Then Solomon said, “Yahweh has said that he would dwell in the thick darkness. But I have built you a house and home, a place for you to dwell in forever.”
The king turned his face, and blessed all the assembly of Israel: and all the assembly of Israel stood.
He said, “Blessed be Yahweh, the God of Israel, who spoke with his mouth to David my father, and has with his hands fulfilled it, saying, ‘Since the day that I brought 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 and I chose no man to be prince over my people Israel; but now I have chosen Jerusalem, that my name might be there; and I 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 Yahweh, the God of Israel. But Yahweh said to David my father, ‘Whereas it was in your heart to build a house for my name, you did well that it was in your heart; nevertheless you shall not build the house; but your son who will come out of your body, he shall build the house for my name.’
“Yahweh has performed his word that he spoke; for I have risen up in the place of David my father, and sit on the throne of Israel, as Yahweh promised, and have built the house for the name of Yahweh, the God of Israel. There I have set the ark, in which is Yahweh’s covenant, which he made with the children of Israel.”
He stood before Yahweh’s altar in the presence of all the assembly of Israel, and spread out his hands (for Solomon had made a bronze platform, five cubits long, and five cubits wide, and three cubits high, and had set it in the middle of the court; and he stood on it, and knelt down on his knees before all the assembly of Israel, and spread out his hands toward heaven) and he said, “Yahweh, the God of Israel, there is no God like you in heaven or on earth; you who keep covenant and loving kindness with your servants who walk before you with all their heart; who have kept with your servant David my father that which you promised him. Yes, you spoke with your mouth, and have fulfilled it with your hand, as it is today.
“Now therefore, Yahweh, the God of Israel, keep with your servant David my father that which you have promised him, saying, ‘There shall not fail you a man in my sight to sit on the throne of Israel, if only your children take heed to their way, to walk in my law as you have walked before me.’ Now therefore, Yahweh, the God of Israel, let your word be verified, which you spoke to your servant David.
“But will God indeed dwell with men on the earth? Behold, heaven and the heaven of heavens can’t contain you; how much less this house which I have built! Yet have respect for the prayer of your servant, and to his supplication, Yahweh my God, to listen to the cry and to the prayer which your servant prays before you; that your eyes may be open toward this house day and night, even toward the place where you have said that you would put your name; to listen to the prayer which your servant will pray toward this place. Listen to the petitions of your servant, and of your people Israel, when they pray toward this place. Yes, hear from your dwelling place, even from heaven; and when you hear, forgive.
“If a man sins against his neighbor, and an oath is laid on him to cause him to swear, and he comes and swears before your altar in this house; then hear from heaven, act, and judge your servants, bringing retribution to the wicked, to bring his way on his own head; and justifying the righteous, to give him according to his righteousness.
“If your people Israel are struck down before the enemy because they have sinned against you, and they turn again and confess your name, and pray and make supplication before you in this house; then hear from heaven, and forgive the sin of your people Israel, and bring them again to the land which you gave to them and to their fathers.
“When the sky is shut up, and there is no rain, because they have sinned against you; if they pray toward this place, and confess your name, and turn from their sin, when you afflict them; then hear in heaven, and forgive the sin of your servants of your people Israel, when you teach them the good way in which they should walk; and send rain on your land, which you have given to your people for an inheritance.
“If there is famine in the land, if there is pestilence, if there is blight or mildew, locust or caterpillar; if their enemies besiege them in the land of their cities; whatever plague or whatever sickness there is; whatever prayer and supplication is made by any man, or by all your people Israel, who will each know his own plague and his own sorrow, and shall spread out his hands toward this house; then hear from heaven your dwelling place and forgive, and render to every man according to all his ways, whose heart you know (for you, even you only, know the hearts of the children of men) that they may fear you, to walk in your ways, so long as they live in the land which you gave to our fathers.
“Moreover concerning the foreigner, who is not of your people Israel, when he comes from a far country for your great name’s sake, and your mighty hand, and your outstretched arm; when they come and pray toward this house; then hear from heaven, even from your dwelling place, and do according to all that the foreigner calls to you for; that all the peoples of the earth may know your name and fear you, as do your people Israel, and that they may know that this house which I have built is called by your name.
“If your people go out to battle against their enemies, by whatever way you send them, and they pray to you toward this city which you have chosen, and the house which I have built for your name; then hear from heaven their prayer and their supplication, and maintain their cause.
“If they sin against you (for there is no man who doesn’t sin), and you are angry with them, and deliver them to the enemy, so that they carry them away captive to a land far off or near; yet if they come to their senses in the land where they are carried captive, and turn again, and make supplication to you in the land of their captivity, saying, ‘We have sinned, we have done perversely, and have dealt wickedly;’ if they return to you with all their heart and with all their soul in the land of their captivity, where they have carried them captive, and pray toward their land, which you gave to their fathers, and the city which you have chosen, and toward the house which I have built for your name; then hear from heaven, even from your dwelling place, their prayer and their petitions, and maintain their cause, and forgive your people who have sinned against you.
“Now, my God, let, I beg you, your eyes be open, and let your ears be attentive, to the prayer that is made in this place.
“Now therefore arise, Yahweh God, into your resting place, you, and the ark of your strength. Let your priests, Yahweh God, be clothed with salvation, and let your saints rejoice in goodness.
“Yahweh God, don’t turn away the face of your anointed. Remember your loving kindnesses to David your servant.”
Geneva Bible translators 1599 · Public Domain On vv1, 4, 5, 8, 11, 12, 13, 15, 16, 20, 22, 23, 24, 26, 28, 30, 32, 34, 37, 39, 41, 42 After that he had served the glory of the…
After that he had served the glory of the Lord in the cloud.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv1, 41, 42 2Ch 6:1 Then said Solomon, The LORD hath said…
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.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv1, 41, 42 This whole chapter, for the substance, and almost all…
This whole chapter, for the substance, and almost all the words of it, are explained See Poole "1Ki 8:1".
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On vv1, 12 It is of great consequence, in all our religious…
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.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On v1 See Introduction to Chapter 5
See Introduction to Chapter 5
Next: 2 Chronicles Chapter 7
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv1, 9, 14, 21, 41, 42 Solomon declares his intent in building the house, ver.…
Solomon declares his intent in building the house, ver. 1-11. His prayer of dedication, ver. 12-42.
Thick darkness - He has indeed made darkness his pavilion. But let this house be the residence of that darkness. It is in the upper world that he dwells in light, such as no eye can approach.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv1, 10, 14, 18, 22, 36, 37, 41, 42 Solomon's prayer at the dedication of the temple, 1-42.
CHAPTER VI
Solomon's prayer at the dedication of the temple, 1-42.
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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."
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv1, 2, 9, 14, 21, 22, 27, 33, 40, 41, 42 2Ch 6:1. The Lord hath said he would dwell…
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.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv1, 40 Compare Kings (marginal references).
Compare Kings (marginal references).
Compare Kings (marginal references).
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv1, 12, 13, 14, 19, 22, 28, 29, 31, 33, 38, 41, 42 Cloud: literally, "darkness." (Haydock) --- The promise had been…
Cloud: literally, "darkness." (Haydock) --- The promise had been made to Moses, Exodus xvi. 10., and xl 32. (Calmet) --- God thus manifested his presence. (Worthington)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Lange's Commentary on the Holy Scriptures 1864 · Public Domain On v1 2. Solomon praises the Lord on his Entrance into…
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.
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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. Solomon’s 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] וְאַתָּה, supported by all the witnesses, Bertheau, without reason, changes into אַתָּה (after 1Ki_8:43).
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv13, 18, 22, 38, 41, 42 Solomon had made a brazen scaffold--a sort of platform.…
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.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv1, 4, 5, 7, 9, 11, 12, 14, 16, 18, 19, 20, 21, 22, 23, 24, 25, 26, 28, 29, 30, 32, 33, 35, 36, 37, 38, 39, 40, 41, 42 1. Then said] R.V. Then spake (as 1 Kin.).…
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.
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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.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv1, 2, 3, 4, 5, 6, 9, 10, 11, 12, 13, 14, 16, 17, 18, 19, 20, 21, 22, 23, 24, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40, 41, 42 (2Ch_6:1-11.) (Comp. 1Ki_8:12-21.)
VI.
2. KING SOLOMON BLESSES HIS PEOPLE AND HIS GOD
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(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, ὅρφνη.) The Targum on 1Ki_8:12 reads Jerusalem, but this is probably a gloss.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv1, 2, 3, 4, 5, 6, 7, 10, 12, 13, 14, 16, 17, 18, 20, 21, 22, 23, 24, 26, 27, 28, 29, 32, 34, 36, 40 The first thirty-nine verses of this chapter (less the…
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 (vers. 1-11); and secondly, the prayer and intercession he offers to God (vers. 14-42).
In the thick darkness; Hebrew, lpr. The Lord had said this in so many words, and also by not a few practical examples (Lev_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)
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HOMILETICS Vers. 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 DEDICATION THE 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 work the 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 vers. 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 (ver. 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 apprehensions and those from a religious point of view which 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 takencaptive in war an 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 wayof sin.
4. That relating to dearth, pestilence, blasting, mildew, locusts orcaterpillars, siege, sore or sickness of what sort soever, as in the same way punishment of sin.
5. That relating to the stranger a petition surely charged withsignificance and sweet compassion, and most prophetic in its character.
6. That relating to absence from their home and their land, and the holy cityof 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 ofthe 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 INVOCATION ALL GATHERED INTO ONE THAT THE LORD GOD WOULD, ACCEPTING THE DEDICATION, PERFORM THE VERY CONSECRATION ITSELF. Amid the seven distinct appeals of entreaty (contained in our vers. 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 effort to have, to know, to believe in, the Lord Clod, the Thou (as Solomon, addressing him, says), as the Indwelling, effective Presence, and Glory of the place.
HOMILIES BY W. CLARKSON Ver. 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.
HOMILIES BY T. WHITELAW Vers. 1-11.
The dedication of the temple: 2. The address of Solomon.
I To JEHOVAH. (Vers. 1, 2.) On beholding the cloud which filled the temple (ver. 13), Solomon uttered words which expressed:
1. Recognition of Jehovahs 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; Lev_16:2; Num_12:5; Deu_31:15) In speaking as he did, Solomon both intimated his faith in the Divine promise,
2. 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.
3. Relief in Jehovahs 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.
1. 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 graciousy 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.
2. A sense of the honour done by Jehovah to himself and his people inpermitting 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 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. (Vers. 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 (ver. 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.
1. 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 Jehovah rather 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.
2. 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 thecounsel of his will.
4. The love of God in making known his Name to men. W.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv1, 4, 6, 12, 18, 26, 34, 40 Then said Solomon, The Lord hath said that He…
2Ch_6:1-10
Then said Solomon, The Lord hath said that He would dwell in the thick darkness.
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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.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On v1 CRITICAL NOTES.] Close parallelism of this chapter and 1Ki_8:12-50;…
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.
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2Ch_6:3-11.—Solomon’s 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 David’s time. 2Ch_6:10-11. The promise is fulfilled.
2Ch_6:12-42.—Solomon’s 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 God’s 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 God’s 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 God’s abode.
II. The temple as a fixed residence built in fulfilment of God’s 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 David’s dynasty should continue for ever, and David’s 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 father’s 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 David’s 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 GOD’S 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 God’s 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 God’s 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 God’s 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. David’s intention to build the temple. I. Man’s purposes are sometimes greater than his power. Limitations of—
1. Character.
2. Body.
3. Culture.
4. Circumstances—want 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 responsibility—priesthood, government—by 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 man’s life with God’s 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 God’s House.
1. As the residence of a great God.
2. As the house of prayer.
3. As the place consecrated to worship. God’s name there. The centre and core of all fellowship,
2Ch_6:12-21. Solomon’s Prayer.
1. Position from whence offered. Stood on scaffold where he could be seen and heard.
2. Solomon’s 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 heaven”—a 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 God’s 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 Lord’s 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 man’s 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., “Nature’s God.” God’s 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 Jehovah’s mercy. Probably many resident foreigners amongst the Jews. The number would increase by the attractions of Solomon’s 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 Israel’s 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 Israel’s 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 stranger’s God.” Homer’s touching language almost the sentiment of scripture. “Love ye therefore the stranger: for the Lord loveth the stranger.”
“Love’s 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 God’s 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 Solomon’s 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. God’s omniscience discerns. “Thou only knowest the hearts of the children of men.”
2. God’s justice rectifies. “Render unto every man according to his ways.”
3. God’s mercy encourages. “Hear thou and forgive.”
2Ch_6:32-33. The stranger.
1. The attractive force of God’s house. Not beauty of architecture or furniture, not members nor ritual, but God’s 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. God’s 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 word—“the 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 God’s 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 God’s 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 David’s sake God raised up Solomon and spared then kings of Judah. For the sake of David’s 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 man’s experience.
4. A bitter experience in man’s 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 God’s character and man’s 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 God’s people at stake. Require defending, clearing up, and preserving.
2. This only done by God’s help. Human swords and hands grow weak and get broken. Standard-bearers faint and die. Impossible for holiest and mightiest to equal God’s “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].
Solomon’s 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].
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
J. R. Dummelow 1909 · Public Domain On v1 Solomon's Prayer
Solomon's Prayer
The first 39 vv. of this chapter repeat 1Ki_8:12-50, the conclusion of the prayer, as given in 1Ki_8:51-61, being omitted and three additional vv. being substituted.
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5. Neither chose I any man] Saul, though chosen, was subsequently rejected: 1Sa_15:26.
13. For Solomon had made, etc.] This is not mentioned in 1 Kings 8.
41. Now therefore arise, etc.] The same words occur in Psa_132:8, Psa_132:9. Be clothed with.. goodness] i.e. enjoy victory and prosperity.
42. Turn not away, etc.] i.e. do not reject his prayer and make him turn away in disappointment. For anointed cp. 1Sa_12:3; 1Sa_24:6.
The mercies of David] i.e. the mercies promised and shown to David: cp. Psa_89:49.
J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On v31 (See Scofield "Psa 19:9").
fear
(See Scofield "Psa 19:9").
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Arno C. Gaebelein 1922 · Public Domain On v1 CHAPTER 6 Solomon’s Address and Dedicatory Prayer
CHAPTER 6 Solomon’s Address and Dedicatory Prayer
1. Solomon’s address to the congregation (2Ch 6:1-11)
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2. Solomon’s dedicatory prayer (2Ch 6:12-42)
The report of Solomon’s 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 king’s 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 David’s son and the building of the house. He asks next that his prayers and the prayers of God’s 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.
Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On vv1, 12 Solomon’s Dedicatory Address
Solomon’s Dedicatory Address
v. 1. Then said Solomon, The Lord hath said that He would dwell in the thick darkness, Lev 16:2. As St. Paul expresses it: He dwells in the light which no man can approach unto; whom no man hath seen nor can see, 1Ti 6:16. The union of the believers with the Lord is still hidden from the eyes of men; it is invisible and will not be revealed until the last Great Day.
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v. 2. But I have built an house of habitation for Thee and a place for Thy dwelling for ever. Solomon’s remark was suggested by the fact that the cloud of God’s presence had filled the Sanctuary; for he knew that the Lord would continue to reveal Himself from the mercy-seat of the ark, that He had promised to dwell among His people with His grace as long as they continued to walk in His ways.
v. 3. And the king turned his face, for he had been looking toward the Sanctuary and now faced about toward the multitude assembled in the court in the eastern end of the Temple area, and blessed the whole congregation of Israel. And all the congregation of Israel stood, to receive the king’s good wishes with becoming reverence.
v. 4. And he said, Blessed be the Lord God of Israel, to whom alone he intended to give all glory, who hath with His hands fulfilled that which He spake with His mouth to my father David, saying,
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, He had had no permanent place of worship, no fixed place of abode in Israel; neither chose I any man to be ruler over My people Israel, this being at the time when there was an absolute theocratic rule in the country, only the Judges assuming the leader. ship when God deemed it wise, cp 2Sa 7:6-7;
v. 6. but I have chosen Jerusalem that My name might be there, and have chosen David to be over My people Israel, 1Ch 28:4.
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. 2Sa 7:2; 1Ch 17:1; 1Ch 28:2.
v. 8. But the Lord said to David, my father, through Nathan, the prophet, Forasmuch as it was in thine heart to build an house for My name, thou didst well in that it was in thine heart, this intention showed the sincerity of David’s love for, and reverence of, Jehovah.
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, 1Ch 17:4-10.
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, to His honor alone, and to afford a place where the worshipers of the true God might assemble in His name.
v. 11. And in it have I put the ark, wherein is the covenant of the Lord, on the two tables of stone, where God wrote it with His own hand, that He made with the children of Israel. Note: The covenant of the New Testament is even more glorious than that of the Old. Wherever the Word of God is proclaimed and the Sacraments are administered, there God Himself is present, there He reveals to men His grace and His truth.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv1, 4, 7, 10, 12, 14, 16, 18, 21, 22, 24, 26, 28, 32, 34, 36, 40 Yahweh has said that he
Yahweh has said that he
Solomon speaks to Yahweh as if he were speaking to someone else to show that he respects Yahweh. AT: "Yahweh, you have said that you" (See: First, Second, or Third Person)
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in thick darkness
Here the word "thick" shows that the darkness is extreme. Yahweh spoke of not allowing sinful people to see him as if he were to live in darkness. AT: "in great darkness" (See: Metaphor)
I have built you a lofty residence
Solomon speaks of commanding the people to build the temple and telling them how to do it as if he himself had built it. AT: "I and your people have built you a lofty residence" (See: Synecdoche)
a lofty residence
a magnificent house, appropriate for someone who is very important
while all the assembly of Israel was standing
The phrase "all the assembly" is a generalization. It does not mean that every person of Israel was standing, but that all of the people who were gathered there were standing. AT: "while the people of Israel there were standing" (See: Hyperbole and Generalization)
translationWords
Solomon
Yahweh
darkness
life
eternity
king
bless
assembly
Israel
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv1, 4, 10, 18, 21, 22, 24, 26, 28, 32, 34, 36, 41, 42 6:1-2 The dedication ceremony culminated in Solomon’s poetic proclamation…
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.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.