2 Chronicles 6
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“Search the scriptures; for in them ye think ye have eternal life: and they are they which testify of me.” — John 5:39
1Then said Solomon, The LORD hath said that he would dwell in the thick darkness.
CHAPTER 6
2Ch 6:1-41. Solomon Blesses the People and Praises God.
1. 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 (Ex 16:10; 24:16; 40:34; Nu 9:15; 1Ki 8:10, 11).
In the thick darkness; Hebrew, מַּעֲרַפֶל. 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).
2But I have built an house of habitation for thee, and a place for thy dwelling for ever.
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).
3And the king turned his face, and blessed the whole congregation of Israel: and all the congregation of Israel stood.
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.
4And 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,
(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.
5Since 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; neither chose I any man to be a ruler over my people Israel:
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).
6But I have chosen Jerusalem, that my name might be there; and have chosen David to be over my people Israel.
(See again references of preceding verse, and 2Sa_7:8; Psa_78:70.)
7Now it was in the heart of David my father to build an house for the name of the LORD God of Israel.
8But the LORD said to David my father, Forasmuch as it was in thine heart to build an house for my name, thou didst well in that it was in thine heart:
9Notwithstanding 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.
10The 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.
11And in it have I put the ark, wherein is the covenant of the LORD, that he made with the children of Israel.
12And he stood before the altar of the LORD in the presence of all the congregation of Israel, and spread forth his hands:
(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.
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.
13For Solomon had made a brasen scaffold of 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 congregation of Israel, and spread forth his hands toward heaven.
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 (2Ch 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.
A brazen scaffold. The Hebrew word is כִּיּוֹר. 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.
14And said, O LORD God of Israel, there is no God like 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:
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 petitions—first, 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 propounded—firstly, 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.
15Thou 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.
16Now 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.
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).
Let thy word be verified (so 1Ch_17:9-13).
17Now then, O LORD God of Israel, let thy word be verified, which thou hast spoken unto thy servant David.
18But 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 built!
18-21. 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 1Ki 8:22). This religious design of the temple--the ONE temple in the world--is in fact its standpoint of absorbing interest.
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).
19Have respect therefore to 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, upon the place whereof thou hast said that thou wouldest put thy name there; to hearken unto the prayer which thy servant prayeth toward this place.
This house …. the place whereof;… this place (so Exo_29:43; Deu_12:5; Deu_14:23; Deu_15:20; Deu_16:2).
21Hearken therefore unto the supplications of thy servant, and of thy people Israel, which they shall make toward this place: hear thou from thy dwelling place, even from heaven; and when thou hearest, forgive.
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.
22If 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;
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.
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.
23Then hear thou from heaven, and do, and judge thy servants, by requiting the wicked, by recompensing his way upon his own head; and by justifying the righteous, by giving him according to his righteousness.
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
No rain (see 1Ki_17:1; Le 26:19; Deu_11:17; Deu_28:23).
24And if thy people Israel be put to the worse before the enemy, because they have sinned against thee; and shall return and confess thy name, and pray and make supplication before thee in this house;
25Then hear thou from the heavens, 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; yet if they pray toward this place, and confess thy name, and turn from their sin, when thou dost afflict them;
27Then hear thou from heaven, and forgive the sin of thy servants, and of thy people Israel, when thou hast taught them the good way, wherein they should walk; and send rain upon thy land, which thou hast given unto thy people for an inheritance.
When thou hast taught them; rather, when thou art guiding them to the right way.
28If there be dearth in the land, if there be pestilence, if there be blasting, or mildew, locusts, or caterpillers; if their enemies besiege them in the cities of their land; whatsoever sore or whatsoever sickness there be:
29Then 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:
30Then 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:)
31That they may fear thee, to walk in thy ways, so long as they live in the land which thou gavest unto our fathers.
32Moreover 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;
33Then 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.
34If thy people go out to war against their enemies by 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 for thy name;
35Then hear thou from the heavens their prayer and their supplication, and maintain their cause.
36If they sin against thee, (for there is no man which sinneth not,) and thou be angry with them, and deliver them over before their enemies, and they carry them away captives unto a land far off or near;
37Yet if they bethink themselves in the land whither they are carried captive, and turn and pray unto thee in the land of their captivity, saying, We have sinned, we have done amiss, and have dealt wickedly;
38If they return to thee with all their heart and with all their soul in the land of their captivity, whither they have carried them captives, and pray toward their land, which thou gavest unto their fathers, and toward the city which thou hast chosen, and toward the house which I have built for thy name:
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 (1Ki 8:44).
39Then hear thou from the heavens, even from thy dwelling place, their prayer and their supplications, and maintain their cause, and forgive thy people which have sinned against thee.
40Now, 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.
41Now 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 in goodness.
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 (Is 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.
42O LORD God, turn not away the face of thine anointed: remember the mercies of David thy servant.
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).
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