34 If your people go out to battle against their enemies, by whatever way you shall send them, and they pray to you toward this city which you have chosen, and the house which I have built for your name;
If your people go out to battle against their enemy, by whatever way you shall send them, and they pray to Yahweh toward the city which you have chosen, and toward the house which I have built for your name; then hear in heaven their prayer and their supplication, and maintain their cause.
When Daniel knew that the writing was signed, he went into his house (now his windows were open in his chamber toward Jerusalem) and he kneeled on his knees three times a day, and prayed, and gave thanks before his God, as he did before.
Hezekiah the king, and Isaiah the prophet the son of Amoz, prayed because of this, and cried to heaven. Yahweh sent an angel, who cut off all the mighty men of valor, and the leaders and captains, in the camp of the king of Assyria. So he returned with shame of face to his own land. When he was come into the house of his god, those who came forth from his own bowels killed him there with the sword.
and he said, Yahweh, the God of our fathers, aren't you God in heaven? and aren't you ruler over all the kingdoms of the nations? and in your hand is power and might, so that none is able to withstand you. Did not you, our God, drive out the inhabitants of this land before your people Israel, and give it to the seed of Abraham your friend forever? They lived therein, and have built you a sanctuary therein for your name, saying, If evil come on us, the sword, judgment, or pestilence, or famine, we will stand before this house, and before you, (for your name is in this house), and cry to you in our affliction, and you will hear and save. Now, behold, the children of Ammon and Moab and Mount Seir, whom you would not let Israel invade, when they came out of the land of Egypt, but they turned aside from them, and didn't destroy them; behold, how they reward us, to come to cast us out of your possession, which you have given us to inherit. Our God, will you not judge them? for we have no might against this great company that comes against us; neither know we what to do: but out eyes are on you. All Judah stood before Yahweh, with their little ones, their wives, and their children.
It happened, when the captains of the chariots saw Jehoshaphat, that they said, It is the king of Israel. Therefore they turned about to fight against him: but Jehoshaphat cried out, and Yahweh helped him; and God moved them [to depart] from him.
There came out against them Zerah the Ethiopian with an army of a million troops, and three hundred chariots; and he came to Mareshah. Then Asa went out to meet him, and they set the battle in array in the valley of Zephathah at Mareshah. Asa cried to Yahweh his God, and said, Yahweh, there is none besides you to help, between the mighty and him who has no strength: help us, Yahweh our God; for we rely on you, and in your name are we come against this multitude. Yahweh, you are our God; don't let man prevail against you. So Yahweh struck the Ethiopians before Asa, and before Judah; and the Ethiopians fled.
Avenge the children of Israel of the Midianites: afterward you shall be gathered to your people. Moses spoke to the people, saying, Arm you men from among you for the war, that they may go against Midian, to execute Yahweh's vengeance on Midian. Of every tribe one thousand, throughout all the tribes of Israel, shall you send to the war. So there were delivered, out of the thousands of Israel, a thousand of every tribe, twelve thousand armed for war. Moses sent them, one thousand of every tribe, to the war, them and Phinehas the son of Eleazar the priest, to the war, with the vessels of the sanctuary and the trumpets for the alarm in his hand.
I have surely built you a house of habitation, a place for you to dwell in forever.
Now go and strike Amalek, and utterly destroy all that they have, and don't spare them; but kill both man and woman, infant and suckling, ox and sheep, camel and donkey.
It happened after the death of Joshua, the children of Israel asked of Yahweh, saying, Who shall go up for us first against the Canaanites, to fight against them? Yahweh said, Judah shall go up: behold, I have delivered the land into his hand.
Yahweh said to Joshua, Don't be afraid, neither be dismayed: take all the people of war with you, and arise, go up to Ai; behold, I have given into your hand the king of Ai, and his people, and his city, and his land; You shall do to Ai and her king as you did to Jericho and her king: only the spoil of it, and the cattle of it, shall you take for a prey to yourselves: set you an ambush for the city behind it. So Joshua arose, and all the people of war, to go up to Ai: and Joshua chose out thirty thousand men, the mighty men of valor, and sent them forth by night. He commanded them, saying, Behold, you shall lie in ambush against the city, behind the city; don't go very far from the city, but be all ready: and I, and all the people who are with me, will approach to the city. It shall happen, when they come out against us, as at the first, that we will flee before them; and they will come out after us, until we have drawn them away from the city; for they will say, They flee before us, as at the first: so we will flee before them; and you shall rise up from the ambush, and take possession of the city: for Yahweh your God will deliver it into your hand. It shall be, when you have seized on the city, that you shall set the city on fire; according to the word of Yahweh shall you do: behold, I have commanded you.
Moses my servant is dead; now therefore arise, go over this Jordan, you, and all this people, to the land which I do give to them, even to the children of Israel. Every place that the sole of your foot shall tread on, to you have I given it, as I spoke to Moses. From the wilderness, and this Lebanon, even to the great river, the river Euphrates, all the land of the Hittites, and to the great sea toward the going down of the sun, shall be your border. There shall not any man be able to stand before you all the days of your life. As I was with Moses, so I will be with you; I will not fail you, nor forsake you.
When you go forth to battle against your enemies, and see horses, and chariots, [and] a people more than you, you shall not be afraid of them; for Yahweh your God is with you, who brought you up out of the land of Egypt. It shall be, when you draw near to the battle, that the priest shall approach and speak to the people, and shall tell them, Hear, Israel, you draw near this day to battle against your enemies: don't let your heart faint; don't be afraid, nor tremble, neither be scared of them; for Yahweh your God is he who goes with you, to fight for you against your enemies, to save you.
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on 2 Chronicles 6
Commentary on 2 Chronicles 6 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 6
2Ch 6:1-41. Solomon Blesses the People and Praises God.
1. The Lord hath said that he would dwell in the thick darkness—This introduction to Solomon's address was evidently suggested by the remarkable incident recorded at the close of the last chapter: the phenomenon of a densely opaque and uniformly shaped cloud, descending in a slow and majestic manner and filling the whole area of the temple. He regarded it himself, and directed the people also to regard it, as an undoubted sign and welcome pledge of the divine presence and acceptance of the building reared to His honor and worship. He referred not to any particular declaration of God, but to the cloud having been all along in the national history of Israel the recognized symbol of the divine presence (Ex 16:10; 24:16; 40:34; Nu 9:15; 1Ki 8:10, 11).
13. 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 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.
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 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.
22. 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, &c.—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.
38. If they return to thee … in the land of their captivity … and pray toward their land, which thou gavest unto their fathers—These words gave rise to the favorite usage of the ancient as well as modern Jews, of turning in prayer toward Jerusalem, in whatever quarter of the world they might be, and of directing their faces toward the temple when in Jerusalem itself or in any part of the holy land (1Ki 8:44).
41. arise, O Lord God into thy resting-place—These words are not found in the record of this prayer in the First Book of Kings; but they occur in Ps 132:8, which is generally believed to have been composed by David, or rather by Solomon, in reference to this occasion. "Arise" is a very suitable expression to be used when the ark was to be removed from the tabernacle in Zion to the temple on Mount Moriah.
into thy resting-place—the temple so called (Isa 66:1), because it was a fixed and permanent mansion (Ps 132:14).
the ark of thy strength—the abode by which Thy glorious presence is symbolized, and whence Thou dost issue Thine authoritative oracles, and manifest Thy power on behalf of Thy people when they desire and need it. It might well be designated the ark of God's strength, because it was through means of it the mighty miracles were wrought and the brilliant victories were won, that distinguish the early annals of the Hebrew nation. The sight of it inspired the greatest animation in the breasts of His people, while it diffused terror and dismay through the ranks of their enemies (compare Ps 78:61).
let thy priests … be clothed with salvation—or with righteousness (Ps 132:9), that is, be equipped not only with the pure white linen garments Thou hast appointed for their robe of office, but also adorned with the moral beauties of true holiness, that their person and services may be accepted, both for themselves and all the people. Thus they would be "clothed with salvation," for that is the effect and consequence of a sanctified character.
42. turn not away the face of thine anointed—that is, of me, who by Thy promise and appointment have been installed as king and ruler of Israel. The words are equivalent in meaning to this: Do not reject my present petitions; do not send me from Thy throne of grace dejected in countenance and disappointed in heart.
remember the mercies of David thy servant—that is, the mercies promised to David, and in consideration of that promise, hear and answer my prayer (compare Ps 132:10).