27 then Thou dost hear in the heavens, and hast forgiven the sin of Thy servants, and of Thy people Israel, because Thou directest them unto the good way in which they walk, and hast given rain on Thy land that Thou hast given to Thy people for an inheritance.
O the happiness of the man Whom Thou instructest, O Jah, And out of Thy law teachest him,
Thus said Jehovah: Stand ye by the ways and see, and ask for paths of old, Where `is' this -- the good way? and go ye in it, And find rest for yourselves. And they say, `We do not go.'
it is having been written in the prophets, And they shall be all taught of God; every one therefore who heard from the Father, and learned, cometh to me;
They asked of Jehovah rain in a time of latter rain, Jehovah is making lightnings, And rain `in' showers He doth give to them. To each -- the herb in the field.
And ye sons of Zion, joy and rejoice, In Jehovah your God, For He hath given to you the Teacher for righteousness, And causeth to come down to you a shower, Sprinkling and gathered -- in the beginning.
And it hath come to pass in that day, I answer -- an affirmation of Jehovah, I answer the heavens, and they answer the earth. And the earth doth answer the corn, And the new wine, and the oil, And they answer Jezreel.
and Jehovah thy God doth declare to us the way in which we walk, and the thing that we do.'
Are there among the vanities of the nations any causing rain? And do the heavens give showers? Art not Thou He, O Jehovah our God? And we wait for thee, for Thou -- Thou hast done all these!
`In the heavens being restrained, and there is no rain, because they sin against Thee, and they have prayed towards this place, and confessed Thy name, and from their sin turn back, for Thou dost afflict them, then Thou dost hear in the heavens, and hast forgiven the sin of Thy servants, and of Thy people Israel, for Thou directest them the good way in which they go, and hast given rain on Thy land which Thou hast given to Thy people for inheritance.
And they have not said in their heart, `Let us fear, we pray you, Jehovah our God, who is giving rain, The sprinkling and the gathered, in its season, The appointed weeks of harvest He keepeth for us.'
And thine ear heareth a word behind thee, Saying, `This `is' the way, go ye in it,' When ye turn to the right, And when ye turn to the left.
A shower of free-will gifts thou shakest out, O God. Thine inheritance, when it hath been weary, Thou hast established it.
Who `is' this -- the man fearing Jehovah? He directeth him in the way He doth choose.
Thy ways, O Jehovah, cause me to know, Thy paths teach Thou me. Cause me to tread in Thy truth, and teach me, For Thou `art' the God of my salvation, Near Thee I have waited all the day.
Yea, by filling He doth press out a cloud, Scatter a cloud doth His light. And it is turning itself round by His counsels, For their doing all He commandeth them, On the face of the habitable earth. Whether for a rod, or for His land, Or for kindness -- He doth cause it to come. Hear this, O Job, Stand and consider the wonders of God.
And Elijah saith to them, `Catch ye the prophets of Baal; let not a man escape of them;' and they catch them, and Elijah bringeth them down unto the stream Kishon, and doth slaughter them there. And Elijah saith to Ahab, `Go up, eat and drink, because of the sound of the noise of the shower.' And Ahab goeth up to eat, and to drink, and Elijah hath gone up unto the top of Carmel, and he stretcheth himself out on the earth, and he placeth his face between his knees, and saith unto his young man, `Go up, I pray thee, look attentively the way of the sea;' and he goeth up and looketh attentively, and saith, `There is nothing;' and he saith, `Turn back,' seven times. And it cometh to pass, at the seventh, that he saith, `Lo, a little thickness as the palm of a man is coming up out of the sea.' And he saith, `Go up, say unto Ahab, `Bind -- and go down, and the shower doth not restrain thee.' And it cometh to pass, in the meantime, that the heavens have become black -- thick clouds and wind -- and the shower is great; and Ahab rideth, and goeth to Jezreel,
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).