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2 Chronicles Chapter 6

Solomon's Prayer of Temple Dedication Solomon, having blessed the people, blessed God

6 1 1 Kin 8:12; Exo 20:21; Lev 16:2 T1Then said Solomon, The Lord hath said that he would dwell in the thick darkness.

2But I have built an house of habitation for thee, and a place for thy dwelling for ever.

3And the king turned his face, and blessed the whole congregation of Israel: and all the congregation of Israel stood.

4And 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,

5Since 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 an house in, that my name might be there; neither chose I any man to be a ruler over my people Israel:

6 Psa 89:19-20; 1 Chr 28:4; 1 Sam 16:1 6But I have chosen Jerusalem, that my name might be there; and have chosen David to be over my people Israel.

7 2 Sam 7:2; 1 Kin 5:3; 1 Chr 17:1 7Now it was in the heart of David my father to build an house for the name of the Lord God of Israel.

8 1 Kin 8:18-21; 2 Cor 8:12 8But the Lord said to David my father, Forasmuch as it was in thine heart to build an house for my name, thou didst well in that it was in thine heart:

9Notwithstanding 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.

10The 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 2 Chr 5:10; Exo 40:20 11And in it have I put the ark, wherein is the covenant of the Lord, that he made with the children of Israel. Solomon's prayer in the consecration of the temple, upon the bronze platform.

12 1 Kin 8:22; Ezr 9:5; 1 Tim 2:8 12¶And he stood before the altar of the Lord in the presence of all the congregation of Israel, and spread forth his hands:

13For 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 Gen 5:24; Dan 9:4; Psa 86:8; 2 Sam 7:22; Deu 4:39 14And said, O Lord God of Israel, there is no God like thee in the heaven, nor in the earth; which keepest covenant, and shewest mercy unto thy servants, that walk before thee with all their hearts:

15 1 Chr 22:9-10 15Thou 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 Psa 132:12 16Now 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.

17Now then, O Lord God of Israel, let thy word be verified, which thou hast spoken unto thy servant David.

18 Act 7:49; Isa 66:1; 2 Chr 2:6; Psa 113:5-6 18But 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!

19Have 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 Dan 6:10; Psa 34:15; Psa 33:18 20That 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 Isa 43:25; Isa 44:22 21Hearken 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.

22If 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 Pro 1:31; Isa 3:11; Rom 2:8 23Then 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 Psa 51:4; Jdg 2:14-15; Jdg 2:11; Deu 32:15 24And 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;

25Then 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 Lev 26:19; Luk 4:25 26When 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 Psa 94:12; Joh 6:45; Zec 10:1 27Then 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 2 Chr 20:9 28If there be dearth in the land, if there be pestilence, if there be blasting, or mildew, locusts, or caterpillers; if their enemies besiege them in the cities of their land; whatsoever sore or whatsoever sickness there be:

29Then 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 Psa 11:4; 1 Chr 28:9 30Then 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:)

31That they may fear thee, to walk in thy ways, so long as they live in the land which thou gavest unto our fathers.

32 Deu 4:6-8; Psa 113:3; Isa 56:3-8; Mal 1:11; Joh 10:16 32Moreover 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;

33Then 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.

34If 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;

35Then hear thou from the heavens their prayer and their supplication, and maintain their cause.

36 Ecc 7:20; Pro 20:9; Job 15:14-16 36If 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;

37Yet 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 Jer 29:12-13 38If 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:

39Then 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.

40Now, 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 Psa 132:8-10; Psa 132:16; 1 Chr 28:2; Isa 61:10; Neh 9:25 41Now 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 Psa 89:20-28; Psa 89:20-28 42O Lord God, turn not away the face of thine anointed: remember the mercies of David thy servant.

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Introduction to 2 Chronicles
by John MacArthur

Title

The original title in the Hebrew Bible read “The annals (i.e., events or happenings) of the days.” First and Second Chronicles were comprised of one book until later divided into separate books in the Greek OT translation, the Septuagint (LXX), ca 200 B.C. The title also changed at that time to the inaccurate title, “the things omitted,” i.e., reflecting material not in 1, 2 Samuel and 1, 2 Kings. The English title “Chronicles” originated with Jerome’s Latin Vulgate translation (ca 400 A.D.), which used the fuller title “The Chronicles of the Entire Sacred History.”

Author and Date

Neither 1 nor 2 Chronicles contains direct statements regarding the human author, though Jewish tradition strongly favors Ezra the priest (cf. Ezra 7:1-6) as “the chronicler.” These records were most likely recorded ca 450-430 B.C. The genealogical record in 1 Chr 1-9 supports a date after 450 B.C. for the writing. The NT does not directly quote either 1 or 2 Chronicles.

Background and Setting

The immediate historical backdrop encompassed the Jews’ three-phase return to the Promised Land from the Babylonian exile: 1) Zerubbabel in Ezra 1-6 (ca 538 B.C.); 2) Ezra in Ezra 7-10 (ca 458 B.C.); and 3) Nehemiah in Neh 1-13 (ca 445 B.C.). Previous history looks back to the Babylonian deportation/Exile (ca 605-538 B.C.) as predicted/reported by 2 Kings, Esther, Jeremiah, Ezekiel, Daniel, and Habakkuk. The prophets of this restoration era were Haggai, Zechariah, and Malachi.

The Jews had returned from their 70 years of captivity (ca 538 B.C.) to a land that was markedly different from the one once ruled by King David (ca. 1011-971 B.C.) and King Solomon (971-931 B.C.): 1) there was no Hebrew king, but rather a Persian governor (Ezra 5:3; 6:6); 2) there was no security for Jerusalem, so Nehemiah had to rebuild the wall (Neh 1-7); 3) there was no temple, so Zerubbabel had to reconstruct a pitiful semblance of the Solomonic temple’s former glory (Ezra 3); 4) the Jews no longer dominated the region, but rather were on the defensive (Ezra 4; Neh 4); 5) they enjoyed few divine blessings beyond the fact of their return; 6) they possessed little of the kingdom’s former wealth; and 7) God’s divine presence no longer resided in Jerusalem, having departed ca 597-591 B.C. (Ezek 8-11).

To put it mildly, their future looked bleak compared to their majestic past, especially the time of David and Solomon. The return could best be described as bittersweet, i.e., bitter because their present poverty brought hurtful memories about what was forfeited by God’s judgment on their ancestors’ sin, but sweet because at least they were back in the Land God had given Abraham 17 centuries earlier (Gen 12:1-3). The chronicler’s selective genealogy and history of Israel, stretching from Adam (1 Chr 1:1) to the return from Babylon (2 Chr 26:23), was intended to remind the Jews of God’s promises and intentions about: 1) the Land; 2) the nation; 3) the Davidic king; 4) the Levitical priests; 5) the temple; and 6) true worship, none of which had been abrogated because of the Babylonian captivity. All of this was to remind them of their spiritual heritage during the difficult times they faced, and to encourage them to be faithful to God.

Historical and Theological Themes

First and Second Chronicles, as named by Jerome, recreate an OT history in miniature, with particular emphases on the Davidic Covenant and temple worship. In terms of literary parallel, 1 Chronicles is the partner of 2 Samuel, in that both detail the reign of King David. First Chronicles opens with Adam (2 Chr 1:1) and closes with the death of David (2 Chr 29:26-30) in 971 B.C. Second Chronicles begins with Solomon (2 Chr 1:1) and covers the same historical period as 1 and 2 Kings, while focusing exclusively on the kings of the southern kingdom of Judah, thus excluding the history of the northern 10 tribes and their rulers, because of their complete wickedness and false worship. It ranges from the reign of Solomon (2 Chr 1:1) in 971 B.C. to the return from Babylon in 538 B.C. (2 Chr 36:23). Over 55 percent of the material in Chronicles is unique, i.e., not found in 2 Samuel or 1 and 2 Kings. The “chronicler” tended to omit what was negative or in opposition to the Davidic kingship; on the other hand, he tended to make unique contributions in validating temple worship and the line of David. Whereas 2 Kings 25 ends dismally with the deportation of Judah to Babylon, 2 Chronicles 36:22-23 concludes hopefully with the Jews’ release from Persia and return to Jerusalem.

These two books were written to the repatriated Jewish exiles as a chronicle of God’s intention of future blessing, in spite of the nation’s past moral/spiritual failure for which the people paid dearly under God’s wrath. First and Second Chronicles could be briefly summarized as follows:

I. A Selected Genealogical History of Israel (1 Chr 1-9)
II. Israel’s United Kingdom Under Saul (1 Chr 10), David (1 Chr 11-29), and Solomon (2 Chr 1-9)
III. Judah’s Monarchy in the Divided Kingdom (2 Chr 10-36:21)
IV. Judah’s Release From Their Seventy Year Captivity (2 Chr 36:22, 23).

The historical themes are inextricably linked with the theological in that God’s divine purposes for Israel have been and will be played out on the stage of human history. These two books are designed to assure the returning Jews that, in spite of their checkered past and present plight, God will be true to His covenant promises. They have been returned by God to the Land first given to Abraham as a race of people whose ethnic identity (Jewish) was not obliterated by the deportation and whose national identity (Israel) has been preserved (Gen 12:1-3; 15:5), although they are still under God’s judgment as prescribed by the Mosaic legislation (Deut 28:15-68). The priestly line of Eleazar’s son Phinehas and the Levitical line were still intact so that temple worship could continue in the hopes that God’s presence would one day return (Num 25:10-13; Mal 3:1). The Davidic promise of a king was still valid, although future in its fulfillment (2 Sam 7:8-17; 1 Chr. 17:7-15). Their individual hope of eternal life and restoration of God’s blessings forever rested in the New Covenant (Jer 31:31-34).

Two basic principles enumerated in these two books prevail throughout the OT, namely, obedience brings blessing, disobedience brings judgment. In the Chronicles, when the king obeyed and trusted the Lord, God blessed and protected. But when the king disobeyed and/or put his trust in something or someone other than the Lord, God withdrew His blessing and protection. Three basic failures by the kings of Judah brought God’s wrath: 1) personal sin; 2) false worship/idolatry; and/or 3) trust in man rather than God.

Interpretive Challenges

First and Second Chronicles present a combination of selective genealogical and historical records and no insurmountable challenges within the two books are encountered. A few issues arise, such as: 1) Who wrote 1 and 2 Chronicles? Does the overlap of 2 Chr 36:22-23 with Ezra 1:1-3 point to Ezra as author? 2) Does the use of multiple sources taint the inerrancy doctrine of Scripture? 3) How does one explain the variations in the genealogies of 1 Chr 1-9 from other OT genealogies? 4) Are the curses of Deut 28 still in force, even though the 70 year
captivity has concluded? 5) How does one explain the few variations in numbers when comparing Chronicles with parallel passages in Samuel and Kings? These will be dealt with in the notes at the appropriate places.