II
C H R O N I C L E S
CHAP. VI.
The
glory of the Lord, in the vehicle of a thick cloud, having filled the house
which Solomon built, by which God manifested his presence there, he
immediately improves the opportunity, and addresses God, as a God now, in a
peculiar manner, nigh at hand. I. He makes a solemn declaration of his
intention in building this house, to the satisfaction of the people and the
honour of God, both of whom he blessed, ver. 1-11. II. He makes a solemn
prayer to God that he would please graciously to accept and answer all the
prayers that should be made in, or towards, that house, ver. 12-42. This whole
chapter we had before, with very little variation (1 Kings viii. 12-53), to
which it may not be amiss here to look back.
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Solomon's
Prayer to God.
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B.
C. 1004.
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1 Then said Solomon, The LORD
hath said that he would dwell in the thick darkness. 2 But I have built
a house of habitation for thee, and a place for thy dwelling for ever.
3 And the king turned his face, and blessed the whole congregation of Israel:
and all the congregation of Israel stood. 4 And he said, Blessed be
the LORD
God of Israel, who hath with his hands fulfilled that which he spake
with his mouth to my father David, saying, 5 Since the day that I
brought forth my people out of the land of Egypt I chose no city among all the
tribes of Israel to build a house in, that my name might be there; neither
chose I any man to be a ruler over my people Israel: 6 But I have
chosen Jerusalem, that my name might be there; and have chosen David to be
over my people Israel. 7 Now it was in the heart of David my father to
build a house for the name of the LORD God of Israel. 8
But the LORD
said to David my father, Forasmuch as it was in thine heart to build a house
for my name, thou didst well in that it was in thine heart: 9
Notwithstanding thou shalt not build the house; but thy son which shall come
forth out of thy loins, he shall build the house for my name. 10 The LORD
therefore hath performed his word that he hath spoken: for I am risen up in
the room of David my father, and am set on the throne of Israel, as the LORD
promised, and have built the house for the name of the LORD
God of Israel. 11 And in it have I put the ark, wherein is the
covenant of the LORD, that he made with the
children of Israel.
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 (v. 10), to be a
house of habitation for him, v. 2. He has indeed, as to us, made
darkness his pavilion (v. 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 (v. 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 project was his, be
it known, to his honour (v. 7), and God approved of it, though he
permitted him not to put it in execution (v. 8), Thou didst well
that it was in thy heart. Temple-work is often thus done; one sows and
another reaps (John iv. 37, 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, v. 9,
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.
12 And he stood before the altar of the LORD
in the presence of all the congregation of Israel, and spread forth his hands:
13 For Solomon had made a brasen scaffold, of five cubits long, and
five cubits broad, and three cubits high, and had set it in the midst of the
court: and upon it he stood, and kneeled down upon his knees before all the
congregation of Israel, and spread forth his hands toward heaven, 14
And said, O LORD
God of Israel, there is no God like thee in the heaven, nor in the
earth; which keepest covenant, and showest mercy unto thy servants,
that walk before thee with all their hearts: 15 Thou which hast kept
with thy servant David my father that which thou hast promised him; and
spakest with thy mouth, and hast fulfilled it with thine hand, as it
is this day. 16 Now therefore, O LORD
God of Israel, keep with thy servant David my father that which thou hast
promised him, saying, There shall not fail thee a man in my sight to sit upon
the throne of Israel; yet so that thy children take heed to their way to walk
in my law, as thou hast walked before me. 17 Now then, O LORD
God of Israel, let thy word be verified, which thou hast spoken unto thy
servant David. 18 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! 19 Have respect therefore to the
prayer of thy servant, and to his supplication, O LORD
my God, to hearken unto the cry and the prayer which thy servant prayeth
before thee: 20 That thine eyes may be open upon this house day and
night, upon the place whereof thou hast said that thou wouldest put thy name
there; to hearken unto the prayer which thy servant prayeth toward this place.
21 Hearken therefore unto the supplications of thy servant, and of thy
people Israel, which they shall make toward this place: hear thou from thy
dwelling place, even from heaven; and when thou hearest, forgive.
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; 23
Then hear thou from heaven, and do, and judge thy servants, by requiting the
wicked, by recompensing his way upon his own head; and by justifying the
righteous, by giving him according to his righteousness. 24 And if thy
people Israel be put to the worse before the enemy, because they have sinned
against thee; and shall return and confess thy name, and pray and make
supplication before thee in this house; 25 Then hear thou from the
heavens, and forgive the sin of thy people Israel, and bring them again unto
the land which thou gavest to them and to their fathers. 26 When the
heaven is shut up, and there is no rain, because they have sinned against
thee; yet if they pray toward this place, and confess thy name, and
turn from their sin, when thou dost afflict them; 27 Then hear thou
from heaven, and forgive the sin of thy servants, and of thy people Israel,
when thou hast taught them the good way, wherein they should walk; and send
rain upon thy land, which thou hast given unto thy people for an inheritance.
28 If there be dearth in the land, if there be pestilence, if there be
blasting, or mildew, locusts, or caterpillars; if their enemies besiege them
in the cities of their land; whatsoever sore or whatsoever sickness there
be: 29 Then what prayer or what supplication soever
shall be made of any man, or of all thy people Israel, when every one shall
know his own sore and his own grief, and shall spread forth his hands in this
house: 30 Then hear thou from heaven thy dwelling place, and forgive,
and render unto every man according unto all his ways, whose heart thou
knowest; (for thou only knowest the hearts of the children of men:) 31
That they may fear thee, to walk in thy ways, so long as they live in the land
which thou gavest unto our fathers. 32 Moreover concerning the
stranger, which is not of thy people Israel, but is come from a far country
for thy great name's sake, and thy mighty hand, and thy stretched out arm; if
they come and pray in this house; 33 Then hear thou from the heavens, even
from thy dwelling place, and do according to all that the stranger calleth to
thee for; that all people of the earth may know thy name, and fear thee, as doth
thy people Israel, and may know that this house which I have built is called
by thy name. 34 If thy people go out to war against their enemies by
the way that thou shalt send them, and they pray unto thee toward this city
which thou hast chosen, and the house which I have built for thy name;
35 Then hear thou from the heavens their prayer and their supplication, and
maintain their cause. 36 If they sin against thee, (for there is
no man which sinneth not,) and thou be angry with them, and deliver them over
before their enemies, and they carry them away captives unto a land far
off or near; 37 Yet if they bethink themselves in the land
whither they are carried captive, and turn and pray unto thee in the land of
their captivity, saying, We have sinned, we have done amiss, and have dealt
wickedly; 38 If they return to thee with all their heart and with all
their soul in the land of their captivity, whither they have carried them
captives, and pray toward their land, which thou gavest unto their fathers,
and toward the city which thou hast chosen, and toward the house which
I have built for thy name: 39 Then hear thou from the heavens, even
from thy dwelling place, their prayer and their supplications, and maintain
their cause, and forgive thy people which have sinned against thee. 40
Now, my God, let, I beseech thee, thine eyes be open, and let thine
ears be attent unto the prayer that is made in this place.
41 Now therefore arise, O LORD
God, into thy resting place, thou, and the ark of thy strength: let thy
priests, O LORD
God, be clothed with salvation, and let thy saints rejoice in goodness.
42 O LORD
God, turn not away the face of thine anointed: remember the mercies of David
thy servant.
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 viii.) 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, v.
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, v. 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,
v. 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, v. 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 (v. 36): There
is no man who sinneth not; nay, who doeth good and sinneth not; so
he writes, agreeable to what he here says, Eccl. vii. 20.
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, v. 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, v. 24, 26, 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.
III. Here are petitions very pertinent. 1. That God would own this house, and
have an eye to it, as the place of which he had said that he would put his
name there, v. 20. He could not, in faith, have asked God to show such
peculiar favour to this house above any other if he himself had not said that
it should be his rest for ever. The prayer that will speed must be warranted
by the word. We may with humble confidence pray to God to be well pleased with
us in Jesus Christ, because he had declared himself well pleased in him--This
is my beloved Son; but he says not now of any house, "This is my
beloved place." 2. That God would hear and accept the prayers which
should be made in or towards that place, v. 21. He asked not that God
should help them whether they prayed for themselves or no, but that God would
help them in answer to their prayers. Even Christ's intercessions do not
supersede but encourage our supplications. He prayed that God would hear from
his dwelling-place, even from heaven. Heaven in his dwelling-place still, not
this temple; and thence help must come. When thou hearest forgive.
Note, The forgiveness of our sins is that which makes way for all the other
answers to our prayers, Removendo prohibens--The evil which it drives away
it keeps away. 3. That God would give judgment according to equity upon
all the appeals that should be made to him, v. 23, 30. This we may, in
faith, pray for, for we are sure it shall be done. God sitteth on the throne
judging right. 4. That God would return in mercy to his people when they
repented, and reformed, and sought unto him, v. 25, 27, 38, 39. This we
also may, in faith, pray for, building upon the repeated declarations God has
made of his readiness to accepts penitents. 5. That God would bid the
strangers welcome to this house, and answer their prayers (v. 33); for,
if there be in duty, why should there not be in privilege one law for the
stranger and for one born in the land? Lev. xxiv. 22. 6. That God would, upon
all occasions, own and plead the cause of his people Israel, against all the
opposers of it (v. 35): Maintain their cause; and again, v.
39. If they be the Israel of God, their cause is the cause of God, and he
would espouse it. 7. He concludes this prayer with some expressions which he
had learned of his good father, and borrowed from one of his psalms. We had
then not in the Kings, but here we have them, v. 41, 42. The whole word
of God is of use to direct us in prayer; and how can we express ourselves in
better language to God than that of his own Spirit? But these words were of
use, in a special manner, to direct Solomon, because they had reference to
this very work that he was now doing. We have them, Ps. cxxxii. 8-10. He
prayer (v. 41), (1.) That God would take possession of the temple, and
keep possession, that he would make it his resting-place: Thou and the ark;
what will the ark do without the God of the ark-ordinances without the God of
the ordinances? (2.) That he would make the ministers of the temple public
blessings: Clothe them with salvation, that is, not only save them, but
make them instrumental to save others, by offering the sacrifices of
righteousness. (3.) That the service of the temple might turn abundantly to
the joy and satisfaction of all the Lord's people: Let thy saints rejoice
in goodness, that is, in the goodness of thy house, Ps. lxv. 4.
"Let all that come hither to worship, like the eunuch, go away
rejoicing." He pleads two things, v. 42. [1.] His own relation to
God: "Turn not away the face of thy anointed. Lord, thou hast
appointed me to be king, and wilt not thou own me?" [2.] God's covenant
with his father: Remember thy mercies of David thy servant--the piety
of David towards God (so some understand it and so the word sometimes
signifies), his pious care of the ark, and concern for it (see Ps. cxxxii. 1,
2, &c.), or the promises of God to David, which were mercies to
him, his great support and comforts in all his troubles. We may plead, as
Solomon does here, with an eye to Christ:--"We deserve that God should
turn away our face, that he should reject us and our prayers; but we come in
the name of the Lord Jesus, thy anointed, thy Messiah (so the word is),
thy Christ, so the LXX. Him thou hearest always, and wilt never turn
away his face. We have no righteousness of our own to plead, but, Lord, remember
the mercies of David thy servant." Christ is God's servant (Isa. xlii.
1), and is called David, Hos. iii. 5. "Lord, remember his mercies,
and accept us on the account of them. Remember his tender concern for his
Father's honour and man's salvation, and what he did and suffered from that
principle. Remember the promises of the everlasting covenant, which free grace
has made to us in Christ, and which are called the sure mercies of David,"
Isa. lv. 3 and Acts xiii. 34. This must be all our desire and all our hope,
all our prayer and all our plea; for it is all our salvation.
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