2 Crônicas 6

2 Crônicas 6

Constable: In his prayer, Solomon explained the significance of God coming to indwell His temple. God had come to empower, to have fellowship, and to judge, if necessary. God was present among His people, and He would hear their prayers when they obediently called out to Him. Solomon acknowledged that God had fulfilled some of the promises of the Davidic Covenant already (2Ch 6:15), but he also saw that there were others yet unfulfilled. He called on God to grant them (2Ch 6:16). Solomon's view of God was that He was both transcendent (above all) and immanent (at hand, 2Ch 6:18). Even though God is everywhere at once, He can and does localize—but not limit—His presence as well (e.g., the incarnate Christ, cf. John 2:20-21). At this period in history, He localized His presence in the temple. Nevertheless, in heaven, He would hear the prayers of His people, wherever they might be when they called out to Him (2Ch 6: 38-39). Solomon specified seven specific situations in which he asked the LORD (Yahweh) to intervene in answer to prayer. These were when the people swore an oath in the temple (2Ch 6:22-23), suffered defeat and exile from an enemy (2Ch 6:24-25), and lacked rain (2Ch 6:26-27). They were also when they experienced disease or other disasters (2Ch 6:28-31), and when foreigners would come to pray toward the temple (2Ch 6:32-33). The final two situations were when Israel was at war (2Ch 6:34-35), and when Israel was in captivity due to sin (2Ch 6:36-39). In this prayer, there is plenty of evidence that Solomon understood God's purpose for Israel. He referred to God's name Yahweh 14 times, showing his concern for the reputation of Israel's God. His concern for foreigners (2Ch 6: 32-33) shows that he realized that Israel was to reach out and share the knowledge and blessings of God with Gentiles. His concern for Israel's restoration and cleansing, following sin, shows that he realized that Israel would need forgiveness in order to return to fellowship with God and fruitfulness as His servant. Mark Boda: The remainder of chapter 6 is filled with Solomon’s long prayer to God. The prayer is introduced by a description of Solomon standing in the outer courtyard between the bronze altar and the assembled community of Israel. The Chronicler adds to his source in 1 Kings 8 the description of the bronze platform Solomon had constructed for the occasion (6:13). This verse carefully delineates that although Solomon was standing, he subsequently knelt while lifting his hands toward heaven. The Chronicler’s description places Solomon in the posture of humility in this sacred precinct. MATTHEW HENRY - Notes: 2Chr 6:12-42 Solomon had, in the foregoing verses, signed and sealed, as it were, the deed of dedication, by which the temple was appropriated to the honour and service of God. Now here he prays the consecration-prayer, by which it was made a figure of Christ, the great Mediator, through whom we are to offer all our prayers, and to expect all God's favours, and to whom we are to have an eye in every thing where we have to do with God. We have opened the particulars of this prayer (1 Ki. 8) and therefore shall now only glean up some few passages in it which may be the proper subjects of our meditation. I. Here are some doctrinal truths occasionally laid down. As, 1. That the God of Israel is a being of incomparable perfection. We cannot describe him; but this we know, there is none like him in heaven or in earth, 2Chr 6:14. All the creatures have their fellow-creatures, but the Creator has not his peer. He is infinitely above all, and over all, God blessed for ever. 2. That he is, and will be, true to every word that he has spoken; and all that serve him in sincerity shall certainly find him both faithful and kind. Those that set God always before them, and walk before him with all their hearts, shall find him as good as his word and better; he will both keep covenant with them and show mercy to them, 2Chr 6:14. 3. That he is a being infinite and immense, whom the heaven, and heaven of heavens, cannot contain, and to whose felicity nothing is added by the utmost we can do in his service, 2Chr 6:18. He is infinitely beyond the bounds of the creation and infinitely above the praises of all intelligent creatures. 4. That he, and he only, knows the hearts of the children of men, 2Chr 6:30. All men's thoughts, aims, and affections, are naked and open before him; and, however the imaginations and intents of our hearts may be concealed from men, angels, and devils, they cannot be hidden from God, who knows not only what is in the heart, but the heart itself and all the beatings of it. 5. That there is no such thing as a sinless perfection to be found in this life (2Chr 6:36): There is no man who sinneth not; nay, who doeth good and sinneth not; so he writes, agreeable to what he here says, Eccl. 7:20. II. Here are some suppositions or cases put which are to be taken notice of. 1. He supposed that if doubts and controversies arose between man and man both sides would agree to appeal to God, and lay an oath upon the person whose testimony must decide the matter, 2Chr 6:22. The religious reverence of an oath, as it was ancient, so, it may be presumed, it will continue as long as there are any remains of conscience and right reason among men. 2. He supposed that, though Israel enjoyed a profound peace and tranquillity, yet troublesome times would come. He did not think the mountain of their prosperity stood so strong but that it might be moved; nay, he expected sin would move it. 3. He supposed that those who had not called upon God at other times, yet, in their affliction, would seek him early and earnestly. "When they are in distress they will confess their sins, and confess thy name, and make supplication to thee.'' Trouble will drive those to God who have said to him, Depart, 2Chr 6:24, 26, 28. 4. He supposed that strangers would come from afar to worship the God of Israel and to pay homage to him; and this also might reasonably be expected, considering what worthless things the gods of the nations were, and what proofs the God of Israel had given of his being Lord of the whole earth. III. Here are petitions very pertinent. 1. That God would own this house, and have an eye to it, as the place of which he had said that he would put his name there, 2Chr 6:20. He could not, in faith, have asked God to show such peculiar favour to this house above any other if he himself had not said that it should be his rest for ever. The prayer that will speed must be warranted by the word. We may with humble confidence pray to God to be well pleased with us in Jesus Christ, because he had declared himself well pleased in him-This is my beloved Son; but he says not now of any house, "This is my beloved place.'' 2. That God would hear and accept the prayers which should be made in or towards that place, 2Chr 6:21. He asked not that God should help them whether they prayed for themselves or no, but that God would help them in answer to their prayers. Even Christ's intercessions do not supersede but encourage our supplications. He prayed that God would hear from his dwelling-place, even from heaven. Heaven in his dwelling-place still, not this temple; and thence help must come. When thou hearest forgive. Note, The forgiveness of our sins is that which makes way for all the other answers to our prayers, Removendo prohibens-The evil which it drives away it keeps away. 3. That God would give judgment according to equity upon all the appeals that should be made to him, 2Chr 6:23, 30. This we may, in faith, pray for, for we are sure it shall be done. God sitteth on the throne judging right. 4. That God would return in mercy to his people when they repented, and reformed, and sought unto him, 2Chr 6:25, 27, 38, 39. This we also may, in faith, pray for, building upon the repeated declarations God has made of his readiness to accepts penitents. 5. That God would bid the strangers welcome to this house, and answer their prayers (2Chr 6:33); for, if there be in duty, why should there not be in privilege one law for the stranger and for one born in the land? Lev. 24:22. 6. That God would, upon all occasions, own and plead the cause of his people Israel, against all the opposers of it (2Chr 6:35): Maintain their cause; and again, 2Chr 6:39. If they be the Israel of God, their cause is the cause of God, and he would espouse it. 7. He concludes this prayer with some expressions which he had learned of his good father, and borrowed from one of his psalms. We had then not in the Kings, but here we have them, 2Chr 6:41, 42. The whole word of God is of use to direct us in prayer; and how can we express ourselves in better language to God than that of his own Spirit? But these words were of use, in a special manner, to direct Solomon, because they had reference to this very work that he was now doing. We have them, Ps. 132:8-10. He prayer (2Chr 6:41), (1.) That God would take possession of the temple, and keep possession, that he would make it his resting-place: Thou and the ark; what will the ark do without the God of the ark-ordinances without the God of the ordinances? (2.) That he would make the ministers of the temple public blessings: Clothe them with salvation, that is, not only save them, but make them instrumental to save others, by offering the sacrifices of righteousness. (3.) That the service of the temple might turn abundantly to the joy and satisfaction of all the Lord's people: Let thy saints rejoice in goodness, that is, in the goodness of thy house, Ps. 65:4. "Let all that come hither to worship, like the eunuch, go away rejoicing.'' He pleads two things, 2Chr 6:42. {1.} His own relation to God: "Turn not away the face of thy anointed. Lord, thou hast appointed me to be king, and wilt not thou own me?'' {2.} God's covenant with his father: Remember thy mercies of David thy servant-the piety of David towards God (so some understand it and so the word sometimes signifies), his pious care of the ark, and concern for it (see Ps. 132:1, 2, etc.), or the promises of God to David, which were mercies to him, his great support and comforts in all his troubles. We may plead, as Solomon does here, with an eye to Christ:-"We deserve that God should turn away our face, that he should reject us and our prayers; but we come in the name of the Lord Jesus, thy anointed, thy Messiah (so the word is), thy Christ, so the LLX. Him thou hearest always, and wilt never turn away his face. We have no righteousness of our own to plead, but, Lord, remember the mercies of David thy servant.'' Christ is God's servant (Isa. 42:1), and is called David, Hos. 3:5. "Lord, remember his mercies, and accept us on the account of them. Remember his tender concern for his Father's honour and man's salvation, and what he did and suffered from that principle. Remember the promises of the everlasting covenant, which free grace has made to us in Christ, and which are called the sure mercies of David,'' Isa. 55:3 and Acts 13:34. This must be all our desire and all our hope, all our prayer and all our plea; for it is all our salvation. 2 Chronicles 6:13 Now Solomon had made a bronze platform, five cubits long, five cubits wide and three cubits high, and had set it in the midst of the court; and he stood on it, knelt on his knees in the presence of all the assembly of Israel and spread out his hands toward heaven. scaffold (KJV): Ne 8:4 long (KJV): Heb. the length thereof, etc the court (KJV): 2Ch 4:9 1Ki 6:36 7:12 kneeled down (KJV): 1Ki 8:54 Ezr 9:5 Ps 95:6 Da 6:10 Lu 22:41 Ac 20:36 21:5 Now Solomon had made a bronze platform, five cubits long, five cubits wide and three cubits high, and had set it in the midst of the court; and he stood on it, knelt on his knees in the presence of all the assembly of Israel and spread out his hands toward heaven. - See comments on 1Ki 8:22. Knelt on his knees - Oriental monarchs were not noted for prostrating themselves publicly before anyone. Solomon, however, built a scaffold so that all Israel could see him as he knelt before God with hands spread to the heavens (cf. Ex. 9:29, 33; 1 Kin. 8:54; Ezra 9:5). Frederick Mabie: The description of Solomon as standing, spreading out his hands, and kneeling reflect the variety of postures of worship attested in the OT (cf. 2Ch 29:29– 30; Ne 9:1–3; Pss 5:7; 141:2). Such outward gestures and postures reflect submission to God, respect of his power, reverence, and the like. . . Solomon’s posture of kneeling declares his submission to the lordship and sovereignty of God in the presence of the Israelite assembly. The term for the platform used by Solomon (kîyôr; GK 3963) can refer to an elevated area used for official functions as reflected in the biblical world. Andrew Hill: Bodily movement in worship generally, and posture in prayer specifically, are important parts of one’s response to God because outward actions demonstrate and reinforce inward attitudes and beliefs. Typically, kneeling symbolizes reverence, even fear, before the deity, while spreading out raised hands is an act of veneration (i.e., blessing and praise) of the deity (cf. 1 Tim. 2:8). D A Carson - SOLOMON’S PRAYER OF DEDICATION (2 Chron. 6:12–42) is one of the great moments of Old Testament history and theology. Many of its features deserve prolonged reflection. Here we pick up on a few strands. (1) Both the beginning and the end of the prayer fasten on God as a covenant-keeping God, the original promise keeper. In particular (and understandably), Solomon is interested in God’s promise to David to the effect that his line would continue, his dynasty would be preserved (6:14–17). Similarly the final doxology: “O LORD God, do not reject your anointed one. Remember the great love promised to David your servant” (6:42). (2) Although the temple was doubtless a magnificent structure, and although Solomon might understandably feel some sort of justifiable pride in its completion, his grasp of the greatness of God is sufficiently robust that he himself articulates, in memorable terms, that no temple can possibly “contain” the God who outstrips the highest heavens (6:18). There is no trace of tribal domestication of God. (3) The principal burden of what Solomon asks may be summarized quite simply. In the future, when either individual Israelites sin or the entire nation sinks into one sin or another, if they then turn away from their sin and pray toward the temple, Solomon asks that God himself will hear from heaven, and forgive their sin (6:21–39). There are four remarkable elements to these petitions. First, there is an astonishingly realistic assessment of the propensity of the people to sin, even to sin so badly that they may one day be banished from the land. A lesser man would have been tempted on such an occasion to introduce a lot of sentimental, Pollyanna-like twaddle about undying allegiance and the like. But not Solomon. He is a wise man, and he knows that sinners sin. Second, however central the temple is to be as a focus for the prayers of the people (not least when they sin), God will hear their prayers not from the temple but from heaven, his dwelling place. Once again, God is not being reduced to the status of the tribal deities worshiped by the surrounding pagans. The phrasing of this repeated request for forgiveness makes the role of God the crucial thing—the God who fills the heavens, not the temple. Third, insofar as the temple is critical, it is seen as the center of religion and worship that deals with the forgiveness of sin and thus restores sinners to God. The heart of the temple is not the choirs and the ceremonies, but the forgiveness of sin. In this day of ill-defined spirituality, it is vital that we remember this point. Fourth, Solomon’s vision extends far enough to include foreigners (6:32–33)—a missionary thrust. (BORROW - For the love of God : a daily companion for discovering the riches of God's Word) John Henry Jowett - A GREAT SOUL AT PRAYER 2Ch 6:12-21. LET me reverently study this great prayer in order that, when I go to the house of God, I may be able to enrich its ministry by the wealth of my own supplications. Solomon prayed that the eyes of the Lord might be open toward the house “day and night.” Like the eyes of a mother upon her child! Like the eyes of a lover upon his beloved! And therefore it is more than protective vision; shall we reverently say that it is inventive vision, devising gracious surprises, anticipating needs, preparing love-gifts; it is sight which is both insight and foresight, ever inspecting and prospecting for the loved one’s good. And Solomon prayed that God’s ear might be open to the cry of His people’s need. “Hear Thou from Thy dwelling-place.” He prayed that the house of God might be the place of open communion. That is ever the secret of peace, and therefore of power. If I know that I have correspondence with the Holy One, I shall walk and work as a child of light. If God hear me, then I can sing! And Solomon prays for the grace of forgiveness. He prays for the sense of sweet emancipation which is the gift of grace. It is the miracle of renewal, and it ought to happen every time we open the doors of the sanctuary. 2 Chronicles 6:14 He said, “O LORD, the God of Israel, there is no god like You in heaven or on earth, keeping covenant and showing lovingkindness to Your servants who walk before You with all their heart; O Lord God (KJV): Ge 33:20 35:10 Ex 3:15 1Ki 8:23 18:36 1Ch 29:10,20 no God (KJV): Ex 15:11 De 4:39 2Sa 7:22 Ps 86:8 89:6,8 Jer 10:6,16 keepest covenant (KJV): De 7:9 Ne 1:5 Ps 89:28 Da 9:4 Mic 7:18-20 Lu 1:72 mercy (KJV): Ps 103:17,18 Lu 1:50,54,55 walk before (KJV): Ge 5:24 17:1 1Ki 3:6 6:12 Lu 1:6 1Th 2:12 He said, “O LORD, the God of Israel, there is no god like You in heaven or on earth, keeping covenant and showing lovingkindness to Your servants who walk before You with all their heart - See comments on 1Ki 8:23 Frederick Mabie: Solomon again declares God as one who steadfastly keeps his Word (cf. 2Ch 6:4–11), most particularly with respect to God’s covenantal relationship with Israel (a “covenant of love”—habberît wehaḥesed) and God’s delegation of leadership through the Davidic covenant. Note that the statement of v.16 is not found in the biblical texts typically associated with Yahweh’s (initial) declaration of the Davidic covenant (e.g., 2Sa 7:5–16; 1Ch 17:4–14), but the notion of David’s never failing to have a descendant sit on the throne of Israel is reflected in subsequent biblical passages (see esp. Jer 33:17) and must have been communicated to David in another setting not recorded in the biblical text. Andrew Hill: The threefold repetition of God’s covenant name, “LORD, God of Israel” (2Ch 6:14, 16, 17) addresses his majesty as Lord of creation (cf. 2Ch 6:18), while the emphasis on his covenant love speaks to his uniqueness and incomparability as the one true God (2Ch 6:14). As Wilcock admonishes us, “before we ask God for anything we remind ourselves of his character.” Solomon’s prayer for the continuation of the Davidic dynasty is ultimately the Chronicler’s prayer as well. The stylized retelling of the temple dedication ceremony is a call to prayer to the postexilic Jewish community with the hope that God will keep his promise to David and Solomon and reestablish the throne of David in Israel. Postures of the Heart [Solomon] knelt in front of the entire community of Israel and lifted his hands toward heaven [and] he prayed. 2 Chronicles 6:13–14 nlt Today's Scripture & Insight: 2 Chronicles 6:7–9, 12–15 When my husband plays the harmonica for our church praise team, I have noticed that he sometimes closes his eyes when he plays a song. He says this helps him focus and block out distractions so he can play his best—just his harmonica, the music, and him—all praising God. Some people wonder if our eyes must be closed when we pray. Since we can pray at any time in any place, however, it might prove difficult to always close our eyes—especially if we are taking a walk, pulling weeds, or driving a vehicle! There are also no rules on what position our body must be in when we talk to God. When King Solomon prayed to dedicate the temple he had built, he knelt down and “spread out his hands toward heaven” (2 Chron. 6:13–14). Kneeling (Eph. 3:14), standing (Luke 18:10–13), and even lying face down (Matt. 26:39) are all mentioned in the Bible as positions for prayer. Lord, direct my focus always toward You and teach me to follow You in obedience and love. The highest form of prayer comes from the depths of a humble heart. 2 Chronicles 6:15 who has kept with Your servant David, my father, that which You have promised him; indeed You have spoken with Your mouth and have fulfilled it with Your hand, as it is this day. and spakest (KJV): 2Sa 7:12 1Ki 8:24 1Ch 22:9,10 hast fulfilled (KJV): 2Ch 6:4 who has kept with Your servant David, my father, that which You have promised him; indeed You have spoken with Your mouth and have fulfilled it with Your hand, as it is this day. - See comments on 1Ki 8:24. Martin Selman: As with so many prayers in Scripture, Solomon begins with praise (2Ch 6:14-15) before making any requests (2Ch 6:16-17). The praise concentrates on two aspects of God’s nature, that he is unique (there is no God like you in heaven or on earth, 2Ch 6:14a), and that he is faithful to his covenant of love with his obedient people (2Ch 6:14b15). Mention of the Davidic covenant seems to inspire repeated praise about God’s incomparability (1 Ch. 17:20; cf. 1 Ch. 16:25-26; 2 Ch. 2:5). Such praise arises from hearts committed to God (wholeheartedly, JB, NIV, 2Ch 6:14), a repeated emphasis in this chapter (2Ch 6:7, 8, 30; cf. 1 Ch. 29:17-19).