Text -- 2 Chronicles 5:2--6:42 (NET)

Solomon Moves the Ark into the Temple

5:2 Then Solomon convened Israel’s elders– all the leaders of the Israelite tribes and families– in Jerusalem, so they could witness the transferal of the ark of the covenant of the Lord from the City of David (that is, Zion). 5:3 All the men of Israel assembled before the king during the festival in the seventh month. 5:4 When all Israel’s elders had arrived, the Levites lifted the ark. 5:5 The priests and Levites carried the ark, the tent where God appeared to his people, and all the holy items in the tent. 5:6 Now King Solomon and all the Israelites who had assembled with him went on ahead of the ark and sacrificed more sheep and cattle than could be counted or numbered. 5:7 The priests brought the ark of the covenant of the Lord to its assigned place in the inner sanctuary of the temple, in the most holy place under the wings of the cherubs. 5:8 The cherubs’ wings extended over the place where the ark sat; the cherubs overshadowed the ark and its poles. 5:9 The poles were so long their ends extending out from the ark were visible from in front of the inner sanctuary, but they could not be seen from beyond that point. They have remained there to this very day. 5:10 There was nothing in the ark except the two tablets Moses had placed there in Horeb. (It was there that the Lord made an agreement with the Israelites after he brought them out of the land of Egypt.) 5:11 The priests left the holy place. All the priests who participated had consecrated themselves, no matter which division they represented. 5:12 All the Levites who were musicians, including Asaph, Heman, Jeduthun, and their sons and relatives, wore linen. They played cymbals and stringed instruments as they stood east of the altar. They were accompanied by 120 priests who blew trumpets. 5:13 The trumpeters and musicians played together, praising and giving thanks to the Lord. Accompanied by trumpets, cymbals, and other instruments, they loudly praised the Lord, singing: “Certainly he is good; certainly his loyal love endures!” Then a cloud filled the Lord’s temple. 5:14 The priests could not carry out their duties because of the cloud; the Lord’s splendor filled God’s temple. 6:1 Then Solomon said, “The Lord has said that he lives in thick darkness. 6:2 O Lord, I have built a lofty temple for you, a place where you can live permanently.” 6:3 Then the king turned around and pronounced a blessing over the whole Israelite assembly as they stood there. 6:4 He said, “The Lord God of Israel is worthy of praise because he has fulfilled what he promised my father David. 6:5 He told David, ‘Since the day I brought my people out of the land of Egypt, I have not chosen a city from all the tribes of Israel to build a temple in which to live. Nor did I choose a man as leader of my people Israel. 6:6 But now I have chosen Jerusalem as a place to live, and I have chosen David to lead my people Israel.’ 6:7 Now my father David had a strong desire to build a temple to honor the Lord God of Israel. 6:8 The Lord told my father David, ‘It is right for you to have a strong desire to build a temple to honor me. 6:9 But you will not build the temple; your very own son will build the temple for my honor.’ 6:10 The Lord has kept the promise he made. I have taken my father David’s place and have occupied the throne of Israel, as the Lord promised. I have built this temple for the honor of the Lord God of Israel 6:11 and set up in it a place for the ark containing the covenant the Lord made with the Israelites.” 6:12 He stood before the altar of the Lord in front of the entire assembly of Israel and spread out his hands. 6:13 Solomon had made a bronze platform and had placed it in the middle of the enclosure. It was seven and one-half feet long, seven and one-half feet wide, and four and one-half feet high. He stood on it and then got down on his knees in front of the entire assembly of Israel. He spread out his hands toward the sky, 6:14 and prayed: “O Lord God of Israel, there is no god like you in heaven or on earth! You maintain covenantal loyalty to your servants who obey you with sincerity. 6:15 You have kept your word to your servant, my father David; this very day you have fulfilled what you promised. 6:16 Now, O Lord God of Israel, keep the promise you made to your servant, my father David, when you said, ‘You will never fail to have a successor ruling before me on the throne of Israel, provided that your descendants watch their step and obey my law as you have done.’ 6:17 Now, O Lord God of Israel, may the promise you made to your servant David be realized. 6:18 “God does not really live with humankind on the earth! Look, if the sky and the highest heaven cannot contain you, how much less this temple I have built! 6:19 But respond favorably to your servant’s prayer and his request for help, O Lord my God. Answer the desperate prayer your servant is presenting to you. 6:20 Night and day may you watch over this temple, the place where you promised you would live. May you answer your servant’s prayer for this place. 6:21 Respond to the requests of your servant and your people Israel for this place. Hear from your heavenly dwelling place and respond favorably and forgive. 6:22 “When someone is accused of sinning against his neighbor and the latter pronounces a curse on the alleged offender before your altar in this temple, 6:23 listen from heaven and make a just decision about your servants’ claims. Condemn the guilty party, declare the other innocent, and give both of them what they deserve. 6:24 “If your people Israel are defeated by an enemy because they sinned against you, then if they come back to you, renew their allegiance to you, and pray for your help before you in this temple, 6:25 then listen from heaven, forgive the sin of your people Israel, and bring them back to the land you gave to them and their ancestors. 6:26 “The time will come when the skies are shut up tightly and no rain falls because your people sinned against you. When they direct their prayers toward this place, renew their allegiance to you, and turn away from their sin because you punish them, 6:27 then listen from heaven and forgive the sin of your servants, your people Israel. Certainly you will then teach them the right way to live and send rain on your land that you have given your people to possess. 6:28 “The time will come when the land suffers from a famine, a plague, blight, and disease, or a locust invasion, or when their enemy lays siege to the cities of the land, or when some other type of plague or epidemic occurs. 6:29 When all your people Israel pray and ask for help, as they acknowledge their intense pain and spread out their hands toward this temple, 6:30 then listen from your heavenly dwelling place, forgive their sin, and act favorably toward each one based on your evaluation of their motives. (Indeed you are the only one who can correctly evaluate the motives of all people.) 6:31 Then they will honor you by obeying you throughout their lifetimes as they live on the land you gave to our ancestors. 6:32 “Foreigners, who do not belong to your people Israel, will come from a distant land because of your great reputation and your ability to accomplish mighty deeds; they will come and direct their prayers toward this temple. 6:33 Then listen from your heavenly dwelling place and answer all the prayers of the foreigners. Then all the nations of the earth will acknowledge your reputation, obey you like your people Israel do, and recognize that this temple I built belongs to you. 6:34 “When you direct your people to march out and fight their enemies, and they direct their prayers to you toward this chosen city and this temple I built for your honor, 6:35 then listen from heaven to their prayers for help and vindicate them. 6:36 “The time will come when your people will sin against you (for there is no one who is sinless!) and you will be angry at them and deliver them over to their enemies, who will take them as prisoners to their land, whether far away or close by. 6:37 When your people come to their senses in the land where they are held prisoner, they will repent and beg for your mercy in the land of their imprisonment, admitting, ‘We have sinned and gone astray, we have done evil!’ 6:38 When they return to you with all their heart and being in the land where they are held prisoner and direct their prayers toward the land you gave to their ancestors, your chosen city, and the temple I built for your honor, 6:39 then listen from your heavenly dwelling place to their prayers for help, vindicate them, and forgive your sinful people. 6:40 “Now, my God, may you be attentive and responsive to the prayers offered in this place. 6:41 Now ascend, O Lord God, to your resting place, you and the ark of your strength! May your priests, O Lord God, experience your deliverance! May your loyal followers rejoice in the prosperity you give! 6:42 O Lord God, do not reject your chosen ones! Remember the faithful promises you made to your servant David!”

Commentary -- Word/Phrase Notes (per phrase)

Wesley: 2Ch 5:5

The ark was a type of Christ, and a token of the presence of God. That gracious promise, Lo, I am with you always, even unto the end of the world, does in effect bring the ark into our religious assemblies, if we claim it by faith and prayer. And this we should be earnest for: the temple itself, if Christ leave it, is a desolate place.

Wesley: 2Ch 5:5

As many of them as were fit for use, it is probable, were still used. The rest were carefully laid up, as monuments of antiquity.

Wesley: 2Ch 5:9

When this history was first written; not when it was reviewed by Ezra: for after the return from Babylon, neither staves nor ark were any more seen.

Wesley: 2Ch 5:11

According to David's appointment, 1Ch. 24:1-31, 25:1-22, which was only for the ordinary service, but in extraordinary solemnities, such as this, they all came together.

Wesley: 2Ch 5:14

And this beautified it more than all the gold with which it was overlaid, or the precious stones with which it was garnished. Yet even that was no glory, in comparison of the glory of the gospel - dispensation.

Wesley: 2Ch 6:1

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.

Wesley: 2Ch 6:9

_Thus one sows, and another reaps. And let not the wisest of men, think it any disparagement to pursue the good designs which those that went before them had laid.

Wesley: 2Ch 6:14

_By this prayer the temple of Solomon is made a figure of Christ, the great Mediator thro' whom we are to offer up all our prayers, and to expect all God's favours, and to whom we are to have an eye in everything wherein we have to do with God.

Wesley: 2Ch 6:21

_He asks not, that God would help them without their praying for themselves, but that God would help them, in answer to their prayers. Even Christ's intercession does not supersede, but encourage our supplications.

Wesley: 2Ch 6:41

O thou that sittest in the heavens, arise from the throne of thy glory, and come down into this place, which thou hast appointed for thy constant habitation, from which thou wilt not remove, as formerly thou hast done, from place to place.

Wesley: 2Ch 6:41

Thou in the ark.

Wesley: 2Ch 6:41

Which is the sign and instrument of thy great power put forth from time to time on the behalf of thy people.

Wesley: 2Ch 6:41

Let them be encompassed on every side with thy protection and benediction.

Wesley: 2Ch 6:42

Of me, who by thy command was anointed the king and ruler of thy people: do not deny my requests, nor send me from the throne of thy grace with a dejected countenance.

Wesley: 2Ch 6:42

Those which thou hast promised to David and to his house for ever. And thus may we plead, with an eye to Christ, who is called David, Hos 3:5. Lord, remember his merits, and accept of us, on the account of them. Remember the promises of the everlasting covenant, which are called the sure mercies of David, Isa 55:3. This must be all our desire, all our hope, all our prayer, and all our plea; for it is all our salvation.

JFB: 2Ch 5:2-3

The feast of the dedication of the temple was on the eighth day of that month. This is related, word for word, the same as in 1Ki 8:1-10.

JFB: 2Ch 5:9

That is, at the time when this history was composed; for after the Babylonish captivity there is no trace of either ark or staves.

JFB: 2Ch 5:11

The rotation system of weekly service introduced by David was intended for the ordinary duties of the priesthood; on extraordinary occasions, or when more than wonted solemnity attached to them, the priests attended in a body.

JFB: 2Ch 5:12

On great and solemn occasions, such as this, a full choir was required, and their station was taken with scrupulous regard to their official parts: the family of Heman occupied the central place, the family of Asaph stood on his right, and that of Jeduthun on his left; the place allotted to the vocal department was a space between the court of Israel and the altar in the east end of the priests' court.

JFB: 2Ch 5:12

The trumpet was always used by the priests, and in the divine service it was specially employed in calling the people together during the holy solemnities, and in drawing attention to new and successive parts of the ritual. The number of trumpets used in the divine service could not be less than two (Num 10:2), and their greatest number never exceeded the precedent set at the dedication of the temple. The station where the priests were sounding with trumpets was apart from that of the other musicians; for while the Levite singers occupied an orchestra east of the altar, the priests stood at the marble table on the southwest of the altar. There both of them stood with their faces to the altar. The manner of blowing the trumpets was, first, by a long plain blast, then by one with breakings and quaverings, and then by a long plain blast again [BROWN, Jewish Antiquities].

JFB: 2Ch 5:13

(See on 1Ki 8:10).

JFB: 2Ch 6:1

This introduction to Solomon's address was evidently suggested by the remarkable incident recorded at the close of the last chapter: the phenomenon of a densely opaque and uniformly shaped cloud, descending in a slow and majestic manner and filling the whole area of the temple. He regarded it himself, and directed the people also to regard it, as an undoubted sign and welcome pledge of the divine presence and acceptance of the building reared to His honor and worship. He referred not to any particular declaration of God, but to the cloud having been all along in the national history of Israel the recognized symbol of the divine presence (Exo 16:10; Exo 24:16; Exo 40:34; Num 9:15; 1Ki 8:10-11).

JFB: 2Ch 6:13

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.

JFB: 2Ch 6:13

After ascending the brazen scaffold, he assumed those two attitudes in succession, and with different objects in view. He stood while he addressed and blessed the surrounding multitude (2Ch 6:3-11). Afterwards he knelt down and stretched out his hands towards heaven, with his face probably turned towards the altar, while he gave utterance to the beautiful and impressive prayer which is recorded in the remainder of this chapter. It is deserving of notice that there was no seat in this pulpit--for the king either stood or knelt all the time he was in it. It is not improbable that it was surmounted by a canopy, or covered by a veil, to screen the royal speaker from the rays of the sun.

JFB: 2Ch 6:18-21

No person who entertains just and exalted views of the spiritual nature of the Divine Being will suppose that he can raise a temple for the habitation of Deity, as a man builds a house for himself. Nearly as improper and inadmissible is the idea that a temple can contribute to enhance the glory of God, as a monument may be raised in honor of a great man. Solomon described the true and proper use of the temple, when he entreated that the Lord would "hearken unto the supplications of His servant and His people Israel, which they should make towards this place." In short, the grand purpose for which the temple was erected was precisely the same as that contemplated by churches--to afford the opportunity and means of public and social worship, according to the ritual of the Mosaic dispensation--to supplicate the divine mercy and favor--to render thanks for past instances of goodness, and offer petitions for future blessings (see on 1Ki 8:22). This religious design of the temple--the ONE temple in the world--is in fact its standpoint of absorbing interest.

JFB: 2Ch 6:22

In cases where the testimony of witnesses could not be obtained and there was no way of settling a difference or dispute between two people but by accepting the oath of the accused, the practice had gradually crept in and had acquired the force of consuetudinary law, for the party to be brought before the altar, where his oath was taken with all due solemnity, together with the imprecation of a curse to fall upon himself if his disavowal should be found untrue. There is an allusion to such a practice in this passage.

JFB: 2Ch 6:38

These words gave rise to the favorite usage of the ancient as well as modern Jews, of turning in prayer toward Jerusalem, in whatever quarter of the world they might be, and of directing their faces toward the temple when in Jerusalem itself or in any part of the holy land (1Ki 8:44).

JFB: 2Ch 6:41

These words are not found in the record of this prayer in the First Book of Kings; but they occur in Psa 132:8, which is generally believed to have been composed by David, or rather by Solomon, in reference to this occasion. "Arise" is a very suitable expression to be used when the ark was to be removed from the tabernacle in Zion to the temple on Mount Moriah.

JFB: 2Ch 6:41

The temple so called (Isa 66:1), because it was a fixed and permanent mansion (Psa 132:14).

JFB: 2Ch 6:41

The abode by which Thy glorious presence is symbolized, and whence Thou dost issue Thine authoritative oracles, and manifest Thy power on behalf of Thy people when they desire and need it. It might well be designated the ark of God's strength, because it was through means of it the mighty miracles were wrought and the brilliant victories were won, that distinguish the early annals of the Hebrew nation. The sight of it inspired the greatest animation in the breasts of His people, while it diffused terror and dismay through the ranks of their enemies (compare Psa 78:61).

JFB: 2Ch 6:41

Or with righteousness (Psa 132:9), that is, be equipped not only with the pure white linen garments Thou hast appointed for their robe of office, but also adorned with the moral beauties of true holiness, that their person and services may be accepted, both for themselves and all the people. Thus they would be "clothed with salvation," for that is the effect and consequence of a sanctified character.

JFB: 2Ch 6:42

That is, of me, who by Thy promise and appointment have been installed as king and ruler of Israel. The words are equivalent in meaning to this: Do not reject my present petitions; do not send me from Thy throne of grace dejected in countenance and disappointed in heart.

JFB: 2Ch 6:42

That is, the mercies promised to David, and in consideration of that promise, hear and answer my prayer (compare Psa 132:10).

Clarke: 2Ch 5:3

The feast - "That is, the feast of tabernacles, which was held in the seventh month."- Targum. See 1Ki 8:2.

Clarke: 2Ch 5:9

They drew out the staves - As the ark was no longer to be carried about, these were unnecessary.

Clarke: 2Ch 5:10

There was nothing in the ark save - The Chaldee paraphrases thus: "There was nothing put in the ark but the two tables which Moses placed there, after the first had been broken on account of the calf which they made in Horeb, and the two other tables had been confirmed which were written with writing expressed in the Ten Words."

Clarke: 2Ch 5:11

When the priests were come out - After having carried the ark into the holy of holies, before the sacred service had commenced.

Clarke: 2Ch 5:12

A hundred and twenty priests - Cymbals, psalteries, and harps, of any kind, in union with a hundred and twenty trumpets or horns, could not produce much harmony; as to melody, that must have been impossible, as the noise was too great.

Clarke: 2Ch 5:13

For he is good - This was either the whole of the song, or the burden of each verse. The Hebrew is very short: -

כי טוב כי לעולם חסדו

Ki tob ki leolam chasdo

For he is good; for his mercy is endless.

Clarke: 2Ch 5:14

The priests could not stand - What a proof of the being of God, and of the Divine presence! What must those holy men have felt at this time!

Clarke: 2Ch 6:1

The Lord hath said that he would dwell - Solomon, seeing the cloud descend and fill the house, immediately took for granted that the Lord had accepted the place, and was now present. What occurred now was precisely the same with what took place when Moses reared the tabernacle in the wilderness; see Exo 40:34, Exo 40:35 : A cloud covered the tent - and the glory of the Lord filled the tabernacle. And Moses was not able to enter into the tent - because the glory of the Lord filled the tabernacle

The Chaldee paraphrases thus: "Then said Solomon, It has pleased God to place his majesty in the city of Jerusalem, in the house of the sanctuary which I have built to the name of his Word, and he hath placed a dark cloud before him.

Clarke: 2Ch 6:10

For the name of the Lord - "For the name of the Word of the Lord God of Israel."- Targum.

Clarke: 2Ch 6:14

That walk before thee with all their hearts - "With all the will of their souls and with all the affection of their hearts."- Targum.

Clarke: 2Ch 6:18

But will God in very deed dwell with men - "But who could have imagined, who could have thought it credible, that God should place his majesty among men dwelling upon earth? Behold, the highest heavens, the middle heavens, and the lowest heavens, cannot bear the glory of thy majesty, (for thou art the God who sustainest all the heavens, and the earth, and the deep, and all that is in them), nor can this house which I have built contain Thee."- Targum.

Clarke: 2Ch 6:22

If a man sin against his neighbor - For the Seven cases put here by Solomon in his prayer, see the notes on 1 Kings 8:31-46 (note).

Clarke: 2Ch 6:36

For there is no man which sinneth not - See this case largely considered in the note on 1Ki 8:46 (note).

Clarke: 2Ch 6:37

If they bethink themselves - "If thy fear should return into their hearts."- Targum

The whole of this prayer is amply considered in the parallel place, 1 Kings 8:22-53 (note), where see the notes.

Clarke: 2Ch 6:41

Let thy saints rejoice in goodness - "In the abundance of the tithes and other goods which shall be given to the Levites, as their reward for keeping the ark, and singing before it."- Jarchi.

Clarke: 2Ch 6:42

Turn not away the face of thine anointed - "At least do me good; and if not for my sake, do it for thy own sake."- Jarchi

These two last verses are not in the parallel place in 1 Kings 8:22-53. There are other differences between the two places in this prayer, but they are not of much consequence.

Defender: 2Ch 5:10

Compare Heb 9:4. In addition to the two tables of the law, the ark had once contained a pot of manna and Aaron's rod that budded (Exo 16:33; Num 17:10), which were to be kept as reminders of both God's authority and His faithfulness. Presumably these had somehow been removed during the years the ark was away from the tabernacle. The rod and manna were only symbols, of course, for God does not change. However, the tables of the law, were more than symbols and could not be removed (compare Heb 9:4)."

Defender: 2Ch 5:14

With the coming of the Shekinah glory, God thus showed His acceptance of the temple as His symbolic dwelling place, just as He had the tabernacle in the wilderness (Exo 40:34). As the glory once departed when the ark was taken from the tabernacle by the Philistines (1Sa 4:22), so also it later departed when Solomon's temple was plundered and the people taken away to Babylon (2Ch 36:17-20; Eze 10:18; Eze 11:23). The glory returned for a time when "the Word was made flesh, and tabernacled among us, and we beheld His glory ...", at least, in a spiritual sense (Joh 1:14). It will be present forever in the heavenly temple, the New Jerusalem, when it comes to Earth, "having the glory of God" (Rev 21:11)."

Defender: 2Ch 6:1

The Hebrew word for "thick darkness" refers to the heavy cloud of the Shekinah glory (Exo 20:21)."

Defender: 2Ch 6:36

Solomon recognized that it was impossible for even the best of men to live a sinless life, so all would need some means of receiving forgiveness. The universality of sin becomes a basic doctrine of New Testament revelation (Rom 3:23; Rom 5:12; Jam 2:10; Jam 4:17)."

TSK: 2Ch 5:2

Then Solomon : 2Ch 5:1, 2Ch 5:12; 1Ki 8:1-11; 1Ch 28:1

the chief : 1Ch 15:12, 1Ch 24:6, 1Ch 24:31, 1Ch 26:26

the ark : Num 10:33, Num 10:36

out : 2Ch 1:4; 2Sa 6:12; 1Ch 16:1

the city : 2Sa 5:7

which is Zion : Psa 2:6, Psa 87:2, Psa 132:13-17

TSK: 2Ch 5:3

Wherefore : 1Ki 8:2

in the feast : That is, as the Targumist observes, in the feast of tabernacles, which was held in the seventh month of the ecclesiastical year, which was called Ethanim. 2Ch 7:8-10; Lev 23:34-36; 1Ki 8:2

TSK: 2Ch 5:4

the Levites : Probably the Levites, of the family of Kohath, carried the ark into the courts of the temple; and then the priests conveyed it into its proper place. Num 4:15; Jos 3:6, Jos 6:6; 1Ki 8:3; 1Ch 15:2, 1Ch 15:12-14

TSK: 2Ch 5:5

the tabernacle : 2Ch 1:3; 1Ki 8:4, 1Ki 8:6

TSK: 2Ch 5:6

2Sa 6:13; 1Ki 8:5; 1Ch 16:1, 1Ch 16:2, 1Ch 29:21

TSK: 2Ch 5:7

the priests : Psa 132:8

to the oracle : 2Ch 4:20; Exo 37:6-9; 1Ki 6:23-28, 1Ki 8:6, 1Ki 8:7; Heb 9:4, Heb 9:5

TSK: 2Ch 5:8

the staves : Exo 25:12-15, Exo 37:3-5; Num 4:6

TSK: 2Ch 5:9

they drew : As the ark was no longer to be carried about, the staves were unnecessary.

the ends : 1Ki 8:8, 1Ki 8:9

there it is : or, they are there, as 1Kings 8, 8, 1Ki 8:8

unto this day : That is, the day when these events were recorded; not the day when these extracts were made, after the captivity, and consequently, long after the destruction of the temple.

TSK: 2Ch 5:10

There was nothing : In the parallel passage in the Epistle to the Hebrews, it is expressly stated that in the ark were ""the golden pot that had manna, and Aaron’ s rod that budded, and the tables of the covenant;""but it is evident that the apostle speaks there of the tabernacle erected by Moses, and of the state and contents of that tabernacle in the time of Moses; and in the temple there were several things added, and several left out.

save : 2Ch 6:11; Exo 31:18, Exo 32:15, Exo 32:16, Exo 32:19, Exo 34:1, Exo 40:20; Deu 10:2-5; Heb 9:4

when : or, where

the Lord : Exo 19:5, Exo 24:7, Exo 24:8; Deu 29:1, Deu 29:10-14; Jer 31:31-34; Heb 8:6-13

TSK: 2Ch 5:11

present : Heb. found

sanctified : 2Ch 29:5, 2Ch 29:15, 2Ch 29:34, 2Ch 30:15, 2Ch 30:17-20; Exo 19:10, Exo 19:14, Exo 19:15; Job 1:5

wait by course : 2Ch 35:4; 1Chr. 24:1-31

TSK: 2Ch 5:12

the Levites : 2Ch 29:25; 1Ch 15:16-22, 1Ch 16:4-6, 1Ch 16:41, 1Ch 16:42, 1Ch 23:5, 1Ch 23:30, 1Ch 25:1-7; Ezr 3:10, Ezr 3:11

Asaph : 1Ch 6:33, 1Ch 6:39, 1Ch 25:6; Psa 50:1, Psa 62:1, Psa 88:1 *titles

arrayed : 1Ch 15:27; Rev 15:6, Rev 19:8

cymbals : Psa 92:3, Psa 149:3, Psa 150:3-5

an hundred : Num 10:1-5; Jos 6:6-20; 1Ch 15:24, 1Ch 16:6; Psa 68:25

TSK: 2Ch 5:13

as one : Psa 95:1, Psa 95:2, Psa 100:1, Psa 100:2; Isa 52:8; Jer 32:39; Act 4:32; Rom 15:6; Rev 5:8-14

with the trumpets : Psa 68:25, Psa 68:26

he is good : 2Ch 7:3, 2Ch 20:21; 1Ch 16:34-41; Ezr 3:11; Psa. 136:1-26; Jer 33:11

then the house : Exo 40:34, Exo 40:35; 1Ki 8:10-12

TSK: 2Ch 5:14

the priests : 2Ch 7:2; 1Ti 6:16

the glory : Exo 40:35; Isa 6:1-4; Eze 10:4; Rev 15:8

TSK: 2Ch 6:1

The Lord : Exo 20:21, Exo 24:15-18; Lev 16:2; Deu 4:11; 1Ki 8:12-21; Psa 18:8-11, Psa 97:2; Nah 1:3; Heb 12:18

TSK: 2Ch 6:2

I have built : 2Ch 2:4-6; 2Sa 7:13; 1Ki 8:13; 1Ch 17:12, 1Ch 22:10, 1Ch 22:11, 1Ch 28:6, 1Ch 28:20; Psa 132:5; Psa 132:13, Psa 132:14; Joh 4:21-23; Heb 9:11, Heb 9:12; Rev 21:3

TSK: 2Ch 6:3

turned his face : 1Ki 8:14

blessed : 2Ch 29:29; Num 6:23-27; Jos 22:6; 1Ki 8:55-61; 1Ch 16:2; Luk 24:50, Luk 24:51

all the congregation : 1Ki 8:14; Neh 8:5-7; Mat 13:2

TSK: 2Ch 6:4

Blessed : 1Ki 8:15; 1Ch 29:10, 1Ch 29:20; Psa 41:13, Psa 68:4, Psa 68:32-35, Psa 72:18, Psa 72:19; Luk 1:68, Luk 1:69; Eph 1:3

who hath with : 1Ch 17:12; Psa 138:1, Psa 138:2; Mat 24:35; Luk 1:70

TSK: 2Ch 6:5

Since the day : 2Sa 7:6, 2Sa 7:7; 1Ki 8:16

my name : Exo 20:24, Exo 23:21; Deu 12:5, Deu 12:11; Dan 9:19

neither chose : The judges and Saul were chosen by God, for a season, to be rulers of Israel; but not to establish a permanent and hereditary authority over that people, as was the case with David. This clause is wanting in the parallel passage of Kings; but it helps to clear the sense. 1Sa 10:24, 1Sa 13:13, 1Sa 13:14, 1Sa 15:23; 2Sa 7:15, 2Sa 7:16

TSK: 2Ch 6:6

But I have chosen Jerusalem : This clause is also not found in Kings. Jerusalem was expressly marked out, by the building of the temple, to be the centre of the worship of Israel; as Jehovah had before spoken by Moses. See the parallel passages. 2Ch 12:13; Psa 48:1, Psa 78:68-70, Psa 132:13; Isa 14:32

chosen David : 1Sa 16:1; 1Ch 28:4; Psa 89:19, Psa 89:20

TSK: 2Ch 6:7

2Sa 7:2, 2Sa 7:3; 1Ki 5:3, 1Ki 8:17; 1Ch 17:1, 1Ch 22:7, 1Ch 28:2-4

TSK: 2Ch 6:8

thou didst well : 1Ki 8:18-21; Mar 14:8; 2Co 8:12

TSK: 2Ch 6:9

thy son : 2Sa 7:12, 2Sa 7:13; 1Ch 17:4, 1Ch 17:11, 1Ch 17:12

TSK: 2Ch 6:10

performed his word : 2Ch 6:4

I am risen : 2Ch 1:1; 1Ki 2:12, 1Ki 3:6, 1Ki 3:7; 1Ch 29:15, 1Ch 29:23; Ecc 1:4, Ecc 2:18, Ecc 2:19

as the Lord : 1Ch 17:11, 1Ch 28:5

TSK: 2Ch 6:11

I put the ark : 2Ch 5:7, 2Ch 5:10; Exo 40:20; 1Ki 8:9, 1Ki 8:21; Heb 9:4

the covenant : As ""there was nothing in the ark but the two tables of stone,""consequently they are called the covenant, i.e., a sign of the covenant.

TSK: 2Ch 6:12

he stood : 1Kings 8:22-53; 2Ki 11:14, 2Ki 23:3; Psa 29:1, Psa 29:2

spread forth : Exo 9:33; Job 11:13; Psa 28:2, Psa 63:4, Psa 68:31, Psa 141:2, Psa 143:6; Isa 50:10; 1Ti 2:8

TSK: 2Ch 6:13

scaffold : Neh 8:4

long : Heb. the length thereof, etc

the court : 2Ch 4:9; 1Ki 6:36, 1Ki 7:12

kneeled down : 1Ki 8:54; Ezr 9:5; Psa 95:6; Dan 6:10; Luk 22:41; Act 20:36, Act 21:5

TSK: 2Ch 6:14

O Lord God : Gen 33:20, Gen 35:10; Exo 3:15; 1Ki 8:23, 1Ki 18:36; 1Ch 29:10, 1Ch 29:20

no God : Exo 15:11; Deu 4:39; 2Sa 7:22; Psa 86:8, Psa 89:6, Psa 89:8; Jer 10:6, Jer 10:16

keepest covenant : Deu 7:9; Neh 1:5; Psa 89:28; Dan 9:4; Mic 7:18-20; Luk 1:72

mercy : Psa 103:17, Psa 103:18; Luk 1:50, Luk 1:54, Luk 1:55

walk before : Gen 5:24, Gen 17:1; 1Ki 3:6, 1Ki 6:12; Luk 1:6; 1Th 2:12

TSK: 2Ch 6:15

and spakest : 2Sa 7:12; 1Ki 8:24; 1Ch 22:9, 1Ch 22:10

hast fulfilled : 2Ch 6:4

TSK: 2Ch 6:16

keep : Eze 36:37; Joh 15:14, Joh 15:15

saying : 2Ch 7:18; 2Sa 7:12-16; 1Ki 2:4, 1Ki 6:12; Psa 132:12

There shall not fail thee a man : Heb. There shall not a man be cut off

to walk : Psa 26:3, Psa 119:1

TSK: 2Ch 6:17

O Lord : 2Ch 6:4, 2Ch 6:14; Exo 24:10; Isa 41:17, Isa 45:3

let thy : 2Sa 7:25-29; Jer 11:5

TSK: 2Ch 6:18

But will : Exo 29:45, Exo 29:46; 1Ki 8:27; Psa 68:18, Psa 113:5, Psa 113:6; Isa 57:15, Isa 66:1; Act 7:48, Act 7:49, Act 17:24

heaven : Hashshamayim ooshemey hashshamayim ""the heavens and the heavens of heavens;""which words seem to imply that there are systems and systems of systems, each possessing its sun, its primary and secondary planets; all extending beyond each other in unlimited space, in the same regular and graduated order which we find to prevail in our solar system; which, probably, in its thousands of millions of miles in diameter, is, to some others, no more than the area of the lunar orbit to that of Georgium Sidus. 2Ch 2:6; Psa 139:7-10; Jer 23:24; 2Co 12:2

how much : 2Ch 32:15; Job 4:19, Job 9:14, Job 25:4-6; Mat 7:11

TSK: 2Ch 6:19

Have respect : 1Ki 8:28; Psa 74:20, Psa 130:2; Dan 9:17-19; Luk 18:1-7

to hearken : Psa 4:1, Psa 5:1, Psa 5:2, Psa 20:1-3; Joh 17:20

TSK: 2Ch 6:20

thine eyes : 2Ch 16:9; 1Ki 8:29, 1Ki 8:30; 2Ki 19:16; Neh 1:6; Psa 34:15, Psa 121:5

put thy name : 2Ch 6:6; Deu 26:2; Col 2:9

toward this place : or, in this place, Dan 6:10

TSK: 2Ch 6:21

make : Heb. pray

thy dwelling place : 2Ch 6:39, 2Ch 30:27; Job 22:12-14; Psa 123:1; Ecc 5:2; Isa 57:15; Mat 6:9

forgive : Psa 85:2, Psa 85:3, Psa 130:3, Psa 130:4; Isa 43:25; Dan 9:19; Mic 7:18; Mat 6:12

TSK: 2Ch 6:22

sin : 1Ki 8:31, 1Ki 8:32

and an oath : etc. Heb. and he require an oath of him, Exo 22:11; Lev 5:1; Pro 30:9

the oath : Num 5:19-22; Mat 23:18

TSK: 2Ch 6:23

from heaven : 2Ch 6:21

requiting : Num 5:27; 2Ki 9:26; Psa 10:14; Pro 1:31; Isa 3:11; Jer 28:16, Jer 28:17, Jer 51:56; Rom 2:9

justifying : Deu 25:1; Pro 17:15; Isa 3:10; Eze 18:20; Rom 2:10

TSK: 2Ch 6:24

put to the worse : or, be smitten, Lev 26:17, Lev 26:37; Deu 28:25, Deu 28:48; Jos 7:8; 1Ki 8:33, 1Ki 8:34; Psa 44:10

because : Jos 7:11, Jos 7:12; Jdg 2:11, Jdg 2:14, Jdg 2:15; 2Ki 17:7-18

shall return : Lev 26:40-42; Deu 4:29-31, Deu 30:1-6; Neh 1:8, Neh 1:9; Pro 28:13; Jer 3:12, Jer 3:13

pray : Ezr 9:5-15; Neh. 9:1-37; Isa. 63:1-64:12; Dan. 9:3-19

in : or, toward, 2Ch 6:20

TSK: 2Ch 6:25

forgive the sin : Ezr 1:1-6; Psa 106:40-47; Jer 33:6-13

which thou : Gen 13:15; Exo 6:8; Jos 21:43

TSK: 2Ch 6:26

the heaven : Lev 26:19; Deu 11:17, Deu 28:23; 1Kings 17:1-18:46; Luk 4:25

there is no rain : Isa 50:1, Isa 50:2, Isa 5:6; Eze 14:13; Amo 4:4-9; Rev 11:6

if they pray : Jer 14:1-9; Joe 1:13-20, Joe 2:15-17

turn : Pro 28:13; Eze 18:27-32

thou dost : 2Ch 33:12, 2Ch 33:13; Hos 5:15, Hos 6:1

TSK: 2Ch 6:27

when thou hast : 1Ki 8:35, 1Ki 8:36; Psa 25:4, Psa 25:5, Psa 25:8, Psa 25:12, Psa 94:12, Psa 119:33; Mic 4:2; Joh 6:45

good way : Isa 30:21; Jer 6:16, Jer 42:3

send rain : 1Ki 18:40-45; Job 37:11-14; Psa 68:9; Jer 5:24, Jer 14:22; Eze 34:26; Hos 2:21, Hos 2:22; Joe 2:23; Zec 10:1; Jam 5:17, Jam 5:18

TSK: 2Ch 6:28

if there be dearth : ""Persia,""says Chardin, ""is subject to have its harvest spoiled by hail, by drought, or by insects; either locusts, or small insects, which they call sim , which are small white lice;""probably the caterpillars of the text. 2Ch 20:5-13; Lev 26:16, Lev 26:25, Lev 26:26; Deut. 28:21-61; Rth 1:1; 1Ki 8:37-40; 2Ki 6:25-29, 2Ki 8:1

locusts : Exo 10:12-15; Joe 1:4-7, Joe 1:11, Joe 2:25; Rev 9:3-11

their enemies : 2Ch 12:2-5, 2Ch 20:9-13, 2Ch 32:1; Lev 26:25; Deu 28:52-57

cities of their land : Heb. land of their gates

whatsoever : 2Ch 32:24; 1Ki 8:37, 1Ki 8:38; Jam 5:13

TSK: 2Ch 6:29

what prayer : Psa 33:12, Psa 33:13, Psa 50:15, Psa 91:15

know : Psa 32:2-6, Psa 142:1, Psa 142:2; Pro 14:10

spread forth : 2Ch 6:12, 2Ch 6:13; Isa 1:15

in : or, toward

TSK: 2Ch 6:30

render : Psa 18:20-26, Psa 62:12; Jer 17:10; Eze 18:30; Mat 16:27

thou only : 1Ki 8:39; 1Ch 28:9, 1Ch 29:17; Psa 11:4, Psa 11:5; Joh 2:25; Heb 4:13; Rev 2:23

TSK: 2Ch 6:31

fear thee : Exo 20:20; 1Sa 12:24; Job 28:28; Psa 128:1, Psa 130:4; Act 9:31

so long : etc. Heb. all the days which they live upon the face of the land

TSK: 2Ch 6:32

the stranger : Exo 12:48, Exo 12:49; Rth 1:16, Rth 2:11, Rth 2:12; 1Ki 8:41-43, 1Ki 10:1, 1Ki 10:2; Isa 56:3-7; Mat 2:1, Mat 8:10, Mat 8:11; Joh 10:16, Joh 12:20; Act 8:27-39, Act 10:1-4; Eph 2:12, Eph 2:13

is come : Exo 18:8-12; Jos 2:9, Jos 9:9; 2Ki 5:3, 2Ki 5:8, 2Ki 5:15; Isa 60:1-10; Zec 8:22; Mat 12:42

thy mighty : Exo 3:19, Exo 3:20, Exo 13:14; Psa 89:13

if they come : Isa 66:20; Zec 14:16, Zec 14:17; Act 2:10

TSK: 2Ch 6:33

that all people : 1Sa 17:46; 2Ki 19:19; Psa 22:27, Psa 46:10, Psa 67:2, Psa 138:4, Psa 138:5; Isa 11:10; Isa 49:6, Isa 54:1-3; Rev 11:15

fear thee : Jer 10:7

this house : etc. Heb. they name is called upon this house, Num 6:27; 1Ki 8:16

TSK: 2Ch 6:34

thy people : 2Ch 14:11, 2Ch 14:12, 2Ch 20:4; Deu 20:1-4; Jos 1:2-5; 1Ki 8:44, 1Ki 8:45

by the way : Num 31:2-6; Jos 8:1-8; Jdg 1:1, Jdg 1:2; 1Sa 15:3, 1Sa 15:18

they pray : 2Ch 14:9-12, 2Ch 18:31, 2Ch 20:6-13, 2Ch 32:20, 2Ch 32:21

toward : 2Ch 6:6; 1Ki 8:13; Isa 14:32; Dan 6:10

TSK: 2Ch 6:35

hear thou : Dan 9:17-19

maintain : Isa. 37:21-36

cause : or, right, Psa 9:3, Psa 9:4; Jer 5:28

TSK: 2Ch 6:36

they sin : 1Ki 8:46, 1Ki 8:50

for there is no man : Job 15:14-16; Psa 130:3, Psa 143:2; Pro 20:9; Ecc 7:20; Jam 3:2; 1Jo 1:8-10

thou be angry : Lev 26:34-44; Deu 4:26, Deu 4:27, Deu 28:36, Deu 28:64-68, Deu 29:24-28; 2Ki 17:6, 2Ki 17:18, 2Ki 17:23; 2Ki 15:21; Dan 9:7-14; Luk 21:24

they carry them away captives : Heb. they that take them captives carry them away

TSK: 2Ch 6:37

Yet if : Lev 26:40-45; Deu 4:29, Deu 4:30, Deu 30:1-3; Luk 15:17

bethink themselves : Heb. bring back to their heart

We have sinned : Ezr 9:6, Ezr 9:7; Neh 1:6, Neh 9:26-30; Job 33:27, Job 33:28; Psa 106:6; Isa 64:6-12; Jer 3:12-14, Jer 31:18-20; Dan 9:5-11; Luk 15:18, Luk 15:19

TSK: 2Ch 6:38

return : Deu 30:2-6; Jer 29:12-14; Hos 14:1-4; Joe 2:12, Joe 2:13

pray toward : 2Ch 33:11-13; Dan 9:3, Dan 9:4

the city : 2Ch 6:34; Dan 6:10

TSK: 2Ch 6:39

cause : or, right, 2Ch 6:35; Zec 1:15, Zec 1:16

forgive : Psa 25:18; Mic 7:18-20

TSK: 2Ch 6:40

my God : Psa 7:3, Psa 13:3, Psa 22:1, Psa 22:2, Psa 88:1

thine eyes : 2Ch 7:15, 2Ch 16:9; 1Ki 8:52; Psa 34:15; Isa 37:17; Dan 9:16-19

thine ears : Psa 17:1, Psa 31:2, Psa 116:2

that is made in this place : Heb. of this place

TSK: 2Ch 6:41

arise : Psa 132:8-10, Psa 132:16

thy resting : 1Ch 28:2; Isa 66:1

the ark : Jos 3:13, Jos 6:4, Jos 6:5; Psa 110:2; Rom 1:16

thy priests : Isa 59:16-18, Isa 61:3, Isa 61:6, Isa 61:10; Rom 13:14; Gal 3:27; Eph 4:22-24; Rev 19:8, Rev 19:14

thy saints : Neh 9:25; Psa 65:4, Psa 65:11; Isa 65:18, Isa 65:19; Zec 9:17; Phi 3:3, Phi 4:4

TSK: 2Ch 6:42

1Ki 2:16

turn not : That is, ""reject not thine anointed;""or, ""repulse him not,""agreeably to the interpretation of this phrase in the Syriac and Arabic versions.

thine anointed : 1Ki 1:34; Psa 2:2; Isa 61:1

remember : Psa 132:1; Isa 55:3; Act 13:34

the mercies : Or, as Dr. Geddes renders, ""the pious deeds of thy servant David.""The Syriac has, ""the good actions of thy servant.""

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 2Ch 5:4

The Levites took up the ark - i. e., such of the Levites as were also priests (compare 2Ch 5:7; 1Ki 8:3).

Barnes: 2Ch 5:9

From the ark - Or, according to a different reading here and according to 1Ki 8:8, some read, "the ends of the staves were seen from the Holy place."

There it is unto this day - This should be corrected as in the margin.

Barnes: 2Ch 5:13

Even the house of the Lord - Or, according to another reading (Septuagint), which removes the superfluousness of these words - "The house was filled with a cloud of the glory of the Lord."

Barnes: 2Ch 6:1-39

Compare Kings (marginal references).

Compare Kings (marginal references).

Barnes: 2Ch 6:40-42

In Kings, a different conclusion takes the place of these verses. The document from which both writers copied contained the full prayer of dedication, which each givcs in a somewhat abbreviated form.

2Ch 6:41

Thy resting place - i. e., the holy of holies. Solomon follows closely the words of David his father, spoken probably when he brought the ark into Jerusalem. See the marginal references.

2Ch 6:42

Turn not away the face of thine anointed - i. e., make him not to hide his face through shame at having his prayers rejected (compare the 1Ki 2:16 note).

The mercies of David - i. e., "God’ s mercies toward David."

Poole: 2Ch 5:2

Of this and the following verses, See Poole "1Ki 8:1" , &c.

Poole: 2Ch 5:9

When this history was first written: not when it was reviewed by Ezra, who made some additions to it; for after the return from Babylon neither staves nor ark were any more seen or heard of.

Poole: 2Ch 5:11

According to David’ s appointment, 1Ch 24 1Ch 25 , which was only for the ordinary service; but in extraordinary solemnities, such as this eminently was they all came together.

Poole: 2Ch 6:41

O thou that sittest in the heavens. arise from the throne of thy glory, and come down into this place, which thou hast appointed for thy constant and fixed habitation, from which thou wilt not remove, as formerly thou hast done, from place to place.

Thou and the ark i.e. thou in the ark.

Of thy strength which is the sign and instrument of thy great power put forth from time to time on the behalf of thy people.

Let thy priests, O Lord God, be clothed with salvation i.e. let them be adorned and encompassed on every side with thy protection and benediction. For he seems rather to speak of the salvation afforded to the priests, than of that which by God’ s blessing on the priests’ labours is conferred upon the people; this being a prayer for God’ s blessing upon the whole community, consisting of priests and people.

Let thy saints rejoice in goodness i.e. let them have cause of rejoicing and thanksgiving for the effects of thy goodness imparted unto them.

Poole: 2Ch 6:42

Of thine anointed i.e. of me, who by thy command and appointment was anointed the king and ruler of thy people: do not deny my present requests, nor send me back from the throne of thy grace with a sad heart and dejected countenance.

The mercies of David thy servant i.e. those which thou hast promised to David and to his house for ever.

PBC: 2Ch 6:20

See Philpot: THE PRAYER OF SOLOMON

Haydock: 2Ch 5:2

Ark. Another was not made, as that was most sacred and excellent. (Worthington)

Haydock: 2Ch 5:3

Day, the eighth, 3 Kings viii. 2.

Haydock: 2Ch 5:4

Levites, with the priests alternately; (3 Kings viii. 2.) or the latter were all Levites, (Calmet) though higher in dignity, in the same manner as our bishops are priests.

Haydock: 2Ch 5:5

With the. "And" is omitted in Hebrew but supplied by Protestants, &c., from 3 Kings. (Haydock)

Haydock: 2Ch 5:9

Oracle, pushing out the veil, (Haydock) in the tabernacle of Moses, but not in the temple, which was of larger dimensions. (Calmet) ---

But if. Hebrew, "but they were not seen without. And there it is till this day."

Haydock: 2Ch 5:10

Ark. See 3 Kings viii. 9. (Haydock) ---

The other things which had been placed in, or at least on the side of the ark, were now removed to the treasury rooms. (Tirinus)

Haydock: 2Ch 5:11

Sanctified; free from all legal impediments to offer sacrifice. (Haydock) ---

Divided. Hebrew, "observed." (Tirinus) ---

Protestants, "and they did not then wait by course," which was the case also with the singers, &c., on this solemn occasion; as the number regulated by David for each week, would not have been sufficient. (Haydock) ---

The regulation had not yet been reduced to practice. (Menochius) (Calmet) ---

As yet (Du Hamel) at that time, is omitted (Haydock) by the Septuagint (Du Hamel) and Hebrew.

Haydock: 2Ch 5:12

Linen, or "robes of silk." Protestants, "white linen." (Haydock)

Haydock: 2Ch 5:14

Cloud. See 3 Kings viii. 10. (Menochius) ---

It is called the glory of the Lord, because its appearance was luminous and awful, being a symbol of the divine presence. (Haydock)

Haydock: 2Ch 6:1

Cloud: literally, "darkness." (Haydock) ---

The promise had been made to Moses, Exodus xvi. 10., and xl 32. (Calmet) ---

God thus manifested his presence. (Worthington)

Haydock: 2Ch 6:12

Hands. Such external gestures promote attention in prayer; and hence were much used by holy people, at all times. (Worthington)

Haydock: 2Ch 6:13

Scaffold, ( basim. ) The Hebrew ( kiyor ) is used for "a shell, ( concha.; Tirinus) or bowl," as the throne was probably of the same form, and was placed on a square pedestal, at the higher end of the court of the people, (Calmet) which is here styled the temple, (basilicζ) or "hall," chap. iv. 9. Septuagint Greek: aules. Hebrew chatsar, which denotes that great court where (Haydock) the body of the people stood bare-headed, before the Lord, (Grotius, &c.; chap. xx. 5.) in the open air. (Du Hamel) ---

We are assured that the king himself never sat in his tribune. (Calmet) ---

Others reserve that privilege to him alone. (Haydock) ---

While he addressed the people, he turned towards them.

Haydock: 2Ch 6:19

End. Temples are erected for the convenience of men. (Calmet) ---

Solomon hopes that God will reward his good intentions.

Haydock: 2Ch 6:22

Altar; thus solemnly consenting to be punished by God, if he swear falsely. (Haydock) ---

This practice was not prescribed by the law, but took place when witnesses could not be procured, or when it was necessary to rely on the word of the accused.

Haydock: 2Ch 6:28

Blasting, or mildew, (ζrugo & aurugo. ) The first has the colour of brass, the other of gold. both have nearly the same import. (Menochius) ---

One of the terms is rendered, corrupt air; (3 Kings viii. 37.; Calmet) as this is one of the great causes why both plants and animals do not thrive. Septuagint, "corruption of the air and king's evil, or yellow jaundice:" Greek: ikteros. (Haydock)

Haydock: 2Ch 6:29

Any. Hebrew adds, "man, or thy people." Septuagint, "and ( that is ) to thy." See ver. 32. (Haydock) ---

Both strangers and Israelites may there sue for mercy, and obtain it. (Calmet) ---

From this chapter, as well as from many other passages, it is evident that places consecrated to God, are more acceptable to him than other places; (Worthington) and here the prayers of the faithful are sooner heard, as they testify their unity. (Du Hamel)

Haydock: 2Ch 6:31

Fear thee, being filled with awe at the sight of thy judgments. (Calmet)

Haydock: 2Ch 6:33

House, that they may know that this is not only called, but is, in effect, the temple of the Lord, where he will display his power and goodness. (Haydock)

Haydock: 2Ch 6:38

Name. Hence arose the custom of turning towards Jerusalem and the temple, when the Jews poured for their supplications, in any country, 3 Kings viii. 44.

Haydock: 2Ch 6:41

Now, therefore. This is taken from Psalm cxxxi. 8, 9, 10., (Menochius) almost word for word. We do not find that Solomon spoke this, 3 Kings. (Calmet) ---

Place: literally, "rest." (Haydock) ---

Come, O Lord, and dwell here. ---

Strength, by which thy wonders shine forth, and thy enemies are dismayed. The ark is styled the strength of Israel, Psalm lxxvii. 61., and lxii. 3.; and in the parallel passage we read, Thou and the ark of they sanctification, or sanctuary, which is its highest ornament, and which thou hast sanctified, or required to be treated with respect. ---

Salvation, or justice, (Psalm cxxxi.) which is the surest method of obtaining happiness.

Haydock: 2Ch 6:42

Anointed. Cover not with shame the king, whom thou hast appointed, (Haydock) nor reject my prayer. (Tirinus) ---

Mercies, which thou hast shewn, or rather (Calmet) the acts of virtue which thy servant displayed. (Syriac, &c.) For thy servant David's sake, turn not away the face of thy anointed, Psalm cxxxi. In consideration of his merits, grant my request. (Calmet) ---

Even Solomon, though at this time the object of God's complacency, disdains not to screen himself under the merits of the departed saints. (Haydock)

Gill: 2Ch 5:1-14

See Chapter Introduction

Gill: 2Ch 6:1-42

See Introduction to Chapter 5

Commentary -- Verse Notes / Footnotes

NET Notes: 2Ch 5:2

¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

² sn The phrase the City of David refers here to the fortress of Zion in Jerusalem, not to Bethlehem. See 2 Sam 5:7.

³ tn Heb “Then Solomon convened the elders of Israel, the heads of the tribes, the chiefs of the fathers belonging to the sons of Israel to Jerusalem to bring up the ark of the covenant of the Lord from the City of David (it is Zion).”

NET Notes: 2Ch 5:3

¹ sn This festival in the seventh month was the Feast of Tabernacles, see Lev 23:34.

² sn The seventh month would be September-October in modern reckoning.

NET Notes: 2Ch 5:5

¹ tn Heb “the tent of assembly.”

sn See Exod 33:7-11.

² tn Heb “and they carried the ark of the Lord…. The priests and the Levites carried them.”

NET Notes: 2Ch 5:6

¹ tn Heb “And King Solomon and all the assembly of Israel, those who had been gathered to him, [were] before the ark, sacrificing sheep and cattle which could not be counted or numbered because of the abundance.”

NET Notes: 2Ch 5:7

¹ tn The word “assigned” is supplied in the translation for clarification.

NET Notes: 2Ch 5:8

¹ sn These poles were used to carry the ark. The Levites were to carry it with the poles on their shoulders. See Exod 25:13-15; 1 Chr 15:15.

NET Notes: 2Ch 5:9

¹ tn Heb “they could not be seen outside.”

NET Notes: 2Ch 5:10

¹ sn Horeb is another name for Mount Sinai (cf. Exod 3:1).

² tn Heb “in Horeb where.”

NET Notes: 2Ch 5:11

¹ tn Heb “and when the priests went from the holy place.” The syntactical relationship of this temporal clause to the following context is unclear. Perhaps the thought is completed in v. 14 after a lengthy digression.

² tn Heb “Indeed [or “for”] all the priests who were found consecrated themselves without guarding divisions.”

NET Notes: 2Ch 5:13

¹ tn Heb “like one were the trumpeters and the musicians, causing one voice to be heard, praising and giving thanks to the Lord, and while raising a voice with trumpets and with cymbals and with instruments of music, and while praising the Lord.”

² tn Heb “and the house was filled with a cloud, the house of the Lord.”

NET Notes: 2Ch 5:14

¹ tn Heb “were not able to stand to serve.”

NET Notes: 2Ch 6:2

¹ tn The words “O Lord” do not appear in the Hebrew text, but they are supplied in the translation for clarification; Solomon addresses the Lord in prayer at this point.

NET Notes: 2Ch 6:3

¹ tn Heb “turned his face.”

² tn Heb “and he blessed all the assembly of Israel, and all the assembly of Israel was standing.”

NET Notes: 2Ch 6:4

¹ tn The Hebrew text reads, “fulfilled by his hand,” but the phrase “by his hand” is somewhat redundant in contemporary English and has not been translated.

² tn The Hebrew text reads, “promised by his mouth,” but the phrase “by his mouth” is somewhat redundant in contemporary English and has not been translated.

NET Notes: 2Ch 6:5

¹ tn Heb “saying.”

² tn Heb “to build a house for my name to be there.” Here “name” is used by metonymy for the Lord himself, and thus the expression “to be there” refers to his taking up residence there (hence the translation, “a temple in which to live”). In this case the temple is referred to as a “house” where the Lord himself can reside.

NET Notes: 2Ch 6:6

¹ tn Heb for my name to be there.” See also the note on the word “live” in v. 5.

NET Notes: 2Ch 6:7

¹ tn Heb “and it was with the heart of David my father to build a house for the name of the Lord God of Israel.”

sn On the significance of the Lord’s “name,” see the note on the word “live” in v. 5.

NET Notes: 2Ch 6:8

¹ tn Heb “Because it was with your heart to build a house for my name, you did well that it was with your heart.”

NET Notes: 2Ch 6:9

¹ tn Heb “your son, the one who came out of your body, he will build the temple for my name.”

NET Notes: 2Ch 6:13

¹ tn Heb “five cubits.” Assuming a cubit of 18 inches (45 cm), the length would have been 7.5 feet (2.25 m).

² tn Heb “five cubits.”

³ tn Heb “three cubits.” Assuming a cubit of 18 inches (45 cm), the height would have been 4.5 feet (1.35 m).

NET Notes: 2Ch 6:14

¹ tn Heb “said.”

² tn Heb “one who keeps the covenant and the loyal love.”

³ tn Heb “who walk before you with all their heart.”

NET Notes: 2Ch 6:15

¹ tn Heb “[you] who kept to your servant David my father that which you spoke to him.”

² tn Heb “you spoke by your mouth and by your hand you fulfilled, as this day.”

NET Notes: 2Ch 6:16

¹ tn Heb “there will not be cut off from you a man from before me sitting on the throne of Israel.”

² tn Heb “guard their way by walking in my law as you have walked before me.”

NET Notes: 2Ch 6:17

¹ tn Or “prove to be reliable.”

NET Notes: 2Ch 6:18

¹ tn Heb “Indeed, can God really live with mankind on the earth?” The rhetorical question expects the answer, “Of course not,” the force of which is reflected in the translation “God does not really live with mankind on the earth.”

NET Notes: 2Ch 6:19

¹ tn Heb “turn to.”

² tn Heb “by listening to.”

³ tn Heb “the loud cry and the prayer.”

⁴ tn Heb “praying before you.”

NET Notes: 2Ch 6:20

¹ tn Heb “so your eyes might be open toward this house night and day, toward the place about which you said, ‘My name will be there.’”

² tn Heb “by listening to the prayer which your servant is praying concerning this place.”

NET Notes: 2Ch 6:21

¹ tn Heb “listen to the requests of your servant and your people Israel which they are praying concerning this place.”

² tn Heb “hear and forgive.”

NET Notes: 2Ch 6:22

¹ tn Heb “and if the man who sins against his neighbor when one takes up against him a curse to curse him and the curse comes before your altar in this house.”

NET Notes: 2Ch 6:23

¹ tn Heb “and you, hear [from] heaven and act and judge your servants by repaying the guilty, to give his way on his head, and to declare the innocent to be innocent, to give to him according to his innocence.”

NET Notes: 2Ch 6:24

¹ tn Or “are struck down before an enemy.”

² tn Heb “confess [or perhaps, “praise”] your name.”

³ tn Heb “and they pray and ask for help.”

NET Notes: 2Ch 6:25

¹ tn Heb “fathers” (also in vv. 31, 38).

NET Notes: 2Ch 6:26

¹ tn Heb “when.” In the Hebrew text vv. 26-27a actually contain one lengthy conditional sentence, which the translation has divided into two sentences for stylistic reasons.

² tn Or “heavens” (also in v. 12). The Hebrew term שָׁמַיִם (shamayim) may be translated “heaven(s)” or “sky” depending on the context.

³ tn Heb “they.”

⁴ tn Heb “confess [or perhaps, “praise”] your name.”

⁵ tn The Hebrew text reads “because you answer them,” as if the verb is from עָנָה (’anah, “answer”). However, this reference to a divine answer is premature, since the next verse asks for God to intervene in mercy. It is better to revocalize the consonantal text as תְעַנֵּם (tÿ’annem, “you afflict them”), a Piel verb form from the homonym עָנָה (“afflict”).

NET Notes: 2Ch 6:27

¹ tn The present translation understands כִּי (ki) in an emphatic or asseverative sense (“Certainly”). Other translation have “indeed” (NASB), “when” (NRSV), “so” (NEB), or leave the word untranslated (NIV).

² tn Heb “the good way in which they should walk.”

³ tn Or “for an inheritance.”

NET Notes: 2Ch 6:28

¹ tn Actually two Hebrew words appear here, both of which are usually (but not always) taken as referring to locusts. Perhaps different stages of growth or different varieties are in view, but this is uncertain. NEB has “locusts new-sloughed or fully grown”; NASB has “locust or grasshopper”; NIV has “locusts or grasshoppers”; NRSV has “locust, or caterpillar.”

² tn Heb “in the land, his gates.”

NET Notes: 2Ch 6:29

¹ tn Heb “every prayer, every request for help which will be to all the people, to all your people Israel.”

² tn Heb “which they know, each his pain and his affliction.”

NET Notes: 2Ch 6:30

¹ tn The words “their sin” are not in the Hebrew text, but are supplied for clarification.

² tn Heb “and act and give to each one according to all his ways because you know his heart.” In the Hebrew text vv. 28-30a actually contain one lengthy conditional sentence, which the translation has divided up for stylistic reasons.

³ tn Heb “Indeed you know, you alone, the heart of all the sons of mankind.”

NET Notes: 2Ch 6:31

¹ tn Heb “fear.”

² tn Heb “by walking in your ways.”

³ tn Heb “all the days [in] which.”

NET Notes: 2Ch 6:32

¹ tn Heb “your great name.” The word “name” sometimes refers to one’s reputation or honor (thus the translation here, “your great reputation”).

² tn Heb “and your strong hand and your outstretched arm.”

NET Notes: 2Ch 6:33

¹ tn Heb “and do all which the foreigner calls to [i.e., “requests of”] you.”

² tn Heb “name.” See the note on “reputation” in v. 32.

³ tn Heb “fear.”

⁴ tn Heb “that your name is called over this house which I built.” The Hebrew idiom “call the name over” indicates ownership. See 2 Sam 12:28.

NET Notes: 2Ch 6:34

¹ tn Heb “When your people go out for battle against their enemies in the way which you send them.”

² tn Heb “toward this city which you have chosen and the house which I built for your name.”

NET Notes: 2Ch 6:35

¹ tn Heb “their prayer and their request for help.”

² tn Heb “and accomplish their justice.”

NET Notes: 2Ch 6:36

¹ tn Heb “they”; the referent (God’s people) has been specified in the translation for clarity.

NET Notes: 2Ch 6:37

¹ tn Heb “they”; the referent (God’s people) has been specified in the translation for clarity.

² tn Or “stop and reflect”; Heb “bring back to their heart.”

³ tn Or “done wrong.”

NET Notes: 2Ch 6:38

¹ tn Or “soul.”

² tn Heb “your name.” The word “name” sometimes refers to one’s reputation or honor (thus the translation here, “your honor”).

NET Notes: 2Ch 6:39

¹ tn Heb “their prayer and their requests for help.”

² tn Heb “and accomplish their justice.”

NET Notes: 2Ch 6:40

¹ tn Heb “May your eyes be open and your ears attentive to the prayer of this place.”

NET Notes: 2Ch 6:41

¹ tn Heb “be clothed with deliverance.”

² tn Heb “and may your loyal ones rejoice in good.”

NET Notes: 2Ch 6:42

¹ tc Heb “do not turn away the face of your anointed ones.” Many medieval Hebrew mss, as well as the ancient versions, read the singular, “your anointed,” which would probably refer to Solomon specifically, rather than the people.

Geneva Bible: 2Ch 5:2

Then Solomon assembled the elders of Israel, and all the heads of the tribes, the chief of the fathers of the children of Israel, unto Jerusalem, to bring up the ark of the covenant of the LORD out of the ^{( a )} city of David, which [is] Zion.

^{( a )} Read (2Sa 6:12).

Geneva Bible: 2Ch 5:3

Wherefore all the men of Israel assembled themselves unto the king in the ^{( b )} feast which [was] in the seventh ^{( c )} month.

^{( b )} When the things were dedicated and brought into the temple.

^{( c )} Called in Hebrew Ethanim, containing part of September and part of October, (1Ki 8:2), which moves the Jews called the first month, because they say that the world was created in that month, and after they came from Egypt, they began at March: but because this opinion is uncertain, we always make March the first as the best writers do.

Geneva Bible: 2Ch 5:10

[There was] nothing in the ark save ^{( d )} the two tables which Moses put [therein] at Horeb, when the LORD made [a covenant] with the children of Israel, when they came out of Egypt.

^{( d )} For Aaron's rod and manna were taken from there before it was brought to this place.

Geneva Bible: 2Ch 5:11

And it came to pass, when the priests were come out of the holy [place]: (for all the priests [that were] present were ^{( e )} sanctified, [and] did not [then] wait by course:

^{( e )} Were prepared to serve the Lord.

Geneva Bible: 2Ch 5:13

It came even to pass, as the trumpeters and singers [were] ^{( f )} as one, to make one sound to be heard in praising and thanking the LORD; and when they lifted up [their] voice with the trumpets and cymbals and instruments of musick, and praised the LORD, [saying], ^{( g )} For [he is] good; for his mercy [endureth] for ever: that [then] the house was filled with a cloud, [even] the house of the LORD;

^{( f )} They all played the same tune.

^{( g )} This was the effect of their songs, (Psa 118:1, Psa 136:1).

Geneva Bible: 2Ch 6:1

Then ^{( a )} said Solomon, The LORD hath said that he would dwell in the thick darkness.

^{( a )} After he had seen the glory of the Lord in the cloud.

Geneva Bible: 2Ch 6:11

And in it have I put the ark, wherein [is] the ^{( b )} covenant of the LORD, that he made with the children of Israel.

^{( b )} Meaning the two tables, in which is contained the effect of the covenant that God made with our fathers.

Geneva Bible: 2Ch 6:12

And ^{( c )} he stood before the altar of the LORD in the presence of all the congregation of Israel, and spread forth his hands:

^{( c )} On a scaffold that was made for that purpose, that he praying for the whole people might be heard by all, as in (1Ki 8:22).

Geneva Bible: 2Ch 6:13

For Solomon had made a brasen scaffold, of five cubits long, and five cubits broad, and three cubits high, and had set it in the midst of the court: and upon it he stood, and kneeled down upon his knees before all the congregation of Israel, and ^{( d )} spread forth his hands toward heaven,

^{( d )} Both to give thanks for the great benefits of God bestowed on him, and also to pray for the perseverance and prosperity of his people.

Geneva Bible: 2Ch 6:20

That thine ^{( e )} eyes may be open upon this house day and night, upon the place whereof thou hast said that thou wouldest put thy name there; to hearken unto the prayer which thy servant prayeth toward this place.

^{( e )} That you may declare in effect that you have a continual care over this place.

Geneva Bible: 2Ch 6:22

If a man sin against his ^{( f )} neighbour, and an oath be laid upon him to make him swear, and the oath come before thine altar in this house;

^{( f )} By retaining anything from him, or by denying that which he has left him to keep, or do him any wrong.

Geneva Bible: 2Ch 6:23

Then hear thou from heaven, and do, and judge thy servants, by requiting the wicked, by recompensing his way ^{( g )} upon his own head; and by justifying the righteous, by giving him according to his righteousness.

^{( g )} Meaning, to give him that which he has deserved.

Geneva Bible: 2Ch 6:30

Then hear thou from heaven thy dwelling place, and forgive, and render unto every man according unto all his ways, whose ^{( h )} heart thou knowest; (for thou only knowest the hearts of the children of men:)

^{( h )} He declares that the prayers of hypocrites cannot be heard, nor of any but of them who pray to God with a true faith and in true repentance.

Geneva Bible: 2Ch 6:32

Moreover concerning the stranger, which is not of thy people Israel, but is come from a far country for thy great name's sake, and thy mighty hand, and thy stretched out arm; if they come and ^{( i )} pray in this house;

^{( i )} He shows that before God there is no deception of person, but all people who fear him and work righteousness are accepted, (Act 10:35).

Geneva Bible: 2Ch 6:34

If thy people go out to war against their enemies by the way that ^{( k )} thou shalt send them, and they pray unto thee toward this city which thou hast chosen, and the house which I have built for thy name;

^{( k )} Meaning, that no one should enterprise any war, but at the Lord's command, that is, which is lawful by his word.

Geneva Bible: 2Ch 6:41

Now therefore arise, O LORD God, into thy ^{( l )} resting place, thou, and the ark of thy strength: let thy priests, O LORD God, be clothed with ^{( m )} salvation, and let thy saints rejoice in goodness.

^{( l )} That is, into your temple.

^{( m )} Let them be preserved by your power, and made virtuous and holy.

Geneva Bible: 2Ch 6:42

O LORD God, turn not away the face of ^{( n )} thine anointed: remember the mercies of David thy servant.

^{( n )} Hear my prayer, I who am your anointed king.

Commentary -- Verse Range Notes

TSK Synopsis: 2Ch 5:1-14

1 The dedicated treasures.

2 The solemn induction of the ark into the oracle.

11 God being praised, gives a visible sign of his favour.

TSK Synopsis: 2Ch 6:1-42

1 Solomon, having blessed the people, blesses God.

12 Solomon's prayer in the consecration of the temple, upon the brasen scaffold, etc.

MHCC: 2Ch 5:1-10

The ark was a type of Christ, and, as such, a token of the presence of God. That gracious promise, Lo, I am with you alway, even unto the end of the world, does, in effect, bring the ark into our religious assemblies, if we by faith and prayer plead that promise; and this we should be most earnest for. When Christ is formed in a soul, the law written in the heart, the ark of the covenant settled there, so that it becomes the temple of the Holy Ghost, there is true satisfaction in that soul.

MHCC: 2Ch 5:11-14

God took possession of the temple; he filled it with a cloud. Thus he signified his acceptance of this temple, to be the same to him that the tabernacle of Moses was, and assured his people that he would be the same in it. Would we have God dwell in our hearts, we must leave room for him; every thing else must give way. The Word was made flesh; and when he comes to his temple, like a refiner's fire, who may abide the day of his coming? May he prepare us for that day.

MHCC: 2Ch 6:1-42

The order of Solomon's prayer is to be observed. First and chiefly, he prays for repentance and forgiveness, which is the chief blessing, and the only solid foundation of other mercies: he then prays for temporal mercies; thereby teaching us what things to mind and desire most in our prayers. This also Christ hath taught us in his perfect pattern and form of prayer, where there is but one prayer for outward, and all the rest are for spiritual blessings. The temple typified the human nature of Christ, in whom dwelleth all the fulness of the Godhead bodily. The ark typified his obedience and sufferings, by which repenting sinners have access to a reconciled God, and communion with him. Jehovah has made our nature his resting-place for ever, in the person of Emmanuel, and through him he dwells with, and delights in his church of redeemed sinners. May our hearts become his resting-place; may Christ dwell therein by faith, consecrating them as his temples, and shedding abroad his love therein. May the Father look upon us in and through his Anointed; and may he remember and bless us in all things, according to his mercy to sinners, in and through Christ.

Matthew Henry: 2Ch 5:1-10

This agrees with what we had 1Ki 8:2, etc., where an account was given of the solemn introduction of the ark into the new-erected temple. 1. There needed no great solemnity for the bringing in of the dedicated things, 2Ch 5:1. They added to the wealth, and perhaps were so disposed as to add to the beauty of it; but they could not add to the holiness, for it was the temple that sanctified the gold, Mat 23:17. See how just Solomon was both to God and to his father. Whatever David had dedicated to God, however much he might have liked it himself, he would by no means alienate it, but put it among the treasures of the temple. Those children that would inherit their godly parents' blessing must religiously pursue their pious intentions and not defeat them. When Solomon had made all the vessels of the temple in abundance (2Ch 4:18), many of the materials were left, which he would not convert to any other use, but laid up in the treasury for a time of need. Dedicated things must not be alienated. It is sacrilege to do it. 2. But it was fit that the ark should be brought in with great solemnity; and so it was. All the other vessels were made new, and larger, in proportion to the house, than they had been in the tabernacle. But the ark, with the mercy-seat and the cherubim, was the same; for the presence and the grace of God are the same in little assemblies that they are in large ones, in the poor condition of the church that they are in its prosperous estate. Wherever two or three are gathered together in Christ's name there is he as truly present with them as if there were 2000 or 3000. The ark was brought in attended by a very great assembly of the elders of Israel, who came to grace and solemnity; and a very sumptuous appearance no doubt they made, 2Ch 5:2-4. It was carried by the priests (2Ch 5:7), brought into the most holy place, and put under the wings of the great cherubim which Solomon had set up there, 2Ch 5:7, 2Ch 5:8. There they are unto this day (2Ch 5:9), not the day when this book was written after the captivity, but when that was written out of which this story was transcribed. Or they were there (so it might be read) unto this day, the day of Jerusalem's desolations, that fatal day, Psa 137:7. The ark was a type of Christ, and, as such, a token of the presence of God. That gracious promise, Lo, I am with you always, even unto the end of the world, does in effect bring the ark into our religious assemblies if we by faith and prayer put that promise in suit; and this we should be most solicitous and earnest for. Lord, if thy presence go not up with us, wherefore should we go up? The temple itself, if Christ leave it, is a desolate place, Mat 23:38. 3. With the ark they brought up the tabernacle and all the holy vessels that were in the tabernacle, 2Ch 5:5. Those were not alienated, because they had been dedicated to God, were not altered or melted down for the new work, though there was no need of them; but they were carefully laid up as monuments of antiquity, and probably as many of the vessels as were fit for use were still used. 4. This was done with great joy. They kept a holy feast upon the occasion (2Ch 5:3), and sacrificed sheep and oxen without number, 2Ch 5:6. Note, (1.) The establishment of the public worship of God according to his institution, and with the tokens of his presence, is, and ought to be, matter of great joy to any people. (2.) When Christ is formed in a soul, the law written in the heart, the ark of the covenant settled there, so that it becomes the temple of the Holy Ghost, there is true satisfaction in that soul. (3.) Whatever we have the comfort of we must, by the sacrifice of praise, give God the glory of, and not be straitened therein; for with such sacrifices God is well pleased. If God favour us with his presence, we must honour him with our services, the best we have.

Matthew Henry: 2Ch 5:11-14

Solomon, and the elders of Israel, had done what they could to grace the solemnity of the introduction of the ark; but God, by testifying his acceptance of what they did, put the greatest honour upon it. The cloud of glory that filled the house beautified it more than all the gold with which it was overlaid or the precious stones with which it was garnished; and yet that was no glory in comparison with the glory of the gospel dispensation, 2Co 3:8-10. Observe,

I. How God took possession of the temple: He filled it with a cloud, 2Ch 5:13. 1. Thus he signified his acceptance of this temple to be the same to him that the tabernacle of Moses was, and assured them that he would be the same in it; for it was by a cloud that he made his public entry into that, Exo 40:34. 2. Thus he considered the weakness and infirmity of those to whom he manifested himself, who could not bear the dazzling lustre of the divine light: it would have overpowered them; he therefore spread his cloud upon it, Job 26:9. Christ revealed things unto his disciples as they were able to bear them, and in parables, which wrapped up divine things as in a cloud. 3. Thus he would affect all that worshipped in his courts with holy reverence and fear. Christ's disciples were afraid when they entered into a cloud, Luk 9:34. 4. Thus he would intimate the darkness of that dispensation, by reason of which they could not stedfastly look to the end of those things which were now abolished, 2Co 3:13.

II. When he took possession of it. 1. When the priests had come out of the holy place, 2Ch 5:11. This is the way of giving possession. All must come out, that the rightful owner may come in. Would we have God dwell in our hearts? We must leave room for him; let every thing else give way. We are here told that upon this occasion the whole family of the priests attended, and not any one particular course: All the priests that were present were sanctified (2Ch 5:11), because there was work enough for them all, when such a multitude of sacrifices were to be offered, and because it was fit that they should all be eye-witnesses of this solemnity and receive the impressions of it. 2. When the singers and musicians praised God, then the house was filled with a cloud. This is very observable; it was not when they offered sacrifices, but when they sang the praises of God, that God gave them this token of his favour; for the sacrifice of praise pleaseth the Lord better than that of an ox or bullock, Psa 69:31. All the singers and musicians were employed, those of all the three families; and, to complete the concert, 120 priests, with their trumpets, joined with them, all standing at the east end of the altar, on that side of the court which lay outmost towards the people, 2Ch 5:12. And, when this part of the service began, the glory of God appeared. Observe, (1.) It was when they were unanimous, when they were as one, to make one sound. The Holy God descended on the apostles when they met with one accord, Act 2:1-4. Where unity is the Lord commands the blessing. (2.) It was when they were lively and hearty, and lifted up their voice to praise the Lord. Then we serve God acceptably when we are fervent in spirit serving him. (3.) It was when they were, in their praises, celebrating the everlasting mercy and goodness of God. As there is one saying oftener repeated in scripture than this, his mercy endureth for ever (twenty-six times in one psalm, Ps. 136, and often elsewhere), so there is none more signally owned from heaven; for it was not the expression of some rapturous flights that the priests were singing when the glory of God appeared, but this plain song, He is good, and his mercy endureth for ever. God's goodness is his glory, and he is pleased when we give him the glory of it.

III. What was the effect of it. The priests themselves could not stand to minister, by reason of the cloud (2Ch 5:14), which, as it was an evidence that the law made men priests that had infirmity, so (as bishop Patrick observes) it was a plain intimation that the Levitical priesthood should cease, and stand no longer to minister, when the Messiah should come, in whom the fulness of the godhead should dwell bodily. In him the glory of God dwelt among us, but covered with a cloud. The Word was made flesh; and when he comes to his temple, like a refiner's fire, who may abide the day of his coming? And who shall stand when he appeareth? Mal 3:1, Mal 3:2.

Matthew Henry: 2Ch 6:1-11

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 (2Ch 6:10), to be a house of habitation for him, 2Ch 6:2. He has indeed, as to us, made darkness his pavilion (2Ch 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 (2Ch 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 (2Ch 6:7), and God approved of it, though he permitted him not to put it in execution (2Ch 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, 2Ch 6:9, 2Ch 6:10. The service was appointed him, and the honour of it designed him, by the divine promise; so that he did not do it of his own head, but was called of God to do it. It is fit that he who appoints the work should have the appointing of the workmen; and those may go on in their work with great satisfaction who see their call to it clear.

Matthew Henry: 2Ch 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 Kings 8) and therefore shall now only glean up some few passages in it which may be the proper subjects of our meditation.

I. Here are some doctrinal truths occasionally laid down. As, 1. That the God of Israel is a being of incomparable perfection. We cannot describe him; but this we know, there is none like him in heaven or in earth, 2Ch 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, 2Ch 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, 2Ch 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, 2Ch 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 (2Ch 6:36): There is no man who sinneth not; nay, who doeth good and sinneth not; so he writes, agreeable to what he here says, Ecc 7:20.

II. Here are some suppositions or cases put which are to be taken notice of. 1. He supposed that if doubts and controversies arose between man and man both sides would agree to appeal to God, and lay an oath upon the person whose testimony must decide the matter, 2Ch 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, 2Ch 6:24, 2Ch 6:26, 2Ch 6:28. 4. He supposed that strangers would come from afar to worship the God of Israel and to pay homage to him; and this also might reasonably be expected, considering what worthless things the gods of the nations were, and what proofs the God of Israel had given of his being Lord of the whole earth.

III. Here are petitions very pertinent. 1. That God would own this house, and have an eye to it, as the place of which he had said that he would put his name there, 2Ch 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, 2Ch 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, 2Ch 6:23, 2Ch 6:30. This we may, in faith, pray for, for we are sure it shall be done. God sitteth on the throne judging right. 4. That God would return in mercy to his people when they repented, and reformed, and sought unto him, 2Ch 6:25, 2Ch 6:27, 2Ch 6:38, 2Ch 6:39. This we also may, in faith, pray for, building upon the repeated declarations God has made of his readiness to accepts penitents. 5. That God would bid the strangers welcome to this house, and answer their prayers (2Ch 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 (2Ch 6:35): Maintain their cause; and again, 2Ch 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, 2Ch 6:41, 2Ch 6:42. The whole word of God is of use to direct us in prayer; and how can we express ourselves in better language to God than that of his own Spirit? But these words were of use, in a special manner, to direct Solomon, because they had reference to this very work that he was now doing. We have them, Psa 132:8-10. He prayer (2Ch 6:41), (1.) That God would take possession of the temple, and keep possession, that he would make it his resting-place: Thou and the ark; what will the ark do without the God of the ark-ordinances without the God of the ordinances? (2.) That he would make the ministers of the temple public blessings: Clothe them with salvation, that is, not only save them, but make them instrumental to save others, by offering the sacrifices of righteousness. (3.) That the service of the temple might turn abundantly to the joy and satisfaction of all the Lord's people: Let thy saints rejoice in goodness, that is, in the goodness of thy house, Psa 65:4. "Let all that come hither to worship, like the eunuch, go away rejoicing."He pleads two things, 2Ch 6:42. [1.] His own relation to God: " Turn not away the face of thy anointed. Lord, thou hast appointed me to be king, and wilt not thou own me?"[2.] God's covenant with his father: Remember thy mercies of David thy servant - the piety of David towards God (so some understand it and so the word sometimes signifies), his pious care of the ark, and concern for it (see Psa 132:1, Psa 132:2, etc.), or the promises of God to David, which were mercies to him, his great support and comforts in all his troubles. We may plead, as Solomon does here, with an eye to Christ: - "We deserve that God should turn away our face, that he should reject us and our prayers; but we come in the name of the Lord Jesus, thy anointed, thy Messiah (so the word is), thy Christ, so the lxx. Him thou hearest always, and wilt never turn away his face. We have no righteousness of our own to plead, but, Lord, remember the mercies of David thy servant. "Christ is God's servant (Isa 42:1), and is called David, Hos 3:5. "Lord, remember his mercies, and accept us on the account of them. Remember his tender concern for his Father's honour and man's salvation, and what he did and suffered from that principle. Remember the promises of the everlasting covenant, which free grace has made to us in Christ, and which are called the sure mercies of David, "Isa 55:3 and Act 13:34. This must be all our desire and all our hope, all our prayer and all our plea; for it is all our salvation.

Keil-Delitzsch: 2Ch 5:2-3

The first part of the celebration was the transfer of the ark from Mount Zion to the temple (2Ch 5:2-14), and in connection with this we have the words in which Solomon celebrates the entry of the Lord into the new temple (2Ch 6:1-11). This section has been already commented on in the remarks on 1 Kings 8:1-21, and we have here, consequently, only to set down briefly those discrepancies between our account and that other, which have any influence upon the meaning. - In 2Ch 5:3 the name of the month, האתנים בּירח (1Ki 8:2), with which the supplementary clause, "that is the seventh month,"is there connected, is omitted, so that we must either change החדשׁ into בּחרשׁ , or supply the name of the month; for the festival is not the seventh month, but was held in that month.

Keil-Delitzsch: 2Ch 5:4-9

Instead of הלויּם , we have in 2 Kings הכּהנים , the priests bare the ark; and since even according to the Chronicle (2Ch 5:7) the priests bare the ark into the holy place, we must understand by הלויּם such Levites were also priests. - In 2Ch 5:5, too the words הלויּם הכּהנים are inexact, and are to be corrected by 1Ki 8:4, והלויּם הכּהנים . For even if the Levitic priests bare the ark and the sacred utensils of the tabernacle into the temple, yet the tabernacle itself (the planks, hangings, and coverings of it) was borne into the temple, to be preserved as a holy relic, not by priests, but only by Levites. The conj. ו before הלוים has probably been omitted only by a copyist, who was thinking of הלוים הכהנים (Jos 3:3; Deu 17:9, Deu 17:18, etc.). - In 2Ch 5:8 ויכסּוּ is an orthographical error for ויּסכּוּ , 1Ki 8:7; cf. 1Ch 28:18; Exo 25:20. - In 2Ch 5:9, too, מן־הארון has probably come into our text only by a copyist's mistake instead of מן־הקּדשׁ (1Ki 8:8).

Keil-Delitzsch: 2Ch 5:10

נתן אשׁר , who had given, i.e., laid in, is not so exact as שׁם הנּיח אשׁר (1Ki 8:9), but may be justified by a reference to Exo 40:20.

Keil-Delitzsch: 2Ch 5:11-13

2Ch 5:11-13 describe the part which the priests and Levitical singers and musicians took in the solemn act of transferring the ark to the temple-a matter entirely passed over in the narrative in 1Ki 8:11, which confines itself to the main transaction. The mention of the priests gives occasion for the remark, 2Ch 5:11 , "for all the priests present had sanctified themselves, but the courses were not to be observed,"i.e., the courses of the priests (1 Chron 24) could not be observed. The festival was so great, that not merely the course appointed to perform the service of that week, but also all the courses had sanctified themselves and co-operated in the celebration. In reference to the construction לשׁמור אין , cf. Ew. §321, b .

2Ch 5:12

All the Levitic singers and musicians were also engaged in it, to make the festival glorious by song and instrumental music: "and the Levites, the singers, all of them, Asaph, Heman, and Jeduthun, and their sons and brethren, clad in byssus, with cymbals, psalteries, and harps, stood eastward from the altar, and with them priests to 120, blowing trumpets." The ל before כּלּם and the following noun is the introductory ל : "as regards."On the form מחצררים , see on 1Ch 15:24; on these singers and musicians, their clothing, and their instruments, see on 1Ch 15:17-28 and 2Ch 25:1-8.

2Ch 5:13

2Ch 5:13 runs thus literally: "And it came to pass, as one, regarding the trumpeters and the singers, that they sang with one voice to praise and thank Jahve."The meaning is: and the trumpeters and singers, together as one man, sang with one voice to praise. כּאחד is placed first for emphasis; stress is laid upon the subject, the trumpeters and singers, by the introductory ל ; and היה is construed with the following infinitive ( להשׁמיע ): it was to sound, to cause to hear, for they were causing to hear, where ל c. infin. is connected with היה , as the participle is elsewhere, to describe the circumstances; cf. Ew. §237. But in order to express very strongly the idea of the unisono of the trumpet-sound, and the singing accompanied by the harp-playing, which lies in כּאחד , אחד קול is added to להשׁמיע . By וגו קול וּכהרים all that was to be said of the song and music is drawn together in the form of a protasis, to which is joined מלא והבּית , the apodosis both of this latter and also of the protasis which was interrupted by the parenthesis in 2Ch 5:11 : "When the priests went forth from the holy place, for...(2Ch 5:11), and when they lifted up the voice with trumpets and with cymbals, and the (other) instruments of song, and with the praise of Jahve, that He is good, that His mercy endureth for ever (cf. 1Ch 16:34), then was the house filled with the cloud of the house of Jahve."The absence of the article before ענן requires us thus to connect the יהוה בּית at the close of the verse with ענן ( stat . constr .), since the indefinite ענן (without the article) is not at all suitable here; for it is not any cloud which is here spoken of, but that which overshadowed the glory of the Lord in the most holy place.

Keil-Delitzsch: 2Ch 5:14

2Ch 5:14, again, agrees with 1Ki 8:6, and has been there commented upon.

Keil-Delitzsch: 2Ch 6:1-11

The words with which Solomon celebrates this wondrous evidence of the divine favour, entirely coincide with the narrative in 1Ki 8:12-21, except that in 2Ch 6:5. the actual words of Solomon's speech are more completely given than in 1Ki 8:16, where the words, "and I have not chosen a man to be prince over my people Israel, and I have chosen Jerusalem that my name might be there,"are omitted. For the commentary on this address, see on 1Ki 8:12-21.

Keil-Delitzsch: 2Ch 6:12-42

Solomon's dedicatory prayer likewise corresponds exactly with the account of it given in 1 Kings 8:22-53 till near the end (2Ch 6:40-42), where it takes quite a different turn. Besides this, in the introduction (2Ch 6:13) Solomon's position during the prayer is more accurately described, it being there stated that Solomon had caused a high stage ( כּיּור , a basin-like elevation) to be erected, which he ascended, and kneeling, spoke the prayer which follows. This fact is not stated in 1Ki 8:22, and Then. and Berth. conjecture that it has been dropped out of our text only by mistake. Perhaps so, but it may have been passed over by the author of the books of Kings as a point of subordinate importance. On the contents of the prayer, which begins with the joyful confession that the Lord had fulfilled His promise to David in reference to the building of the temple, and proceeds with a request for a further bestowment of the blessing promised to His people, and a supplication that all prayers made to the Lord in the temple may be heard, see the Com. on 1Ki 8:22. The conclusion of the prayer in the Chronicle is different from that in 1 Kings 8. There the last supplication, that the prayers might be heard, is followed by the thought: for they (the Israelites) are Thy people and inheritance; and in the further amplification of this thought the prayer returns to the idea with which it commenced. In the narrative of the Chronicle, on the other hand, the supplications conclude with the general thought (2Ch 6:40): "Now, my God, let, I beseech Thee, Thine eyes be open, and Thine ears attend unto the prayer of this place"(i.e., unto the prayer spoken in this place). There follows, then, the conclusion of the whole prayer - a summons to the Lord (2Ch 6:41.): "And now, Lord God, arise into Thy rest, Thou and the ark of Thy strength; let Thy priests, Lord God, clothe themselves in salvation, and Thy saints rejoice in good! Lord God, turn not away the face of Thine anointed: remember the pious deeds of Thy servant David." הסדים as in 2Ch 32:32; 2Ch 35:26, and Neh 13:14. On this Thenius remarks, to 1Ki 8:53 : "This conclusion is probably authentic, for there is in the text of the prayer, 1 Kings 8, no special expression of dedication, and this the summons to enter into possession of the temple very fittingly supplies. The whole contents of the conclusion are in perfect correspondence with the situation, and, as to form, nothing better could be desired. It can scarcely be thought an arbitrary addition made by the chronicler for no other reason than that the summons spoken of, if taken literally, is irreconcilable with the entrance of the cloud into the temple, of which he has already given us an account."Berth. indeed thinks that it does not thence follow that our conclusion is authentic, and considers it more probable that it was introduced because it appeared more suitable, in place of the somewhat obscure words in 1Ki 8:51-53, though not by the author of the Chronicle, and scarcely at an earlier time. The decision on this question can only be arrived at in connection with the question as to the origin of the statements peculiar to the Chronicle contained in 2Ch 7:1-3.

If we consider, in the first place, our verses in themselves, they contain no thought which Solomon might not have spoken, and consequently nothing which would tend to show that they are not authentic. It is true that the phrase קשּׁבות אזניך occurs only here and in 2Ch 7:15, and again in Psa 130:2, and the noun נוּח instead of מנוּחה is found only in Est 9:16-18 in the form נוח ; but even if these two expressions be peculiar to the later time, no further conclusion can be drawn from that, than that the author of the Chronicle has here, as often elsewhere, given the thoughts of his authority in the language of his own time. Nor is the relation in which 2Ch 6:41, 2Ch 6:42 stand to Psa 132:8-10 a valid proof of the later composition of the conclusion of our prayer. For ( a ) it is still a question whether our verses have been borrowed from Ps 132, or the verses of the psalm from our passage; and ( b ) the period when Psa 138:1-8 was written is so doubtful, that some regard it as a Solomonic psalm, while others place it in the post-exilic period. Neither the one nor the other of these questions can be determined on convincing grounds. The appeal to the fact that the chronicler has compounded the hymn in 1 Chron 15 also out of post-exilic psalms proves nothing, for even in that case it is at least doubtful if that be a correct account of the matter. But the further assertion, that the conclusion (2Ch 6:42) resembles Isa 55:3, and that recollections of this passage may have had some effect also on the conclusion (2Ch 6:41), is undoubtedly erroneous, for דויד חסדי in 2Ch 6:42 has quite a different meaning from that which it has in Isa 55:3. There דּוד חסדי are the favours granted to David by the Lord; in 2Ch 6:42, on the contrary, they are the pious deeds of David, - all that he had done for the raising and advancement of the public worship (see above). The phrase וגו קוּמה , "Arise, O Lord God, into Thy rest,"is modelled on the formula which was spoken when the ark was lifted and when it was set down on the journey through the wilderness, which explains both קוּמה and the use of לנוּחך , which is formed after בּנוּחה , Num 10:36. The call to arise into rest is not inconsistent with the fact that the ark had already been brought into the most holy place, for קוּמה has merely the general signification, "to set oneself to anything."The idea is, that God would now take the rest to which the throne of His glory had attained, show Himself to His people from this His throne to be the God of salvation, endue His priests, the guardians of His sanctuary, with salvation, and cause the pious to rejoice in His goodness. בטּוב ישׂמחוּ is generalized in Psa 132:9 into ירנּנוּ . פּני פ השׁב , to turn away the face of any one, i.e., to deny the request, cf. 1Ki 2:16.

Constable: 2Ch 1:1--9:31

III. THE REIGN OF SOLOMON chs. 1--9

The Chronicler's main interest in David's reign, as we have seen, focused on the Davidic Covenant with its promises to David and his descendants. In recounting the events of Solomon's reign he proceeded to emphasize the temple that Solomon built. Almost everything he mentioned about Solomon ties in with the temple somehow. The writer of Kings, on the other hand, emphasized many different aspects of Solomon's reign, though his interest was particularly Solomon's fidelity to the Mosaic Covenant (1 Kings 1-11). In the rest of 2 Chronicles the writer likewise pointed out how the kings who succeeded Solomon cared for the temple and perpetuated temple worship.

When the Chronicler wrote his history there was controversy over the second temple (i.e., the temple that Ezra built). Some of the residents in and around Jerusalem opposed its construction (Ezra 4:4-24; Hag. 1:2-4). If the returned exiles were to renew their (Mosaic) covenant relationship with God, they had to have a temple. There they could obey the laws regarding expiation of sin, worship, and fellowship with God (cf. Exod. 25:8).

Furthermore, when the Chronicler lived the Israelites realized that God had not fulfilled the promises concerning David's son completely in Solomon's day or during any of his successors' reigns. They looked for a Messiah to appear who would be both a king and a priest. The prophets had given revelation that such a person would come someday. He would be a perfect king who would rule the whole world, not just Israel (Ps. 2; et al.). Moreover he would be a priest, not of the Aaronic order, but of the order of Melchizedek (Ps. 110; et al.). David was the first king of Israel who served as a faithful priest after this order. He personally offered sacrifices and led the people in worship as well as in government. David's successors on the throne did the same things. The prophets promised that Messiah would build a house (temple) for God. He would give attention to His people's worship of God and their fellowship with God. He would be a man of peace compared to David who was a man of war (1 Chron. 22:7-9). David's rule was the kind of rule the coming King would establish. Consequently the writer of Chronicles measured all David's successors by the standard of David and his kingdom.

Concern for temple worship marked David's rule, as we have seen in 1 Chronicles 17-29. The King who would fulfill God's covenant promises to David would have to possess similar zeal for temple worship (cf. John 2:17). The writer viewed Solomon as a second David and compared him to David as Joshua compares to Moses.² The Chronicler reviewed the histories of David's successors to see if any one of them was that King. He showed in 2 Chronicles that none was. He was yet to come.

When Solomon began to rule he stepped onto a political stage in the ancient Near East that God had prepared. There were no major empires reaching out to conqueror surrounding territories because these empires had internal problems that demanded their attention. Some of them were experiencing harassment from their neighbors. Consequently Solomon was free to solidify David's gains in an atmosphere of peace.

Constable: 2Ch 2:1--5:2

B. The Building of the Temple 2:1-5:1

Solomon was a model of the ultimate Davidic temple builder. Consequently the writer gave his temple construction much attention. This was Solomon's major accomplishment from the writer's point of view.

Constable: 2Ch 3:10--5:2

3. The temple furnishings 3:10-5:1

The cherubim (3:10-13) represented angelic beings (cf. Gen. 3:24). Probably they looked more like the sculptured combination human-animal-bird creatures that archaeologists have discovered in the ancient Assyrian and Babylonian capitals than like pudgy winged children. This child motif is traceable to medieval Christian artists. The cherubim evidently stood against the back (west) wall of the temple and faced east toward the ark.⁹ They were twice as high as human beings.

The two pillars (3:15-17) were evidently contemporary freestanding objects that served as visual aids designed to emphasize God's faithfulness and strength in establishing Israel (cf. 1 Kings 7:21; 2 Chron. 7:16). They were probably 18 rather than 35 cubits high (cf. 1 Kings 7:15).¹⁰

God designed the temple furnishings (ch. 4) to enable the priests to carry out the instructive ritual that the Mosaic Law prescribed. The furnishings and ritual taught and reminded everyone who viewed them lessons about God, man, and the relationship between them that God's grace had made possible.

"The Chronicler . . . fashioned his account of Solomon as temple builder, with his helper Huram-Abi (2 Chr 4:16), on that of Bezalel, the tabernacle supervisor of building, and his helper Oholiab (Exod 36:1-2). Solomon is seen as the new Bezalel and Huram-Abi as the new Oholiab."¹¹

The whole temple was a tribute to the greatness of Yahweh. It enhanced His reputation (2:4).

Constable: 2Ch 5:2--7:11

C. The Dedication of the Temple 5:2-7:10

The dedication ceremonies consisted of four parts: the installation of the ark, Solomon's address to the people, Solomon's prayer, and the celebration of the people.

"There can be little doubt that this ceremony, together with God's response which immediately follows it, marks one of the major climaxes in the Chronicler's presentation."¹²

Constable: 2Ch 5:2-14

1. The installation of the ark 5:2-14

Solomon dedicated the temple during the feast of Tabernacles (v. 3). The priests brought the ark and the other utensils that had been in the tent David had pitched for the ark into the temple. The temple site was north of and higher than the city of David where the people lived. Sacrifices of worship accompanied the installation. The descent of the cloud (shekinah) signified that God's presence now abode in the most holy place in a localized sense (cf. Exod. 40:34-35). From then on God dwelt there among His people until the Babylonians destroyed the temple in 586 B.C. His presence was the basis for Solomon's address to the people and his prayer that followed.

The statement in verse 9 that the poles of the ark were visible "to this day" suggests that someone wrote Chronicles before the destruction of the temple. However most scholars believe the evidence for a postexilic date of composition is overwhelming and that this reference is a copyist's mistake. Probably it came into this text from 1 Kings 8:8.¹³ Evidently the veil did not extend the full width of the sanctuary.

Constable: 2Ch 6:1-11

2. Solomon's address 6:1-11

Solomon repeated some of the promises in the Davidic Covenant publicly. His completion of the temple fulfilled part of what God had promised. Complete fulfillment required Solomon's continued faithfulness to God (1 Chron. 28:9). Unfortunately Solomon was not completely faithful so some of those promises remained unfulfilled. Another Son of David would fulfill them later.

God had previously dwelt in the thick cloud on Mount Sinai (Exod. 20:21) as well as among His people in the wilderness (Exod. 40:34-35). This cloud again represented God's presence among His people (cf. 2 Sam. 22:7-18; Ps. 97:2; et al.).

God's choice of Jerusalem as His place of dwelling and David as His vice-regent (v. 6) would have encouraged the returned exiles. They were back in Jerusalem, and the descendants of David lived among them. God had commended David's desire to glorify Himself (v. 8), another incentive for Solomon's hearers, for the restoration community, and for us.

Constable: 2Ch 6:12-42

3. Solomon's prayer 6:12-42

In his prayer Solomon explained the significance of God's 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 (v. 15), but he also saw that there were others yet unfulfilled. He called on God to grant them (v. 16). Solomon's view of God was that He was both transcendent and immanent (v. 18). Even though God is everywhere at once He can and does localize 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 (vv. 38-39).

Solomon specified seven concrete situations in which he asked the Lord to intervene in answer to prayer. These were when the people swore an oath in the temple (vv. 22-23), suffered defeat and exile from an enemy (vv. 24-25), and lacked rain (vv. 26-27). They were also when they experienced disease or other disaster (vv. 28-31), and when foreigners would come to pray toward the temple (vv. 32-33). The final two situations were when Israel was at war (vv. 34-35), and when Israel was in captivity due to sin (vv. 36-39).

This prayer is similar in its structure to Abraham's prayer recorded in Genesis 18:22-33. It also recalls Elijah's prayer on Mount Carmel in that God responded to both of these prayers with fire from heaven (7:1; cf. 1 Kings 18:38-39).

Guzik: 2Ch 5:1-14

2 Chronicles 5 - The Ark is brought to the Temple

A. The finished temple.

1. (1) Completion of the work.

So all the work that Solomon had done for the house of the LORD was finished; and Solomon brought in the things which his father David had dedicated: the silver and the gold and all the furnishings. And he put them in the treasuries of the house of God.

a. All the work that Solomon had done for the house of the LORD was finished: This was the great achievement of Solomon's life. He began this ambitious project shortly after he came to the throne, and now it was finished, certainly much to his satisfaction.

b. Solomon brought in the things which his father David had dedicated: This reminds us of just how much David did for the temple. He even designed, made, and dedicated some the furnishings of the temple.

2. (2-5) The furniture of the temple is brought in before the assembled nation.

Now Solomon assembled the elders of Israel and all the heads of the tribes, the chief fathers of the children of Israel, in Jerusalem, that they might bring the ark of the covenant of the LORD up from the City of David, which is Zion. Therefore all the men of Israel assembled with the king at the feast, which was in the seventh month. So all the elders of Israel came, and the Levites took up the ark. Then they brought up the ark, the tabernacle of meeting, and all the holy furnishings that were in the tabernacle. The priests and the Levites brought them up.

a. Solomon assembled the elders of Israel and all the heads of the tribes: The official installation of the ark of the covenant into the temple was an extremely important occasion. Solomon wanted representatives of the entire kingdom to have a part in this memorable event.

b. The priests and the Levites brought them up: This properly respected the pattern designated by the Mosaic Law. Solomon wanted representatives of the entire kingdom to witness the event, but not at the expense of disobedience to God's command.

3. (6-10) The ark comes into the Most Holy Place of the temple.

Also King Solomon, and all the congregation of Israel who were assembled with him before the ark, were sacrificing sheep and oxen that could not be counted or numbered for multitude. Then the priests brought in the ark of the covenant of the LORD to its place, into the inner sanctuary of the temple, to the Most Holy Place, under the wings of the cherubim. For the cherubim spread their wings over the place of the ark, and the cherubim overshadowed the ark and its poles. And the poles extended so that the ends of the poles of the ark could be seen from the holy place, in front of the inner sanctuary; but they could not be seen from outside. And they are there to this day. Nothing was in the ark except the two tablets which Moses put there at Horeb, when the LORD made a covenant with the children of Israel, when they had come out of Egypt.

a. Sacrificing sheep and oxen that could not be counted or numbered for multitude: Solomon went "over-the-top" in his effort to honor and praise God on this great day.

b. Then the priests brought in the ark of the covenant of the LORD: The temple wasn't "open" until the ark of the covenant was set in the most holy place. The ark was the most important item in the temple.

c. Under the wings of the cherubim: The interior of the temple was richly decorated with the designs of cherubim, which surround the throne of God in heaven. This design of the temple was after the pattern of the tabernacle, which had woven designs of cherubim on the inner covering.

i. "The statement that 'they are still there today' must have been quoted by Ezra from his sources (2 Chronicles 9:2), particularly from 1 Kings (8:8), out of those portions that were written before the destruction of Jerusalem in 586 B.C. The ark had been gone for over a century by Ezra's day." (Payne)

d. Nothing was in the ark except the two tablets which Moses put there at Horeb: At an earlier point in Israel's history there were three items in the ark of the covenant. Earlier, inside the ark were the golden pot that had the manna (Exodus 16:33), Aaron's rod that budded (Numbers 17:6-11), and the tablets of the covenant (Exodus 25:16). We don't know what happened to the golden pot of manna and Aaron's rod, but they were not in the ark when Solomon set it in the most holy place.

e. When the LORD made a covenant with the children of Israel, when they came out of Egypt: The reminder of the deliverance from Egypt is significant, because there is a sense in which this - some 500 years after the Exodus - is the culmination of the deliverance from Egypt. Out of Egypt and into the wilderness Israel, out of necessity, lived in tents - and the dwelling of God was a tent. Now since Solomon built the temple, the dwelling of God among Israel was a building, a place of permanence and security.

B. The glory of God fills the temple.

1. (11-12) The praise of the Levites at the installation of the ark of the covenant.

And it came to pass when the priests came out of the Most Holy Place (for all the priests who were present had sanctified themselves, without keeping to their divisions), and the Levites who were the singers, all those of Asaph and Heman and Jeduthun, with their sons and their brethren, stood at the east end of the altar, clothed in white linen, having cymbals, stringed instruments and harps, and with them one hundred and twenty priests sounding with trumpets;

a. For all the priests who were present had sanctified themselves, without keeping to their divisions: Normally the priests and Levites worked at the temple according to a strict schedule. Yet on this day, all the priests and Levites were on duty before the LORD.

b. And the Levites who were the singers: It was right that on this day praise be focused to the LORD, and not to Solomon or David. In reality, this was the LORD's house, not David's or Solomon's.

2. (13-14) The cloud of God's glory fills the temple.

Indeed it came to pass, when the trumpeters and singers were as one, to make one sound to be heard in praising and thanking the LORD, and when they lifted up their voice with the trumpets and cymbals and instruments of music, and praised the LORD, saying: "For He is good, For His mercy endures forever," that the house, the house of the LORD, was filled with a cloud, so that the priests could not continue ministering because of the cloud; for the glory of the LORD filled the house of God.

a. That the house, the house of the LORD, was filled with a cloud: This was the cloud of glory, seen often in the Old and New Testaments, sometimes called the cloud of Shekinah glory. It is hard to define the glory of God; we could call it the radiant outshining of His character and presence. Here it is manifested in a cloud.

· This is the cloud that stood by Israel in the wilderness (Exodus 13:21-22).

· This is the cloud of glory that God spoke to Israel from (Exodus 16:10).

· This is the cloud from which God met with Moses and others (Exodus 19:9, 24:15-18, Numbers 11:25, 12:5, 16:42).

· This is the cloud that stood by the door of the Tabernacle (Exodus 33:9-10).

· This is the cloud from which God appeared to the High Priest in the Holy Place inside the veil (Leviticus 16:2).

· This is the cloud of Ezekiel's vision, filling the temple of God with the brightness of His glory (Ezekiel 10:4).

· This is the cloud of glory that overshadowed Mary when she conceived Jesus by the power of the Holy Spirit (Luke 1:35).

· This is the cloud present at the transfiguration of Jesus (Luke 9:34-35).

· This is the cloud of glory that received Jesus into heaven at His ascension (Acts 1:9).

· This is the cloud that will display the glory of Jesus Christ when He returns in triumph to this earth (Luke 21:27, Revelation 1:7).

i. It is worthy of note that this great outpouring of the glory of God came in the context of intense and dedicated praise. God pours out His glory when His people praise Him. "We can never expect to have God in this house, or in our own houses, or in our own hearts, until we begin to praise him. Unless as a people we unanimously, with one heart, though with many tongues, extol the King of kings, farewell to the hope that he will give us his presence in the future." (Spurgeon)

ii. "There is an order in this work which we do well to consider. Work performed according to the divine order, offered in sacrifice and praise, is acceptable to God. Such work He receives by possessing it with His own presence and glory." (Morgan)

b. So that the priests could not continue ministering because of the cloud: The extreme presence of the glory of God made normal service impossible. The sense of the presence of God was so intense that the priests felt it was impossible to continue in the building.

i. "As soon as the temple is opened for business, all the carefully planned ceremonies and services have to be suspended because God takes over the entire building for himself. The temple is to be for God's glory, not for that of human beings." (Selman)

ii. Jesus Himself was greater than the cloud that filled the temple and when He came it was fitting for the priests' temple service to stop. "This showed that the Levitical ministry should cease when the Lord Christ came." (Trapp)

iii. "The glory of God had filled the house, and the priests were set aside. Where God is, man is forgotten. You will think little of the minister save for his work's sake - you will talk the less of the man when you shall see the Master." (Spurgeon)

© 2006 David Guzik - No distribution beyond personal use without permission

Guzik: 2Ch 6:1-42

2 Chronicles 6 - Solomon's Prayer of Dedication

A. Solomon blesses God.

1. (1-2) Acknowledgement of God's presence in the cloud.

Then Solomon spoke:

"The LORD said He would dwell in the dark cloud.

I have surely built You an exalted house,

And a place for You to dwell in forever."

a. The LORD said He would dwell in the dark cloud: The cloud of God's glory has a long association with His presence.

b. I have surely built You an exalted house, and a place for You to dwell in forever: Solomon rightly sensed that the presence of the cloud meant that God dwelt in the temple in a special way. As long as this did not slip into a superstitious misunderstanding, it was good to recognize a special place to come and meet with God.

i. "Though only Jesus is God incarnate, the temple was a clear sign that God in all his being was committed to living among his people." (Selman)

2. (3-9) Solomon blesses the people and blesses God.

Then the king turned around and blessed the whole assembly of Israel, while all the assembly of Israel was standing. And he said: "Blessed be the LORD God of Israel, who has fulfilled with His hands what He spoke with His mouth to my father David, saying, 'Since the day that I brought My people out of the land of Egypt, I have chosen no city from any tribe of Israel in which to build a house, that My name might be there, nor did I choose any man to be a ruler over My people Israel. Yet I have chosen Jerusalem, that My name may be there; and I have chosen David to be over My people Israel.' Now it was in the heart of my father David to build a temple for the name of the LORD God of Israel. But the LORD said to my father David, 'Whereas it was in your heart to build a temple for My name, you did well in that it was in your heart. Nevertheless you shall not build the temple, but your son who will come from your body, he shall build the temple for My name.'"

a. Who has fulfilled with His hands what He spoke with His mouth to my father David: Solomon recognized that the temple was the fulfillment of God's plan, not David's or Solomon's. David and Solomon were human instruments, but the work was God's.

i. "The mention of God's hands (lit. 'fulfilled with his hands') really means that God's actions have confirmed his words - it is as if God's unseen hands were active in the all the human hands who contributed to the construction work (cf. 1 Chronicles 29:16)." (Selman)

b. Out of the land of Egypt: Solomon presses the remembrance of the Exodus. Though it happened 500 years before, it was just as important and real for Israel as the day it happened.

c. Nevertheless you shall not build the temple: Though Solomon built the temple and not David, we are reminded of the extensive preparations David made for the temple. David prepared for the temple in every way he could short of actually building it, and he was happy for the credit and honor for building to go to his son Solomon.

i. "It confirms that David's disqualification was not due to sin, but because the concept of God's rest must be regarded as the unique and final stage in building the temple." (Selman)

3. (10-11) Solomon presents the finished temple unto God.

"So the LORD has fulfilled His word which He spoke, and I have filled the position of my father David, and sit on the throne of Israel, as the LORD promised; and I have built the temple for the name of the LORD God of Israel. And there I have put the ark, in which is the covenant of the LORD which He made with the children of Israel."

a. I have filled the position of my father David, and sit on the throne of Israel, as the LORD promised: Solomon recognized that his succession of David on the throne of Israel was a significant thing. He was the first king to follow his father as a hereditary monarch.

b. There I have put the ark, in which is the covenant of the LORD: The chief glory of the temple was that it was the resting place for the ark of the covenant, a representation of God's covenantal presence with His people.

B. Solomon's prayer.

1. (12-14) Humility before and praise unto God.

Then Solomon stood before the altar of the LORD in the presence of all the assembly of Israel, and spread out his hands (for 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 down on his knees before all the assembly of Israel, and spread out his hands toward heaven); and he said: "LORD God of Israel, there is no God in heaven or on earth like You, who keep Your covenant and mercy with Your servants who walk before You with all their hearts.

a. Stood before the altar of the LORD: Solomon did not dedicate the temple from within the temple. It would be inappropriate for him to do so, because he was a king and not a priest. The holy place and most holy place were only for chosen descendants of the High Priest.

b. And spread out his hands: This was the most common posture of prayer in the Old Testament. Many modern people close their eyes, bow their head, and fold their hands as they pray, but the Old Testament tradition was to spread out the hands toward heaven in a gesture of surrender, openness, and ready reception.

i. "It is worthy of remark concerning this prayer that it is as full and comprehensive as if it were meant to be the summary of all future prayers offered in the temple." (Spurgeon)

ii. "One is struck, moreover, with the fact that the language is far from new, and is full of quotations from the Pentateuch, some of which are almost word for word, while the sense of the whole may be found in those memorable passages in Leviticus and Deuteronomy." (Spurgeon)

c. There is no God in heaven above or on earth below like You: Solomon recognized that God was completely unique. The pretended gods of the nations could not compare to Him in any way.

2. (15-17) Solomon recognizes God as the maker and keeper of promises.

"You have kept what You promised Your servant David my father; You have both spoken with Your mouth and fulfilled it with Your hand, as it is this day. Therefore, LORD God of Israel, now keep what You promised Your servant David my father, saying, 'You shall not fail to have a man sit before Me on the throne of Israel, only if your sons take heed to their way, that they walk in My law as you have walked before Me.' And now, O LORD God of Israel, let Your word come true, which You have spoken to Your servant David."

a. You have kept what You promised: Solomon first thanked and praised God for His past fulfillment of promises.

b. Now keep what You promised Your servant David . . . let Your word come true: Solomon called upon God to keep the promises that He made. This is the great secret to power in prayer - to take God's promises to heart in faith, and then boldly and reverently call upon Him to fulfill the promises.

i. "God sent the promise on purpose to be used. If I see a Bank of England note, it is a promise for a certain amount of money, and I take it and use it. But oh I my friend, do try and use God's promises; nothing pleases God better than to see his promises put in circulation; he loves to see his children bring them up to him, and say, 'LORD, do as thou hast said.' And let me tell you that it glorifies God to use his promises." (Spurgeon)

ii. This kind of prayer lays hold of God's promise. Just because God promises does not mean that we possess. Through believing prayer like this, God promises and we appropriate. If we don't appropriate in faith, God's promise is left unclaimed.

3. (18-21) Solomon asks God to dwell in this place and honor those who seek Him here.

"But will God indeed dwell with men on the earth? Behold, heaven and the heaven of heavens cannot contain You. How much less this temple which I have built! Yet regard the prayer of Your servant and his supplication, O LORD my God, and listen to the cry and the prayer which Your servant is praying before You: that Your eyes may be open toward this temple day and night, toward the place where You said You would put Your name, that You may hear the prayer which Your servant prays toward this place. And may You hear the supplications of Your servant and of Your people Israel, when they pray toward this place. Hear from heaven Your dwelling place, and when You hear, forgive."

a. How much less this temple which I have built! We are glad that Solomon said this. From prior statements his statement in 2 Chronicles 6:1-2 we might have thought that Solomon drifted towards a superstitious idea that God actually lived in the temple to the exclusion of other places. It was important to recognize that though God had a special presence in the temple, He was far too great to be restricted to the temple.

b. May You hear the supplication of Your servant and of Your people Israel, when they pray toward this place: Solomon asked God to incline His ear towards the king and the people when they prayed from the temple. For this reason, many observant Jews still pray facing the direction of the site of the temple in Jerusalem.

c. When You hear, forgive: Solomon knew that the most important thing Israel needed was forgiveness. This was the greatest answer to prayer Israel could expect from God.

4. (22-23) Hear when Your people take an oath at the temple.

"If anyone sins against his neighbor, and is forced to take an oath, and comes and takes an oath before Your altar in this temple, then hear from heaven, and act, and judge Your servants, bringing retribution on the wicked by bringing his way on his own head, and justifying the righteous by giving him according to his righteousness."

a. And comes and takes an oath before Your altar in this temple: The temple grounds were used as a place to verify and authorize oaths. When a dispute came down to one word against another, Solomon asked that the temple would be a place to properly swear by.

b. Hear in heaven, and act, and judge Your servants: Solomon asked the God who can see what man can't - who knows the hidden heart of man - and to enforce from heaven the oaths made at the temple.

i. The old Puritan commentator John Trapp could not resist mentioning a fulfillment of this principle in his own day: "Anne Averies, who, forswearing herself, A.D. 1575, February 11, at a shop of Wood Street in London, praying God she might sink where she stood if she had not paid for the wares she took, fell down presently speechless, and with horrible stink died."

5. (24-25) Hear when Your people are defeated.

"Or if Your people Israel are defeated before an enemy because they have sinned against You, and return and confess Your name, and pray and make supplication before You in this temple, then hear from heaven and forgive the sin of Your people Israel, and bring them back to the land which You gave to them and their fathers."

a. If Your people Israel are defeated before an enemy: Many times in their history, Israel suffered defeat and could only cry out to God. It was even worse when the defeat was because they had sinned against the LORD Himself.

b. Return and confess Your name, and pray and make supplication before You in this temple, then hear from heaven: Solomon asked God to hear the prayers of a defeated, yet humble and penitent Israel. God answered this prayer of Solomon, and He forgave and restored His defeated people when they came in humble repentance.

6. (26-31) Hear in times of plague and famine.

"When the heavens are shut up and there is no rain because they have sinned against You, when they pray toward this place and confess Your name, and turn from their sin because You afflict them, then hear in heaven, and forgive the sin of Your servants, Your people Israel, that You may teach them the good way in which they should walk; and send rain on Your land which You have given to Your people as an inheritance. When there is famine in the land, pestilence or blight or mildew, locusts or grasshoppers; when their enemies besiege them in the land of their cities; whatever plague or whatever sickness there is; whatever prayer, whatever supplication is made by anyone, or by all Your people Israel, when each one knows his own burden and his own grief, and spreads out his hands to this temple: then hear from heaven Your dwelling place, and forgive, and give to everyone according to all his ways, whose heart You know (for You alone know the hearts of the sons of men), that they may fear You, to walk in Your ways as long as they live in the land which You gave to our fathers."

a. When the heavens are shut up and there is no rain: Drought was a constant threat for the agriculturally based economy of Israel. If there was no rain, there was no food.

b. When they pray toward this place and confess Your name, and turn from their sin because You afflict them, then hear in heaven: Solomon doesn't take it for granted that God would forgive and hear His repentant people. God's good response to our repentance comes from His grace, not from justice.

i. "It is not therefore to be wondered at that, when Solomon dedicated to the Lord the temple which he had built, his great petition was that God would hear every prayer that should be uttered in that place or toward that place. He wished the temple always to be to Israel the token that God's memorial is that he hears prayer." (Spurgeon)

7. (32-33) Hear when a foreigner prays.

"Moreover, concerning a foreigner, who is not of Your people Israel, but who comes from a far country for the sake of Your great name and Your mighty hand and Your outstretched arm, when they come and pray in this temple; then hear from heaven Your dwelling place, and do according to all for which the foreigner calls to You, that all peoples of the earth may know Your name and fear You, as do Your people Israel, and that they may know that this temple which I have built is called by Your name."

a. Moreover, concerning a foreigner: The temple was in Israel but it was always intended to be a house of prayer for all nations (Isaiah 56:7). God wanted the court of the Gentiles to be a place where the nations could come and pray.

i. The violation of this principle made Jesus angry. When He came to the temple and found the outer courts - the only place where the Gentile nations could come a pray - more like a swap meet than a house of prayer, He drove out the moneychangers and the merchants (Matthew 21:13).

b. Hear from heaven Your dwelling place, and do according to all for which the foreigner calls to You, that all peoples of the earth may know Your name and fear You: Solomon asked God to hear the prayer of the foreigner out of a missionary impulse. He knew that when God mercifully answered the prayers of foreigners, it drew those from other nations to the God of all nations.

i. "What is especially notable is that foreigners could know and fear God 'like your people Israel.' This hope of equality in worship was rarely expressed in the Old Testament (e.g. Genesis 12:3; Isaiah 19:24-25; Zechariah 8:20-22), and even Jesus' closest disciples found its fulfillment hard to take (Acts 10:1-11:18)." (Selman)

8. (34-39) Hear when Israel goes out to battle and prays from captivity.

"When Your people go out to battle against their enemies, wherever You send them, and when they pray to You toward this city which You have chosen and the temple which I have built for Your name, then hear from heaven their prayer and their supplication, and maintain their cause. When they sin against You (for there is no one who does not sin), and You become angry with them and deliver them to the enemy, and they take them captive to a land far or near; yet when they come to themselves in the land where they were carried captive, and repent, and make supplication to You in the land of their captivity, saying, 'We have sinned, we have done wrong, and have committed wickedness'; and when they return to You with all their heart and with all their soul in the land of their captivity, where they have been carried captive, and pray toward their land which You gave to their fathers, the city which You have chosen, and toward the temple which I have built for Your name: then hear from heaven Your dwelling place their prayer and their supplications, and maintain their cause, and forgive Your people who have sinned against You."

a. When Your people go out to battle against their enemies, wherever You send them: Solomon prayed with the idea that God should answer the prayers for victory made in foreign lands towards the temple, but only when they battle as God sent them. This was not a blanket request for blessing on every military adventure.

b. When they sin against You (for there is no one who does not sin): This is a succinct Old Testament statement of the principle most clearly stated in Romans 3:23: for all have sinned and fall short of the glory of God.

i. "The sense that sin is all-pervading dominates, epitomized in one of the clearest biblical statements about sin's universality (there is no-one who does not sin, v. 36). No greater indication of the need for a place of atonement and forgiveness could be given." (Selman)

c. When they come to themselves in the land where they were carried captive: Solomon also asked God to hear Israel's prayer from captivity in a foreign land. This recognized that the God of the Temple could answer prayers made away from the temple.

5. (40-42) Conclusion: God, make Yourself at home among us

"Now, my God, I pray, let Your eyes be open and let Your ears be attentive to the prayer made in this place. Now therefore, Arise, O LORD God, to Your resting place, You and the ark of Your strength. Let Your priests, O LORD God, be clothed with salvation, And let Your saints rejoice in goodness. O LORD God, do not turn away the face of Your Anointed; Remember the mercies of Your servant David."

a. Arise, O LORD God, to Your resting place, You and the ark of Your strength: This conclusion of prayer has Numbers 10:35-36 in mind, when Israel moved the ark of the covenant, the tabernacle, and the whole camp of Israel from place to place through the wilderness during the exodus. Solomon used the phrasing of that passage to emphasize that the ark of the covenant and the symbol of God's presence would wander no more and had finally come to its final resting place.

b. Do not turn away the face of Your Anointed: Solomon probably meant this in reference to himself because he was the anointed king of Israel. Nevertheless, it also reminds us of the principle of prayer of praying in the name of Jesus, the ultimate Anointed One.

i. "In his prayer 'do not reject your anointed one,' the king now meant himself, though in subsequent usage it would express Israel's hope in the coming Messiah." (Payne)

© 2006 David Guzik - No distribution beyond personal use without permission

Commentary -- Other

Contradiction: 2Ch 6:36

96. Is it that everyone sins (1 Kings 8:46; 2 Chronicles 6:36; Proverbs 20:9; Ecclesiastes 7:20; 1 John 1:8-10), or do some not sin (1 John 3:1, 8-9; 4:7; 5:1)?

(Category: misunderstood the Greek usage & Imposes his own agenda)

This apparent contradiction asks: 'Does every man sin?' Then a number of Old Testament passages that declare this are listed followed by one New Testament passage from 1 John 1:8-10:

"If we claim to be without sin, we deceive ourselves and the truth is not in us. If we confess our sins, he is faithful and just and will forgive us our sins and purify us from all unrighteousness. If we claim we have not sinned, we make him out to be a liar and his word has no place in our lives."

After this it is claimed by Shabbir that: 'True Christians cannot possibly sin, because they are children of God.' This is followed by a number of passages from the First Epistle of John showing that Christians are children of God. Shabbir is here imposing his view on the text, assuming that those who are children of God, somehow suddenly have no sin. It is true that a person who is born of God should not habitually practice sin (James 2:14ff), but that is not to say that they will not occasionally fall into sin, as we live in a sinful world and impinged by it.

The last of the verses quoted is from 1 John 3:9 which says:

"No-one who is born of God will continue to sin, because God's seed remains in him; he cannot go on sinning, because he has been born of God."

Shabbir in his quote uses an older translation for 1 John 3:9 and so states, "No one born of God commits sin...and he cannot sin...," which is not a true translation of the Greek. In the newer translations, such as the NIV they translate correctly using the present continuous in this verse, as it is written that way in the Greek. Thus those born of God will not continue to sin, as they cannot go on sinning..., the idea being that this life of sinning will die out now that he has the help of the Holy Spirit in him or her.

It is interesting how Shabbir jumps around to make his point. He begins with 1 John 1, then moves to 1 John 3-5, then returns to the 1 John 1 passage at the beginning of the Epistle and re-quotes verse 8, which speaks of all men sinning, with the hope of highlighting the seeming contradiction. There is no contradiction in this as Shabbir obviously hasn't understood the apostle's letter or grasped the fact that the letter develops its theme as it goes on. Therefore quoting from the beginning of the letter, then moving to the middle of the letter, and finally returning to the beginning of the letter is not the way to read a letter.

The Scriptures clearly teach that all men have sinned except for one, the Lord Jesus Christ, therefore we have no quarrel with Shabbir on this point. As to Shabbir's second point I am glad he has come to realize that Christians are children of God therefore we have no quarrel with him on this subject.

It is Shabbir's third point, however, which is a contentious one because it does not take on board the development of the themes of the letter, of which the one pointed out here is the call to holiness and righteousness because of the forgiveness of sins by Jesus Christ's atoning death. It is for that reason that we are called not to continue in our sinful ways but to be changed into Christ's sinless likeness. In his attempt to show an apparent contradiction Shabbir has mischievously rearranged the order in which the verses were intended to be read in order to force a contradiction, which doesn't exist.

Introduction / Outline

JFB: 2 Chronicles (Book Introduction)

THE FIRST AND SECOND BOOKS OF CHRONICLES were also considered as one by the ancient Jews, who called them "words of days," that is, diaries or journals, being probably compiled from those registers that were kept by the king's historiographers of passing occurrences. In the Septuagint the title given them is Paraleipomenon, "of things omitted," that is, the books are supplementary because many things unnoticed in the former books are here recorded; and not only the omissions are supplied, but some narratives extended while others are added. The authorship is commonly ascribed to Ezra, whose leading object seems to have been to show the division of families, possessions, &c., before the captivity, with a view to the exact restoration of the same order after the return from Babylon. Although many things are restated and others are exact repetitions of what is contained in Kings, there is so much new and important information that, as JEROME has well said, the Chronicles furnish the means of comprehending parts of the New Testament, which must have been unintelligible without them. They are frequently referred to by Christ and the Apostles as forming part of "the Word of God" (see the genealogies in Mat. 1:1-16; Luk. 3:23-38; compare 2Ch 19:7 with 1Pe 1:17; 2Ch 24:19-21 with Mat 23:32-35).

JFB: 2 Chronicles (Outline)

• SOLEMN OFFERING OF SOLOMON AT GIBEON. (2Ch 1:1-6)
• HIS CHOICE OF WISDOM IS BLESSED BY GOD. (2Ch 1:7-13)
• HIS STRENGTH AND WEALTH. (2Ch 1:14-17)
• SOLOMON'S LABORERS FOR BUILDING THE TEMPLE. (2Ch 2:1-2)
• HIS MESSAGE TO HURAM FOR SKILFUL ARTIFICERS. (2Ch 2:3-10)
• HURAM'S KIND ANSWER. (2Ch 2:11-18)
• PLACE AND TIME OF BUILDING THE TEMPLE. (2Ch 3:1-2)
• MEASURES AND ORNAMENTS OF THE HOUSE. (2Ch 3:3-7)
• DIMENSIONS, &C., OF THE MOST HOLY HOUSE. (2Ch 3:8-13)
• ALTAR OF BRASS. (2Ch 4:1)
• MOLTEN SEA. (2Ch 4:2-5)
• THE TEN LAVERS, CANDLESTICKS, AND TABLES. (2Ch 4:6-18)
• THE DEDICATED TREASURES. (2Ch 5:1)
• BRINGING UP OF THE ARK OF THE COVENANT. (2Ch 5:2-13)
• SOLOMON BLESSES THE PEOPLE AND PRAISES GOD. (2Ch. 6:1-41)
• GOD GIVES TESTIMONY TO SOLOMON'S PRAYER; THE PEOPLE WORSHIP. (2Ch 7:1-3)
• SOLOMON'S SACRIFICES. (2Ch 7:4-11)
• GOD APPEARS TO HIM. (2Ch 7:12-22)
• SOLOMON'S BUILDINGS. (2Ch 8:1-6)
• THE CANAANITES MADE TRIBUTARIES. (2Ch 8:7-11)
• SOLOMON'S FESTIVAL SACRIFICES. (2Ch 8:15-18)
• THE QUEEN OF SHEBA VISITS SOLOMON; SHE ADMIRES HIS WISDOM AND MAGNIFICENCE. (2Ch 9:1-12)
• HIS RICHES. (2Ch. 9:13-28)
• REHOBOAM REFUSING THE OLD MEN'S GOOD COUNSEL. (2Ch 10:1-15)
• REHOBOAM, RAISING AN ARMY TO SUBDUE ISRAEL, IS FORBIDDEN BY SHEMAIAH. (2Ch. 11:1-17)
• HIS WIVES AND CHILDREN. (2Ch 11:18-23)
• REHOBOAM, FORSAKING GOD, IS PUNISHED BY SHISHAK. (2Ch 12:1-12)
• HIS REIGN AND DEATH. (2Ch 12:13-16)
• ABIJAH, SUCCEEDING, MAKES WAR AGAINST JEROBOAM, AND OVERCOMES HIM. (2Ch. 13:1-20)
• ASA DESTROYS IDOLATRY. (2Ch 14:1-5)
• HAVING PEACE, HE STRENGTHENS HIS KINGDOM WITH FORTS AND ARMIES. (2Ch 14:6-8)
• HE OVERCOMES ZERAH, AND SPOILS THE ETHIOPIANS. (2Ch 14:9-15)
• JUDAH MAKES A SOLEMN COVENANT WITH GOD. (2Ch 15:1-15)
• ASA, BY A LEAGUE WITH THE SYRIANS, DIVERTS BAASHA FROM BUILDING RAMAH. (2Ch 16:1-14)
• JEHOSHAPHAT REIGNS WELL AND PROSPERS. (2Ch 17:1-6)
• HE SENDS LEVITES TO TEACH IN JUDAH. (2Ch 17:7-11)
• HIS GREATNESS, CAPTAINS, AND ARMIES. (2Ch 17:12-19)
• JEHOSHAPHAT AND AHAB GO AGAINST RAMOTH-GILEAD. (2Ch. 18:1-34)
• JEHOSHAPHAT VISITS HIS KINGDOM. (2Ch 19:1-4)
• HIS INSTRUCTIONS TO THE JUDGES. (2Ch 19:5-7)
• TO THE PRIESTS AND LEVITES. (2Ch 19:8-11)
• JEHOSHAPHAT, INVADED BY THE MOABITES, PROCLAIMS A FAST. (2Ch. 20:1-21)
• THE OVERTHROW OF HIS ENEMIES. (2Ch 20:22-30)
• HIS REIGN. (2Ch 20:31-37)
• JEHORAM SUCCEEDS JEHOSHAPHAT. (2Ch 21:1-4)
• HIS WICKED REIGN. (2Ch 21:5-7)
• EDOM AND LIBNAH REVOLT. (2Ch 21:8-17)
• AHAZIAH SUCCEEDING JEHORAM, REIGNS WICKEDLY. (2Ch 22:1-9)
• ATHALIAH, DESTROYING THE SEED ROYAL SAVE JOASH, USURPS THE KINGDOM. (2Ch 22:10-12)
• JEHOIADA MAKES JOASH KING. (2Ch 23:1-11)
• ATHALIAH SLAIN. (2Ch 23:12-15)
• JEHOIADA RESTORES THE WORSHIP OF GOD, AND SETTLES THE KING. (2Ch 23:16)
• JOASH REIGNS WELL ALL THE DAYS OF JEHOIADA. (2Ch 24:1-14)
• JEHOIADA BEING DEAD. (2Ch 24:15-16)
• JOASH FALLS INTO IDOLATRY. (2Ch 24:17-22)
• HE IS SLAIN BY HIS SERVANTS. (2Ch 24:23-27)
• AMAZIAH BEGINS TO REIGN WELL. (2Ch 25:1-4)
• HAVING HIRED AN ARMY OF ISRAELITES AGAINST THE EDOMITES, AT THE WORD OF A PROPHET HE LOSES A HUNDRED TALENTS AND DISMISSES THEM. (2Ch 25:5-10)
• HE PROVOKES JOASH TO HIS OVERTHROW. (2Ch 25:17)
• UZZIAH SUCCEEDS AMAZIAH AND REIGNS WELL IN THE DAYS OF ZECHARIAH. (2Ch 26:1-8)
• HIS BUILDINGS. (2Ch 26:9-10)
• HIS HOST, AND ENGINES OF WAR. (2Ch 26:11-15)
• HE INVADES THE PRIEST'S OFFICE, AND IS SMITTEN WITH LEPROSY. (2Ch 26:16-21)
• JOTHAM, REIGNING WELL, PROSPERS. (2Ch 27:1-4)
• HE SUBDUES THE AMMONITES. (2Ch 27:5-9)
• AHAZ, REIGNING WICKEDLY, IS AFFLICTED BY THE SYRIANS. (2Ch. 28:1-21)
• HIS IDOLATRY IN HIS DISTRESS. (2Ch 28:22-27)
• HEZEKIAH'S GOOD REIGN. (2Ch 29:1-2)
• HE RESTORES RELIGION. (2Ch 29:3-11)
• THE HOUSE OF GOD CLEANSED. (2Ch. 29:12-36)
• HEZEKIAH PROCLAIMS A PASSOVER. (2Ch 30:1-12)
• THE ASSEMBLY DESTROYS THE ALTARS OF IDOLATRY. (2Ch 30:13-27)
• THE PEOPLE FORWARD IN DESTROYING IDOLATRY. (2Ch 31:1-10)
• HEZEKIAH APPOINTS OFFICERS TO DISPOSE OF THE TITHES. (2Ch 31:11-19)
• HIS SINCERITY OF HEART. (2Ch 31:20-21)
• SENNACHERIB INVADES JUDAH. (2Ch. 32:1-20)
• AN ANGEL DESTROYS THE ASSYRIANS. (2Ch 32:21-23)
• HEZEKIAH'S SICKNESS AND RECOVERY. (2Ch 32:24-26)
• HIS RICHES AND WORKS. (2Ch 32:27-33)
• MANASSEH'S WICKED REIGN. (2Ch 33:1-10)
• HE IS CARRIED UNTO BABYLON, WHERE HE HUMBLES HIMSELF BEFORE GOD, AND IS RESTORED TO HIS KINGDOM. (2Ch 33:11-19)
• HE DIES AND AMON SUCCEEDS HIM. (2Ch 33:20-25)
• JOSIAH'S GOOD REIGN. (2Ch 34:1-2)
• HE DESTROYS IDOLATRY. (2Ch 34:3-7)
• HE REPAIRS THE TEMPLE. (2Ch 34:8-18)
• AND, CAUSING THE LAW TO BE READ, RENEWS THE COVENANT BETWEEN GOD AND THE PEOPLE. (2Ch 34:19-33)
• JOSIAH KEEPS A SOLEMN PASSOVER. (2Ch. 35:1-19)
• HIS DEATH. (2Ch 35:20-27)
• JEHOAHAZ, SUCCEEDING, IS DEPOSED BY PHARAOH. (2Ch 36:1-4)
• JEHOIAKIM, REIGNING ILL, IS CARRIED INTO BABYLON. (2Ch 36:5-8)
• ZEDEKIAH'S REIGN. (2Ch 36:11-21)
• CYRUS' PROCLAMATION. (2Ch 36:22-23)

TSK: 2 Chronicles 5 (Chapter Introduction)

Overview

2Ch 5:1, The dedicated treasures; 2Ch 5:2, The solemn induction of the ark into the oracle; 2Ch 5:11, God being praised, gives a visible sign of his favour.

TSK: 2 Chronicles 6 (Chapter Introduction)

Overview

2Ch 6:1, Solomon, having blessed the people, blesses God; 2Ch 6:12, Solomon’s prayer in the consecration of the temple, upon the brasen scaffold, etc.

Poole: 2 Chronicles 5 (Chapter Introduction)

CHRONICLES CHAPTER 5

The dedicated treasures, 2Ch 5:1 . The solemn induction of the ark into the oracle, 2Ch 5:2-10 . Glory and praise is sung to God, who appeareth in a cloud, which filled the house, 2Ch 5:11-14 .

Or, even (as that particle is oft understood) the silver and the gold the remainder of those vast sums mentioned 1Ch 22:14 .

Poole: 2 Chronicles 6 (Chapter Introduction)

CHRONICLES CHAPTER 6

Solomon blesseth the people, and praiseth God. 2Ch 6:1-11 . His excellent prayer, wherein he showeth the right use of the temple 2Ch 6:12-42 .

This whole chapter, for the substance, and almost all the words of it, are explained See Poole "1Ki 8:1" .

MHCC: 2 Chronicles 5 (Chapter Introduction)

(2Ch 5:1-10) The ark placed in the temple.

(2Ch 5:11-14) The temple filled with glory.

MHCC: 2 Chronicles 6 (Chapter Introduction)

Solomon's prayer at the dedication of the temple.

Matthew Henry: 2 Chronicles (Book Introduction)

An Exposition, with Practical Observations, of The Second Book of Chronicles

This book begins with the reign of Solomon and the building of the temple, and continues the history of the kings of Judah thenceforward to the captivity and so concludes with the fall of that illustrious monarchy and the destruction of the temple. That monarchy of the house of David, as it was prior in time, so it was superior in worth and dignity to all those four celebrated ones of which Nebuchadnezzar dreamed. The Babylonian monarchy I reckon to begin in Nebuchadnezzar himself - Thou art that head of gold, and that lasted but about seventy years; The Persian monarchy, in several families, about 130; the Grecian, in their several branches, about 300; and 300 more went far with the Roman. But as I reckon David a greater hero than any of the founders of those monarchies, and Solomon a more magnificent prince than any of those that were the glories of them, so the succession was kept up in a lineal descent throughout the whole monarchy, which continued considerable between 400 and 500 years, and, after a long eclipse, shone forth again in the kingdom of the Messiah, of the increase of whose government and peace there shall be no end. This history of the Jewish monarchy, as it is more authentic, so it is more entertaining and more instructive, than the histories of any of those monarchies. We had the story of the house of David before, in the first and second books of Kings, intermixed with that of the kings of Israel, which there took more room than that of Judah; but here we have it entire. Much is repeated here which we had before, yet many of the passages of the story are enlarged upon, and divers added, which we had not before, especially relating to the affairs of religion; for it is a church-history, and it is written for our learning, to let nations and families know that then, and then only, they can expect to prosper, when they keep in the way of their duty to God: for all along the good kings prospered and the wicked kings suffered. The peaceable reign of Solomon we have (ch. 1-9), the blemished reign of Rehoboam (ch. 10-12), the short but busy reign of Abijah (ch. 13), the long and happy reign of Asa (ch. 14-16), the pious and prosperous reign of Jehoshaphat (ch. 17-20), the impious and infamous reigns of Jehoram and Ahaziah (ch. 21-22), the unsteady reigns of Joash and Amaziah (ch. 24, 25), the long and prosperous reign of Uzziah (ch. 26), the regular reign of Jotham (2Ch 27:1-9), the profane and wicked reign of Ahaz (ch. 28), the gracious glorious reign of Hezekiah (ch. 29-32), the wicked reigns of Manasseh and Amon (ch. 33), the reforming reign of Josiah (ch. 34, 35), the ruining reigns of his sons (ch. 36). Put all these together, and the truth of that word of God will appear, Those that honour me I will honour, but those that despise me shall be lightly esteemed. The learned Mr. Whiston, in his chronology, suggests that the historical books which were written after the captivity (namely, the two books of Chronicles, Ezra, and Nehemiah) have more mistakes in names and numbers than all the books of the Old Testament besides, through the carelessness of transcribers: but, though that should be allowed, the things are so very minute that we may be confident the foundation of God stands sure notwithstanding.

Matthew Henry: 2 Chronicles 5 (Chapter Introduction)

The temple being built and furnished for God, we have here, I. Possession given to him, by bringing in the dedicated things (2Ch 5:1), but especially the ark, the token of his presence (2Ch 5:2-10). II. Possession taken by him, in a cloud (2Ch 5:11-14). For if any man open the door of his heart to God he will come in, Rev 3:20.

Matthew Henry: 2 Chronicles 6 (Chapter Introduction)

The glory of the Lord, in the vehicle of a thick cloud, having filled the house which Solomon built, by which God manifested his presence there, he immediately improves the opportunity, and addresses God, as a God now, in a peculiar manner, nigh at hand. I. He makes a solemn declaration of his intention in building this house, to the satisfaction of the people and the honour of God, both of whom he blessed (2Ch 6:1-11). II. He makes a solemn prayer to God that he would please graciously to accept and answer all the prayers that should be made in, or towards, that house (v. 12-42). This whole chapter we had before, with very little variation (1 Kings 8:12-53), to which it may not be amiss here to look back.

Constable: 2 Chronicles (Book Introduction)

Introduction

For an explanation of the title, writer, date, scope, and purpose of this book, see my comments in my notes on 1 Chronicles. Second Chronicles continues the historical narrative begun in 1 Chronicles.

Message¹

Even though 1 and 2 Chronicles give one continuous story the emphasis in 2 Chronicles is different from that in 1 Chronicles. In 1 Chronicles the emphasis is the importance of the temple in national life. However in 2 Chronicles the emphasis is the impotence of the temple in national life. First Chronicles condemns rationalism in national life, the idea that we can get along without God. Second Chronicles condemns ritualism in national life, the idea that what satisfies God is external conformity rather than internal reality. First Chronicles emphasizes the importance of recognizing God in national life. Second Chronicles emphasizes the importance of following up that formal recognition with actual recognition in attitudes and actions. Second Chronicles is a negative lesson because in it we see that the Israelites' recognition of God was only formal, not actual.

In the first part of the book (chs. 1-9) we have the story of Solomon. It is a demonstration of the impotence and uselessness of merely formal religion. This comes through in four respects.

First, Solomon's inheritance was more than the throne of Israel. His throne only gave him the opportunity to fulfill God's purpose for his life. That purpose was to enable the people to acknowledge Yahweh's rule over them that the temple symbolized. This had been David's great passion in life. He wanted the people to realize that national strength came from submission to God's heavenly throne. Solomon appreciated that fact. When he offered his first sacrifice as king to God he did so at the old tabernacle, not at the temporary tent where the ark resided. He realized that Israel's strength lay in her relationship to God that the tabernacle symbolized. His temple was to become the tabernacle's successor. Solomon's real inheritance then was his opportunity to build the temple as a reminder to the people of how important it was for them to recognize Yahweh as their real Ruler.

Second, Solomon's greatness was not really his wealth and political influence. These were the results of his greatness. His real greatness lay in his humility before God and in his intercession for the people with God. He got away from these things, but when he began to reign he had the essentials of greatness.

Third, Solomon's service was not most importantly the administration of Israel, though he did that well. His primary service to the nation was the erection of the temple, which the writer emphasized.

Fourth, Solomon's failure was more significant than that he oppressed the people and that he set the stage for the division of the kingdom. It was essentially the fact that he ceased to recognize God's rule over him and his kingdom, the very thing the temple he had built promoted. His life became self-centered rather than God-centered. He stopped submitting to the Word of God. For Solomon the temple became only an outward form, not the expression of his inward life. It became an object of ritual rather than the expression of reality. In the years that followed, what had become true of Solomon became true of the whole nation.

In the second part of the book (chs. 10-36) we have the history of the nation Solomon ruled. It is an illustration of the impotence and uselessness of merely formal religion. Let me point this out in four respects.

First, the division of the kingdom resulted because Rehoboam did not acknowledge God's sovereignty over the nation in reality even though he did so formally. Rehoboam continued the true form of worship in Judah, but Jeroboam substituted a new form of worship in Israel. In both cases the worship was only a matter of formal observance, not a matter of reality. That is why both nations failed.

Second, the degeneracy of the kingdom of Judah, as well as Israel, continued because most of the kings and people that followed continued worship only as a matter of formal observance. This resulted too in increasing neglect of even the form. People do not continue to observe a form of worship that is devoid of power very long. Mere formalism dies eventually, as it should. The real issue in Judah was apostasy, infidelity.

Third, the reformations in the kingdom began at the temple. Asa restored the altar. Jehoshaphat sent messengers throughout the land to read the Word of God to the people. Joash renovated the temple. Hezekiah reopened it and revitalized worship in it. Josiah repaired it. In each case, conditions were appalling when these reformations began. In Asa's day the altar was in disrepair. In Jehoshaphat's day the people were ignorant of God's Word. In Joash's day Athaliah had damaged the temple. In Hezekiah's day no one came to the temple. Its doors were shut and its worship abandoned. In Josiah's day not one copy of the Law was available. When the king heard the copy that someone had found in the rubble of the temple read, he was completely unfamiliar with it. Throughout this period of history, about 350 years in chapters 10-36, the nation moved farther and farther from God.

Fourth, the ultimate disaster in the kingdom was the burning of the temple and the captivity of the people. All through the years Solomon's temple had stood as a reminder to the people to recognize God's rule over them as a nation. It had become a hollow symbol, the symbol of a formal ritualism rather than the symbol of a vital relationship. It was only fitting that when the nation ceased to exist and the people left their land the Babylonians destroyed the temple.

If 1 Chronicles teaches that it was necessary that the people recognize God, 2 Chronicles teaches that if that recognition is only formal and ceremonial it is not only useless but impotent.

That is the message of this book. If our recognition of God is only formal and not real, that recognition will be useless for us and impotent in us.

I would like to apply this lesson to us.

First, let me remind you of the similarity that exists between ourselves and the Israelites. They had a physical, material temple. We are a spiritual temple (1 Cor. 3:16; cf. 1 Pet. 2:4-10, esp. vv. 5, 9-10). As the presence of God filled Solomon's temple at its beginning, God's presence filled the church at its beginning (2 Chron. 5:13-14; Acts 2:1-4). As Solomon's temple was the center of national life in Israel, so the church is to be the center of international life in the world. As God intended Solomon's temple to remind His people of His heavenly rule over them, so God intended the church to remind all people of God's rule over them. As Solomon's temple became simply a symbol of a form of worship, so can the church. We must remember what we are here to do, namely to call people to recognize God's gracious and beneficent rule over them that can result in their blessing.

Second, let me point out some manifestations of formalism in the church today. One of these is insistence on doctrinal orthodoxy without a corresponding vital spiritual life. This is what James called dead faith (James 2:20). This can be the possession of both individual Christians and local churches. I do not mean to suggest that doctrinal orthodoxy is unimportant. I am not suggesting that we tear down the temple. But let us make sure that our theological edifice is having its full effect and not merely giving us a false sense of God's approval. It is possible to argue for the correctness of our views and to curse the person who does not share them. That is an evidence of formalism. It is possible to go to church faithfully and yet to live out of church as though there were no God. That is ritualism. It is possible to worship God earnestly and then to goof off at work. That is formalism, ritualism, empty hypocrisy.

Third, let me point out the consequences of formalism. The most serious consequence is not only that a church will fail to be what God wants it to be. It is also that it will fail to do what God has placed it on the earth to do. As Israel failed to bring the light of God's revelation to the world, the church can fail to do so too. Our nation and our world can rush headlong toward godlessness if we are content merely with playing church. We Christians can bear the marks of unworthy conduct, cowardice in the face of wrong, and carelessness about what is right. If we do, we will be useless and impotent. Why is the modern church unlike the Jerusalem church in Acts 2? It is different because of formalism, ritualism, lack of reality. The world has no time or patience with formalism. Why are so many local churches not growing? They are stagnant because the Christians in them are just going through motions. There is no evidence to others that they are anything but useless and impotent. Is your Christian life vital, or are you just going through motions?

Constable: 2 Chronicles (Outline)

Outline

(Continued from notes on 1 Chronicles)

III. The reign of Solomon chs. 1-9

A. Solomon's wisdom and prosperity ch. 1

B. The building of the temple 2:1-5:1

1. Preparations for building the temple ch. 2

2. The temple proper 3:1-9

3. The temple furnishings 3:10-5:1

C. The dedication of the temple 5:2-7:10

1. The installation of the ark 5:2-14

2. Solomon's address 6:1-11

3. Solomon's prayer 6:12-42

4. The celebration of the people 7:1-10

D. God's blessings and curses 7:11-22

E. Solomon's successes chs. 8-9

1. Solomon's political success 8:1-11

2. Solomon's religious success 8:12-16

3. Solomon's economic success 8:17-9:28

4. Solomon's death 9:29-31

IV. The reigns of Solomon's successors chs. 10-36

A. Rehoboam chs. 10-12

1. The division of the nation ch. 10

2. Rehoboam's kingdom ch. 11

3. The invasion by Egypt ch. 12

B. Abijah 13:1-14:1

C. Asa 14:2-16:14

1. Asa's wisdom 14:2-15

2. Asa's reform ch. 15

3. Asa's failure ch. 16

D. Jehoshaphat chs. 17-20

1. Summary of Jehoshaphat's reign 17:1-6

2. The strength of Jehoshaphat's kingdom 17:7-19

3. Jehoshaphat and Ahab ch. 18

4. Jehoshaphat's appointment of judges ch. 19

5. Victory over the Moabite-Ammonite alliance 20:1-30

6. Jehoshaphat's failures 20:31-37

E. Jehoram ch. 21

F. Ahaziah ch. 22

G. Athaliah ch. 23

H. Joash ch. 24

I. Amaziah ch. 25

J. Uzziah ch. 26

K. Jotham ch. 27

L. Ahaz ch. 28

M. Hezekiah chs. 29-32

1. The cleansing and rededication of the temple ch. 29

2. Hezekiah's Passover 30:1-31:1

3. Re-establishment of proper worship 31:2-21

4. The invasion by Sennacherib 32:1-23

5. Hezekiah's humility and greatness 32:24-33

N. Manasseh 33:1-20

O. Amon 33:21-25

P. Josiah chs. 34-35

1. Josiah's reforms ch. 34

2. Josiah's Passover 35:1-19

3. Josiah's death 35:20-27

Q. The last four kings 36:1-21

1. Jehoahaz 36:1-4

2. Jehoiakim 36:5-8

3. Jehoiachin 36:9-10

4. Zedekiah 36:11-21

R. The edict of Cyrus 36:22-23

Constable: 2 Chronicles

2 Chronicles

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_____. The Theology of the Older Testament. Grand Rapids: Zondervan Publishing House, 1962.

_____. "The Validity of the Numbers in Chronicles." Bibliotheca Sacra 136:542 (April-June 1979):109-28; 543 (July-September 1979):206-20.

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Copyright 2003 by Thomas L. Constable

Haydock: 2 Chronicles (Book Introduction)

THE SECOND BOOK OF PARALIPOMENON.

INTRODUCTION.

As the former Book shews how David was chosen to rule over God's peculiar people, so this [Book] explains briefly the reign of Solomon, in the nine first chapters; and in the rest, that of nineteen of his successors, who governed two tribes till the captivity, while Israel was divided. (Worthington)

Gill: 2 Chronicles (Book Introduction)

INTRODUCTION TO 2 CHRONICLES

This, and the preceding, were but one book originally, but divided into two because of the size of it, so that this is only a continuation of the former history; that ends at the death of David; this begins with the reign of Solomon, goes through that, and the reigns of all the kings of the house of David; of the kings of Judah only, after the separation of the ten tribes, quite down to the captivity of Judah in Babylon, and reaches to the deliverance of the Jews from thence by Cyrus, and contains an history of four hundred and seventy nine years. It treats not at all of the kings of Israel, after the separation, only of the kings of Judah, through whom the line of the Messiah was drawn; and though it omits several things recorded of them in the book of Kings, yet it gives abundance of anecdotes not to be met with there, which are of great use and advantage in history to know.

Gill: 2 Chronicles 5 (Chapter Introduction)

INTRODUCTION TO 2 CHRONICLES 5 & 6

The words with which chapter five begins are the same with 1Ki 7:51 and what is contained in that and chapter six is much the same with 1Ki 8:1 on which see the notes; the blessing of Solomon on the people of Israel, which is there, is here omitted, and two verses are here added, much the same with Psa 132:8.

Gill: 2 Chronicles 6 (Chapter Introduction)

INTRODUCTION TO 2 CHRONICLES 5 & 6

The words with which chapter five begins are the same with 1Ki 7:51 and what is contained in that and chapter six is much the same with 1Ki 8:1 on which see the notes; the blessing of Solomon on the people of Israel, which is there, is here omitted, and two verses are here added, much the same with Psa 132:8.