the land which thou gavest unto our fathers.” It is doubtful if men are ever improved by outward calamity alone. Deterred from crime they may be, through fear of the sword; they are not likely to be changed at heart without an experience of Divine mercy.
V. THE PRAYER OF THE STRANGER. (Verses 32, 33.)
1. His personal history narrated.
(1) He is a strangernot of thy people; one belonging to the Gentile world, which, in respect of relation to Jehovah, stood on an altogether different footing from Israel, and in respect of privilege was not “near unto God” as Israel was (Psa 148:14), but “afar off” (Eph 2:17), not merely geographically (Isa 66:19; Jer 31:10), but also religiously, being “separate from Christ” or from the hope of Messiah, “alienated from the commonwealth of Israel, and strangers from the covenant of promise, having no hope, and without God in the world” (Eph 2:12).
(2) He has heard of Jehovah’s great Name, and of Israel’s relation thereto. Though the Hebrew Church was not missionary in the proper sense of that expression, her gates were closed against none who sought admission within her pale (Isa 60:11). In contradistinction, the New Testament Church is under obligation not alone to keep her gates open, but, going out into the highways and among the nations of the earth, to compel men to come in (Mat 28:19; Luk 14:23). Solomon expected that the nations of the earth would be attracted towards Israel by the report of his greatness and of his glorious achievements on behalf of Israel (1Ki 8:42); how much more should Christians anticipate the flowing towards them of the inhabitants of heathen lands, to whom they bear the glad tidings of salvation, and eternal life through him who was and is the highest embodiment of Jehovah’s Name?
(3) He has come from his distant home to worship at Jehovah’s altar, if not permanently separating himself from his heathen kinsmen like Abraham (Gen 12:4), at least doing so for a season like the chamberlain of Candace (Act 8:27).
2. His religious conduct described. He is represented as
(1) praying, calling, asking with audible voice and fervent heartprayer a natural instinct of the awakened soul, and one of the first signs of grace (Act 9:11);
(2) praying unto Jehovah, the only right Object of prayer, not unto heathen divinities which cannot hear or help their devotees (Psa 115:4-8);
(3) praying in the temple, then the appointed place (Exo 20:24), though now any spot on earth may serve as an oratory (Joh 4:21).
3. His favourable acceptance requested.
(1) For his own sake, that he may have the joy of answered prayer; and
(2) for the nation’s sake, that men might come to fear Jehovah and recognize the temple as his dwelling-place.
VI. THE APPEAL OF THE SOLDIER. (Verses 34, 35)
1. A fourfold assumption.
(1) That the people shall have gone forth against their enemieswhich they did not always do when they should (1Sa 17:11), just as Christian soldiers, called to do battle with the principalities and powers of darkness (Eph 6:12), sometimes sulk like Achilles in their tents instead of marching forth like David to meet the foe (1Sa 17:40). If not always right for either nations or individuals to go to war with their enemies (Jas 4:1), it is never wrong for Churches or Christians to contend against their spiritual foes (1Ti 6:12; 2Ti 4:7).
(2) That the way in which they have gone forth has been of God’s choosingan important distinction. As many run upon errands not of God’s sending, so many plunge into strifes and contentions without God’s directing. Even when the battle is of God’s appointing, i.e. when nation, Church, or individual feels that the warfare to be entered on has God’s countenance so far as its object is concerned, it is still conceivable that it may be entered on in a way that God cannot approve. Hence Solomon assumes that Israel shall have gone out upon their campaign “by the way that thou shalt send them.” It were well that all warriors, national and individual, political, social, religions, evinced a like solicitude to go forth by God’s ways rather than their own.
(3) That they have solemnly commended their cause to God in prayer. This presupposes that their cause is right, which of necessity it must be since God has sent them to the field. But all appeals to Heaven from battalions preparing to plunge into strife have not equal ground to rest upon. Neither kings nor parliaments, neither soldiers nor private persons, neither Christian Churches nor Christian individuals, should go to fight unless sure they can pray upon the scene of conflict.
(4) That they have directed their prayer to the city of Jerusalem and the temple of Jehovah. Any sort of prayer will not suffice. It must be prayer in the manner God has shown.
2. A twofold petition.
(1) That their prayer should be heard”Hear thou,” etc.and
(2) that their cause should be maintained. Both petitions Solomon might offer with confidence, seeing it is God’s practice to attend to the supplication of the needy, more especially when their need arises from doing his will, and seeing that, though God is not always on man’s side, he ever is upon his own. If not always on the side of the strongest battalions, he is always on the side of truth and right.
VII. THE SUPPLICATION OF THE EXILE. (Verses 36-39.)
1. The calamity apprehended.
(1) That the people should sin against God. A dreadful apprehension, considering the character and power of God; yet natural, remembering the universal corruption of the race: “There is no man who sinneth not” (Psa 14:3; Ecc 7:20; Rom 3:23).
(2) That God should be angry with them. This inevitable if the preceding hypothesis should be at any time realized (Exo 32:33; Exo 34:7; Psa 7:11; Psa 11:6; Psa 78:21; Isa 64:7; Luk 19:27; Rom 1:18). If God cannot but be angry with unforgiven and unrenewed men when they sin, he cannot possibly be pleased with his people when they backslide into wicked ways.
(3) That God should permit them to be defeated by their enemies. This they had oftentimes experienced because of their transgression (Jos 7:2; Jdg 2:15; Jdg 13:1; 1Sa 4:1); the king feared that a like experience might occur again. That which had been might be.
(4) That God should suffer them to be carried captive into a foreign land whether far or near. This Solomon knew to be the common lot of prisoners of war. The monumental histories of Egypt, Assyria, and Babylon have rendered Bible students familiar with this phase of ancient warfare. The king also knew that such a fate had been threatened against his people in the event of their declining from their covenant fidelity to Jehovah (Deu 28:63).
2. The supposition made.
(1) That the captive people should bethink themselves of their sinfulness in the land of their captivity. Such as have no consideration of their wickedness while at home, amongst friends, and in circumstances of outward prosperity, not unfrequently are led to serious reflection when far from home, among strangers, and in want. So the Israelites were in Egypt (Exo 2:23) and again in Babylon (Psa 137:1); so was the prodigal in the far country (Luk 15:17).
(2) That they should make candid acknowledgment of the same unto God saying, “We have sinned, we have done amiss, and have dealt wickedly;” not merely in a mild way stating the fact, but with earnest repetition emphasizing the guilt of their declension from God, as Moses had enjoined them in such circumstances to do (Le 26:40), as the Babylonian captives afterwards did (Psa 106:6; Dan 9:5), as did the returned exiles under Ezra (Ezr 9:7), and as all who hope in God’s mercy are expected to do (1Jn 1:9).
(3) That they should return to Jehovah with all their heartsa step beyond and in advance of confession. This, when earnest and sincere, ought to lead to reformation, but because it is sometimes formal and purely verbal it does not always bring amendment in its wake. Hence the necessity of insisting upon a practical demonstration of its genuineness by a renunciation of those evil courses which have been confessed, and a reassumption of those good ways which have been forsaken (Isa 55:7; Eze 18:21; Dan 4:27; Amo 5:14, Amo 5:15; Mat 3:8; Rev 2:5).
(4) That they should pray to Jehovah in the land of their captivity, directing their supplication “towards the land of their fathers,” thereby evidencing their faith in Jehovah’s covenant, “and towards the city which thou hast chosen,” so acknowledging Jehovah’s grace, “and toward the house which I have built for thy Name,” in that fashion showing their belief in Jehovah’s readiness to forgiveall of which are still indispensable as subjective conditions of acceptable prayer.
3. The intercession made. That God would grant his repenting and praying people
(1) an audience to their supplications by admitting these to his dwelling-place in heaven, and into the ear of his infinite heart;
(2) support in their cause as against their oppressors, by upholding them while in exile, and by causing them to return from it in his own time and way; and
(3) forgiveness of their sins, since without this all other blessings are in vain.
Learn:
1. That good prayers, while never prolix, vague, or rambling, are always full, specific, and well arranged.
2. That the loftiest prayer a human lip can utter is that of intercession for the welfare of others.
3. That, though the heart of man stands in no need of arguments to make it pray, it is not forbidden to employ arguments in the act of prayer.
4. That prayer, conceived as the converse of a finite soul with the infinite Deity, is the highest exercise of which a creature is capable.
5. That long prayers do not weary God, though meaningless repetitions do.W.
2Ch 6:40-42
A prayer for the Church of God.
I. FOR ITS CONGREGATIONS.
1. That God would make them his resting-place. “Arise, O Lord God, into thy resting-place” (2Ch 6:41). Taken from the battle-cry of the nation when the ark set forward to search out a resting-place for them (Num 10:33-36), the words imply a request that Jehovah Elohim, the covenant God of Israel, would make of the temple, and therefore of that which it symbolized, the Church of God, collectively and severally, as a whole and in its individual assemblies:
(1) A place of permanent indwelling, an abode of rest, a home or habitation of repose, a mansion or fixed residence, out of which he should no more depart. Such had Jehovah promised of Mount Zion (Psa 132:13, Psa 132:14), and such has Christ promised concerning the smallest and humblest gatherings of his people (Mat 13:20).
(2) A scene of gracious manifestation. It cannot be imagined that Solomon merely wished to have Jehovah’s symbolic presence behind the veil in the inner shrine of the temple, in the form of a cloud of smoke and fire. What he craved was Jehovah’s real, personal presence; and that he would not have desired (or at least could hardly have been much concerned about) had he understood that the only way in which God could dwell among them was in silence and in solitude, wrapped up in contemplation of his own measureless perfections and shut off from all intercourse with his creatures, and even with his chosen and covenanted people. But Solomon knew that if Jehovah condescended to pitch his residence among them, it would be for the purpose of making gracious revelations of himself as a God of love and mercy, and gracious communications of himself as the Life and Light of his believing people; and Christians know that this is the specific object God in Christ has in view in establishing his real, though unseen, presence in the assemblies and hearts of his followers (Joh 14:21-23).
(3) A spring of Divine satisfaction. Unless it should be this it could not prove a resting-place for Jehovah. Jehovah must obtain in it, in its services and celebrations, and much more in the dispositions and actions, hearts and lives, of its worshippers, that satisfaction which his holy and loving nature demands; otherwise he will be constrained to withdraw from their midst, from their hearts and from their convocations, from their temples and from their altars. So can God in Christ only rest in those Churches and individuals where he smells a sweet savour of faith, hope, love, penitence, humility, obedience, rising from such spiritual sacrifices as they offer to his Name.
2. That God would establish in them the tokens of his power. “Arise, O Lord thou, and the ark of thy strength.” The outwardly mean and insignificant wooden box called the ark was a symbol of God’s physical almightiness, which commonly worked through feeble instruments; of his commanding omnipotence, which was ever based on essential holiness; and of his grace-bestowing power, which revealed itself upon and in and through a mercy-seat. Hence, in seeking that the ark might find in the temple a resting-place, Solomon practically asked that Jehovah would, through it as a medium, manifest to Israel his power (1.) in protecting and defending them against their adversaries,
(2) in ruling and governing them by statutes and ordinances, and
(3) in forgiving them and enriching them with grace. The same three forms of strength Jehovah still puts forth within the Christian Church. He dwells within her, as he did in ancient Israel, as Defender and Deliverer (Psa 84:11; Psa 91:1-7; Isa 31:5; Zec 2:5; Mat 16:18; 2Th 3:3; Rev 3:10); as Sovereign and Ruler (Psa 24:1; Psa 44:4; Psa 74:12; Psa 95:3; Isa 33:22; Isa 43:15; Mal 1:14; Mat 6:13; Heb 1:3; Jas 4:12; Rev 19:6); and as Redeemer and Friend (Isa 12:2; Isa 41:14; Isa 47:4; Luk 1:68; Joh 3:16; Rom 8:32; 1Ti 2:3).
3. That God would listen to the prayers that in them ascended from the hearts of his people. “Let thine eyes be open, and thine ears be attent unto the prayer that is made in this place.” The temple was designed to be a place of prayer for all people, for all people to resort to with supplications for themselves and on behalf of all sorts of people; the like characteristics belong to the Church of the New Testament (Luk 18:1; Luk 24:52, Luk 24:53; Eph 6:18; i Thessalonians Eph 5:17; 1Ti 2:1, 1Ti 2:8).
II. FOR ITS MINISTERS. That they might be clothed with salvation (2Ch 6:41), or righteousness (Psa 132:9)the two terms in the Old Testament being synonymous, or at least so connected that the one implies the other (cf. Isa 61:10). Rightly understood, salvation is the outcome and result of righteousness. The soul that is righteous outwardly and inwardly, judicially or legally, and morally or personally, is saved; while none are saved by whom that righteousness is not possessed, either in whole as by the glorified, or in part as by Christian believers
“Whose faith receives a righteousness
That makes the sinner just.”
In seeking, then, that the temple priests might be clothed with salvation, Solomon desired:
1. That they might be personally good men. Upright and sincere in their hearts before God, virtuous and correct in their walk before menmen like Noah (Gen 7:1), Abraham (Gen 17:1), Job (Job 1:1; Job 29:14), David (Psa 7:8), and Nathanael (Joh 1:47); since only men themselves righteous, in the sense of being justified and accepted before God as well as renewed and possessed of the germ of holiness, were warranted to minister at God’s altar (Exo 22:31; Le 11:44; Psalm h 16). The like qualification the Church of Christ should ever seek in those who serve in her pulpits. Anything more calamitous than an insincere and immoral, because unbelieving and unconverted ministry, can hardly be imagined as befalling the Christian Church. The first requisite of him who would preach the gospel is a hearty acceptance of the same in faith and humility, love and obediencethe foundation of all true piety.
2. That they might be clothed with salvation in their official ministrations. That their whole being should be absorbed (and so visibly that men might behold it) in the work of saving God’s people. If indispensable as a mark of a true Heaven-appointed priest under the Law, much more is this requisite as a qualification of the Christ-sent preacher under the gospel Pastors and teachers in the New Testament Church who aim not at the salvation of themselves and their hearers (1Ti 4:16) are intruders into the sacred office. The one theme which has a claim to monopolize the time, talents, thought, eloquence, zeal of the Christian minister is the gospel of Christ”the power of God unto salvation to every one that believeth” (Rom 1:16).
III. FOR ITS PEOPLE. That they might rejoice in goodness (verse 41). Notice:
1. The designation. Saints (1Sa 2:19; Psa 30:4; Psa 50:5; Psa 149:1). The term literally signifies kind, excellent, one who shows favour, hence pious (Gesenius); or one who has obtained favour, hence beloved (Perowne). In both senses were God’s ancient people “saints.” They were objects of Jehovah’s favour (Deu 7:8; 1Ki 10:9; 2Ch 2:11), beloved for the fathers’ sakes (Rom 11:28); and were, or should have been, kind and beneficent (Le Job 19:18; Psa 112:5; Pro 10:12; Zec 7:9). So likewise are New Testament believers beloved for Christ’s sake (Rom 1:7; Eph 1:6), and commanded to love one another (Joh 13:1-38 :84, 35; Joh 15:17; Rom 12:10; Gal 5:13; 1Pe 2:17; 1Jn 4:7, 1Jn 4:21). The customary sense in which the term “saint” is used is that of separated, or holy one (Deu 33:3; Job 15:15; Psa 34:9; Act 9:13; Rom 1:7; 1Co 1:2; Eph 1:1).
2. The emotion. Gladness. Nothing more remarkable than the emphasis placed by both Testaments upon “joy” as an experience which should belong pre-eminently to God’s saints (Deu 33:29; 1Sa 2:1; Psa 5:11; Psa 84:4; c. 1, 2; Isa 29:19; Rom 12:12; Rom 14:17; Gal 5:22; Php 3:1; Php 4:4). Where joy is habitually absent, there is reason to suspect that either the individual is no true believer at all, or is under mistaken apprehensions concerning God or himself, or is affected by some malady, bodily or mental, which disturbs his peace. Yet the primal fountain of all joy for the religious soul is God (Neh 8:10; Job 8:21; Psa 4:7; Psa 30:11; Joh 14:27; Joh 15:11; Joh 16:22; Joh 17:13; Rom 5:2; Rom 15:13).
3. The occasion. Goodness; i.e. in the highest sense. Not merely God’s common gifts of corn and wine, though even in these a saint can exult with a propeiety which none can feel but those who recognize everything they have as coming from a Father’s hand; but chiefly God’s highest gifts of grace and salvation, and in particular God’s great and unspeakable Gift, Jesus Christ (2Co 9:15).
IV. FOR ITS KING. That God would regard him with favour (verse 42). God’s anointed in the passage under consideration was Solomon; hut the great Anointed, of whom he was a shadow, was Christ, whom God anointed with the oil of gladness above his fellows (Psa 45:7), and set as King upon his holy hill of Zion (Psa 2:6). The language of the prayer, therefore, may be applied to Christ, the Church’s Head and King.
1. In meaning it may signify that God would continue to regard him with favour, and show this by not denying his request (1Ki 2:16). As thus interpreted, it teaches that Christ’s Church has a deep interest in the success of all Christ’s prayers on their behalf, and should make this a frequent burden of her supplications, that Jehovah would hear the intercessions of her anointed Head within the veil for transgressors (Isa 53:12), for believers (Heb 7:25), for the sanctification of his own (Joh 17:17), for the conversion of the World (Joh 17:20), for the final consummation of all things (Joh 17:24).
2. The arguments by which the prayer may be supported are two:
(1) The king’s relation to Godhe is God’s anointed (Psa 45:7); and
(2) the covenant engagement which God has made with him as David’s son. These were the pleas advanced by Solomon; they are more befitting in the mouths of Christians regarding Christ.
Learn:
1. The sublimity of true prayer.
2. The comprehensive scope of prayer.
3. The exalted character of the Church as God’s dwelling-place, and as Christ’s kingdom.
4. The grand aim of the Church as a visible institution to promote salvation.
5. The entire dependence of the Church for efficiency on God.W.
Fuente: The Complete Pulpit Commentary
2Ch 6:1. The Lord hath said, &c. Thou hast promised, O Lord, that thou wouldest dwell. Houbigant.
Fuente: Commentary on the Holy Bible by Thomas Coke
2. Solomon praises the Lord on his Entrance into the new Temple: 2Ch 6:1-11
2Ch 6:1.Then said Solomon, The Lord hath said that He would dwell in darkness. 2And I, even I, have built a house of abiding for Thee, and a place for Thy dwelling for ever.
3And the king turned his face, and blessed the whole congregation of Israel: and all the congregation of Israel stood. 4And he said, Blessed be the Lord God of Israel, who hath spoken with His mouth to David my father, and by His 5hands hath fulfilled it, saying, From the day that I brought my people out of the land of Egypt, I chose no city among all the tribes of Israel to build a house, that my name might be there; and I chose no man to be ruler over my 6people Israel. And I chose Jerusalem, that my name might be there; and I 7chose David to be over my people Israel. And it was in the heart of David my 8father to build a house to the name of the Lord God of Israel. And the Lord said to David my father, Because it was in thy heart to build a house to my 9name, thou hast done well that it was in thy heart. But thou shalt not build the house; but thy son, that cometh forth out of thy loins, he shall build to my 10name. And the Lord hath established His word that He hath spoken; and I am risen up instead of David my father, and am set on the throne of Israel, as the Lord hath spoken; and I have built the house to the name of the Lord God 11of Israel. And there I have put the ark, wherein is the covenant of the Lord that He made with the children of Israel.
3. Solomons Prayer of Dedication: 2Ch 6:12-42
12And he stood before the altar of the Lord, before all the congregation of Israel, and spread forth his hands. 13For Solomon had made a scaffold of brass, and set it in the midst of the [outer] court; its length was five cubits, its breadth five cubits, and its height three cubits; and he stood upon it, and kneeled down on his knees before all the congregation of Israel, and spread forth his hands 14towards heaven, And said, Lord God of Israel, there is no God like Thee in the heaven nor in the earth, who keepest the covenant and the mercy unto Thy 15servants that walk before Thee with all their heart. Who hast kept with Thy servant David that which Thou hast spoken to him; and Thou speakest with Thy 16mouth, and hast fulfilled it with Thy hand, as it is this day. And now, Lord God of Israel, keep with Thy servant David my father that which Thou hast spoken to him, saying, There shall not be cut off from thee a man in my sight to sit upon the throne of Israel, only if thy sons take heed to their way to walk in 17my law, as thou hast walked before me. And now, Lord God of Israel, let Thy word be verified which Thou hast spoken unto Thy servant David. 18But will God in truth dwell with men on the earth ? Behold, heaven, and the heaven of 19heavens, cannot contain Thee; how much less this house which I have built ! But have respect unto the prayer of Thy servant, and to his supplication, o lord my God, to hearken unto the cry and the prayer which Thy servant prayeth before Thee. 20That Thine eyes may be open upon this house day and night, to the place where Thou hast said that Thou wilt put Thy name; to hearken unto the 21prayer which Thy servant prayeth in this place. And hearken unto the supplication of Thy servant and of Thy people Israel, which they shall make in this place, and hear Thou from Thy dwelling-place, from heaven; yea, hear, and for give. 22If a man sin against his neighbours, and he lay on him an oath to make him swear, and he enter into an oath before Thine altar in this house: 23Then hear Thou from heaven, and do, and judge Thy servants, to requite the wicked, and bring his way upon his own head; and to justify the righteous, and give him according to his righteousness. 24And if Thy people Israel be smitten before the enemy, because they have sinned against Thee, and shall return and confess Thy name, and pray and entreat before Thee in this house: 25Then hear Thou from heaven, and forgive the sin of Thy people Israel, and bring them again unto the land which Thou gavest to them and to their fathers. 26When the heaven is shut up, and there is no rain, because they have sinned against Thee, and they pray in this place, and confess Thy name, and turn from their sin, because Thou dost humble them: 27Then hear Thou from heaven, and forgive the sin of Thy servants and of Thy people Israel, because Thou teachest them the good way in which they should walk, and send rain upon the land which Thou hast given unto Thy people for an inheritance. 28If there be dearth in the land, if there be pestilence, blasting, or mildew, locust or waster; if their enemies besiege them in the land 29of their gates; if there be any plague or sickness. Every prayer, every supplication that shall be made by any man or by all Thy people Israel, when they shall know every man his own plague and his own pain, and shall spread his hands to this house: 30Then hear Thou from heaven, Thy dwelling-place, and forgive, and render unto every man according to all his ways, as Thou knowest his heart; for Thou alone knowest the heart of the sons of man. 31That they may fear Thee to walk in Thy ways, all the days that they live on the ground 32which Thou gavest to our fathers. And also to the stranger, who is not of Thy people Israel, but cometh from a far country for sake of Thy great name and Thy mighty hand, and Thy outstretched arm; if they come and pray towards this house: 33Then hear Thou1 from the heaven, from Thy dwelling-place, and do all that the stranger calleth to Thee for, that all peoples of the earth may know Thy name, and fear Thee as Thy people Israel, and may know that Thy name is called upon this house which I have built. 34If Thy people go out to war against their enemies in the way that Thou shalt send them, and they pray unto Thee toward this city which Thou hast chosen, and the house which I have built to Thy name: 35Then hear Thou from the heaven their prayer and their supplication, and maintain their right. 36If they sin against Thee, for there is no man that sinneth not, and Thou be angry with them, and give them up before their enemies, and their 37captors take them to a far or near land. And they turn their heart in the land in which they are captive, and turn and pray unto Thee in the land of their 38captivity, saying, We have sinned, we have been wrong and wicked. And they return to Thee with all their heart, and with all their soul, in the land of their captivity, whither they have taken them, and pray toward the land which Thou gavest to their fathers, and the city which Thou hast chosen, and toward the house which I have built to Thy name: 39Then hear Thou from the heaven, from Thy dwelling-place, their prayer and their supplication, and maintain their right, and forgive Thy people who have sinned against Thee. 40Now, my God, let Thine eyes now be open, and Thine ears attent unto the prayer of this place. 41And now arise, O lord God, unto Thy rest, Thou and the ark of Thy strength: let Thy priests, o lord God, be clothed with salvation, and let Thy saints be 42glad for the good. O Lord God, turn not away the face of Thy anointed; remember the mercies of David Thy servant.
See 2Ch 7:1 ff for EXEGETICAL.
Footnotes:
[1] , supported by all the witnesses, Bertheau, without reason, changes into (after 1Ki 8:43).
Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange
CONTENTS
This chapter is so closely connected with the former, that it may be considered but as a continuation of the same subject. The cloud which filled the house, as an intimation of the divine presence, gives occasion to Solomon to bless God for this grace manifested.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
In the opening of this chapter, I beg to refer the Reader to the history, as we have it almost literally the same, 1Ki 8 . Reader! what a blessed dispensation are we brought under! Jesus sweetly visits his people, and manifests his presence, not in clouds and darkness, but under the enlightening influences of his Holy Spirit. Oh! what a blessed thought! our bodies are the temple of the Holy Ghost. He dwelleth with you, and shall be in you, saith our precious Lord Jesus. 1Co 6:19 ; Joh 14:17 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
The Blessing of Unrealized Aims
2Ch 6:8
According to the old story, our own Queen Mary is reported to have said to her courtiers that after her death they would find the word Calais graven upon her heart so long had she brooded upon the loss of that French sea-coast town. Had you examined King David’s heart you would have found graven upon it the picture of a temple. That temple had been David’s dream. In vision he had for years seen it crowning the crest of Zion. Night and day he thought upon it, planned for it, worked for it. It was his great, his supreme, his all-absorbing ambition to build a house for God. Every other aim was subordinate to this. No doubt David was anxious to make Israel strong, to subdue her enemies, to extend her dominions. But over and above everything else he was anxious to build a house for God. It is Plutarch who says of the Roman Cato that he was so possessed by the conviction that there could be neither peace nor safety for Rome so long as Carthage remained in strength, that he never made a speech in the Roman senate without concluding with this sentence, ‘Delenda est Carthago’ Carthage must be destroyed. And in much the same way David never let a day pass without saying to his soul, ‘God’s house must be built. It is not fit that I should dwell in a house of cedar while the ark of God dwelleth within curtains.’ Every day of his long reign David said some such word as that to his soul. The temple was in his heart.
But this temple which was in David’s heart never got built upon the solid ground. David’s eyes were never gladdened by a sight of that ‘house magnifical,’ of which by day and by night he had dreamed. He collected vast stores of material, he made lavish preparations, but he never saw one stone laid upon another. His vision never became a fact. He was so occupied with statecraft, he was so incessantly engaged in warfare, that the time never came when he could arise and build. And so he went down to his grave with his great purpose unrealized, with the hope he had cherished in his heart unfulfilled.
I. And this is just an illustration of the great tragedy and bitterness of human life. The bitterness of human life is not its brevity, but its incompleteness. The brevity of life is only bitter as it contributes to its incompleteness. Its incompleteness is the real tragedy. And incompleteness is the very badge and sign of the average human life. Occasionally we may come across a Simeon who feels that life has given him all he desired and hoped, and who can therefore say, ‘Lord, now lettest thou Thy servant depart in peace, according to Thy word, for mine eyes have seen Thy salvation’. But the vast majority of men do not want to depart, for the simple reason that they have not seen the fulfilment of all that was in their heart. There are hopes which they have not realized, plans they have not perfected, tasks which they have not finished. Achievement never answers to intention. We dream of temples which never get built. The grave is more than the burying-place of lifeless bodies, it is the burying-place also of many a great ambition and many a noble hope.
II. His failure to build the temple of his dreams was the great disappointment and bitterness of David’s life. And yet the significant fact is that David was a richer and nobler man for cherishing this dream, that never got realized. If it be true, as I have been saying, that the bitterness of life consists in its incompleteness; that our greatest disappointments come from cherishing hopes that never get realized, then it would seem that the way to save ourselves this bitterness would be to cherish no great or beautiful hopes. But in so arguing we should go far astray. In a twofold way I can see that the cherishing of this aim was productive of blessing.
1. It was a blessing to David’s own soul. Nobody can live with a great purpose without being ennobled by it. Little aims make little men. But great aims make great men. There is a refining, enriching influence in the mere possession of a lofty purpose.
2. It was a blessing to those who came after him. It is quite true that David never built the temple. But was it mere waste to have cherished the ambition? Was it all for nothing that he had made such vast preparation and collected such store of material? No, it was not for nothing. Solomon could never have built his temple had not David his father cherished the hope of building one. The materials David collected Solomon used. The dream of the father became the deed of the son. No, it was not all for nothing that David cherished his hope. ‘Thou didst well that it was in thy heart.’
God takes will for deed, and reckons honest purpose for achievement. ‘Thou didst well,’ He said to David, with his plan to build a house, ‘that it was in thy heart’. And if I am asked what this means and involves, I answer that I think that God took David’s will for his deed, and that in the great books there is a finished temple down to the Shepherd King’s account.
J. D. Jones, The Gospel of Grace, p. 221.
References. VI. 12-33. A. Whyte, Christian World Pulpit, vol. lvii. 1900, p. 58. VI. 27. P. W. Darnton, Christian World Pulpit, vol. xxxix. 1891, p. 331. VI. 28-30. Spurgeon, Sermons, vol. xlv. No. 2637. VI. 40. R. E. Hutton, The Crown of Christ, vol. ii. p. 195. VII. 1. J. M. Neale, Sermons Preached in a Religious House, vol. i. p. 132. VII. 1-3, Spurgeon, Sermons, vol. vii. No. 378. VIII. 12-13. A. Maclaren, Expositions of Holy Scripture 2 Kings, Chronicles, etc., p. 114. XI. 1-17 and XII. Spurgeon, Sermons, vol. xlviii. No. 2776. XII. Ibid. vol. xxxix. No. 2306. XII. 8. Ibid. vol. xxxix. No. 2306. A. Maclaren, Expositions of Holy Scripture 2 Kings, Chronicles, etc., p. 121. XII. 14. Spurgeon, Sermons, vol. xlvii. No. 2749. XIII. 11. C. H. Kelly, Christian World Pulpit, vol. lxx. 1906, p. 65. XIII. 18. A. Maclaren, Expositions of Holy Scripture 2 Kings, Chronicles, etc., p. 129. XIV. 2-8. Ibid. p. 136. XIV. 11. A. Phelps, The Old Testament a Living Book for All Ages, p. 33. R. E. Hutton, The Crown of Christ, vol. i. p. 125. A. Maclaren, Expositions of Holy Scripture 2 Kings, Chronicles, etc., p. 139. XV. 1-2. G. Matheson, Voices of the Spirit, p. 30. XV. 7. C. Houghton, Christian World Pulpit, vol. xl. 1891, p. 189. XV. 8, 9, 12-15. A. Phelps, The Old Testament a Living Book for All Ages, p. 43. XV. 15. A. Maclaren, Expositions of Holy Scripture 2 Kings, Chronicles, etc., p. 147. XVI. 9. Spurgeon, Sermons, vol. xx. No. 1152. XVII. 1-10. A. Maclaren, Expositions of Holy Scripture 2 Kings, Chronicles, etc., p. 155. XVII. 3-5. A. Phelps, The Old Testament a Living Book for All Ages, p. 89. XVII. 16. Spurgeon, Sermons, vol. xxxvii. No. 2227. A. Maclaren, Expositions of Holy Scripture 2 Kings, Chronicles, etc., p. 161.
Fuente: Expositor’s Dictionary of Text by Robertson
Solomon’s Dedicatory Prayer
2Ch 6
“Then said Solomon, The Lord hath said that he would dwell in the thick darkness” [“gloom of clouds” (Exo 20:21 ; Deu 4:11 ; Psa 18:9 )] ( 2Ch 6:1 ).
THAT is the true conception of God at a given point in our spiritual education. Clouds and darkness are round about him, righteousness and judgment are the habitation of his throne: the light is darkness. Thus we are in the Christian sense agnostics. Our brightest thinking hardly amounts to the beginning of dawn. When we are most reverential we are most humble; when we are most perfectly sure that we have hold on God we are also most perfectly confident that no understanding can search him, no mental capacity can hold him; he loves the darkness because he loves us; he wears the darkness as a robe that he may not blind us with excess of light, as the atmosphere is the darkening of the sun. We are indebted to intermediate agencies and actions always, to a kind of natural priestliness and intercession that will not allow us to come face to face with essential glories and essential sublimities. The light dwells in a tent made for it, and comes to us as we are able to bear it. If we cannot see this darkness-covered Father we can see his Son Jesus Christ. The apostle said so plainly: we cannot see God, but we see Jesus: we see the express image of his Person; we see Godhead atmosphered, so to say, to suit our vision and our capacity. Now and then the incarnate God, the eternal Son, flashed upon us his light, and we were for the moment blinded. When we thought we could be familiar with him one outray of his glory made us feel that we were in danger of trespassing. Say not that God dwelleth in thick darkness, or in the gloom of clouds, for the purpose of keeping us away from him; it is rather for the purpose of drawing us to him. Love is subtle, inventive, ever fertile in arrangement, and in the creation of opportunities; and love delights in the mystery of condescension. The stoop of God is the supreme miracle of God. Draw near unto him; he will not confound you by the outshining of his unclouded glory: come as near the Shekinah as God himself has permitted, and when you are lost in merely intellectual thought about God, go in heart thought to Jesus Christ, and he will make your heart burn within you as he opens to you the Scriptures.
We have watched Solomon building his temple, and we have praised the architecture and have wondered at the lavish expenditure, and have said, Is this the consummation, the whole purpose, the sum-total of the first imagination of the structure? and we have now come to see that the whole house was built to accommodate the glory. Not until the glory cloud filled the temple did it become a house of God. Let this be a lesson to all church-builders. Your painted windows, and gilded columns, and majestic roofs, are nothing until the living Spirit comes into the sanctuary, and lifts it to its true level, invests it with a worthy purpose, fills it with an all-illuminating presence. The house is built for God, and until God comes it is but a structure of calculated matter: when he comes every stone glows and every corner of the house becomes a sacred refuge, and the whole temple becomes as it were part of heaven. Solomon himself became quite a new man after this process. He prayed for wisdom at the outset, and he has verified the answer to prayer by the wonderful structure which he put up. But the blessing did not end in architectural skill; that great proof of the blessing given to Solomon is to be found in the prayer which he prayed at he dedication of the temple. No man could have prayed that prayer without help. This we should have said about it in all honesty if we had found it in Sanscrit; if we had exhumed it out of Indian libraries, it would have been due to the author to have said, You never dreamed that dream; it was a vision of God. Read the prayer from beginning to end, and say if this be not so, How majestic in conception! how beauteously eloquent in expression! how wise, how tender, how patriotic, how philanthropic! how it grows and swells and abounds in all elements of spiritual sympathy! Probably there is no such prayer in all literary records. If ever that prayer be excelled it will be by the Son of God alone, and his excelling of it will be by contrast rather than by comparison. There is not a selfish word in it. It is not a Jew’s prayer; it is a man’s prayer. The Old Testament abounds in Jewish prayers, aspirations, and patriotic desires; but now and again a man arises even in the Old Testament who seems to speak all languages the great cosmopolitan heart. Yet this prayer is Jewish enough. The patriot is here, as well as the suppliant. He remembers the people; he knows their wants; he understands their wandering, weary, restless life, their ambitions that come and go like nightmares; and he prays for them with a right royal apprehension of all their need. But there is also a great world-wide, all-time-including reference in it, which redeems the prayer from being a merely Jewish monologue breathed into the heavens.
“Moreover concerning the stranger, which is not of thy people Israel, but is come from a far country for thy great name’s sake, and thy mighty hand, and thy stretched out arm; if they come and pray in this house; then hear thou from the heavens, even from thy dwelling place, and do according to all that the stranger calleth to thee for; that all people of the earth may know thy name, and fear thee, as doth thy people Israel, and may know that this house which I have built is called by thy name” ( 2Ch 6:32-33 ).
We need not ask whether such a prayer is inspired. Its humanity is its divinity. Who teaches prayers like this? Who is not limited to his own house, his own nation, his own language? How thrilling when a man, by any means for we will not hold controversy upon pedantic terms lifts the prayer to a new level and speaks the universal tongue! How wondrous the miracle when one so far away in the darkness of history effected that one touch of nature which makes the whole world kin! The stranger likes to be prayed for. Even an atheistical stranger in a far country, in an inhospitable climate, might be touched to the quick if he heard some poor soul say as he passed by in weariness God help him! A cry like that would bring the old home back again, the old mother, the old school-days, the little household prayers. We need these pathetic parentheses in life just to keep the usual level right, to lift it out of commonplace and vulgarity into true novelty, and enrich it with somewhat of heaven’s own colour. Any book that cares for the stranger is a good book; any book that speaks a word for little helpless children is an inspired book; any book that undertakes the cause of downtrodden woman, and says “You shall be downtrodden no more, you shall be treated with righteousness and equity, with consideration and tenderness,” came from heaven from the only heaven one would care to go to; a book so charged with solicitude with reference to all human conditions was written by God the Father, God the Son, God the Holy Ghost. All the Deity in the universe is concentrated on this holy passion for human souls. We know now whether Solomon’s prayer was answered; we know he was enriched with replies from heaven. He flows in his expression like a fountain; he never wearies. His is not the eloquence that becomes stale, the poor surface water that is dried up in sudden evaporation by a hot sun. His eloquence sprang from the rock and represented the fountains of eternity. This is what we mean by answered prayer: we mean an enlarged manhood, an ennobled nature, a purified passion, a sublimated enthusiasm, patriotism expanding into philanthropy. If you bring any other answer to prayer, it must be rejected at the altar. It is an illegitimate reply; some spectre dropped it from a passing cloud; it is not the throb of eternity, it has no relation to the oracle divine. There are answers to prayer that are most detestable though in very deed they be no answers at all, but mockeries, supposed answers; they have resulted in greater narrowness, intenser bigotry, unholier sectarianism, and wrapping round of the tiny soul with some stolen rag supposed to be a garment let down from heaven. No! Let all honesty say No! Let all wisdom and all justice concur in saying No! God had nothing to do with an answer like that Show broader charity, nobler philanthropy, greater care for others, sacrificial industry in all the ways of good-doing, then we shall know, without your so saying, that you have communed with heaven and received an answer from God.
“If they sin against thee, (for there is no man which sinneth not,)…” ( 2Ch 6:36 ).
What marvellous moral penetration is revealed in one little sentence in this prayer! “If they sin against thee” then comes a parenthesis “(for there is no man which sinneth not).” All that in a parenthesis! A solemn judgment upon the human world in so many rather, in so few little words. Solomon has become a theologian, without theological narrowness and bitterness. It was a wonderful thing for a man like Solomon to say. It is a comprehensive judgment. “There is no man which sinneth not” no king, no potentate, no ruler, no father, no child, no heart that has not its wandering, its aberration, its hunger after evil, its thirst for hell. A wondrous tragedy is this human life; for a long time so plain and simple and fluent, and then suddenly more terrible than a volcano, more cruel than any wild beast of the jungle, more difficult than any perplexity that ever afflicted the human mind. A man who prays so begets our confidence, because we feel he knows human nature. It is thus where the preacher must lay his hold upon public attention by showing that he has read the human heart, that he knows it in all its trickery, and concealment, and genius of hypocrisy; and that he knows it in all its unconfessed infirmity and bitterness and load of grief. There must be something in word or tone or look which means That man understands me; he has lived a good deal of his life on a battlefield; he has not studied Christianity at a library window, he has wrestled with evil, and flung the monster. It is thus that the Scriptures lay their gracious hold upon all men; they know the human heart in all its outgoing, in all its purpose, in all its mystery of good and evil, and in this garden of the Lord is a herb for healing, is fruit for hunger, is beauty for fancy, is music that can at once lull the soul and thrill it with momentary passion.
Prayer
Almighty God, the vineyard is thine; all souls are thine; thou art the one owner. We have nothing that we have not received; when we look upon our possessions we say, Whose image and superscription is this? and, lo! we find thy name there, and thy claim. So thou hast given, and thou mayest take away Oh, teach us to say, Blessed be the name of the Lord! Thou hast set us some hard things to do; we cannot do them all at once; we have to suffer much, and suffer long before we can say some words thou hast taught us to say in prayer. We are trying to pray, but yet we cannot pray the one prayer that is never denied; we are struggling towards it, we want to say it; we count the words, and weigh them, and wonder about them, but we cannot say them with the heart; we want to say with the whole soul, Not my will, but thine, be done. If thou wilt teach us to say this we shall know that thou hast done the last of thy miracles, thou mighty Son of God. We bless thee that this is thy prayer, O Christ; thou didst say it, thou didst punctuate it with blood, thou didst utter it in groaning, but in groaning thou didst triumph; in thy sorrow was the beginning of thy joy. Help us to know that the Lord reigneth, that there is but one supreme will, that our business is to discover what that will is and to obey it, simply, lovingly, trustfully: may there be no questioning in our hearts as to its righteousness and goodness and usefulness; may there simply be a desire, burning and pure, to do God’s will in Christ’s name and in Christ’s great strength. Amen.
Fuente: The People’s Bible by Joseph Parker
XXIX
DEDICATION OF THE TEMPLE
1Ki 8:1-10:29
This discussion begins on page 178 of the Harmony, and relates to the dedication of the Temple. We have already shown that the building of the Temple was the greatest work of Solomon; that it made the greatest impression upon the world’s mind of any structure that had ever been erected in human history. The importance of the Temple was to insure a central place of worship, or of sacrifice, rather. The object of it was to bring about unity of faith, and national unity among the people. The idea comes from the following legislation by Moses: “When you shall obtain possession of the land and have become established, then you shall have one place in which to appear before the Lord.” In brief, the purposes of the Temple were these:
1. To provide a fixed habitation for Jehovah.
2. To provide a central place of worship where the tribes might assemble at the three great annual festivals and thus preserve the unity of the nation, Jehovah being the center of unity. In other words, as we explained on Leviticus, there must be: (a) A place to meet Jehovah on the throne of grace. (b) Sacrifices, or means of propitiation, (c) Priests, or Intermediaries between Jehovah and the people, (d) Times in which to approach him, that is, with daily, weekly, monthly, and annual offerings, (e) A ritual, telling how to approach him.
3. To prefigure the more glorious building, the church of our Lord. A magnificent building, with an imposing ritual, and with fixed times of gathering the whole nation together, would bring about this unity of faith and unity of national life. The building having been completed, Solomon now proposes publicly and formally to dedicate it to the service of God. God had told him when he commenced the building that he would inhabit the house built for him, and now Solomon proposes, by a very solemn national service, to consecrate this house to the Lord. I do not suppose that from any other one source, indeed from all other sources put together, we get the idea of dedication services so much as from this. The house could not be dedicated as soon as it was finished. It was several months from the time it was finished until it was dedicated. There had to be an appropriate time. It must be on the occasion of one of the great national feasts; so it was probably several months after the house was completed before the dedication services took place.
The first thing was to secure a great convocation of the people, and it is repeatedly stated that from Hamath on the north, or from the Euphrates River, unto the river of Egypt on the south, throughout the length and breadth of the land the princes, the rulers of the people, the representative men, were all commanded to be present. So it was a very great national convocation. The next step was to bring into this house all of the sacred things that survived from Moses’ time, and including those that had been prepared by David. So with great ceremony the old tent that Moses built, the brazen altar of burnt offerings, the table for the shewbread and the golden candlestick, were all brought and put in this Temple. Those of them no longer usable, for instance the tent, and a great many of the old-time utensils, were stored away and preserved as relics, including the brazen serpent Moses had made. We hear of that in a later reign and find out the last disposition of it. Then the ark itself was brought from the tent in which David had placed it, and it was put in its place in the most holy place. It was necessary to make a new lid for it, or mercy seat. A long time had elapsed, nearly 500 years, since it was made, and when they opened it there was found in it nothing but the two tables of stone upon which God had inscribed the decalogue. From the Pentateuch we know that other things had been put there. For instance, Aaron’s rod that budded, the pot of manna, and quite a number of things were put by the side of the ark, but when they brought that ark in that is all there was in it. Probably at the time it was captured by the Philistines come of these things were taken out.
The preliminary steps of the dedication were: (1) Placing in the treasury of the house all the things dedicated by David. (2) Placing all the sacred vessels and furniture in proper position. (3) The offering of multitudinous sacrifices. (4) The priests carrying into the most holy place the ark of the covenant. (5) As the priest issues from the most holy place, and the one hundred and twenty other priests standing east of the altar blow their trumpets, and the great Levite-choir bursts into a song of praise and thanksgiving, with cymbals and other instruments, saying, “For he is good; for his mercy endureth forever.” (6) Then the cloud, symbol of divine presence and glory, filled all the house.
So it had been when Moses finished the tabernacle, and so it was at Pentecost, after the Lord had built his church) that the Holy Spirit came down in consecrating, attesting power.
Now, having all the sacred things in place, Solomon had a platform of brass erected, about seven feet square, for himself, a kind of pulpit, so that he would be sufficiently lifted up above the people to be seen as well as heard, and we now note a singular fact, viz.: that Solomon acted as both king and high priest, a royal priest, a priest on a throne, and all through his life, he seems not only to perform the functions of the high priest, but he keeps the entire priesthood subject to his immediate control. Nothing is more evident in the study of his life than that the throne, in this case the civil power, kept the priesthood, the religious power, in subservience.
Solomon’s posture in this dedication was standing at the introduction, standing when he goes to pronounce the benediction, but in offering prayer, he kneels, and that is the first place in the Bible where kneeling for prayer is mentioned. You read in the Bible about standing to pray and sitting to pray, and here we have kneeling to pray, showing that the posture is not essential to the act. One can pray lying down, but kneeling is very reverential, and congregations should observe one form.
Standing up before the people, his opening address reverts to the fact of God’s promise to David that a son should succeed him, and that this son should build him a house, and God’s promise to live in the house when it was built. He then commences his prayer, and it is a very remarkable one. His first petition is that the Lord would accept and continually look toward this structure, really inhabit and be present in it. The other elements of the petition are clearly set forth in the text here. Look on page 180 of the Harmony. First, the position with reference to the making of an oath where there is an issue between neighbors, and the difficulty cannot be settled by outside testimony, then all oaths shall be made before God. A man, as in the presence of God, shall solemnly swear that what he says is the correct version of the case. That is called an appeal to the judgment of God. It was a favorite method of settling matters throughout the middle ages. For instance, a nobleman might testify about a case, another challenge his testimony, and they would agree to refer it to the arbitrament of God, as decided in battle, and the two knights would come out and fight in the presence of many witnesses with judges governing all the forms of it, and trusting to God that the right should triumph in that fight.
In Ivanhoe , you have an account of an appeal to the judgment of God in the fight between Ivanhoe and Sir Brian de Bois-Guilbert in order to settle a charge against the Jewess, Rebecca. She appealed to the trial by combat and said let God say if she was a witch, as they charged, and so the case was fought out. Hundreds of instances are noticed in history, romance, and poetry of this appeal to God. Another method of appeal, mentioned also by Sir Walter Scott, is that when one was found to have died by violence, all of those whose circumstances made it possible that they might have participated in that murder were required to come up before the judge and with the murdered man’s body shrouded in a white sheet, put their finger on the dead man and swear that they had nothing to do with that murder, and the legend taught that if the real murderer did come and put his hand on the man, then blood would flow out from the wound and thus convict him. Now Solomon prayed that in any case of issue between two neighbors, where there were no means of settling it by outside testimony, and they come before God, that God would decide the case so as to justify the innocent and condemn the guilty.
His second petition is with reference to defeat in battle. This people is a glorious people. War will doubtless arise, and they that go out may be defeated. If they be defeated, he says it will be on account of their sins, and, convicted of sin by public defeat, if they there on that battlefield turn toward the Temple and pray God to forgive the sin, then Solomon asks that their national sin be forgiven.
He next considers the case of droughts. That whole country is subject to drought, and it is easy for all the sources of life to be dried up in severe drought. Drought in the Bible is represented as serving Jehovah; that it comes from him. Elijah prayed that it might not rain for three years and six months, and it didn’t rain, and he prayed that it might rain, and it rained. Now he says, “when a time of drought comes on this land on account of sin, if this people pray toward this Temple, asking God to open the windows of heaven and send rain upon the land, then hear thou in heaven and forgive the sin and send rain.” You notice how he is connecting the Temple with all the great vicissitudes of life.
Following that come famines and pestilences. Famines may result from wars, in destroying the products of the land, or they may result from plagues, as of locusts. Now, when a famine or a pestilence, or a contagious or epidemic disease, comes and the whole country was subject to them, as we would have here in this country, if there should come the Asiatic cholera, or the yellow fever then let the people pray, and his petition is that when these displays of divine wrath against the sins of men are made, that they will remember that here at Jerusalem in the Temple is a throne of grace unto which any man may come boldly in time of need and ask divine interposition and pardon. We will find numerous examples of all these in the history as we go on.
He then takes the case of a stranger. This is a beautiful thought. Some stranger from a foreign country, not one of the chosen people of Israel, may be in exile, banished from his own land, no light from heaven, seemingly, by the selection of Israel barred from the commonwealth of God, yet if this stranger comes to that Temple and lifts up his heart to God, then Solomon prays that the Lord will hear that stranger. That gets to be a very big item of the New Testament gospel. You remember Paul says to the Ephesians, “Ye are no more strangers and foreigners, but fellow citizens with the saints and of the household of God.” In this prayer of Solomon is a forecast of the abrogation of the middle wall of partition between the Jew and the Gentile. All peoples, all races, tribes, tongues, and kindreds may come before the Lord. Paul enunciated it in Mars’ Hill when he said, “God made of one blood all nations of men that inhabit the face of the earth, and appointed their seasons and their boundaries with a view that they might seek after him and find him.” Now if a stranger comes to this house of God and honestly seeks a blessing from God, he may find it. That is a good thought. While our houses of worship are not temples, yet they ought to be places attractive to strangers. “Here the people of God are meeting and I am an outsider. Will I be welcome? Is there anything here for me? Will anyone speak a word of comfort or peace to my soul?”
When I was pastor of the First Church in Waco, two deacons had a special duty. Every Sunday morning, as soon as the bell tapped to call the Sunday school together for its final exercises, these two deacons arose and went down on the streets of Waco and spent the time till the opening song of the church service inviting strangers on the streets to come to church. One notable incident occurred. They brought a man in that way one day and he was converted. I think I never heard anything more touching than his relation of the fact that a very gentlemanly old man saw him on the street where he was wandering without money, no place to go, without a friend in the world, and asked him to come to church, which led to his salvation.
Solomon then takes up the case of battle. This is before the battle is joined. Is there such a thing as the decision of battle by the Almighty? Infidels adopt the theory of the French Marshal that God favors the heaviest battalions in the fight. But the battle is not always to the strong. Patrick Henry insisted upon that in his speech before the House of Burgesses. Solomon wanted that thought fixed in the very hearts of his people, that before they fought they should pray. At the great battle of Agincourt, when a very small English army was surrounded by an enormous French army, say 25,000 against 100,000, just before the fight the English army prayed that the French king says, “Are they prostrating themselves in homage to us already? Do they acknowledge their defeat?” One who knew them replied to the king, “No, sire. They are taking their case to their God, and they will fight the better for it when they get up off their knees.” One of the soldiers, in the English civil war, remarked to Prince Rupert that he feared Cromwell’s Ironsides when they knelt and prayed just before a fight and rose singing, “Let God arise and his enemies be scattered.” In the book of the Maccabees there is a marvelous illustration of this, when Judas Maccabaeus with 10,000 men defeated 100,000, having made a solemn appeal to the God of battles before the issue was joined.
It is related as an incident of colonial history that in the war between France and England, with the battlefield over in this country, that the French at a serious crisis dispatched a great fleet with 3,000 soldiers and 40,000 stands of arms to turn the scale, and as that armament approached this continent, the colonists felt that if it arrived safely they were lost, and so the preachers gathered the people for prayer that God might save them from this armament, and even as they prayed a storm came and scattered the fleet, wrecking many of the vessels, drowning most of the soldiers, and sinking most of their munitions of war.
The climax of Solomon’s prayer anticipates a time when his people, on account of very grievous sin, shall be carried into captivity, their city taken, and over there in a land of exile they should become slaves of a foreign power. In this dire disaster, if they should repent and remember and look back toward Jerusalem and to this house, then might the Lord forgive them there and restore them to their land. We see Daniel carrying out this thought, as every day he would open his window and look toward Jerusalem and pray, doing just what this prayer suggests. Against the royal edict he would turn toward the Temple and pray. In Dan 9:19 we find a famous prayer confessing the sins of the people and repeating the promise in the prophecy of Jeremiah that the seventy years of captivity is nearly out, and crying out, “Oh Lord, hear! Oh Lord, forgive,” and even while he is praying an angel comes, touches him and tells him that his prayer is heard and shows him that not only will they be restored at that time, but unveils the prophecy concerning the restoration and rebuilding of Jerusalem and the length of time to elapse between that event and the birth of the long-looked-for Messiah, as you will find in the conclusion of Dan 9 .
Having offered this great prayer, Solomon arose and pronounced the benediction. As soon as this prayer ended, confirmation came in a very remarkable way. Fire came down from heaven and burned up the sacrifices that had been placed upon the altar, and not only that, but God appears to Solomon as he had appeared to him at Gibeon, and uses this language, which Spurgeon makes the text of one of his great sermons: “And Jehovah said unto him) I have heard thy prayer and thy supplication, that thou hast made before me! I have hallowed this house, which thou hast built to put my name there forever.” On the next page it says, “Now I have chosen and hallowed this house, that my name may be there forever; and mine eyes and my heart shall be there perpetually.” In another place he says, “My hands shall be there.” Now Spurgeon takes for a text: “My name shall be there, my eyes shall be there, my heart shall be there, my hands shall be there.” “Whoever comes to that place of worship, I see him. Whoever prays, I hear him. Whoever pleads, I love him and I save him by my hand.” Spurgeon makes a great sermon out of it, and I suggest it as a good text.
We note the permanent use of the Temple: “Then Solomon offered burnt offerings unto the Lord on the altar of the Lord which he had built before the porch even as the duty of every day required.” That is the daily sacrifice, offering according to the commandment of Moses on the sabbaths, then there are the weekly sacrifices, and on the new moons, which are the monthly sacrifices; and then on the great feast days three times in the year. There you have the whole cycle of the sacrifices to be offered in the Temple. Moses provided for morning and evening sacrifices in the tabernacle. Perhaps you have read The Prince of the House of David by Ingraham, an Episcopalian preacher. He represents the young Jewish lady that came from Alexandria on a visit to Jerusalem as being waked up just as the dawn flushed the eastern sky; the silver trumpets began to blow, and as those trumpets were blown everybody rushed to the housetops, and while they were looking at the Temple a great white cloud of incense rose up over the Temple and ascended to heaven, representing the morning prayers of the people, and they on the housetops prostrated themselves at the time of the incense and offered their morning prayers. That occurred every evening also, and it could be seen by everybody in the city, the going up of that great cloud of incense. They could hear the sound of those trumpets calling to prayer morning and evening. Solomon provided according to the ritual of Moses and David that these daily sacrifices should never be neglected in that Temple, nor the sabbatical, or weekly, nor the monthly, nor the annual sacrifices in the times of the great feasts.
I will devote the rest of the chapter to the glory of Solomon. You will note these words: “And the King made silver and gold to be in Jerusalem as stones, and cedars made he to be as the sycamore trees that are in the lowland for abundance. So King Solomon exceeded all the kings of the earth in riches and in wisdom. And all the earth sought the presence of Solomon, to hear his wisdom, which God had put in his heart, and they brought every man his present, vessels of silver, and vessels of gold, and raiment, and armor, and spices, horses, and mules, a rate year by year.” Again, “And Solomon ruled over all the kingdoms from the river unto the land of the Philistines, and unto the border of Egypt: they brought him presents, and served Solomon all the days of his life. For he had dominion over all the region on this side the river, from Tiphsah even to Gaza, over all the kings on this side the river: and he had peace on all sides round about him. Judah and Israel were many, as the sand which is by the sea in multitude, eating and drinking, and every man under his vine and under his fig tree, from Dan even to Beersheba, all the days of Solomon.”
As a sample of the glory of Solomon, we have the visit of the Queen of Sheba, who came, as our Lord said, from the uttermost parts of the earth. Commentators are divided as to whether she was a queen over, that best watered and most fertile part of southern Arabia, or whether she was the Queen of Abyssinia just across the dividing water in Africa. Most modern commentators make her the queen of what is called “Arabia Felix,” but my own judgment is that she was the queen of Abyssinia. The tradition of her reign lingers there where recently King Menelik defeated the Italian armies, and where they still keep up certain forms of the Christian religion, whence also in New Testament times came the Ethiopian eunuch whom Philip led to Christ. By combining 1Ki 10:1-13 with Mat 12:42 you may make a great sermon with these heads: (1) She heard a rumor that there was a wise man who could answer any question. (2) She had hard questions knocking at the door of her heart, as every woman has. She determined, at any cost, to have these problems solved, so she makes this great journey, and when she gets there and he answers all of her questions and she sees his glory, his Temple, the way by which he went up into the Temple, the apparel of his servants, there was no more breath in her, that is, she fainted. You know some people are so finely strung that they will faint when looking at a great picture, or on being stirred by great music. From her words, “The half was not told me,” we get our hymn, “The half has never yet been told.”
My own sermon on Mat 12:42 had these heads: (1) There shall be a resurrection of the dead. (2) It will be a general resurrection, (3) followed by a general judgment, (4) whose determining principle shall be: Men are judged according to their light. We may close this discussion with a brief account of Solomon’s relations with other governments.
1. Phoenicia. He inherited from his father a most valuable alliance with Hiram, king of Tyre, whose fleets controlled the Mediterranean Sea.
2. Egypt. His marriage with Pharaoh’s daughter held the friendship of the ruling dynasty in Egypt.
3. Friendly alliance with the Queen of Sheba.
4. In David’s time the Hittite nation at Hamath paid tribute. Solomon conquered the country.
5. By intermarriage he secured friendly relations with many countries, as most of his marriages were political.
6. By commerce through the Mediterranean he held friendly relations with the nations on its shores as far as Spain.
7. By commerce with the archipelagoes of the Indian and Pacific Oceans, he held friendly relations with the Orient, and Africa.
8. By land-traffic he held friendly relations with Arabia, Mesopotamia, and the nations around the Caspian Sea.
QUESTIONS
1. What promise of Jehovah was made to Solomon when he commenced to build the Temple?
2. What command of Jehovah, through Moses, was fulfilled in the building of the Temple?
3. When then, in brief, were the purposes of the Temple?
4. What effect has this dedication on all subsequent dedications of buildings?
5. At what annual festival was the Temple dedicated?
6. What are the steps of offering the house, and how the divine acceptance signified?
7. What similar event occurred in Moses’ day, and what greater event in the New Testament day?
8. Describe the platform occupied by Solomon, and his posture in the several parts of the dedication.
9. In what double capacity does he act?
10. What were the salient points of his opening address?
11. The salient points of his prayer?
12. What evidence in later days that in accord with Solomon’s petition his people prayed toward Jerusalem?
13. In what signal way did confirmation come from heaven, that his prayer was answered?
14. Distinguish between the two manifestations of the glory of the Cloud, 2Ch 5:13 ; 2Ch 7:1-3 .
15. What says the text of the glory of Solomon, and the extent of his kingdom? (See 1Ki 4:20-25 ; 1Ki 10:18-25 .)
16. What our Lord’s reference to Solomon’s glory?
17. Recite the story of the Queen of Sheba. Where her country? What our Lord’s reference to it, and what the sermon outline on Mat 12:42 ?
18. What was Solomon’s relations to foreign nations?
19. When and why Jehovah’s second appearance to Solomon?
Fuente: B.H. Carroll’s An Interpretation of the English Bible
2Ch 6:1 Then said Solomon, The LORD hath said that he would dwell in the thick darkness.
Ver. 1. Then said Solomon. ] See 1Ki 8:12-14 , &c.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
2 Chronicles Chapter 6
Well, then, Solomon blesses the whole of the congregation of Israel, and all of them stood. “And he said, Blessed [be] Jehovah God of Israel, who hath with His hands fulfilled [that] which He spake with His mouth to my father David, saying, Since the day that I brought forth My people out of the land of Egypt I chose no city among all the tribes of Israel to build a house in, that My name might be there; neither chose I any man to be a ruler over My people Israel: but I have chosen Jerusalem, that My name might be there; and have chosen David to be over My people Israel.” 2Ch 6:4-6 .
He recounts how God had chosen from the beginning, and how as He chose Jerusalem, and not any other city, to be the metropolis; so also He chose David’s house and no other family, and of David’s family He chose Solomon himself. Everything depends upon the election of God; there is nothing good that is not founded upon God’s election – nothing. The whole blessedness and strength of the believer depends upon it; and that is what delivers a person from self. I do not mean by that, that one ought to put election before an unconverted soul. Far from it. That would be, indeed, to add to his misery, if he feels his misery. But the moment-a soul receives Christ, then I can tell him that he is the chosen of God; and an immense strength and encouragement it is to his heart that he knows that it is not his own will, else it would be weak; and it is not his own choice, else he might flatter himself that it was good, but that it was God’s grace and God’s election that accounts for his being brought who never deserved it.
Solomon, therefore, struck the right note when he touched this great point of election. And, on the other hand, he shows how God, having taken this house to dwell in, could be always prayed to – always looked to in every trouble. No matter what might be the sin or the affliction – whether it was personal or national – God was there to be prayed to. And so we find Israel did. Even if they were out of the land, they looked to it as a witness of this great truth. But just think of the folly of Christians taking up such things. Just think of the folly of a Christian turning to the east because a Jew did it, or doing anything else of the sort, just as if the God who is revealed to us is in the east more than any other spot of the earth. Never was there such insensate folly as that which has been prevalent in Christendom. No, we belong to heaven, and we look there if we look anywhere; but that, alas! is just where people do not look.
Fuente: William Kelly Major Works (New Testament)
said. The first thirty-nine verses repeat 1Ki 8:12-50, with one or two complementary items, 1Ki 8:51-61 being omitted, and three verses added.
The LORD. Hebrew. Jehovah. App-4.
Fuente: Companion Bible Notes, Appendices and Graphics
Chapter 6
Then said Solomon, The LORD hath said that he would dwell in the thick darkness ( 2Ch 6:1 ).
Now Solomon, at this point, preached the sermon to the people. All of Israel, you remember, all the chief people had gathered and out in the courtyard he had built this little brass platform seven and a half feet square, and it was about four and a half feet high. And so he stood up on this little platform so that he could address all of the congregation of Israel. And his sermon to them is a sermon on the faithfulness of God. And the very fact that, here is the temple, it is completed, it is built, it testifies to the faithfulness of God’s promise.
For it was in the heart of David my father to build a house for the name of the LORD God of Israel. And Jehovah said unto David my father, Forasmuch as it was in your heart to build a house for my name, you did well in that it was in your heart: notwithstanding you shall not build it ( 2Ch 6:7-9 );
Now this to me is very interesting. God said, “David, inasmuch as it was in your heart to do it, you did well. That’s fine. That’s good.” God reckons the things of man’s heart. Now it is interesting, a lot of people have a real heart to give to God, but they have nothing to give. Inasmuch as it is in their heart to give, God counts that. Some people have a lot to give to God, but they don’t give with their hearts. God doesn’t count that. God is interested in your heart. What is in your heart to do for God? Now, you may not always be able to accomplish that which is in your heart to do. But God takes consideration of the fact that it’s in your heart to do it for the Lord.
Now, within a lot of you, it is within your heart to serve God in some capacity. It’s in your heart to be in the ministry. And inasmuch as it is in your heart to serve the Lord, God acknowledges it. That’s good. It may be that you will never be actively engaged in a pulpit kind of a ministry. I cannot believe that you’ll never be engaged in a ministry. I believe that all of us have a ministry and some of us have the misfortune of having a pulpit ministry. And I really feel that the rewards for the ministries that are done, more or less, in a secret or a quiet way are greater than those public kind of ministries where you get so much feedback and all from the actual ministry itself.
It is interesting how so many pray that God will give them sort of a pulpit ministry or public ministry, and I prayed for years that God would give me some quiet ministry. For years I prayed that God would help me and call me just to be a Christian businessman. I wanted to prove that you could be gung-ho for Jesus Christ and be involved in business. I’ve heard people say, “Oh, it’s so hard to be a businessman and be a Christian.” I don’t believe that. And I’ve always wanted God to call me to be a businessman so I could prove that you can be a sold-out, gung-ho Christian working in the business world.
What is in your heart to do for God? God sees your heart. God knows your heart, and not only that, God accounts what’s in your heart to do. And when God finally measures the things that are done, we must all stand before the judgment seat of Christ to receive the reward for the things that we have done in our body, whether it be good or evil, and all of our works are going to be judged by fire, “what manner or sort they are” ( 1Co 3:13 ). And if your works for the Lord endure this fiery judgment, you’ll receive a reward. But many of the works are as wood, hay, and stubble, and will be consumed in that day of judgment. And you’ve come and offer all your works before God and is tested by God’s fire, and poof! There went all your works.
“But Lord, where is my reward?” You had it! You were doing your works in such an ostensible way that everybody recognized and knew what you were doing. When you pray, don’t sound a trumpet before you and all, or don’t go out in the street corners and don’t make a big fanfare. Go into your closet, shut the door. Your Father which sees in secret will reward you. When you give, don’t make a big to-do over the amount you’re giving in a big parade over the thing, but just don’t even let your right hand know what your left hand does. “Give to the Father in secret and your Father which seest in secret will reward you” ( Mat 6:4 ).
When you fast, don’t make a big deal over your fasting and go around with a long face and a hungry look so that everybody knows you’re fasting. But wash and anoint your face. Look happy and fast and your Father which sees in secret will reward you.
Your works will be tested. What was the motivation? Was I desiring to appear righteous before people? Was I desiring feedback from people? Or was I taking the position that I had to feed my own egoistic needs? If so, those works will all go up in the smoke of the fire by which my works are to be judged. And I will lose the reward for any work that I may have done for vain, glory sake. God is going to judge the things of the heart. What was the motivation? And that is why it is so important that we be motivated by the constraining love of Jesus Christ. As Paul said, “For the love of Christ constrains me. For I thus judge, if one died for all, then are all dead” ( 2Co 5:14 ). And it’s important that I get out the message of life to those who are dead. And God, pressure on me. Woe is me if I preach not the gospel of Jesus Christ that burns within. Do the work of God with that great compassion. “I could wish myself accursed from Christ for my brethren’s sake according to the flesh” ( Rom 9:3 ). The Jews.
So it was in my father’s heart, David, to build a house unto the Lord. And the Lord said, Inasmuch as it was in your heart, that’s good. But you can’t do it. It’s good it’s in your heart to do it. I’ll account that. But David, you can’t do it.
But your son which shall come forth out of your loins, he shall build the house for my name ( 2Ch 6:9 ).
And so God’s promise to David is, “You can’t build a house, but your son that will come out of your loins, he will build a house.” And so Solomon is now preaching his sermon, the faithfulness of God’s work. And he said,
The LORD therefore hath performed his word that he has spoken: for I am risen up in the place of David my father, and I am set upon the throne of Israel, as the LORD promised, and I have built the house for the name of the LORD God of Israel. And in it I have put the ark, wherein is the covenant of the LORD, that he made with the children of Israel ( 2Ch 6:10-11 ).
And so the message of Solomon to the people was a message of the faithfulness of God.
Now he then knelt on this little brass altar or platform that he had built in the presence of the congregation of Israel, and he spread forth his hands toward heaven: and he said, O LORD God of Israel, there is no God like thee in heaven, or in earth; which keeps your covenant, and shows the mercy to your servants, that walk before you with all your hearts ( 2Ch 6:12-14 ):
No God in all the world that keeps His promises and shows mercy as You do.
Which has kept with thy servant David my father that which you have promised him; you fulfilled even as we can see today. Now therefore, O LORD God of Israel, keep with thy servant David my father that which you have promised him, saying, There shall not fail thee a man in my sight to sit upon the throne of Israel; yet so that thy children take heed to their way to walk in my law, as you have walked before me. Now then, O LORD God of Israel, let Your word be verified, which You have spoken unto thy servant David. But will God in very deed dwell with men on the earth? Behold, the heaven of heavens cannot contain you; how much less this house which I have built! Have respect therefore to the prayer of your servant, and to his supplications, O LORD my God, to hearken unto the cry and the prayer which your servant prayed before thee: That your eyes ( 2Ch 6:15-20 )
Now Lord, I know that isn’t a place for You to dwell in. I know that can’t hold You. But let Your eyes,
be open upon this house day and night ( 2Ch 6:20 ),
In other words, just watch it.
And on the place where you have said that you would put your name there; to hearken to the prayer which your servant prays toward this place ( 2Ch 6:20 ).
So Lord, this isn’t a place for You to dwell. Heavens can’t contain You. But this is a place where men can come and meet You. So Lord, watch this place and keep Your ear open to the prayers that come forth to You from this place.
Hearken to the supplications of thy servant, and of the people Israel, which they shall make toward this place: and hear thou from thy dwelling place, even from heaven; and when you hear, forgive ( 2Ch 6:21 ).
So Lord, not a place for You to live. You dwell in heaven. But when we offer our prayers here, hear the prayers. “Hearken to the prayers of your servants: and hear from Your dwelling place in heaven; and when you hear, O God, forgive.”
And now he foresees situations that may arise. The broken covenants.
If a man sins against his neighbor, and an oath be laid upon him to make him swear, and the oath come before thine altar in this house; then hear from heaven, and do, and judge your servants, by requiting the wicked, by recompensing his ways upon his own head; and by justifying the righteous ( 2Ch 6:22-23 ).
Let there be, Lord, righteousness judgment proceeding.
And if thy people Israel be put to the worse before their enemies, because they have sinned against thee ( 2Ch 6:24 );
And he now foresees these things that would transpire to the nation for sinning against God. And the first that they see, that he sees is that they would be put to the worst before their enemies.
but if they shall return and confess your name, and pray and make supplication in this house; Then hear thou from heaven, forgive thy people Israel, bring them again unto the land which you gave to their fathers. Now when the heaven is shut up, and there is no rain, because they have sinned against thee; yet if they pray toward this place, and confess thy name, then hear from heaven. If there be dearth in the land, if there be a pestilence, if there be a blasting, or mildew, or locusts, or caterpillars; or if their enemies besiege their cities; or whatsoever sore or sickness there may be ( 2Ch 6:24-28 ):
Whatever plague might go through.
Then what prayer or what supplication soever shall be made of any man, or of all thy people of Israel, when every one shall know his own sore and his own grief, and shall spread forth his hands in this house: then hear thou from heaven thy dwelling place, and forgive, and render unto every man according unto all his ways, whose heart thou knowest; (for thou only knowest the hearts of the children of men;) ( 2Ch 6:29-30 )
How many times we think we know what’s in the heart of the children. But we really don’t. We are so guilty of misjudging people’s motives. Some people are very gifted and talented in discerning the motives of others, they think. And they oftentimes read wrong motivation into a person’s actions. And they are always looking for some ulterior kind of motive.
I had a lady in one of the churches I pastored. If you would say, “Good morning. How are you today?” She’d say, “Now just what did you mean ‘Good morning’? And what are you really trying to say?” And always looking for some kind of an ulterior motive or hidden message or something. Thinking that you’re trying to talk in double-entendres or something. Using innuendoes and all. And I’ve never been sophisticated enough to use double-entendres. So it’s one of those things that only God really knows the heart and what’s in the heart of the children of men.
If the strangers come in and they come into this place and they stretch out their arms and pray; then hear from heaven. If your people go out to war against their enemies, and they shall pray toward this city; then hear from heaven and answer their supplications, maintain their cause. If they sin against thee, [and then he said] (for there is no man which sinneth not,) ( 2Ch 6:32-36 ).
The Bible says, “All have sinned, and come short of the glory of God” ( Rom 3:23 ). “There is none righteous, no, not one” ( Rom 3:10 ). And Solomon, a wise man, said, “For there is no man that sinneth not.”
and you be angry with them, and deliver them before their enemies, and they are carried away as hostages into a land that is far off or near; yet if they bethink themselves in the land whither they are carried captive, and they turn and pray unto thee in the land of their captivity, saying, We have sinned, we have done wrong, we have dealt wickedly; if they return to thee with all their heart and with all their soul in the land of their captivity, whither they have been carried captives, and they pray toward this land, that you gave to their fathers, and toward this city which you have chosen, and toward the house which I have built for thy name: Hear thou from heaven, even thy dwelling place, their prayer and their supplications, and maintain their cause, and forgive thy people which have sinned against thee ( 2Ch 6:36-39 ).
Now in this, “being carried away captive and turning towards Jerusalem and praying,” who does this remind you of? Daniel. You remember when he was in captivity in Babylon that he prayed three times daily. He’d open the windows towards Jerusalem and pray. And even the prayer of Daniel was what? The confession of sin. And it’s following, really, the pattern that he was praying according to the pattern that Solomon had given here. If they confess their sins, and say, “We have done amiss. We have dealt wickedly,” and you read the prayer of Daniel in captivity, and you know that he was familiar with this prayer of Solomon. Because he was doing exactly what Solomon had foreseen them doing in the future when carried into captivity. And so Daniel followed the pattern in his prayer.
Now, my God, I beseech thee, that thine eyes be open, thy ears be attent unto the prayer that is made in this place. Now therefore arise, O LORD God, into thy resting place, thou, and the ark of thy strength: let thy priests, O LORD God, be clothed with salvation, and let thy saints rejoice with goodness ( 2Ch 6:40-41 ).
What a beautiful sight. The priests clothed with salvation and the saints of God rejoicing in the goodness of God.
O LORD God, turn not away the face of thine anointed: remember the mercies of David thy servant ( 2Ch 6:42 ). “
Fuente: Through the Bible Commentary
2Ch 6:1-11
2Ch 6:1-11
SOLOMON ADDRESSES ISRAEL;
HIS DEDICATORY PRAYER;
HIS ADDRESS
“Then spake Solomon, Jehovah hath said he that would dwell in the thick darkness. But I have built thee a house of habitation, and a place for thee to dwell in for ever. And the king turned his face, and blessed all the assembly of Israel: and all the assembly of Israel stood.
“And he said, Blessed be the God of Israel, who spake with his mouth to David my father, and with his hands hath fulfilled it, saying, Since the day that I brought forth my people out of the land of Egypt, I chose no city out of all the tribes of Israel to build a house in, that my name might be there; neither chose I any man to be prince over my people Israel: but I have chosen Jerusalem, that my name might be there, and have chosen David to be over my people Israel. Now it was in the heart of David my father to build a house for the name of Jehovah, the God of Israel. But Jehovah said unto David my father, Whereas it was in thy heart to build a house for my name, thou didst well that it was in thy heart: nevertheless thou shalt not build the house; but thy son that shall come forth out of thy loins, he shall build the house for my name. And Jehovath hath performed the word that he spake; for I am risen up in the room of David, and sit on the throne of Israel, as Jehovah promised, and have built the house for the name of Jehovah, the God of Israel. And therein have I set the ark, wherein is the covenant of Jehovah, which he made with the children of Israel.”
Without supposing for a moment that Solomon was insincere in this address, we must nevertheless conclude that he was profoundly mistaken in his positive identification of himself as that descendant who would build God a house for his name forever. That Person was none other than Jesus Christ our Lord. That Holy One was to be God’s Son, and God would be his father. On the other hand David, not God, was Solomon’s father; and also, that Great Builder of the true Temple of God, namely, the Church of Jesus Christ, was one who would rise up after David. Solomon rose up with David and was co-regent with David for an unknown number of years. See 2 Samuel 8.
E.M. Zerr:
2Ch 6:1. They said Solomon, etc. I have commented in much detail on this speech mid prayer of Solomon in 1 Kings 8. The reader is requested to consult that comment to save space here. However, I shall group several verses and call attention to a few special expressions of interest.
2Ch 6:2-10. Loins is from CHALATS and refers to the thick part of the body. The ancients believed that the reproductive germ of a man came from that part of his body. That is why we have so frequent a reference to a man’s “loins” when speaking of his offspring. Gen 35:11 had predicted something along this line, and Solomon acknowledges the fulfillment.
2Ch 6:11. Of the three things that were once in the ark, the most important was the tables of the covenant. They were still therein and Solomon mentions the subject in direct connection with the placing of the ark in the house of the Lord.
Fuente: Old and New Testaments Restoration Commentary
In the presence of the manifestation of glory the king pronounced a blessing on the people which merged into, or took the form of, a blessing offered to God, as he recounted the way of the divine guidance, ascribing all the honor to Him alone.
After praise came prayer. This is ever the true order in worship. We too often reverse it, or, even worse, forget praise altogether in our desire to obtain gifts. Prayer preceded by praise is none the less powerful, but more so. In the words of these wonderful petitions Solomon is revealed in the real kingliness of his nature far more than in all the material splendor with which he surrounded himself, and which presently stopped his praise and paralyzed his praying. The true king lived for and in his people, and the breadth of Solomon’s thought and desire for those over whom he reigned is graphically set forth. He was conscious of the fundamental necessity for the continued presence and government of God. He thought of his own people in their regular exercises of worship, and in their special seasons of need, through sin, in battle, in drought, in famine. The largeness of the kingly heart included the strangers who would dwell in the territory of the chosen; and, finally, he prayed tenderly for the nation in the days when because of its folly and sin it would be driven away into captivity. The prayer is great in its comprehensiveness and understanding of the heart of God.
Fuente: An Exposition on the Whole Bible
CHAPTER 6 Solomons Address and Dedicatory Prayer
1. Solomons address to the congregation (2Ch 6:1-11)
2. Solomons dedicatory prayer (2Ch 6:12-42)
The report of Solomons address is the same as recorded in 1Ki 8:12-21. The opening statement of this chapter has been well characterized as a pregnant expression of the kings realization of the mystery of the Being of Jehovah, the all-creative God, as well as the condescension displayed in His self-limitation to dwell amongst men. (See Exo 19:9; Exo 20:21; Lev 16:2; Deu 4:10; Deu 5:22.) The prayer is nearly the same as in Kings (1Ki 8:22-50). However, 1Ki 8:51-61 is omitted and a few additional verses are added. The opening words of his great prayer are in acknowledgment of the greatness of Jehovah and the fulfillment of what God had promised to David, that is, the promise as it relates to him as Davids son and the building of the house. He asks next that his prayers and the prayers of Gods people may be heard as they ascend from the place where His Name is honored. Sin is acknowledged in connection with this request. And when Thou hearest, forgive. In what follows, the different troubles are mentioned and Jehovah is implored to hear and to forgive. It is the model prayer for Israel. Confession of sin and prayer for forgiveness is linked with all petitions. Sin is acknowledged as the one cause of all troubles and disaster. Israel was thus taught in the prayer of Solomon to cast itself with supplication and repentance for sin upon Jehovah, and to find that the Lord heareth and delivereth His people. The subsequent history of Judah gives numerous instances of answered prayer. Note the omissions from the prayer report in 1 Kings 8 and the different closing of the prayer in the account in Chronicles. It is explained by the prophetic character of Kings and the priestly character of Chronicles. Psa 132:8-10 is touched upon in 2Ch 6:41-42.
Fuente: Gaebelein’s Annotated Bible (Commentary)
The Lord: Exo 20:21, Exo 24:15-18, Lev 16:2, Deu 4:11, 1Ki 8:12-21, Psa 18:8-11, Psa 97:2, Nah 1:3, Heb 12:18
Reciprocal: Exo 19:9 – Lo 2Ch 34:30 – he read Psa 26:8 – where Isa 6:4 – the house Eze 1:4 – a great
Fuente: The Treasury of Scripture Knowledge
2Ch 6:1. The Lord hath said he would dwell in the thick darkness He has made darkness his pavilion; but let this house be the residence of that darkness. For it is in the upper world that he dwells in light, such as no eye can approach.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
2Ch 6:41. Thy saints. vakesidka, thy merciful ones. Our Saviour describes the saints as showing mercy. Mat 5:7. The Lord will show mercy to them again, and cause them to rejoice in his goodness by a superabundance of covenant blessings.
Fuente: Sutcliffe’s Commentary on the Old and New Testaments
2Ch 5:2 to 2Ch 7:10. The Dedication of the Temple (see notes on 1 Kings 8).The chief points of difference between the Chroniclers account and 1 Kings 8 are: (a) that in 2Ch 5:4 the Levites are the bearers of the Ark (cf. 1Ch 15:2; 1Ch 15:26 f.) instead of the priests as in 1Ki 8:3; (b) that in 2Ch 5:5 and is omitted between the priests the Levites, the two being thus identified; the omission may, however, be merely a textual error; (c) further, the words for all the priests . . . for his mercy endureth for ever (2Ch 7:11 b 2Ch 7:13 a) are not found in 1 K.; they are from the Chronicler, or possibly the addition of a later editor. These three variations illustrate the ecclesiastical standpoint of the Chronicler and the school of thought to which he belonged, (d) In 2Ch 6:41 f. there is a prayer, made up of Psa 130:2; Psa 132:1; Psa 132:8-10, in place of the conclusion to Solomons prayer given in 1Ki 8:53. (e) In 2Ch 7:1 the mention of fire coming down from heaven (cf. 1Ch 21:26) is not found in 1Ki 8:54. () A comparison between 2Ch 7:8 f. and 1Ki 8:65 f. well illustrates the way in which the later usage of the Chroniclers times was read into that of earlier days.
Fuente: Peake’s Commentary on the Bible
SOLOMON SPEAKS TO GOD AND TO THE PEOPLE
(vv.1-11)
Solomon began his inauguration address by first speaking to the Lord, reminding Him that He had said He would dwell in the dark cloud and that he (Solomon) had built this exalted house for the Lord to dwell in.
Then he turned to address the whole assembly of Israel, the people standing at attention. We are told he blessed them, but the way he did this was by saying, “Blessed be the Lord God of Israel, who has fulfilled with His hands what He spoke with His mouth to my father David” (v.3). For if God is blessed, the people will be blessed also. The Lord had said that since the time He brought Israel out of Egypt, He had chosen no city from any tribe of Israel in which to have a house built suitable for the honour of His name. Nor had He chosen any man to be a suitable ruler for Israel until He gave David that honour (vv.5-6). Now finally God’s choice of a city has been made clear. He had chosen Jerusalem, which name means “the foundation of peace,” a truly appropriate place for God’s dwelling, for the foundation of peace is righteousness. “The work of righteousness will be peace, and the effect of righteousness, quietness and assurance forever” (Isa 32:17). In fact, this verse looks forward to the millennium, when Christ the King “will reign in righteousness” (Isa 3:11), a wonderful contrast to all the kings who have ever reigned on earth.
In addressing the people, Solomon speaks of David being God’s chosen king, therefore Christ is called “the Son of David.” Yet it was in David’s heart to himself build a house for the name of the Lord, and God did not allow him to, though God commended him that such a desire was in his heart (vv.7-8). But God promised David that his son would build the temple, and now God’s Word was fulfilled in the completion of that great project. Solomon added also that he had put the ark in the temple, for it was the ark of God’s covenant with Israel, the centre He had chosen.
SOLOMON’S PRAYER
(vv.12-42)
Solomon then stood before the altar of the Lord in the presence of all the assembly and spread out his hands. Verse 13 is a parenthesis, speaking of his having made a bronze platform five cubits square and three cubits high, the same size as the altar, where all the assembly could see him. He stood on this, then knelt down and spread out his hands toward heaven (v.13).
He began his prayer by giving God His place of great dignity and honour as the Lord God of Israel, greater than all others, and the One who keeps His covenant with those who keep His covenant also, walking before Him with all their heart (v.14). He shows too his appreciation of God’s having kept His promise, no doubt in the fact of Solomon’s being put on the throne and enabled to build the temple (v.15).
He prayed therefore that God would further keep His promise to David that he should not fail to have a man sit before God on the throne of Israel, but on condition that David’s sons would walk in God’s law (v, 16). In fact, this promise will be fully fulfilled in spite of many of David’s sons failing to obey God’s law. God overrules all the failure in such a way that the Son of David, the Lord Jesus, will take the throne of Israel in perfect righteousness, but this is still future.
Meanwhile, because Israel has not kept God’s covenant, they (including David’s posterity) are suffering great sorrow and obscurity, and will do so until they finally recognise Jesus as the true Son of David, the Messiah of Israel at the end of their Great Tribulation.
But Solomon asks a pertinent question, “Will God indeed dwell with men on earth?” (v.18). To do so would require an astounding act of grace, for the heavens and the heaven of heavens cannot contain God. He is infinite, without limits, and omnipresent, present everywhere at all times. We cannot understand the greatness of His being. He cannot be confined anywhere, yet in a very real sense He dwelt in the temple, in the holiest of all, though in thick darkness. This is a paradox in which we may rejoice. Solomon implored God’s attention and concern as regards his intercession for Israel, with God’s eyes open toward the temple. He realised that when Israel prayed, they would have need of forgiveness, and he asks God to forgive.
In fact, each one of the detailed prayers that follow contemplates a condition of failure on the part of Israel, except for verses 32 to 35. In verse 22 the case of one sinning against another is seen and intercession made that God would hear prayer in this matter and judge according to truth (v.23). Verses 24 and 25 deal with prayer being made toward the temple when Israel’s sin has caused them to suffer defeat by an enemy, asking that when they pray, God may bring them back to their land.
This was in measure fulfilled when God brought a large number of Judah back from Babylon after the 70 years of captivity. But the true fulfilment of this will be when all twelve tribes are gathered back by the power of the Lord Jesus at the end of the Great Tribulation, when their guilt will practically drive them in repentance to the Lord.
Verses 26-27 contemplate the case of Israel’s sin causing God’s judgment by withholding rain from the land. In the days of Ahab, Elijah prophesied drought like this, which lasted 3 years (just the length of the future Great tribulation), though we do not read that Israel after this forsook their sin and sought the Lord. Thus, God’s grace was even more considerate than Solomon asked. However, in verse 27, Solomon asked for Israel’s restoration in order that God might teach them the good way in which they should walk, as well as sending rain on the land. The full accomplishment of this will not be until the introduction of the millennium, when Israel will have the character of being willing volunteers in the day of the Lord’s power (Psa 110:3), and the land will bear fruit abundantly.
Verses 28-31 consider a case of famine in the land, which might follow the withholding of rain, but might be accompanied by pestilence, blight or mildew, locusts or grasshoppers. This might occur, however, when enemies besieged them in their cities, when they had no access to food. Plagues and sickness could be very prevalent at such a time. If this would drive people in prayer and confession to God, then Solomon asks that God would hear from heaven and forgive Israel’s sin, rendering to each individual such mercy as is appropriate, considering the state of each heart (v.30). The desired effect was that Israel would fear the Lord (v.31).
In verses 32 and 33 Solomon prays for any foreigner who had come to Israel from a far country because of his regard for God’s great name. If such a person would come and pray in the temple (for the temple court was considered a part of the temple), Solomon asks that God would hear his prayer and answer it, that this might have some real effect on all the peoples of the earth in recognising the greatness of the God of Israel (v.33).
If God should send Israel to battle against their enemies and they would pray toward Jerusalem and the temple there, then Solomon asks that God would hear and answer their prayer, and maintain their cause (vv.34-35). Let us note that he does not pray for this if Israel went to battle without God’s direction. We can expect God’s blessing only in God’s way.
In verses 36-39 Solomon speaks of an occasion when Israel sins against God (not “if they sin”, “for there is no one who does not sin”) and God’s anger causes them to be delivered to the captivity of an enemy, whether near or far. He adds, “when” (not “if”) they come to themselves in the land where they are carried captive, and repent and make supplication to God in the land of their captivity, saying “We have sinned, we have done wrong, and have committed wickedness.” There is no shadow of doubt that Israel will do this eventually, though centuries have passed since they have been scattered through the world. The pride of man’s natural heart is so great that he will stubbornly continue in rebellion against God even while going through the forms of religious observance. But the Great Tribulation will eventually break down their arrogant pride to make such a confession as is seen in verse 37.
It will be a work of God’s grace in their hearts that moves all this, causing them to return to the Lord with all their heart and soul in the land of their captivity (v.38). For this prayer of Solomon has in it the element of a prophecy. Even today the eyes of many Israelites are turned toward Jerusalem, though still in a state of coldness toward the Lord Jesus. But very soon a great change will take place, for the Great Tribulation is certainly not far off.
Solomon prays that God would hear from heaven, and He certainly will, in such a way that the remnant of Israel will be fully restored to their land permanently, with the full, free forgiveness of God (v.39).
The prayer draws to its close with an appeal to God for His kind attention to what is prayed (v.40), and Solomon’s desire that the Lord God would, with the ark of His strength, find a true resting place, and that the priests, those who served in the temple, be clothed with salvation, and all the saints rejoice in God’s goodness (v. 41).
Finally, and most importantly, he draws attention to the grace of God’s Anointed. Christ alone is the Centre of blessing for mankind, God’s anointed King. It is in Him that all the interests of believers are maintained, and all God’s interests too. The finishing sentence is most precious also, “Remember the mercies of Your servant David.” This refers to the resurrection of Christ (Act 13:34), though Solomon did not realise this significance at the time he spoke.
Fuente: Grant’s Commentary on the Bible
6:1 Then {a} said Solomon, The LORD hath said that he would dwell in the thick darkness.
(a) After he had seen the glory of the Lord in the cloud.
Fuente: Geneva Bible Notes
2. Solomon’s address 6:1-11
Solomon repeated some of the promises in the Davidic Covenant publicly. His completion of the temple fulfilled part of what God had promised. Complete fulfillment required Solomon’s continued faithfulness to God (1Ch 28:9). Unfortunately, Solomon was not completely faithful, so some of those promises remained unfulfilled. Another Son of David would fulfill them later.
God had previously dwelt in the thick cloud on Mount Sinai (Exo 20:21), as well as among His people in the wilderness (Exo 40:34-35). This cloud again represented God’s presence among His people (cf. 2Sa 22:7-18; Psa 97:2; et al.).
God’s choice of Jerusalem as His place of dwelling, and David as His vice-regent (2Ch 6:6), would have encouraged the returned exiles. They were back in Jerusalem, and the descendants of David lived among them. God had commended David’s desire to glorify Himself (2Ch 6:8), another incentive for Solomon’s hearers, for the restoration community, and for us.