12 Then he took his place in front of the altar of the Lord, all the men of Israel being present,
13 (For Solomon had made a brass stage, five cubits long, five cubits wide and three cubits high, and had put it in the middle of the open space; on this he took his place and went down on his knees before all the meeting of Israel, stretching out his hands to heaven.)
14 And he said, O Lord, the God of Israel, there is no God like you in heaven or on earth; keeping faith and mercy unchanging for your servants, while they go in your ways with all their hearts;
15 For you have kept the word which you gave to your servant David, my father; with your mouth you said it and with your hand you have made it come true this day.
16 So now, O Lord, the God of Israel, let your word to your servant David, my father, come true, when you said, You will never be without a man to take his place before me on the seat of the kingdom of Israel; if only your children give attention to their ways, walking in my law, as you have done before me.
17 So now, O Lord, the God of Israel, make your word come true which you said to your servant David.
18 But is it truly possible that God may be housed with men on earth? see, heaven and the heaven of heavens are not wide enough to be your resting-place: how much less this house which I have made:
19 Still, let your heart be turned to the prayer of your servant and to his prayer for grace, O Lord my God, and give ear to the cry and the prayer which your servant makes before you;
20 That your eyes may be open to this house day and night, to this place of which you have said that you would put your name there; to give ear to the prayer which your servant may make, turning to this place.
21 And give ear to the prayers of your servant and of your people Israel, when they make their prayers, turning to this place; give ear from heaven your living-place; and hearing have mercy.
22 If a man does wrong to his neighbour and has to take an oath, and comes before your altar to take his oath in this house:
23 Then let your ear be open in heaven, and be the judge of your servants, giving punishment to the wrongdoer, so that his sin may come on his head; and, by your decision, keeping from evil him who has done no wrong.
24 And if your people Israel are overcome in war, because of their sin against you; if they are turned to you again, honouring your name, making prayers and requesting your grace in this house:
25 Then give ear from heaven, and let the sin of your people Israel have forgiveness, and take them back again to the land which you gave to them and to their fathers.
26 When heaven is shut up and there is no rain, because of their sin against you: if they make prayers with their faces turned to this place, honouring your name and turning away from their sin when you send trouble on them:
27 Then give ear from heaven, so that the sin of your servants and the sin of your people Israel may have forgiveness, when you make clear to them the good way in which they are to go; and send rain on your land which you have given to your people for their heritage.
28 If there is no food in the land, if there is disease, if the fruits of the earth are damaged by heat or water, locust or worm; if their towns are shut in by their attackers: whatever trouble or whatever disease there may be:
29 Whatever prayer or request for your grace is made by any man, or by all your people Israel, whatever his trouble may be, whose hands are stretched out to this house:
30 Then give ear from heaven your living-place, answering with forgiveness, and give to every man, whose secret heart is open to you, the reward of all his ways; (for you, and you only, have knowledge of the hearts of the children of men;)
31 So that they may give you worship, walking in your ways, as long as they are living in the land which you gave to our fathers.
32 And as for the man from a strange land, who is not of your people Israel but comes from a far country because of the glory of your name and your strong hand and your outstretched arm; when he comes to make his prayer, turning to this house:
33 Then give ear from heaven your living-place, and give him his desire, whatever it may be; so that all the peoples of the earth may have knowledge of your name, worshipping you as do your people Israel, and may see that this house which I have made is truly named by your name.
34 If your people go out to war against their attackers, by whatever way you may send them, if they make their prayers to you turning their faces to this town of yours and to this house which I have put up for your name:
35 Then give ear from heaven to their prayer and their cry for grace, and see right done to them.
36 If they do wrong against you, (for no man is without sin,) and you are angry with them, and give them up into the power of those who are fighting against them, so that they take them away prisoners to a land far off or near;
37 And if they take thought, in the land where they are prisoners, turning again to you, crying out in prayer to you in that land, and saying, We are sinners, we have done wrong, we have done evil;
38 If with all their heart and soul they are turned again to you, in the land where they are prisoners, the land where they have been taken, and make their prayers, turning their eyes to their land which you gave to their fathers, and to the town which you took for yourself, and the house which I have made for your name:
39 Then give ear from heaven your living-place to their prayer and their cry, and see right done to them, answering with forgiveness your people who have done wrong against you.
40 Now, O my God, may your eyes be open and your ears awake to the prayers made in this place.
41 Up! now, O Lord God, come back 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 be glad in what is good.
42 O Lord God, let him whom you have taken for yourself never be given up by you: keep in mind your mercies to David your servant.
Worthy.Bible » Commentaries » Keil & Delitzsch Commentary » Commentary on 2 Chronicles 6
Commentary on 2 Chronicles 6 Keil & Delitzsch Commentary
The words with which Solomon celebrates this wondrous evidence of the divine favour, entirely coincide with the narrative in 1 Kings 8:12-21, except that in 2 Chronicles 6:5. the actual words of Solomon's speech are more completely given than in 1 Kings 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 1 Kings 8:12-21.
Solomon's dedicatory prayer likewise corresponds exactly with the account of it given in 1 Kings 8:22-53 till near the end (2 Chronicles 6:40-42), where it takes quite a different turn. Besides this, in the introduction (2 Chronicles 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 1 Kings 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 1 Kings 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 (2 Chronicles 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 (2 Chronicles 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 2 Chronicles 32:32; 2 Chronicles 35:26, and Nehemiah 13:14. On this Thenius remarks, to 1 Kings 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 1 Kings 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 2 Chronicles 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 2 Chronicles 7:15, and again in Psalms 130:2, and the noun נוּח instead of מנוּחה is found only in Esther 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 2 Chronicles 6:41, 2 Chronicles 6:42 stand to Psalms 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 Psalms 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 (2 Chronicles 6:42) resembles Isaiah 55:3, and that recollections of this passage may have had some effect also on the conclusion (2 Chronicles 6:41), is undoubtedly erroneous, for דויד חסדי in 2 Chronicles 6:42 has quite a different meaning from that which it has in Isaiah 55:3. There דּוד חסדי are the favours granted to David by the Lord; in 2 Chronicles 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 , Numbers 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 Psalms 132:9 into ירנּנוּ . פּני פ השׁב , to turn away the face of any one, i.e., to deny the request, cf. 1 Kings 2:16.