2 CHRONICLES 6 COMMENTARYEDITED BY GLENN PEASE

1 Then Solomon said, The Lord has said that he would dwell in a dark cloud;

CLARKE, "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.

HENRY 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

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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.

JAMISON, "2Ch_6:1-41. Solomon blesses the people and praises God.The Lord hath said that he would dwell in the thick darkness This

introduction to Solomons 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, 1Ki_8:11).

K&D 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.

BENSON, "2 Chronicles 6:1. The Lord hath said he would dwell in the thick darkness He has made darkness his pavilion; but let this house be the residence of that darkness. For it is in the upper world that he dwells in light, such as no eye can approach.

ELLICOTT, "2. KING SOLOMON BLESSES HIS PEOPLE AND HIS GOD(2 Chronicles 6:1-11.) (Comp. 1 Kings 8:12-21.)

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This section also is in verbal agreement with the parallel account, with a few slight exceptions.

(1) The thick darkness.Araphel, which is explained as caligo nubium, gloom of clouds. (See Exodus 20:21; Deuteronomy 4:11; Psalms 18:9. Comp. the Greek, .) The Targum on 1 Kings 8:12 reads Jerusalem, but this is probably a gloss.

COFFMAN, ""And he said, Blessed be the God of Israel, who spake with his mouth to David my father, and with his hands hath fulfilled it, saying, Since the day that I brought forth my people out of the land of Egypt, I chose no city out of all the tribes of Israel to build a house in, that my name might be there; neither chose I any man to be prince over my people Israel: but I have chosen Jerusalem, that my name might be there, and have chosen David to be over my people Israel. Now it was in the heart of David my father to build a house for the name of Jehovah, the God of Israel. But Jehovah said unto David my father, Whereas it was in thy heart to build a house for my name, thou didst well that it was in thy heart: nevertheless thou shalt not build the house; but thy son that shall come forth out of thy loins, he shall build the house for my name. And Jehovath hath performed the word that he spake; for I am risen up in the room of David, and sit on the throne of Israel, as Jehovah promised, and have built the house for the name of Jehovah, the God of Israel. And therein have I set the ark, wherein is the covenant of Jehovah, which he made with the children of Israel."

Without supposing for a moment that Solomon was insincere in this address, we must nevertheless conclude that he was profoundly mistaken in his positive identification of himself as that descendant who would build God a house for his name forever. That Person was none other than Jesus Christ our Lord. That Holy One was to be God's Son, and God would be his father. On the other hand David, not God, was Solomon's father; and also, that Great Builder of the true Temple of God, namely, the Church of Jesus Christ, was one who would rise up after David. Solomon rose up with David and was co-regent with David for an unknown number of years. See 2 Samuel 8.

PARKER, "2 Chronicles 6:18. But will God in very deed dwell with men That God may dwell in very deed with men upon the earth: Houbigant; who supposes, that Solomon in these words refers to God's promise to David, and that he entreats in them God's continual presence and rule over the people of Israel.

REFLECTIONS.1st, For the above; see 1 Kings 8:12-53. We have only farther to observe,

1. That it is our duty to correspond with the divine appointment, and earnestly prosecute the work that God hath appointed us.

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2. When our eye is single to please God, we shall have comfort in our labours.

3. The fulfilment of God's promise is sure; we have only to be faithful, and we shall find that God is true.

4. Grateful acknowledgments of God's faithfulness must be made, not only for his honour, but for the encouragement of others to trust in the same faithful God.

2nd, In respect to the whole of Solomon's prayers, we may farther learn,

1. That this temple was figurative of the Lord Jesus, through whom alone our supplications and services find any acceptance with God.

2. To love, honour, and fear this holy God of power, faithfulness, mercy, and incomprehensible glory.

3. To be impressed with a sense of his heart-searching eye, that no allowed evil may be harboured in us.

4. Though we may not, for the sake of our prayers, expect to be heard of God, yet assuredly we shall not be heeded without them.

5. There is no difference between Jew or Gentile, Barbarian, Scythian, bond or free; but whosoever in faith calls on the name of the Lord shall be saved. The prayer closes with two verses out of the Psalms: no words so expressive as those which God's spirit has dictated. He begs the constant residence of God among them; his blessing upon the ministers of the sanctuary, to enable them to save their own souls, and be instruments of salvation to the people; and the abiding consolations of his spirit with all his saints, making them rejoice in the experience of his goodness. He finishes with pleading the covenant-mercies of his father, and those shewn to himself, whom God had anointed: or this may refer emphatically to the effectual intercession of the Messiah, whom God always heareth, and in whose sure mercies we may confidently place our hopes for time and for eternity.

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

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

GUZIK, "2 CHRONICLES 6 - SOLOMONS PRAYER OF DEDICATION

A. Solomon blesses God.

1. (2 Chronicles 6:1-2) Acknowledgement of Gods presence in the cloud.

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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 Gods 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)

PULPIT, "The first thirty-nine verses of this chapter (less the thirteenth) correspond very closely with the thirty-eight verses of the parallel that run 1 Kings 8:12-50. For once also the two places are in closer accord in the original than might be augured from our English Version. Our thirteenth verse is not found in the parallel, and this fact, with the phenomenon of its presence here, will be considered under the verse when we reach it. The chapter consists of: first, Solomon's remarks addressed to his people (1 Kings 8:1-11); and secondly, the prayer and intercession he offers to God (1 Kings 8:14-42).

2 Chronicles 6:1

In the thick darkness; Hebrew, . The Lord had said this in so many words, and also by not a few practical examples (Le 2 Chronicles 16:2; Exodus 19:9; Exodus 24:16; Exodus 25:22; Exodus 40:34, Exodus 40:35). This thing which he said, and did, even while really instructing, after the manner of special revelation, a specialized people, is essentially what he ever has said and ever is doing in all time, in all the world, and in all nature and providence. It is a fact and it is necessary that his glory be for the present veiled in "clouds and darkness" (Psalms 97:2; Psalms 18:11).

BI 1-10, "Then said Solomon, The Lord hath said that He would dwell in the thick darkness.

God dwelling in darkness

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His dwelling in darkness has a symbolical meaning. It tells us of the darkness in which Divine and spiritual things are enveloped. It conveys to us this truththat only a certain portion of light is given us in anything, enough to guide the conduct but not enough to satisfy the reason; and it suggests, that if we will accept nothing until we satisfy the doubts that may be raised concerning it, we shall end in accepting nothing.

I. In regard to God himself, any perfect knowledge of Him is impossible to man. The smaller must comprehend the greater, before man can comprehend Deity as He is in His absolute nature. This secrecy of God is one of the attributes and perfections of the Almighty. He who sees all and is Himself unseen must be the Creator. The words of the inspired writer contain a literal truth, It is the glory of God to conceal a thing.

1. Under this condition God has ever revealed Himself: to our first parents in the garden of Eden; to Moses in the bush and in the clouds of Sinai; to Elijah. He was present in each case, but could not be traced; revealed, but unseen. The answer of the old heathen philosopher respecting Him is the true one: When I look for Him I find Him not, when I look not for Him I find Him everywhere.

2. Not otherwise was it in the Incarnation. A light in a dark place, and the darkness comprehended it not. There standeth One among you whom ye know not.

3. It is the same with Gods manifestation through the Holy Spirit. He has been, and is, a Presence and a Power in the earth, working wondrously but inscrutably.

4. As with the Person, so it has been with the Word of God; an obscure light, enough to try faith, not to gratify human speculation. Take, e.g., prophecy. In its broad features the cast corresponds with the mould. But when we enter into details, the exact literal completion is difficult to trace.

5. It was the same with the parables of Christ. They were truth under a veil.

6. So it is in numberless instances of the deeper truths revealed in Scripture.

II. Pass now to the providence of God. It is a true idea that represents God as manifest in history, ruling the world in righteousness and justice. But immediately we leave this general truth and examine the case of particular nations or particular periods, what perplexity arises! Civilised nations falling back into darkness and degradation; eras of barbarism intervening; wars springing up and throwing a continent back fifty years in its progress; evil of all kinds permitted; wrong and injustice prevailing. His way is in the sea, and His paths in the great waters. His footsteps are not known. It would be easy to illustrate this in numberless other instancesin our individual lives; in moral science; in physical science. The lesson from all this is that all truth is beset with some obscurity, but must not be rejected on that account. In this world there is little to be known but much to be done. It teaches us in matters of right and wrong, in matters of religion, to

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trust but little to our reason, but much to our inward consciousness, the instinct of conscience and the aspirations of faith. (Archdeacon Grant, D.C.L.)

2 I have built a magnificent temple for you, a place for you to dwell forever.

BENSON "2 Chronicles 6:2. I have built a house of habitation for thee 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 neither have glorified God nor have turned to his own advantage. But he here declares on what inducements he undertook it, and they are such as not only justify, but magnify the undertaking: the reader will recollect that this whole prayer occurs 1 Kings 8., and that it has been explained at large in the notes there.

ELLICOTT, " (2) But I have built.And I, on my part, have built. Kings, I have built (bnh bnth); scil., as Thou didst indicate. This seems original. So the Syr. here, mebn bnth, but not LXX. and Vulg.

Habitation.Zbl, a poetic word, occurring only five times. (Comp. Habakkuk 3:11.)

And a place.And, added here, weakens the force of the poetic parallelism.

A place for thy dwelling.(Exodus 15:17) another poetic expression.

For ever.(Through) ages. So only in this account and Psalms 61:5.

PULPIT, "Solomon's words now address themselves to God. For ever. These words refer rather to the permanence and station-ariness of the temple as the dwelling-place of the ark. and the mercy-seat and cherubim, and all that symbolized and invited the Divine presence, than design any prophecy of length of time. They contrast with the wandering people, and wandering worship and sacrifices, and wandering tent and tabernacle with all their sacred contents (Psalms 68:16; Psalms 132:14; 1 Chronicles 22:10; 1 Chronicles 28:6-8; 2 Samuel 7:5-16).

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3 While the whole assembly of Israel was standing there, the king turned around and blessed them.

ELLICOTT, " (3) And the king.The verse is word for word as in Kings.

Turned.Turned round (1 Chronicles 10:14).

Stood.Was standing.

GUZIK, "2. (2 Chronicles 6:3-9) 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 Gods plan, not Davids or Solomons. David and Solomon were human instruments, but the work was Gods.

i. The mention of Gods hands (lit. fulfilled with his hands) really means that Gods actions have confirmed his words it is as if Gods 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.

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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 Davids disqualification was not due to sin, but because the concept of Gods rest must be regarded as the unique and final stage in building the temple. (Selman)

PULPIT, "Reading between the lines, this verse shows us that the face of Solomon had been turned to the symbol of God's presence, while he addressed to him the words of our second verse, since he now faces round to the assembly of the congregation. What words Solomon used in thus blessing the whole congregation are not given either here or in the parallel. The impression one takes is that the blessing was, in fact, wrapt up tacitly in all that Solomon recounts, when he said, Blessed be the Lord God of Israel, etc. (2 Chronicles 6:4). However, it is not impossible that, with the variation of the tense in verse 59, the verses of 1 Kings 8:55-61 may contain the substance of it, if not itself.

4 Then he said:

Praise be to the Lord, the God of Israel, who with his hands has fulfilled what he promised with his mouth to my father David. For he said,

ELLICOTT, " (4) Who hath with his hands fulfilled . . . David.Literally, who spake (promised, 2 Chronicles 6:10), by his mouth with David my father, and by his hands fulfilled. (See 1 Chronicles 11:2; 1 Chronicles 17:4-14.) The only variant in this verse is hands for hand. The unpointed text of Kings might be read in either way. (Comp. 2 Chronicles 6:15, infr.)

PULPIT, "(See 2 Samuel 7:4-17; 1 Chronicles 11:2; 1 Chronicles 17:4-14.) With his hands, with his mouth. Expressions like this, antithesis and all, remind how language formed itself in the concrete mould at first, from that, ever becoming more abstract as time grew. The ampler language of later date would be, Who hath indeed fulfilled that which he spake.

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BI 4-11, "And he said, Blessed be the Lord God of Israel, who hath with His hands fulfilled that which He spake.

The performance of Gods promise

I. That God deals with His people in all ages by way of promise. Adam, Abraham, David.

II. That the performance of this promise is a source of joy to them.

1. In revealing God to them.

2. In the actual bestowment of good to them.

III. That there are special seasons to testify to Gods goodness in the performance of His promise.

1. Conversion.

2. Restoration from sickness and danger.

3. Dedication of places of worship.

4. Times of special favour. (J. Wolfendale.)

5 Since the day I brought my people out of Egypt, I have not chosen a city in any tribe of Israel to have a temple built so that my Name might be there, nor have I chosen anyone to be ruler over my people Israel.

ELLICOTT, " (5) My people out of the land of Egypt.Kings, My people Israel out of Egypt. (Comp 2 Chronicles 5:10.) The Syr. and Arab. have Israel here also.

Neither chose I any man to be a ruler (ngd) over my people Israel.Neither this sentence nor the following is found in the parallel passage, where the second half of 2 Chronicles 6:6 forms the last clause of the preceding verse (1 Kings 8:16). The Syriac and Arabic here follow Kings as often. There is nothing in the language against the supposition that the words originally formed part of the older text.

Neither chose I any man.Saul was originally the peoples, not Gods, choice. Holy

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Scripture nowhere teaches that the vox populi is identical with the vox Dei. (See 1 Samuel 8:5, and Bishop Wordsworths Note.)

PULPIT, "I chose no city, neither chose I any man. The tabernacle and all it contained had but travelled from place to place, and rested at temporary halting-places; and from Moses' time all the leaders of the people Israel had been men in whom vested no permanent and no intrinsic authority (1 Samuel 16:1-15; 2 Samuel 24:18-25).

6 But now I have chosen Jerusalem for my Name to be there, and I have chosen David to rule my people Israel.

7 My father David had it in his heart to build a temple for the Name of the Lord, the God of Israel.

8 But the Lord said to my father David, You did well to have it in your heart to build a temple for my Name.

9 Nevertheless, you are not the one to build the temple, but your son, your own flesh and bloodhe is the one who will build the temple for my Name.

BENSON, "2 Chronicles 6:9. Thy son, he shall build the house, &c. Thus one sows and another reaps: and 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

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ELLICOTT, " (9) Notwithstanding thou shalt not build.Only thou, thou shalt not build; with stress on the pronoun.

But thy son.Heb., for thy son; so LXX.; Kings, but; and so some MSS. and the Syriac, Vulg., and Arabic here. Otherwise the whole verse is as in Kings.

10 The Lord has kept the promise he made. I have succeeded David my father and now I sit on the throne of Israel, just as the Lord promised, and I have built the temple for the Name of the Lord, the God of Israel.

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

ELLICOTT, " (10) The Lord . . . his word.And Jehovah hath established, or ratified, his word. Literally, caused to rise up.

Spokeni.e., promised.

Set.Seated. (No variant from Kings.)

GUZIK, "3. (2 Chronicles 6:10-11) 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

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representation of Gods covenantal presence with His people.

PULPIT, "2 Chronicles 6:10, 2 Chronicles 6:11

The moment that might have witnessed the utmost inflation of spiritual pride, the acme of ambition, the highest point of even moral kind of grandeur, being touched, is saved from the peril. To the "performing of the Lord" the glory is all given (Luke 1:54, Luke 1:55, Luke 1:68-72). Probably delivered from earthly feeling, and sheltered just now from self and human ambition, Solomon was in a very high degree "in the spirit" (Revelation 1:10) on this great day. The moment was a proud moment in Solomon's history, as well there may be proud moments in men's lives, but it was divinely shielded, as divinely inspired. Hereafter, for all that, "the thorn in the flesh" might become very necessary, lest Solomon "be exalted above measure" in the memory of all that had transpired.

11 There I have placed the ark, in which is the covenant of the Lord that he made with the people of Israel.

ELLLICOTT, " (11) And in it have I put the ark.And I have set there the ark, abridged from 1 Kings 8:21, and I have set there a place for the ark. So Syriac and Arabic, and I have prepared a place for the ark.

Wherein is the covenant.The two tables of the Law. (See 2 Chronicles 5:10.)

Solomons Prayer of Dedication

12 Then Solomon stood before the altar of the Lord in front of the whole assembly of Israel and spread out his hands.

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HENRY 12-21, "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.

K&D 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 ( 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

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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. 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 _occurs only here and in 2Ch_7:15, and again in Psa 130:2, and the noun instead of is found only in Est_9:16-18 in the form 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

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(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 in 2Ch_6:42 has quite a different meaning from that which it has in Isa_55:3. There 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 , 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 and the use of , which is formed after , 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 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. is generalized in Psa_132:9 into .to turn away the face of any one, i.e., to deny the request, cf , .1Ki_2:16.

ELLICOTT, " 3. THE KING UTTERS THE PRAYER OF CONSECRATION (2 Chronicles 6:12-42).(Comp. 1 Kings 8:22-53.)

The whole is given as in Kings, save that one verse (2 Chronicles 6:13) is added, and the peroration (2 Chronicles 6:40-42) is quite different.

(12) Stood.Took his place. It is not implied that he remained standing. (Comp. 1 Samuel 17:51; 2 Chronicles 6:3, supr.)

Spread forth his hands.Towards heaven (Kings). Syriac and Arabic have both.

GUZIK, "B. Solomons prayer.

1. (2 Chronicles 6:12-14) 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.

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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.

PULPIT, "Before the altar. This means to say that Solomon stood (and afterwards knelt down) eastward of the altar indeed, but with his face to the temple and congregation. Although the voice of Solomon was raised in prayer to God, yet the prayer was to be that of the whole congregation and not of priestly proxy, and therefore of the whole congregation it must be heard.

BI 12-15, "And he stood before the altar of the Lord.

Davids charge to Solomon fulfilled

I. Solomons affectionate remembrance of his earthly father.

II. His reverence of his heavenly Father. What sublimity and yet what humility is there evinced in this prayer of the king! Had he been an outcast like Manasseh, praying to God for restoration to his lost throne, he could not have humbled himself deeper in the dust. Listen to his lowly words: But will God in very deed dwell with men on the earth? Behold, heaven and the heaven of heavens cannot contain Thee; how much less this house which I have built! etc. Who is this on bended knees and with bended heart that offers up these lowly petitions? A king? Yea, I say unto you, and more than a king. Tis Solomon in all his glory. True greatness is ever founded on humility. As it is in the natural world, so is it in the moral worldthe higher the structure, the deeper the foundation. The lofty Alps, upon whose snowy

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head the stars of heaven seem to rest, have their foundations deep in the heart of the earth. Never was Solomon so exalted, never was he nearer heaven, than when on bended knees we behold him a suppliant at the footstool of Gods throne. The highest rank, the loftiest genius, the most splendid crown, receive a double splendour from the grace of humility. (H. Cay.)

Solomons prayer

The great proof of the blessing given to Solomon is to be found in the prayer which he prayed at the dedication of the temple. No man could have prayed that prayer without help. This we should have said about it in all honesty if we had found it in Sanscrit; if we had exhumed it out of Indian libraries, it would have been due to the author to have said, You never dreamed that dream; it was a vision of God. Probably there is no such prayer in all literary records. If ever that prayer be excelled, it will be by the Son of God alone, and His excelling of it will be by contrast rather than by comparison. There is not a selfish word in it. It is not a Jews prayer; it is a mans prayer. (J. Parker, D. D.)

13 Now he had made a bronze platform, five cubits long, five cubits wide and three cubits high,[a] and had placed it in the center of the outer court. He stood on the platform and then knelt down before the whole assembly of Israel and spread out his hands toward heaven.

JAMISON, "Solomon had made a brazen scaffold a sort of platform. But the Hebrew term rendered scaffold, being the same as that used to designate the basin, suggests the idea that this throne might bear some resemblance, in form or structure, to those lavers in the temple, being a sort of round and elevated pulpit, placed in the middle of the court, and in front of the altar of burnt offering.

upon it he stood, and kneeled down upon his knees After ascending the

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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.

ELLICOTT, " (13) For Solomon had made a brasen scaffold.This verse is not in Kings. But it may once have followed 1 Kings 8:22. At least, marks of the chroniclers individual style are not apparent in it.

Scaffold.Literally, pan (kyr; see 2 Chronicles 4:6). The scaffold looked like a laver turned upside down, and was doubtless hollow underneath. (Comp. Nehemiah 9:4 for an analogous structure.)

Kneeled down upon his knees, and spread forth his hands.An attitude of prayer which may be seen figured upon the monuments of ancient Egypt.

Toward heaven (ha-shmymh).The chronicler has used the exact form for the less precise hashmayim of 1 Kings 8:22.

PULPIT, "A brazen scaffold. The Hebrew word is . The word occurs twenty-one times. It is translated, in the Authorized Version, "laver" eighteen times, once "pan" (1 Samuel 2:14), once "hearth" (Zechariah 12:6), and once "scaffold," here. The meaning evidently is that the stand was in some sort basin-shaped.

14 He said:

Lord, the God of Israel, there is no God like you in heaven or on earthyou who keep your covenant of love with your servants who continue wholeheartedly in your way.

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

BENSON, "2 Chronicles 6:14. O Lord God of Israel, &c. Solomon, in the foregoing verses, had signed and sealed, so to speak, the deed of dedication, by which the temple was appropriated to the honour and service of God. Now here in the prayer by which it was, as it were, consecrated, it is made a figure of Christ, the great Mediator, through whom we are to offer up all our prayers, and to expect all Gods favours, and to whom we are to have an eye in every thing wherein we have to do with God.

ELLICOTT, " (14) In the heaven nor in the earth.Abridged from in the heaven above, and upon the earth beneath (Kings). Syriac, Thou art the Lord that sittest in heaven above, and Thy will (pl.) is done on earth beneath; apparently a curious reminiscence of the Lords Prayer. The Assyrians also spoke of their gods as without an equal (snina la is, a rival he has not).

Which keepest covenant and shewest mercy.Literally, keeping the covenant and the mercy; i.e., the covenanted mercy. (Comp. Isaiah 55:3.)

With thy servant.Heb., for; so in 2 Chronicles 6:16. (The verse is word for word as in Kings.)

And spakest with thy mouth. . . .2 Chronicles 6:4.

PULPIT, "No God like thee, etc. The quoting of Scripture and the utilizing of language in which the religious feeling of those who have gone before has expressed itself had plainly set in (Exodus 15:11, Exodus 15:12; Deuteronomy 7:9). The prayer which this verso opens occupies twenty-eight verses; it is the longest prayer recorded in Scripture. It consists of two verses (14, 15) of opening; then follow three petitionsfirst, that God would perpetuate the line of David (2 Chronicles 6:16); next, that he would have regard to the place where his Name is put (2 Chronicles 6:17-20); and thirdly, that he would hear the prayers addressed to him toward this place (2 Chronicles 6:21). Of this last subject, seven different cases are propoundedfirstly, the case of the man wronged by his neighbour (2 Chronicles 6:22, 2 Chronicles 6:23); secondly, of the people worsted by their enemies (2 Chronicles 6:24, 2 Chronicles 6:25); thirdly, of the people suffering from drought (2 Chronicles 6:26, 2 Chronicles 6:27); fourthly, of the people visited by death or special calamity (2 Chronicles 6:28-31); fifthly, of the stranger who comes to offer to pray (2 Chronicles 6:32, 2 Chronicles 6:33); sixthly, of the people going to war by God's permission (2 Chronicles 6:34, 2 Chronicles 6:35); seventhly, of the people in captivity (2 Chronicles 6:36-39). Then the prayer closes in 2 Chronicles 6:40-42.

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15 You have kept your promise to your servant David my father; with your mouth you have promised and with your hand you have fulfilled itas it is today.

GUZIK, "2. (2 Chronicles 6:15-17) 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 Gods 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 Gods 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 Gods promise. Just because God promises does not mean that we possess. Through believing prayer like this, God promises and we

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appropriate. If we dont appropriate in faith, Gods promise is left unclaimed.

16 Now, Lord, the God of Israel, keep for your servant David my father the promises you made to him when you said, You shall never fail to have a successor to sit before me on the throne of Israel, if only your descendants are careful in all they do to walk before me according to my law, as you have done.

ELLICOTT, " (16) Now therefore.And now. So in 2 Chronicles 6:17.

Keep that which thou hast promisedi.e., Thy further promise. See the fulfilment of the former promise, as described in 2 Chronicles 6:10, supr.

There shall not fail thee.See margin. Authorised Version follows LXX., ; and Vulg., non deficiet ex te.

To sit.Heb., sitting; LXX., .

Yet so that.Only if; assigning a single condition; provided that. . . . LXX., ; Vulg., ita tamen si custodierint.

Take heed to.Heb., keep (2 Chronicles 6:14-16).

In my law.The only variant from 1 Kings 8:25. The chronicler has avoided a seeming tautology, as elsewhere. Syriac, before me in the Law.

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17 And now, Lord, the God of Israel, let your word that you promised your servant David come true.

\ELLICOTT, " (17) Be verified.1 Chronicles 17:23. LXX. and Syriac add, I pray (Heb., n), as in Kings.

Thy word.Or promise (2 Chronicles 6:10; 2 Chronicles 6:15, supr.)

Unto thy servant David.Heb., to thy servant, to David. Kings, to thy servant David my father. So Syriac here.

18 But will God really dwell on earth with humans? The heavens, even the highest heavens, cannot contain you. How much less this temple I have built!

CLARKE, "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.

JAMISON 18-21, "how much less this house which I have built! Have respect therefore to the prayer of thy servant No person who entertains just and exalted views of the spiritual nature of the Divine Being will suppose that he can raise a temple for the habitation of Deity, as a man builds a house for himself. Nearly as improper and inadmissible is the idea that a temple can contribute to enhance the glory of God, as a monument may be raised in

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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.

ELLICOTT, " (18) But will God in very deed.Or, what? will God, &c.The LXX. imitates the Hebrew ; Vuig., ergone credibile est ut habitet Deus?

With men.Not in Kings. Syriac,

COKE, "2 Chronicles 6:18. But will God in very deed dwell with men That God may dwell in very deed with men upon the earth: Houbigant; who supposes, that Solomon in these words refers to God's promise to David, and that he entreats in them God's continual presence and rule over the people of Israel.

REFLECTIONS.1st, For the above; see 1 Kings 8:12-53. We have only farther to observe,

1. That it is our duty to correspond with the divine appointment, and earnestly prosecute the work that God hath appointed us.

2. When our eye is single to please God, we shall have comfort in our labours.

3. The fulfilment of God's promise is sure; we have only to be faithful, and we shall find that God is true.

4. Grateful acknowledgments of God's faithfulness must be made, not only for his honour, but for the encouragement of others to trust in the same faithful God.

2nd, In respect to the whole of Solomon's prayers, we may farther learn,

1. That this temple was figurative of the Lord Jesus, through whom alone our supplications and services find any acceptance with God.

2. To love, honour, and fear this holy God of power, faithfulness, mercy, and incomprehensible glory.

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3. To be impressed with a sense of his heart-searching eye, that no allowed evil may be harboured in us.

4. Though we may not, for the sake of our prayers, expect to be heard of God, yet assuredly we shall not be heeded without them.

5. There is no difference between Jew or Gentile, Barbarian, Scythian, bond or free; but whosoever in faith calls on the name of the Lord shall be saved. The prayer closes with two verses out of the Psalms: no words so expressive as those which God's spirit has dictated. He begs the constant residence of God among them; his blessing upon the ministers of the sanctuary, to enable them to save their own souls, and be instruments of salvation to the people; and the abiding consolations of his spirit with all his saints, making them rejoice in the experience of his goodness. He finishes with pleading the covenant-mercies of his father, and those shewn to himself, whom God had anointed: or this may refer emphatically to the effectual intercession of the Messiah, whom God always heareth, and in whose sure mercies we may confidently place our hopes for time and for eternity. with his people, Israel; Arabic, with his people. (Comp. Revelation 21:3.)

GUZIK, "3. (2 Chronicles 6:18-21) 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

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from God.

PULPIT, "Dwell with men (Psalms 132:14). Heaven and the heaven of heavens. Solomon's conception of the infinite God comes plainly to view here (2 Chronicles 2:6; Deuteronomy 10:14; Psalms 139:5-12; Psalms 148:4; Isaiah 66:1; Acts 7:4-9; Acts 17:24).

BI, "But will God in very deed dwell with men on the earth?

The condescending God

I. Let me call your attention to the fact of the Divine greatness; because it is only in the view of that that we can be prepared to appreciate the Divine condescension. Behold, heaven and the heaven of heavens cannot contain Thee!

1. What a view have we here of the immensity of God! We ourselves are among the stars, careering through space, myriads of miles distant now from where we were at the beginning of the service, but though perpetually changing our place in the universe, ever surrounded by His presence, and enclosed by His essence.

2. Equally awful is Gods relation to duration, or His eternity.

3. Here is also a recognition of Gods infinite supremacy.

II. And will this uncontainable being actually manifest Himself to man? And here be it remarked there was but one religion in the ancient world that knew anything of a condescending Godbut onethe Jewish. The so-called gods of Olympus could be mean, intriguing, self-debasing; but they had it not in their power to condescend. Morally, they had no height from which they could stoop. But the history of the Divine conduct, as recorded in the Bible, had been, from the first, a history of condescension. Look back to Gods first act of condescension. Sin might have produced eternal silence. Yet it was to man, the sinner, that He took the first step in His career of condescension by speaking to him. Time rolled on; and though the depravity and guilt of man went on increasing, there comes before us in the text another stage in the Divine regard. He appoints a place for the symbol of His presence to dwell in, and where man might be always welcome to approach and commune with Him. This was a vast advance in the condescension of God. All this, astonishing as it was, was only preliminary. What if He should take our nature and make a temple of that! This, indeed, was an act beyond human conception. What! will God in very deed dwell with manas manupon the earth?

III. Who does not feel the wonderfulness of the Divine condescension? And what part of His conduct is not condescending? and what part of His condescension is not a wonder? Ascend to the first actcreationfor here the wonder begins. But all this, a man might saymuch as it enlarges my views of the Divine condescensionall this I can believe. It relates only to His natural greatness. Low and limited as His creatures may be, they are

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not as yet supposed to have revolted, sinned. What might have taken place we know; and it is that which makes what He has done so amazing. Here the real wonder begins. That He should have stooped to ask for a hearing in a world filled with noisy praises of itself and its idols.

IV. But this wonderfulness of the Divine condescension is no valid objection to its reality and truth. This is the very gist of the text, that, amazing as the conception is, it is yet a fact.

1. Let us not be told by a pretended philosophy that such a Divine interposition is out of all proportion to mans importance in the universe. The objection rashly assumes that the incarnation of the Son of God can have no relation to any other part of the universe; for if it have, the objection fails. His relation to our world, indeed, will always be specific and unique. But we can conceive of no world to which His incarnation and death for the redemption of our fallen race can be made known, without having their views of God enlarged, and their motives to holiness increased. As an affair of moral government, it is fraught with interest for all the subjects of Gods universal empire. The planetary insignificance of the earth, the very circumstance which man makes a reason for disbelieving it, may be an element investing it, in the eyes of other worlds, with transcendent interest. They may behold in it only a further illustration of the principle on which God uniformly acts, of choosing the things which are not to bring to nought things that are. They may see in it a designed intimation that there is no world, however insignificantno islet in space, however remotewhich shall not be filled with His glory.

2. Neither let a mock humility pretend that such condescension is too great for mans belief. The right point of view is not from the dust in which man is lying, but from the throne on which God is sitting. The reason of the whole is in God. Do you not see, then, that, wanting in wonderfulness, the Divine manifestation would have been wanting in analogy with creation and providencewanting in the very means of authentication as a Divine act? It only stands in a line with other wonders. But the end to be obtained by it is incomparably greater. Creation and providence are but introductory and preparatory to it.

3. Nor let the mere formalist limit the displays of Divine condescension to the past. The ordinances of religion are with him memorials of past rather than means of present gracetombs rather than temples. True, God has been in the past, and will be in the future, as we do not look for Him in the present. Looking back, Shekinah and vision are there, miracle, prophecy, and inspiration, an incarnate Saviour and a descending Spirit. We expect not now a repetition of such scenes. Looking forwards, we regard the future as stored with supernatural events. Wherever two or three are gathered together in My name, there am I in the midst of them. The history and the prophecy are only for limited times, the promise is for all time, large as the heart of God, and the fullest utterance of it. And is not every truly Christian Church a proof that the manifestation of God is still in process, and His condescension unabated? Wonderful as that condescension is, they can dispense with

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all formal proof of it.

V. What, then, are the means of securing the Divine presence, and the emotions suitable to it? (J. Harris, D.D.)

The condescension, of God

The temple which Solomon built may be viewed as a type of the body of our Redeemer. It pleased Him to tabernacle amongst us. This is a truth that seems to enter into the very rudiments of our religious knowledge; and we are ready to give immediate assent to the truth that Jesus took our nature upon Him. The more we dwell on this great truth, the more inclined are we to exclaim with something like the astonishment of Solomon, Is this true? Will God indeed dwell with men on the earth? In order that our examination may have its full weight on the mind, and lead to profitable thought and action, I appeal

I. To the answer that would be prompted by natural fear. Think of the majesty of Godthink of His holiness! The only thought which the fear of mans natural heart suggests when he hears of God visiting the earth is the thought of wrath and judgment. There can be no breathing freely in the presence of God when there is the sense of unpardoned sin on the conscience.

II. To the answer brought to this question by the gospel of grace and salvation.

III. To the experience of Gods believing people. The secret of the Lord is with them that fear Him (Isa_57:15-19; Psa_68:18).

IV. To the hopes of Christs waiting Church. All that hath been manifested as yet of the Divine condescension and glory is but a sample of the manifestations which this world is destined to receive.

V. Practical thoughts suggested.

1. What would be our deserving if God were to visit us according to our iniquities?

2. Will you not seek to experience the wondrous grace of God our Saviour? (W. Cadman, M.A.)

God manifest in the flesh

1. The mightiest monarch of his time hesitates not to appear in the midst of his subjects in the attitude of supplication, to lead the devotions of his people and to put himself on a level with the humblest individual in the congregation of Israel.

2. That the exclamation of the text primarily referred to the permanent abode of the cloud of glory over the mercy-seat in the temple is evident from the circumstances in which it was uttered, but though the words

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had never been intended to be otherwise applied, there was enough of the Divine condescension manifested even in that dispensation to call forth the tribute of admiration here offered by the King of Israel.

3. Of the state of the heathen world, and of the propensities of his own subjects, Solomon could not be ignorant; and when he reflected how little the character both of one and the other corresponded with the forbearance which they had experienced, and the revelations of the Divine will by which they might have profited, he had good reason to stand astonished at the Divine condescension, and to say, But will God in very deed dwell with men on the earth?

4. To what extent the mind of Solomon was enabled to foresee or understand the mystery of the Incarnation we do not venture to determine. But Christians cannot fail to perceive that if the whole scheme of redemption had been fully unfolded to him, he could not have more emphatically expressed the sentiments which that event was fitted to awaken than in the words which he has here applied to the appearance of the Divine glory in the temple.

5. Whatever might be the amount of the revelation granted to Solomon, we can be in no doubt about the practical application which it becomes us to make of the text. It was dictated by the Spirit of God, to be put on record as a portion of those Scriptures that testify of Christ. I would advert

I. To the simple fact that the glorious event contemplated in the text has actually been realised in the appearance of the Lord Jesus Christ in the likeness of our sinful flesh; and that in His person God has in very deed dwelt with men on the earth. The symbol by which God gave intimation of His presence in the Old Testament Church, though fitted to keep alive in their minds an habitual impression of His being and supremacy, and to furnish to them a permanent pledge of security and protection, so long as they adhered steadfastly to His covenant, yet did not immediately address itself to the sympathies and affections of their nature. They were reminded in every act of religious worship of the infinite distance at which they stood removed from the High and Holy One of Israel. But when He condescended to appear in the likeness of sinful flesh, the barriers which had formerly shut up the way of approach were broken down; mankind were permitted to hold intimate converse with Him in the same way, and through the same medium, by which they hold intercourse with one another.

II. To the purpose for which God was manifested in the flesh. It was not only that, through the medium of human nature, He might convey to mankind a more distinct conception, and leave upon them a more vivid impression of the Divine character; but that He might take away sin by the sacrifice of Himself. (R. Gordon, D.D.)

Divine condescension

I. To the certainty and evidence of the fact that God has dwelt, and still

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dwells with men on the earth. We cannot doubt the fact when we reflect

1. On the essential omnipresence and universal agency of God.

2. That God has thus spiritually dwelt, and still does dwell with men on the earth.

II. To the greatness of His condescension and grace in this respect. (D. Dickinson, D.D.)

God dwelling with men

(for the opening of a place of worship):We should make the erection of a house for Gods worship, and our first services therein to invite His presence, an occasion for contemplating the grandeur of His majesty, the wonders of His condescension, and bowing down our souls in profound abasement before Him.

I. The benevolent condescension of God. This is illustrated in the text, which suggests

1. The type: Solomons temple.

2. The antitype: the body of Christ.

3. The consequence: God dwelling in the Church.

What is a Church? A congregation of faithful men. As if so many temples were placed together, window opening to window, and door to door; light answering to light, and warmth generating warmth, and the perfume of one apartment mingling with another, and songs responding to songs; so Christians, dwelling together, become one great temple, which we call a Church of the living God. Just as many single drops run into a mighty stream, so many believers, pardoned and regenerated and animated by the Spirit of God, become one glorious Church; and Christ is its Head, and He will dwell in it even while the world stands.

II. The prostration and humiliation of soul which so become us before this glorious God. When we contemplate the God whom we adore, we may justly ask

1. What can we think of this building? It is a place for prayer, praise, and the preaching of the gospel.

2. What of the worshippers? We ought to have an ardent desire to become more fit for His abode, more enlarged, more heavenly, more intellectual, more spiritual, more fervent, more consecrated to Him.

3. What of the worship? (James Bennett, D.D.)

God dwelling with men

The whole Jewish dispensation was typical. Everywhere throughout the system things seen and temporal were employed as premonitory emblems

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of things not seen and eternal. It thus foreshadowed coming revelations at once by events, by offices, and by rites. The offices of the high priest, prophets, judges, and kings, with the extraordinary powers attached to them, all foretold the supreme authority of that Saviour in whom they terminated. And, as regards, finally, prefigurative rites, I need point only to the countless sacrifices which exhibited, by anticipation, Jesus, our passover, sacrificed for us.

I. We are to inquire what is implied in God dwelling with men.

1. The language is expressive of loving fellowship. When we traverse a country, and amid the rivers, and forests, and mountains, of the landscape, descry a human dwelling, we spontaneously ascribe reciprocal affection to its inmates, a harmony far more beautiful than that of Natures scenery by which it is surrounded. Besides, though one may dwell with another whom he disregards or even hates, because separation is not practicable or not convenient in the circumstances, it cannot be so with God, who is infinitely superior to all such restraints. When He takes up His abode with any, it must be in affection; for in all He does He consults exclusively His own good pleasure. The capacity in which He dwells with His people is that of a Father; and where He occupies this footing He will entertain its sympathies regarding those with whom He associates with more than the tenderness of paternal endearment

2. This phraseology is expressive of intimate fellowship. Now, affection necessarily prompts to fellowship. The objects of complacent regard engage the outgoings of the loving mind, and heart unbosoms itself to heart with freedom and confidence. Unless, then, God revealed Himself graciously to us, and heard our supplications to Him, and all this not coldly and formally, but kindly and familiarly, the language of the text would be inappropriate, and He could not be said to dwell with men on the earth.

3. The language is expressive of prolonged fellowship. A passing interview does not constitute dwelling. The designation is not applied even to frequent visits. And so for God to dwell with us is to be with us not now and then merely, but alwaysin the day to direct our steps, in the night to guard our slumbers, in prosperity to dispel forgetfulness, and in distress to avert despairwhen youth impels and manhood invigorates and age enfeebles.

II. The apparent unlikelihood of God thus dwelling with men.

1. Men are insignificant before God. Viewed relatively to fellow-creatures, the human race occupies an elevated position in the scale of being. But all this elevation vanishes when we think of God. If we were to compare God and men by comparing their works, we would not easily find any accomplishment more commendatory of human resources than this same temple of Solomon, in all its magnificence and splendour. And whence, then, were its materials drawn? They were brought from the storehouses of Jehovah. He furnished every stone and timber; and if He had not they might have sought for them in vain. All the elements of this

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edifice they received from Godand whence did He derive them? He called them out of nothingness. Again, how many were engaged in building this temple? We learn from Scripture that there were about a hundred and eighty three thousand six hundred men. But where were these when God laid the foundations of the earth? Once more, how long was this temple in being built? After every stone was hewn and ready for its place seven years were still occupied, as we learn from Scripture, in rearing and finishing the sacred fabric. The period may have been requisite for the performance in the hands of feeble man; but, oh! how different from the achievements of Him whose mightiest deed follows instant on His wordwho says, and it is donecommands, and it stands fast! But, finally, what were the dimensions of that erection on which the skill and toil of such vast multitudes were so long expended? Compared with the neighbouring dwellings of Jacob, it would, doubtless, appear vast and majestic. But measure the width of it, and say if it be as broad as the earth: stretch a line to its loftiest summit, and say if it be high as heaven. What proportion bears this capacious abode to the temple of the visible creation? As man enters its gates he seems, beside its massive pillars, and under its exalted canopy, to sink into less than his usual littleness. But think of placing God in it, and how diminutive it appears!

2. On the wickedness of men. And, after all, shall He love these persons? What can He love in them?

III. That, unlikely as it may seem, in some views, God wills to dwell with men on the earth.

1. God has dwelt with men in the person of Christ.

2. God dwells with men by the mission of His Spirit. (D. King.)

The dwelling-place of God

The temple of King Solomon has sown its seeds all over the world; has reproduced itself in every latitude and zone. But will God in every deed dwell with men upon the earth? Do we want the temple now? There are many men living today who could with truth make answer, As far as we ourselves and our spiritual life are concerned, No! We have outgrown the Testament; Christ is our temple, our way to God. Through the great mercy and grace of God, and His perpetual help, we have risen to that constancy and closeness of fellowship with Him that every place is holy ground; and we often find, in our solitude, a sweetness and depth of joyful communing that we never find amid the distraction of a public assembly. To them God does indeed dwell with men upon the earth, but not in temples made with hands; they walk in the Spirit, and live in the Spirit. But was it always so with them? Did they never want the temple? Was it always as easy to them to find God in the street as it is now? Who of us, that can rejoice in this as his portion to-day, can tell how much he owes of his present realisation of God at all times, and in all places, to those temple walls which now have vanished from his spiritual sight? As in learning our first lessons, our

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letters, and the like, we are learning things whose use we know not yet, though by and by the alphabet and spelling-book are laid aside, so in the beginning of our spiritual life this temple is our alphabet and primer, where we do things that are not always full of our spirit, nor of our intelligence; but in process of time we grow up to them; we rise up to the spirit and comprehension of our own deed; and by and by the temple is not necessary to us for our own sakes, save as the voice of truth shall sound within its walls, and we go on learning the things which are our life. But are these the men who forsake the assembling of themselves together, as the manner of some is? No! They know that the temple wants them, if they do not want the temple; that they are the spiritual material of which the temple is composed; and that their presence and part in its worship is essential to the fulfilment of its end. Their hearts make the atmosphere that infects all weaker souls; their songs are the wings on which the younger and feebler ones rise up to God. They, with their temple and service of song, and their lowly prayers, are mighty antidoteshow mighty, God only knows!to that perilous movement of the worlds life that would soon drag humanity down to the level of the dust, and blend our godless life with that of the beasts of the earth. (G. W. Conder.)

Will God dwell with men?

The human soul in its better moments longs for the knowledge and the friendship of God; and to many a heart the question comes as it did to Solomon, Will God in very deed dwell with men on the earth? I understand this question to have its own answer, and that answer to be, God will indeed, most assuredly, dwell with men on the earth.

I. The circumstances under which the words were spoken are full of interest.

II. In the whole history of revelation we have answers to this question.

1. The context.

2. The Incarnation of Christ.

3. The effusion of the Holy Spirit on the day of Pentecost.

III. How can we know that God dwells with men?

1. We may know this, as a matter of reason, by what we perceive of wisdom and design in the material world.

2. We may know this from what we find in His Word, and in the events of history of the fulfilment of prophecy, showing that a governor must evidently be present carrying out His own great plans.

3. The consciousness of His spiritual presence with us as individuals.

IV. God dwelling with us is marked in various ways.

1. He who has God dwelling in him will manifest externally the Spirit of God. He that dwelleth in love dwelleth in God and God in him.

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2. We recognise God ofttimes in what we term special providencesthe special care which He exercises over us. I know when I speak of a special providence there may be some who at once revert to the feint of universal and immutable law, and say, May I expect the laws of nature to be changed for me? I do not so understand the special providence of God. There is in this immutability of natural law a spiritual influence that is over and above and beyond all that law. The mountain may tremble; its fall is not suspended because I go by; but just before I come and the mountain is about to fall I may be led to think of gathering some beautiful flower, or turning aside to see some peculiar formation of rock, and I stop to examine, and the mountain falls. No violation of law, and yet I am saved. I am saved because God touches my heart, because the Spirit of God communicates with the heart of man. There is no conflict here, there need be none thought of. Gods hand guides me safely through, by an influence simply on this heart of mine. And yet I may not be conscious of this influence. He leads me simply because He has me in His heart; He is dwelling with me; He knows all things and governs all things, and He knows how to guide me safely. Man is acted on in every part of his nature by the unseen. He steps off the roof of a house, and he will be dashed to pieces. What is it? A strange something you call gravitation, that holds him to the earth. This earth, the moon, the planets, we know, are so held; and yet no man ever saw the chain that binds the earth to the sun. If God binds every particle of matter in my body to the sun, the great centre a hundred millions of miles away, can He not bind my spirit to Himself? If the sun attracts every particle of matter in my frame, may not God attract me? Is there anything unreasonable here? Then, again, I go to the sea. I put my family on board the vessel. I am not at all disturbed; I know there may be storms; but the ship is staunch, and then the pilot knows where he is going. He is not going on rocks; the ocean has been sounded. He is not going to the wrong port; there is a needle in the compass that guides him. And what is that needle? A little piece of steel, that has no thought and no power of any kind, but it has been touched with a magnet, and now it turns northward. And relying on that which no man has ever seen, it sends its company safely across the sea. What is that power? It is invisible. And if God can touch a piece of steel that can neither see nor feel nor think, and it responds to the influence, may He not touch may mind, my soul, my thought, by His Holy Spirit, and make it respond to His mill? Is there anything unreasonable in it?

V. What are the effects that are to follow from our recognising God as dwelling with men? The erection of churches. Public worship. Hearts divinely prepared to hear. Divinely inspired preachers. (Bp. Matthew Simpson.)

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19 Yet, Lord my God, give attention to your servants prayer and his plea for mercy. Hear the cry and the prayer that your servant is praying in your presence.

ELLICOTT, " (19) Have respect therefore.But turn thou unto. The Authorised Version follows the LXX. and Vulg., ); ut respicias.

Before thee.Kings adds, to-day. So LXX., Syriac, Arabic here.

20 May your eyes be open toward this temple day and night, this place of which you said you would put your Name there. May you hear the prayer your servant prays toward this place.

ELLICOTT, " (20) Upon.Unto or toward. Day and night (as in Psalms 1:2); Kings, night and day (as in Isaiah 27:3); for which the chronicler has substituted a more usual phrase. The Syriac and Arabic follow Kings.

Prayeth.Shall pray, scil., at any time.

Toward this place.The margin is wrong, though supported by the Syriac, Arabic, and Vulg. The Temple of Jerusalem was, and is, the Kebla of the Jew. (Comp. Daniel 6:10, and 2 Chronicles 6:34 infr., which is a kind of paraphrase of this expression.)

PULPIT, "This house . the place whereof; this place (so Exodus 29:43; Deuteronomy 12:5; Deuteronomy 14:23; Deuteronomy 15:20; Deuteronomy 16:2).

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21 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.

BENSON, "2 Chronicles 6:21. Hearken to the supplication of thy people, &c. 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 Christs intercession does not supersede, but encourages our supplications.

ELLICOTT, " (21) Supplications.Tahnnm, a word chiefly poetic and late, which nowhere appears in Kings, and only here in Chronicles. Kings has the older synonym thinnh.

Hear thou from thy dwelling place, even from heaven.Yea thouthou shalt hear from the place of thy dwelling, from the heavens. For from, in both places, Kings has unto, an unusual pregnant construction, which is probably original.

PULPIT, "The supplications of thy servant. "The great thought of Solomon now is that the centre and core of all worship is prayer" (Professor Dr. James G. Murphy, in 'Handbook for Bible Classes: Chronicles'). Toward this place (see other instances of this expression, Psalms 5:7; Psalms 28:2; Psalms 138:2; Jonah 2:4; Daniel 6:10). From thy dwelling-place. 1 Kings 8:30 has, "hear to thy dwelling-place, to heaven," by probably the mere error of a copyist.

22 When anyone wrongs their neighbor and is required to take an oath and they come and swear the oath before your altar in this temple,

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CLARKE, "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).

HENRY 22-28, "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.

JAMISON, "If a man sin against his neighbour, and an oath be laid upon him to make him swear, and the oath come before thine altar in this house, etc. 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.

BENSON, "2 Chronicles 6:22. And the oath come before thine altar By this it appears that the man who was to clear himself of any trespass, whereof he was accused, against his neighbour, by an oath, was to do it at the temple, before the altar of that God from whom he looked for the remission of his sins.

ELLICOTT, " (22) If a man sin.Kings, whatever a man sin.

And an oath be laid upon him.And he (i.e., his neighbour or, indefinitely, people) lay an oath upon him. (See Exodus 22:11.)

And the oath come before thine altar.And he (the offender) enter upon an oath before thine altar. (Comp. Ezekiel 17:13.) But all the versions have, and he come, and swear before thine altar, a difference which involves merely the prefixing of

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one letter (w) to the Hebrew word rendered oath.

GUZIK, "4. (2 Chronicles 6:22-23) 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 cant - 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.

PULPIT, "And an oath be laid upon him to make him swear. This verse is explained by Exodus 22:9-11; Le Exodus 6:1-5. The case of ordeal by self-purgation of oath is supposed. And the oath come. The Septuagint translates here, "and he come and declare by oath," etc.a translation which a very slight alteration in the Hebrew, consisting in prefixing a vau to the word for swear, will allow. The Vulgate follows the Septuagint.

23 then hear from heaven and act. Judge between your servants, condemning the guilty and bringing down on their heads what they have done, and vindicating the innocent by treating

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them in accordance with their innocence.

ELLICOTT, " (23) From heaven.In Kings we have not the preposition. Perhaps the meaning there is to heaven, as in 2 Chronicles 6:30. The chronicler has substituted a more ordinary expression, which, indeed, is found in all the versions of Kings. Similarly in 2 Chronicles 6:25; 2 Chronicles 6:30; 2 Chronicles 6:33; 2 Chronicles 6:35; 2 Chronicles 6:39.

By requiting the wicked.So as to requite a wicked man. Kings, so as to find guilty (also the Syriac here). The latter is probably original. To find guilty a guilty man corresponds to justifying a just one, in the next clause.

By justifying.So as to justify; or pronounce righteous.

24 When your people Israel have been defeated by an enemy because they have sinned against you and when they turn back and give praise to your name, praying and making supplication before you in this temple,

ELLICOTT, " (24) And if thy people Israel be put to the worse.See margin. Kings has a different construction, when thy people Israel are smitten. (Comp. 2 Chronicles 6:26.)

Because they