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1Then Solomon spoke, “The Lord said that he lives in deep darkness.
2However, I have built you a magnificent Temple, a place for you to live forever.”
3Then the king turned and blessed the whole assembly of Israel, as they all stood.
4He said, “Praise the Lord God of Israel, who has kept the promise he made to my father David when he said,
5‘Ever since the day I brought my people out of the land of Egypt, I have not chosen a town from any tribe of Israel where a Temple could be built to honor me, and I have not chosen anyone to be ruler over my people Israel.
6But now I have chosen Jerusalem so that I will be honored there, and I have chosen David to rule over my people Israel.’
7My father David really wanted to build this Temple to honor the Lord, the God of Israel.
8But the Lord told my father David, ‘You really wanted to build me a Temple to honor me—and it was good for you to want to do this.
9But you are not going to build the Temple. Your son, one of your children, will build the Temple to honor me.’
10Now the Lord has kept the promise he made. For I have taken the place of my father, and I sit on the throne of Israel as the Lord said, and I have built the Temple to honor the Lord God of Israel.
11I have placed the Ark there, which has inside it the agreement the Lord made with the sons of Israel.”
12Then Solomon stood in front of the altar of the Lord before the whole assembly of Israel and spread out his hands in prayer.
13Solomon had made a bronze platform five cubits long, five cubits wide, and three cubits high. He had set it in the middle of the courtyard, and he was standing on it. Then he knelt down before the whole assembly of Israel, and spread out his hands toward heaven.
14He said, “Lord God of Israel, there is no god like you in heaven or on earth, keeping your agreement of trustworthy love with your servants who follow you with complete devotion.
15You have kept the promise you made to your servant, my father David. With your own mouth you made that promise, and with your own hands you have fulfilled it today.
16So now, Lord God of Israel, please keep the promise you made to your servant David, my father, when you told him, ‘If your descendants pay close attention to follow my way, and to keep my law as you have done, you will never fail to have one of them to sit on the throne of Israel.’
17Now, Lord God of Israel, please fulfill this promise you made to your servant David.
18But will God really live here on earth among people? The heavens, even highest heaven, cannot contain you, much less this Temple I have built!
19Please listen to the prayer of your servant and his request, Lord my God. Please hear the appeals and the prayers that your servant is presenting before you.
20May you watch over this Temple day and night, caring for the place where you said you would be honored. May you hear the prayer your servant prays toward this place,
21and hear the request of your servant and your people Israel when they pray toward this place. Please hear from heaven where you live. May you hear and forgive.
22When someone sins against another and is required to take an oath declaring the trutha before your altar in this Temple,
23listen from heaven, act and judge your servants. Pay back the guilty; vindicate and reward those who do right.
24When your people Israel are defeated by an enemy because they have sinned against you, and if they come back in repentance to you, praying for forgiveness in this Temple,
25then hear from heaven and forgive the sin of your people Israel, and bring them back to the land you gave them and their forefathers.
26If the skies are closed shut and there is no rain because your people have sinned against you, if they pray toward this place and if they come back in repentance to you, turning away from their sin because you have punished them,
27then hear from heaven and forgive the sin of your servants, your people Israel. Teach them the good way so that they can walk on it, and send rain on the earth that you have given to your people as their possession.
28If there is famine in the land, or disease, or blight or mildew on the crops, or if there are locusts or caterpillars, or if an enemy comes to lay siege to the towns in the land—it can be whatever kind of plague or whatever kind of disease—
29then whatever kind of prayer or whatever kind of appeal is made by anyone or all your people Israel, in fact anyone who, knowing their problems and pains, prays toward this Temple,
30then hear from heaven, the place where you live, and forgive. Give according to the way they live their lives, for you know what people are really like inside, and you alone know the true character of people.
31Then they will respect you and follow your ways all the time they live in the land you gave to our forefathers.
32As for the foreigners who do not belong to your people Israel but who come from a distant land, having heard of your great nature and power and ability to help, when they come and pray toward this Temple,
33then hear from heaven, the place where you live, and give them what they're asking. That way, everyone on earth will come to know and respect you, just as your own people Israel do. They will also know that this Temple I have built honors you.
34When your people go to fight against their enemies, wherever you send them, and when they pray to you towards the city you have chosen and the house I have built to honor you,
35then hear from heaven what they are praying and asking for, and support their cause.
36If they sin against you—and there is nobody who does not sin—you may become angry with them and hand them over to an enemy who takes them away as prisoners to a foreign land, near or far.
37But if they think again in their land of captivity and repent and plead for mercy from you, saying, ‘We have sinned, we have done wrong, we have acted wickedly,’
38and they come back to you with complete sincerity in their thoughts and attitudes there in their land of captivity; and they pray towards the land you gave their forefathers and the city you chose and the Temple I have built to honor you,
39then hear from heaven, the place where you live, respond and support their cause. Forgive your people who have sinned against you.
40Now my God, please open your eyes, and may your ears pay attention to the prayers offered in this place.
41‘Come, Lord, and enter your home,b together with your Ark of power. May your priests wear salvation like clothing; may your faithful people shout for joy in your goodness.
42Lord God, don't reject the king you have chosen. Remember your trustworthy love for your servant David.’”c
Footnotes:
22 a“Declaring the truth”: implied.
41 bLiterally, “resting place,” but with the sense that this is the usual place where someone resides, hence “home.”
42 cVerses 41 and 42 come from Psalms 132.
Sermon Proof Christians
By David Wilkerson3.4K1:10:552CH 6:29JER 7:13MAT 6:33ROM 12:2EPH 4:30HEB 3:7HEB 12:6In this sermon, the speaker begins by directing the congregation to raise their hands and guiding them to a place of prayer. He quotes a verse from the Bible about prayer and supplication, emphasizing the importance of seeking forgiveness from God. The speaker then shares a personal story about an elderly pastor friend who is filled with joy and growing in his faith as he approaches the end of his life. The sermon concludes with a call to repentance and a prayer for God's help in overcoming sin. The speaker also addresses the issue of compromising with the world and justifying sinful behavior, urging believers to separate themselves from such compromises.
The Burden and Blessing of Revival
By Alan Cairns1.7K1:04:58Revival2CH 6:12In this sermon, Dr. Paisley recounts the story of John Douglas, his first convert as the minister of a church in Ravenhill Road. Despite being a slow speaker, John felt compelled to address a meeting and spoke with great power, leading to applause from the congregation. This sparked a revival in the church, with more people being saved in subsequent meetings. Dr. Paisley then discusses the burden and blessing of revival, referencing passages from Second Chronicles and emphasizing the importance of revival to the Free Presbyterian Church.
Dedication of the House of God
By Stephen Kaung1.6K52:30Dedication2CH 5:12CH 5:122CH 6:42CH 6:112CH 6:41In this sermon, the speaker emphasizes the importance of having the presence of the Lord in our gatherings. He explains that if God's presence is with us, His glory will be manifested. The speaker also discusses the difference between being religious and being spiritual, stating that the presence of the Lord is what distinguishes the two. He highlights the need to satisfy God in order for Him to come into rest among His people. The sermon concludes with a call to praise and pray, acknowledging that God's work is just the beginning and that we should anticipate His future plans for His glory.
From Ruin to Revival
By Alan Cairns1.4K54:39Revival1KI 8:352CH 6:292CH 7:13PSA 51:17JOL 2:12MAT 6:33In this sermon, the preacher emphasizes the need for repentance and prayer in order to receive God's blessings and restoration. He describes a dire situation, comparing it to a drought in the Middle East, and urges the congregation to understand the significance of God's promise to relieve their backsliding and revive them. The preacher references biblical examples, such as the deliverance of the nation of Israel from exile in Babylon, to illustrate how God has fulfilled this promise in the past. He concludes by urging the congregation to humble themselves, pray, seek God's face, and turn from their wicked ways, in order to experience God's forgiveness, healing, and revival.
Progress of Redemption #04
By David Shirley1.1K1:14:52Redemption2CH 6:172CH 9:172CH 11:6EZR 3:2EZR 6:10ISA 45:1JER 29:10In this sermon, the preacher discusses the importance of the word of God and how it can change people's lives. The sermon takes place in Judea, a Persian province, around 430 BC. The people have returned to their land after 70 years of captivity in Babylon. They renew their covenant with God and dedicate the city, with only a tenth of the population allowed to live inside the city walls. The preacher also mentions the book of Esther, which showcases God's providential control over events to fulfill his purposes. The sermon emphasizes the power and wisdom of God in preserving his people and thwarting Satan's plans.
It’s Time to Pray
By Carter Conlon93643:25Prayer2CH 6:392CH 7:14MAT 6:33MRK 11:22JHN 1:3In this sermon, the speaker focuses on the story of Paul in Acts 27 and the importance of standing firm in the midst of storms. He emphasizes that true character is revealed when faced with adversity and challenges. The speaker also highlights the need for believers to have the courage and strength to make a difference in the lives of others, especially in times of fear and uncertainty. He draws parallels to the current social, political, and economic storms that the world is facing, urging listeners to be prepared and ready to stand for God's purposes.
Fire on the Altar
By G.W. North6941:11:27Sacrifice2CH 1:12CH 3:12CH 6:1MAT 6:33JHN 9:41In this sermon, the preacher focuses on the story of King Solomon and the dedication of the temple. He describes how the people witnessed the fire of God coming down and the glory of the Lord upon the house. The people responded by bowing down, worshiping, and praising God. King Solomon offered a massive sacrifice of 22,000 oxen and 120,000 sheep. The preacher emphasizes that although this was a remarkable experience, Solomon was not satisfied and continued to seek more from God. The sermon encourages listeners to not settle for past experiences but to continually seek a deeper relationship with God and be willing to sacrifice everything for Him.
David's Location for the House of the Lord
By Chuck Smith63825:04David1CH 22:12CH 6:1In this sermon, the speaker emphasizes the importance of not judging a situation or God's plan until we see the end results. He warns against making hasty judgments in the midst of difficult circumstances, as we cannot see the bigger picture or understand God's purpose. The speaker also highlights the need for the presence and guidance of God in every endeavor we undertake for Him. He cautions against relying on worldly methods, such as money-raising schemes, and emphasizes the importance of seeking God's direction and relying on His wisdom and understanding.
The Doctrine of Praise
By George Verwer60057:282CH 6:41LUK 6:20LUK 10:17GAL 5:22In this sermon, the speaker criticizes activistic and ritualistic thinking, calling it a waste of time. He shares his observations of people in the OMers movement collapsing under pressure and losing faith when faced with challenges. The speaker emphasizes the importance of praising the Lord in all circumstances, even when things go wrong. He encourages verbal expressions of praise and highlights the joy that believers can experience through the Holy Spirit. The sermon references various scriptures, including Galatians 5:22, which discusses the fruit of the Spirit, particularly love.
Daniel Had a Window
By Carter Conlon34946:292CH 6:362CH 7:14PSA 107:28PSA 126:1EZK 22:30DAN 6:10DAN 9:3
This sermon emphasizes the importance of having an 'open window' towards God's mercy and the power of prayer, using the story of Daniel as an example. It highlights the need for humility, faith, and perseverance in prayer, even in the face of opposition and societal pressures against prayer. The message calls for a revival, both individually and collectively, to seek God's mercy and restoration for the nation.
"A House of Prayer for All People"
By T. Austin-Sparks1PrayerChurch as a House of Prayer2CH 6:32T. Austin-Sparks emphasizes that the Church is a 'House of Prayer for All People,' rooted in the dedication of Solomon's temple, which symbolizes the universal ministry of prayer. He explains that just as the temple was a place for all nations to seek God, the Church serves as a spiritual house where believers can intercede for the world. Sparks warns against the dangers of isolation and individualism, urging the congregation to recognize the importance of corporate prayer as a means to fulfill God's purpose. He calls for a renewed commitment to prayer, highlighting that it is the primary ministry through which the Church can reach out to all peoples. Ultimately, he stresses that the effectiveness of the Church's mission hinges on its dedication to prayer and the Name of the Lord.
Our Help Comes From the Lord
By Erlo Stegen0RepentanceDivine Help2CH 6:262CH 7:13PSA 34:17PSA 121:1ISA 55:6JER 29:12MAT 11:28JAS 4:101PE 5:6Erlo Stegen emphasizes that our help comes solely from the Lord, urging us to humble ourselves and cry out to God in times of distress. He reflects on the testimony of a young man transformed by God's power, illustrating the necessity of repentance for healing in our land. Stegen warns that without turning to God, our efforts to address societal issues will be in vain, as only divine intervention can restore our families, education, and country. He calls for a collective response to seek God's face and forgiveness, reminding us that true healing begins with humility and prayer. The sermon serves as a powerful reminder that God is always ready to hear our cries for help.
'The Value of a Thought'
By Andrew Bonar0Spiritual AwakeningThe Power of Thoughts2CH 6:8PRO 23:7ISA 55:8MAT 5:16ROM 12:21CO 10:31EPH 2:10PHP 4:8COL 3:23JAS 1:22Andrew Bonar emphasizes the immense value of a single thought when it is acted upon, illustrating this with the creation of a model of the Tabernacle that he built over many years. He recounts how this model not only served as a teaching tool but also brought spiritual awakening and blessings to many souls who encountered it. Bonar shares various testimonies of individuals who were impacted by the model, highlighting how a simple thought, when pursued with dedication, can lead to profound spiritual insights and transformations. He concludes that the discipline of mastering such a project not only enhances one's teaching ability but also brings glory to God when done with the right intentions.
The Lord Stirred Up the Spirit of Cyrus.
By F.B. Meyer0Obedience to GodDivine Calling2CH 36:22PRO 21:1ISA 45:1ISA 55:11JER 29:10DAN 9:2PHP 2:131TH 5:24JAS 5:16F.B. Meyer emphasizes that the Lord stirred up the spirit of Cyrus to fulfill the prophecy of the return of the Jewish captives from Babylon, as foretold by Jeremiah and Isaiah. He highlights the importance of prayer, as exemplified by Daniel, in influencing leaders and initiating divine movements. Meyer notes that while God can stir hearts, obedience is essential, and sadly, only a few of the Jewish captives responded to the call to return. He encourages believers to rise up and act whenever they feel a divine stirring in their lives. Ultimately, the sermon calls for faith and responsiveness to God's leading.
Personal Meditations on Powerful Texts
By Rodney Tolleson02CH 6:12Rodney Tolleson preaches on the significance of Solomon's temple dedication, emphasizing four important truths: the temple as the place of God's presence, a house of prayer for all nations, the altar as the place of God's kindling, and a place of sacrifice and rejoicing. He highlights the need for believers to focus on meeting with God above all else, to live lives of constant prayer, to seek the fire of God's Spirit to ignite their hearts, and to find joy in sacrificial obedience to the Lord.
2. the Revivalist
By David Matthews02CH 6:40David Matthews preaches about God's divine methods in choosing leaders and servants for the Church, highlighting the wisdom in selecting the weak and despised to confound the mighty, ultimately bringing glory to Jesus Christ. The sermon delves into the humble origins and sincere faith of Evan Roberts, a coal miner turned world-known revivalist, emphasizing his unwavering zeal for God's work and the prophetic incidents that shaped his calling. Evan's transformation from a diligent student to a fervent intercessor for revival showcases the mysterious ways of Divine Providence, leading him to sacrifice his own plans for the greater purpose of leading a nation to spiritual awakening.
When Thou Teachest Them the Good Way
By F.B. Meyer0Affliction as a TeacherDivine Instruction2CH 6:27JAS 1:2F.B. Meyer emphasizes that God often teaches us the good way through affliction, as seen in the biblical account of Elijah, where drought was a means to bring Israel back to God. He suggests that our disappointments and pain may not be acts of wrath but rather expressions of divine love, guiding us away from the futility of idol-worship and towards wisdom. Meyer encourages believers to recognize that God desires to instruct us gently through His Word and Spirit, rather than resorting to severe measures. The sermon calls for self-reflection and a return to God, highlighting the importance of learning from our experiences rather than facing harsh consequences. Ultimately, it is a reminder to seek God's guidance willingly to avoid unnecessary suffering.
Praise
By Andrew Bonar0The Power of PraiseJoy in Worship2CH 6:12CH 20:21PSA 22:22PSA 147:1HAB 3:17MAT 26:30ACT 16:25EPH 5:19REV 5:9REV 14:3Andrew Bonar emphasizes the significance of praise in the life of a believer, highlighting that it is 'pleasant' to God, 'good' for our sanctification, and 'comely' in all circumstances. He illustrates how praise can bring God's presence, as seen in the Temple and during Jehoshaphat's battle, and how it can transform our hearts and situations, even in times of affliction. Bonar encourages believers to incorporate praise into their prayers and daily lives, asserting that true praise is unselfish and leads to joy and contentment. He warns that the unsaved cannot truly sing the Lord's song and calls for a heart transformation to join in the eternal song of the redeemed. Ultimately, Bonar points to the future joy of singing with Christ in heaven, where our praises will be everlasting.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Keil-Delitzsch
- Matthew Henry
- Tyndale
Introduction
Solomon's prayer at the dedication of the temple, vv. 1-42.
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, Exo 40:35 : 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.
Verse 10
For the name of the Lord - "For the name of the Word of the Lord God of Israel." - Targum.
Verse 14
That walk before thee with all their hearts - "With all the will of their souls and with all the affection of their hearts." - Targum.
Verse 18
But will God in very deed dwell with men - "But who could have imagined, who could have thought it credible, that God should place his majesty among men dwelling upon earth? Behold, the highest heavens, the middle heavens, and the lowest heavens, cannot bear the glory of thy majesty, (for thou art the God who sustainest all the heavens, and the earth, and the deep, and all that is in them), nor can this house which I have built contain Thee." - Targum.
Verse 22
If a man sin against his neighbor - For the Seven cases put here by Solomon in his prayer, see the notes on 1 Kings 8:31-46 (note).
Verse 36
For there is no man which sinneth not - See this case largely considered in the note on Kg1 8:46 (note).
Verse 37
If they bethink themselves - "If thy fear should return into their hearts." - Targum. The whole of this prayer is amply considered in the parallel place, 1 Kings 8:22-53 (note), where see the notes.
Verse 41
Let thy saints rejoice in goodness - "In the abundance of the tithes and other goods which shall be given to the Levites, as their reward for keeping the ark, and singing before it." - Jarchi.
Verse 42
Turn not away the face of thine anointed - "At least do me good; and if not for my sake, do it for thy own sake." - Jarchi. These two last verses are not in the parallel place in 1 Kings 8:22-53. There are other differences between the two places in this prayer, but they are not of much consequence.
Introduction
SOLOMON BLESSES THE PEOPLE AND PRAISES GOD. (2Ch. 6:1-41) The Lord hath said that he would dwell in the thick darkness--This introduction to Solomon's address was evidently suggested by the remarkable incident recorded at the close of the last chapter: the phenomenon of a densely opaque and uniformly shaped cloud, descending in a slow and majestic manner and filling the whole area of the temple. He regarded it himself, and directed the people also to regard it, as an undoubted sign and welcome pledge of the divine presence and acceptance of the building reared to His honor and worship. He referred not to any particular declaration of God, but to the cloud having been all along in the national history of Israel the recognized symbol of the divine presence (Exo 16:10; Exo 24:16; Exo 40:34; Num 9:15; Kg1 8:10-11).
Verse 13
Solomon had made a brazen scaffold--a sort of platform. But the Hebrew term rendered "scaffold," being the same as that used to designate the basin, suggests the idea that this throne might bear some resemblance, in form or structure, to those lavers in the temple, being a sort of round and elevated pulpit, placed in the middle of the court, and in front of the altar of burnt offering. upon it he stood, and kneeled down upon his knees--After ascending the brazen scaffold, he assumed those two attitudes in succession, and with different objects in view. He stood while he addressed and blessed the surrounding multitude (Ch2 6:3-11). Afterwards he knelt down and stretched out his hands towards heaven, with his face probably turned towards the altar, while he gave utterance to the beautiful and impressive prayer which is recorded in the remainder of this chapter. It is deserving of notice that there was no seat in this pulpit--for the king either stood or knelt all the time he was in it. It is not improbable that it was surmounted by a canopy, or covered by a veil, to screen the royal speaker from the rays of the sun.
Verse 18
how much less this house which I have built! Have respect therefore to the prayer of thy servant--No person who entertains just and exalted views of the spiritual nature of the Divine Being will suppose that he can raise a temple for the habitation of Deity, as a man builds a house for himself. Nearly as improper and inadmissible is the idea that a temple can contribute to enhance the glory of God, as a monument may be raised in honor of a great man. Solomon described the true and proper use of the temple, when he entreated that the Lord would "hearken unto the supplications of His servant and His people Israel, which they should make towards this place." In short, the grand purpose for which the temple was erected was precisely the same as that contemplated by churches--to afford the opportunity and means of public and social worship, according to the ritual of the Mosaic dispensation--to supplicate the divine mercy and favor--to render thanks for past instances of goodness, and offer petitions for future blessings (see on Kg1 8:22). This religious design of the temple--the ONE temple in the world--is in fact its standpoint of absorbing interest.
Verse 22
If a man sin against his neighbour, and an oath be laid upon him to make him swear, and the oath come before thine altar in this house, &c.--In cases where the testimony of witnesses could not be obtained and there was no way of settling a difference or dispute between two people but by accepting the oath of the accused, the practice had gradually crept in and had acquired the force of consuetudinary law, for the party to be brought before the altar, where his oath was taken with all due solemnity, together with the imprecation of a curse to fall upon himself if his disavowal should be found untrue. There is an allusion to such a practice in this passage.
Verse 38
If they return to thee . . . in the land of their captivity . . . and pray toward their land, which thou gavest unto their fathers--These words gave rise to the favorite usage of the ancient as well as modern Jews, of turning in prayer toward Jerusalem, in whatever quarter of the world they might be, and of directing their faces toward the temple when in Jerusalem itself or in any part of the holy land (Kg1 8:44).
Verse 41
arise, O Lord God into thy resting-place--These words are not found in the record of this prayer in the First Book of Kings; but they occur in Psa 132:8, which is generally believed to have been composed by David, or rather by Solomon, in reference to this occasion. "Arise" is a very suitable expression to be used when the ark was to be removed from the tabernacle in Zion to the temple on Mount Moriah. into thy resting-place--the temple so called (Isa 66:1), because it was a fixed and permanent mansion (Psa 132:14). the ark of thy strength--the abode by which Thy glorious presence is symbolized, and whence Thou dost issue Thine authoritative oracles, and manifest Thy power on behalf of Thy people when they desire and need it. It might well be designated the ark of God's strength, because it was through means of it the mighty miracles were wrought and the brilliant victories were won, that distinguish the early annals of the Hebrew nation. The sight of it inspired the greatest animation in the breasts of His people, while it diffused terror and dismay through the ranks of their enemies (compare Psa 78:61). let thy priests . . . be clothed with salvation--or with righteousness (Psa 132:9), that is, be equipped not only with the pure white linen garments Thou hast appointed for their robe of office, but also adorned with the moral beauties of true holiness, that their person and services may be accepted, both for themselves and all the people. Thus they would be "clothed with salvation," for that is the effect and consequence of a sanctified character.
Verse 42
turn not away the face of thine anointed--that is, of me, who by Thy promise and appointment have been installed as king and ruler of Israel. The words are equivalent in meaning to this: Do not reject my present petitions; do not send me from Thy throne of grace dejected in countenance and disappointed in heart. remember the mercies of David thy servant--that is, the mercies promised to David, and in consideration of that promise, hear and answer my prayer (compare Psa 132:10). Next: 2 Chronicles Chapter 7
Introduction
INTRODUCTION TO 2 CHRONICLES 5 & 6 The words with which chapter five begins are the same with Kg1 7:51 and what is contained in that and chapter six is much the same with Kg1 8:1 on which see the notes; the blessing of Solomon on the people of Israel, which is there, is here omitted, and two verses are here added, much the same with Psa 132:8.
Verse 1
See Introduction to Chapter 5 Next: 2 Chronicles Chapter 7
Introduction
The words with which Solomon celebrates this wondrous evidence of the divine favour, entirely coincide with the narrative in Kg1 8:12-21, except that in Ch2 6:5. the actual words of Solomon's speech are more completely given than in Kg1 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 Kg1 8:12-21.
Verse 12
Solomon's dedicatory prayer likewise corresponds exactly with the account of it given in 1 Kings 8:22-53 till near the end (Ch2 6:40-42), where it takes quite a different turn. Besides this, in the introduction (Ch2 6:13) Solomon's position during the prayer is more accurately described, it being there stated that Solomon had caused a high stage (כּיּור, a basin-like elevation) to be erected, which he ascended, and kneeling, spoke the prayer which follows. This fact is not stated in Kg1 8:22, and Then. and Berth. conjecture that it has been dropped out of our text only by mistake. Perhaps so, but it may have been passed over by the author of the books of Kings as a point of subordinate importance. On the contents of the prayer, which begins with the joyful confession that the Lord had fulfilled His promise to David in reference to the building of the temple, and proceeds with a request for a further bestowment of the blessing promised to His people, and a supplication that all prayers made to the Lord in the temple may be heard, see the Com. on Kg1 8:22. The conclusion of the prayer in the Chronicle is different from that in 1 Kings 8. There the last supplication, that the prayers might be heard, is followed by the thought: for they (the Israelites) are Thy people and inheritance; and in the further amplification of this thought the prayer returns to the idea with which it commenced. In the narrative of the Chronicle, on the other hand, the supplications conclude with the general thought (Ch2 6:40): "Now, my God, let, I beseech Thee, Thine eyes be open, and Thine ears attend unto the prayer of this place" (i.e., unto the prayer spoken in this place). There follows, then, the conclusion of the whole prayer - a summons to the Lord (Ch2 6:41.): "And now, Lord God, arise into Thy rest, Thou and the ark of Thy strength; let Thy priests, Lord God, clothe themselves in salvation, and Thy saints rejoice in good! Lord God, turn not away the face of Thine anointed: remember the pious deeds of Thy servant David." הסדים as in Ch2 32:32; Ch2 35:26, and Neh 13:14. On this Thenius remarks, to Kg1 8:53 : "This conclusion is probably authentic, for there is in the text of the prayer, 1 Kings 8, no special expression of dedication, and this the summons to enter into possession of the temple very fittingly supplies. The whole contents of the conclusion are in perfect correspondence with the situation, and, as to form, nothing better could be desired. It can scarcely be thought an arbitrary addition made by the chronicler for no other reason than that the summons spoken of, if taken literally, is irreconcilable with the entrance of the cloud into the temple, of which he has already given us an account." Berth. indeed thinks that it does not thence follow that our conclusion is authentic, and considers it more probable that it was introduced because it appeared more suitable, in place of the somewhat obscure words in Kg1 8:51-53, though not by the author of the Chronicle, and scarcely at an earlier time. The decision on this question can only be arrived at in connection with the question as to the origin of the statements peculiar to the Chronicle contained in Ch2 7:1-3. If we consider, in the first place, our verses in themselves, they contain no thought which Solomon might not have spoken, and consequently nothing which would tend to show that they are not authentic. It is true that the phrase קשּׁבות אזניך occurs only here and in Ch2 7:15, and again in Psa 130:2, and the noun נוּח instead of מנוּחה is found only in Est 9:16-18 in the form נוח; but even if these two expressions be peculiar to the later time, no further conclusion can be drawn from that, than that the author of the Chronicle has here, as often elsewhere, given the thoughts of his authority in the language of his own time. Nor is the relation in which Ch2 6:41, Ch2 6:42 stand to Psa 132:8-10 a valid proof of the later composition of the conclusion of our prayer. For (a) it is still a question whether our verses have been borrowed from Ps 132, or the verses of the psalm from our passage; and (b) the period when Psa 138:1-8 was written is so doubtful, that some regard it as a Solomonic psalm, while others place it in the post-exilic period. Neither the one nor the other of these questions can be determined on convincing grounds. The appeal to the fact that the chronicler has compounded the hymn in 1 Chron 15 also out of post-exilic psalms proves nothing, for even in that case it is at least doubtful if that be a correct account of the matter. But the further assertion, that the conclusion (Ch2 6:42) resembles Isa 55:3, and that recollections of this passage may have had some effect also on the conclusion (Ch2 6:41), is undoubtedly erroneous, for דויד חסדי in Ch2 6:42 has quite a different meaning from that which it has in Isa 55:3. There דּוד חסדי are the favours granted to David by the Lord; in Ch2 6:42, on the contrary, they are the pious deeds of David, - all that he had done for the raising and advancement of the public worship (see above). The phrase וגו קוּמה, "Arise, O Lord God, into Thy rest," is modelled on the formula which was spoken when the ark was lifted and when it was set down on the journey through the wilderness, which explains both קוּמה and the use of לנוּחך, which is formed after בּנוּחה, Num 10:36. The call to arise into rest is not inconsistent with the fact that the ark had already been brought into the most holy place, for קוּמה has merely the general signification, "to set oneself to anything." The idea is, that God would now take the rest to which the throne of His glory had attained, show Himself to His people from this His throne to be the God of salvation, endue His priests, the guardians of His sanctuary, with salvation, and cause the pious to rejoice in His goodness. בטּוב ישׂמחוּ is generalized in Psa 132:9 into ירנּנוּ. פּני פ השׁב, to turn away the face of any one, i.e., to deny the request, cf. Kg1 2:16.
Introduction
The glory of the Lord, in the vehicle of a thick cloud, having filled the house which Solomon built, by which God manifested his presence there, he immediately improves the opportunity, and addresses God, as a God now, in a peculiar manner, nigh at hand. I. He makes a solemn declaration of his intention in building this house, to the satisfaction of the people and the honour of God, both of whom he blessed (Ch2 6:1-11). II. He makes a solemn prayer to God that he would please graciously to accept and answer all the prayers that should be made in, or towards, that house (v. 12-42). This whole chapter we had before, with very little variation (1 Kings 8:12-53), to which it may not be amiss here to look back.
Verse 1
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 (Ch2 6:10), to be a house of habitation for him, Ch2 6:2. He has indeed, as to us, made darkness his pavilion (Ch2 6:1), 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 (Ch2 6:6): 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 (Ch2 6:7), and God approved of it, though he permitted him not to put it in execution (Ch2 6:8), 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, Ch2 6:9, Ch2 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.
Verse 12
Solomon had, in the foregoing verses, signed and sealed, as it were, the deed of dedication, by which the temple was appropriated to the honour and service of God. Now here he prays the consecration-prayer, by which it was made a figure of Christ, the great Mediator, through whom we are to offer all our prayers, and to expect all God's favours, and to whom we are to have an eye in every thing where we have to do with God. We have opened the particulars of this prayer (1 Kings 8) and therefore shall now only glean up some few passages in it which may be the proper subjects of our meditation. I. Here are some doctrinal truths occasionally laid down. As, 1. That the God of Israel is a being of incomparable perfection. We cannot describe him; but this we know, there is none like him in heaven or in earth, Ch2 6:14. All the creatures have their fellow-creatures, but the Creator has not his peer. He is infinitely above all, and over all, God blessed for ever. 2. That he is, and will be, true to every word that he has spoken; and all that serve him in sincerity shall certainly find him both faithful and kind. Those that set God always before them, and walk before him with all their hearts, shall find him as good as his word and better; he will both keep covenant with them and show mercy to them, Ch2 6:14. 3. That he is a being infinite and immense, whom the heaven, and heaven of heavens, cannot contain, and to whose felicity nothing is added by the utmost we can do in his service, Ch2 6:18. He is infinitely beyond the bounds of the creation and infinitely above the praises of all intelligent creatures. 4. That he, and he only, knows the hearts of the children of men, Ch2 6:30. All men's thoughts, aims, and affections, are naked and open before him; and, however the imaginations and intents of our hearts may be concealed from men, angels, and devils, they cannot be hidden from God, who knows not only what is in the heart, but the heart itself and all the beatings of it. 5. That there is no such thing as a sinless perfection to be found in this life (Ch2 6:36): There is no man who sinneth not; nay, who doeth good and sinneth not; so he writes, agreeable to what he here says, Ecc 7:20. II. Here are some suppositions or cases put which are to be taken notice of. 1. He supposed that if doubts and controversies arose between man and man both sides would agree to appeal to God, and lay an oath upon the person whose testimony must decide the matter, Ch2 6:22. The religious reverence of an oath, as it was ancient, so, it may be presumed, it will continue as long as there are any remains of conscience and right reason among men. 2. He supposed that, though Israel enjoyed a profound peace and tranquillity, yet troublesome times would come. He did not think the mountain of their prosperity stood so strong but that it might be moved; nay, he expected sin would move it. 3. He supposed that those who had not called upon God at other times, yet, in their affliction, would seek him early and earnestly. "When they are in distress they will confess their sins, and confess thy name, and make supplication to thee." Trouble will drive those to God who have said to him, Depart, Ch2 6:24, Ch2 6:26, Ch2 6:28. 4. He supposed that strangers would come from afar to worship the God of Israel and to pay homage to him; and this also might reasonably be expected, considering what worthless things the gods of the nations were, and what proofs the God of Israel had given of his being Lord of the whole earth. III. Here are petitions very pertinent. 1. That God would own this house, and have an eye to it, as the place of which he had said that he would put his name there, Ch2 6:20. He could not, in faith, have asked God to show such peculiar favour to this house above any other if he himself had not said that it should be his rest for ever. The prayer that will speed must be warranted by the word. We may with humble confidence pray to God to be well pleased with us in Jesus Christ, because he had declared himself well pleased in him - This is my beloved Son; but he says not now of any house, "This is my beloved place." 2. That God would hear and accept the prayers which should be made in or towards that place, Ch2 6:21. He asked not that God should help them whether they prayed for themselves or no, but that God would help them in answer to their prayers. Even Christ's intercessions do not supersede but encourage our supplications. He prayed that God would hear from his dwelling-place, even from heaven. Heaven in his dwelling-place still, not this temple; and thence help must come. When thou hearest forgive. Note, The forgiveness of our sins is that which makes way for all the other answers to our prayers, Removendo prohibens - The evil which it drives away it keeps away. 3. That God would give judgment according to equity upon all the appeals that should be made to him, Ch2 6:23, Ch2 6:30. This we may, in faith, pray for, for we are sure it shall be done. God sitteth on the throne judging right. 4. That God would return in mercy to his people when they repented, and reformed, and sought unto him, Ch2 6:25, Ch2 6:27, Ch2 6:38, Ch2 6:39. This we also may, in faith, pray for, building upon the repeated declarations God has made of his readiness to accepts penitents. 5. That God would bid the strangers welcome to this house, and answer their prayers (Ch2 6:33); for, if there be in duty, why should there not be in privilege one law for the stranger and for one born in the land? Lev 24:22. 6. That God would, upon all occasions, own and plead the cause of his people Israel, against all the opposers of it (Ch2 6:35): Maintain their cause; and again, Ch2 6:39. If they be the Israel of God, their cause is the cause of God, and he would espouse it. 7. He concludes this prayer with some expressions which he had learned of his good father, and borrowed from one of his psalms. We had then not in the Kings, but here we have them, Ch2 6:41, Ch2 6:42. The whole word of God is of use to direct us in prayer; and how can we express ourselves in better language to God than that of his own Spirit? But these words were of use, in a special manner, to direct Solomon, because they had reference to this very work that he was now doing. We have them, Psa 132:8-10. He prayer (Ch2 6:41), (1.) That God would take possession of the temple, and keep possession, that he would make it his resting-place: Thou and the ark; what will the ark do without the God of the ark-ordinances without the God of the ordinances? (2.) That he would make the ministers of the temple public blessings: Clothe them with salvation, that is, not only save them, but make them instrumental to save others, by offering the sacrifices of righteousness. (3.) That the service of the temple might turn abundantly to the joy and satisfaction of all the Lord's people: Let thy saints rejoice in goodness, that is, in the goodness of thy house, Psa 65:4. "Let all that come hither to worship, like the eunuch, go away rejoicing." He pleads two things, Ch2 6:42. [1.] His own relation to God: "Turn not away the face of thy anointed. Lord, thou hast appointed me to be king, and wilt not thou own me?" [2.] God's covenant with his father: Remember thy mercies of David thy servant - the piety of David towards God (so some understand it and so the word sometimes signifies), his pious care of the ark, and concern for it (see Psa 132:1, Psa 132:2, etc.), or the promises of God to David, which were mercies to him, his great support and comforts in all his troubles. We may plead, as Solomon does here, with an eye to Christ: - "We deserve that God should turn away our face, that he should reject us and our prayers; but we come in the name of the Lord Jesus, thy anointed, thy Messiah (so the word is), thy Christ, so the lxx. Him thou hearest always, and wilt never turn away his face. We have no righteousness of our own to plead, but, Lord, remember the mercies of David thy servant." Christ is God's servant (Isa 42:1), and is called David, Hos 3:5. "Lord, remember his mercies, and accept us on the account of them. Remember his tender concern for his Father's honour and man's salvation, and what he did and suffered from that principle. Remember the promises of the everlasting covenant, which free grace has made to us in Christ, and which are called the sure mercies of David," Isa 55:3 and Act 13:34. This must be all our desire and all our hope, all our prayer and all our plea; for it is all our salvation.
Verse 1
6:1-2 The dedication ceremony culminated in Solomon’s poetic proclamation that expressed the most basic concept of the Temple. God had chosen to dwell in the thick cloud of darkness. The dedication of the Temple affirmed God’s choice of Israel as his people and his continuous presence in their midst.
Verse 4
6:4-6 Israel’s history as God’s people, originated at the Exodus, reached a climax when God chose David to be king and Jerusalem to be his capital. Both the city and the dynasty were aspects of God’s promise to David (see 1 Chr 28:4; cp. 2 Sam 7:8-17; Ps 2:6-7).
Verse 10
6:10-11 The Chronicler blends the covenant of Sinai, represented by the Ark, with the Jerusalem Temple and the Davidic dynasty; he makes no mention of Israel’s exodus from Egypt, only implying it with reference to the Ark. God’s covenant relationship with Israel under Solomon and David formed the basis for the community’s relationship with God at the time of the Chronicler.
Verse 18
6:18 even the highest heavens cannot contain you: All creation can be seen as God’s true temple—the palace of the divine King (see Isa 66:1-2).
Verse 21
6:21-39 In his covenant with Israel, the Lord established blessings and life as consequences of obedience, and curses and death as consequences of disobedience (Deut 27:11–28:68; 30:15-18). Solomon prayed for God to hear . . . and forgive when the people failed to keep God’s covenant. The seven “if-then” petitions of his prayer represented any future situation that the people of the covenant might encounter. In each case, Solomon described the situation and asked God to intervene to help his people.
Verse 22
6:22-23 Petition 1: Solomon asked for justice to prevail when guilt and innocence cannot easily be determined. An example of such a case would be theft (Exod 22:7-9); the plaintiff and the defendant would both take oaths before God, and the person determined to be guilty would pay double.
Verse 24
6:24-25 Petition 2: Solomon asked God to grant relief in response to repentance when sin causes misfortune. Prayer provides an opportunity for redemption, and God’s people experience his pardon through restoration.
Verse 26
6:26-27 Petition 3: Solomon asked that God would guide his people to follow the right path so that sin would not prevent God’s blessing of rain for the land.
Verse 28
6:28-31 Petition 4: Solomon showed a special sensitivity to human suffering by including both the private sorrow of those whose pain is hidden and the public distress of those whose pain is apparent. The prayer is personal, appealing to God’s knowledge of each individual motive. A further appeal pleads for God’s instruction so that the pain of failure might lead the individual to follow God’s ways in the future.
Verse 32
6:32-33 Petition 5: Solomon expressed concern for those from other nations who voluntarily joined the society of the covenant when they saw God’s blessings on those who obeyed it (Deut 4:6-8). These foreigners, no less than native Israelites, were the object of Solomon’s prayer for mercy before God.
Verse 34
6:34-35 Petition 6: Solomon asked God to hear the prayers of the people when they went out at God’s command to fight their enemies.
Verse 36
6:36-39 Petition 7: Solomon’s prophetic concern that Israel might be completely exiled is evident in the final petition of his prayer. There were many exiles in the history of Israel, but complete destruction of Jerusalem and its Temple were the greatest challenges to faith. Solomon’s petitions looked to the Temple as a resource for faith; in a foreign land, the people might remember the chosen place and pray. The mention of land, city, and Temple (6:38) suggests total destruction, not partial exile. The Temple might no longer be present, but the people could still direct their prayers to God in heaven, who would hear and forgive.
Verse 41
6:41-42 Solomon’s prayer concludes with the quotation of a psalm (Ps 132:8-10). This prayer was the final part of transferring the Ark to its place in the Temple. Prayers with psalms had also accompanied David’s transfer of the Ark to Jerusalem (1 Chr 16:7-36); Solomon’s use of a psalm recalls the time when the Ark was first brought to its proper place. • God is called to arise, not to war (cp. Num 10:35) but to his resting place in the Temple.
Verse 42
6:42 In harmony with the opening of the prayer (6:15-17), Solomon asks God to remember his unfailing love for . . . David; this refers to the covenant promise that God made to David (1 Chr 17:4-14; see Isa 55:3).