26 When the sky is shut up, and there is no rain, because they have sinned against you; if they pray toward this place, and confess your name, and turn from their sin, when you do afflict them:
Again, when the wicked man turns away from his wickedness that he has committed, and does that which is lawful and right, he shall save his soul alive. Because he considers, and turns away from all his transgressions that he has committed, he shall surely live, he shall not die. Yet says the house of Israel, The way of the Lord is not equal. house of Israel, are not my ways equal? are not your ways unequal? Therefore I will judge you, house of Israel, everyone according to his ways, says the Lord Yahweh. Return you, and turn yourselves from all your transgressions; so iniquity shall not be your ruin. Cast away from you all your transgressions, in which you have transgressed; and make you a new heart and a new spirit: for why will you die, house of Israel? For I have no pleasure in the death of him who dies, says the Lord Yahweh: therefore turn yourselves, and live.
"Go to Bethel, and sin; To Gilgal, and sin more. Bring your sacrifices every morning, Your tithes every three days, Offer a sacrifice of thanksgiving of that which is leavened, And proclaim free will offerings and brag about them: For this pleases you, you children of Israel," says the Lord Yahweh. "I also have given you cleanness of teeth in all your cities, And lack of bread in every town; Yet you haven't returned to me," says Yahweh. "I also have withheld the rain from you, When there were yet three months to the harvest; And I caused it to rain on one city, And caused it not to rain on another city. One place was rained on, And the piece where it didn't rain withered. So two or three cities staggered to one city to drink water, And were not satisfied: Yet you haven't returned to me," says Yahweh. I struck you with blight and mildew many times in your gardens and your vineyards; And your fig trees and your olive trees have the swarming locust devoured: Yet you haven't returned to me," says Yahweh.
Blow the trumpet in Zion! Sanctify a fast. Call a solemn assembly. Gather the people. Sanctify the assembly. Assemble the elders. Gather the children, and those who suck the breasts. Let the bridegroom go forth from his room, And the bride out of her chamber. Let the priests, the ministers of Yahweh, weep between the porch and the altar, And let them say, "Spare your people, Yahweh, And don't give your heritage to reproach, That the nations should rule over them. Why should they say among the peoples, 'Where is their God?'"
Put on sackcloth and mourn, you priests! Wail, you ministers of the altar. Come, lie all night in sackcloth, you ministers of my God, For the meal offering and the drink offering are withheld from your God's house. Sanctify a fast. Call a solemn assembly. Gather the elders, And all the inhabitants of the land, to the house of Yahweh, your God, And cry to Yahweh. Alas for the day! For the day of Yahweh is at hand, And it will come as destruction from the Almighty. Isn't the food cut off before our eyes; Joy and gladness from the house of our God? The seeds rot under their clods. The granaries are laid desolate. The barns are broken down, for the grain has withered. How the animals groan! The herds of cattle are perplexed, because they have no pasture. Yes, the flocks of sheep are made desolate. Yahweh, I cry to you, For the fire has devoured the pastures of the wilderness, And the flame has burned all the trees of the field. Yes, the animals of the field pant to you, For the water brooks have dried up, And the fire has devoured the pastures of the wilderness.
The word of Yahweh that came to Jeremiah concerning the drought. Judah mourns, and the gates of it languish, they sit in black on the ground; and the cry of Jerusalem is gone up. Their nobles send their little ones to the waters: they come to the cisterns, and find no water; they return with their vessels empty; they are disappointed and confounded, and cover their heads. Because of the ground which is cracked, because no rain has been in the land, the plowmen are disappointed, they cover their heads. Yes, the hind also in the field calves, and forsakes [her young], because there is no grass. The wild donkeys stand on the bare heights, they pant for air like jackals; their eyes fail, because there is no herbage. Though our iniquities testify against us, work you for your name's sake, Yahweh; for our backslidings are many; we have sinned against you. You hope of Israel, the Savior of it in the time of trouble, why should you be as a foreigner in the land, and as a wayfaring man who turns aside to stay for a night? Why should you be like a scared man, as a mighty man who can't save? yet you, Yahweh, are in the midst of us, and we are called by your name; don't leave us.
Thus says Yahweh, Where is the bill of your mother's divorce, with which I have put her away? or which of my creditors is it to whom I have sold you? Behold, for your iniquities were you sold, and for your transgressions was your mother put away. Why, when I came, was there no man? when I called, was there none to answer? Is my hand shortened at all, that it can't redeem? or have I no power to deliver? Behold, at my rebuke I dry up the sea, I make the rivers a wilderness: their fish stink, because there is no water, and die for thirst.
When he was in distress, he begged Yahweh his God, and humbled himself greatly before the God of his fathers. He prayed to him; and he was entreated of him, and heard his supplication, and brought him again to Jerusalem into his kingdom. Then Manasseh knew that Yahweh he was God.
Elijah the Tishbite, who was of the foreigners of Gilead, said to Ahab, As Yahweh, the God of Israel, lives, before whom I stand, there shall not be dew nor rain these years, but according to my word. The word of Yahweh came to him, saying, Get you hence, and turn you eastward, and hide yourself by the brook Cherith, that is before the Jordan. It shall be, that you shall drink of the brook; and I have commanded the ravens to feed you there. So he went and did according to the word of Yahweh; for he went and lived by the brook Cherith, that is before the Jordan. The ravens brought him bread and flesh in the morning, and bread and flesh in the evening; and he drank of the brook. It happened after a while, that the brook dried up, because there was no rain in the land. The word of Yahweh came to him, saying, Arise, get you to Zarephath, which belongs to Sidon, and dwell there: behold, I have commanded a widow there to sustain you. So he arose and went to Zarephath; and when he came to the gate of the city, behold, a widow was there gathering sticks: and he called to her, and said, Please get me a little water in a vessel, that I may drink. As she was going to get it, he called to her, and said, Please bring me a morsel of bread in your hand. She said, As Yahweh your God lives, I don't have a cake, but a handful of meal in the jar, and a little oil in the jar: and, behold, I am gathering two sticks, that I may go in and bake it for me and my son, that we may eat it, and die. Elijah said to her, Don't be afraid; go and do as you have said; but make me of it a little cake first, and bring it forth to me, and afterward make for you and for your son. For thus says Yahweh, the God of Israel, The jar of meal shall not empty, neither shall the jar of oil fail, until the day that Yahweh sends rain on the earth. She went and did according to the saying of Elijah: and she, and he, and her house, ate [many] days. The jar of meal didn't empty, neither did the jar of oil fail, according to the word of Yahweh, which he spoke by Elijah. It happened after these things, that the son of the woman, the mistress of the house, fell sick; and his sickness was so sore, that there was no breath left in him. She said to Elijah, What have I to do with you, you man of God? You have come to me to bring my sin to memory, and to kill my son!
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.