Commentaries and Other Bible Study Helps - Prayer Tents - Prayer Tents

5:2-3 Just as David had summoned all the leaders of Israel to retrieve the ark from Kiriath-jearim (1 Chronicles 13; 15), Solomon also assembled them for the ark's final journey from its tent in the city of David (see 1 Chron. 16:1). the feast that is in the seventh month. The Feast of Booths (see Lev. 23:33-43). The temple was completed in the eighth month of Solomon's eleventh year (see 1 Kings 6:38 = 959 or 952 b.c.), and the dedication took place 11 months later. The Israelites had been instructed to live in temporary shelters during this feast, to commemorate the exodus. It was observed annually in the seventh month of the Jewish calendar (September-October).

5:5 Moses' tent of meeting and its holy vessels were brought up from Gibeon (1:3) to join the ark. Similarly, the Levitical priests Asaph, Heman, and Jeduthun (5:12; see 1 Chron. 16:37, 42) were united for this ceremony. Henceforth, all of Israel's worship would be focused on the Jerusalem temple.

5:7-9 The priests completed the transfer of the ark, since only they could enter the Most Holy Place. And they are there to this day. A comment from an early author, whose work was used by the author of Kings (see note on 1 Kings 8:8) and the Chronicler. The ark was apparently destroyed along with the first temple and was never replaced.

5:10 The ark had once contained the jar of manna and Aaron's rod (Heb. 9:4; see Ex. 16:32-34; Num. 17:10-11), but now held only the two tablets inscribed with the Ten Commandments.

5:11-14 The Chronicler inserts a lengthy sentence (vv. 11b-13) into his source (1 Kings 8:10) to describe a highly festive scene, suggesting that the cloud of God's glory (see Ex. 13:21-22) that filled the temple came in response to the Levites' and priests' worship. The Chronicler's own generation should draw a similar lesson, that God will surely be present when his people offer praise and thanksgiving. The appearance of the cloud and the inability of the priests even to stand to minister in God's presence signified that God in his majesty was taking up residence in his temple. There is an evident parallel here, and in 2 Chron. 7:3, with the appearance of the glory cloud in the tabernacle and over the tent of meeting (cf. Ex. 40:34-35). The visible manifestation of God's glory and presence was known in later Judaism as the "Shekinah," and it provides the background to John's comment about the incarnate Son: "we have seen his glory" (John 1:14). The praise of 2 Chron. 5:13b appears again in 20:21b. God's steadfast love (Hb. hesed) in particular denotes his covenant commitment to David (1 Chron. 17:13), which has finally resulted in this temple.

6:1-42 The Chronicler follows his source quite closely in his presentation of Solomon's prayer of dedication for the temple (see 1 Kings 8:12-50a). Yet whereas the earlier version finishes with an appeal to the exodus under Moses as the basis of God's relationship with Israel (1 Kings 8:50b-53), the Chronicler focuses instead on the Davidic covenant (2 Chron. 6:41-42, from Ps. 132:8-10). For the Chronicler's own postexilic generation, the temple signified God's promise to David of an enduring kingdom, however restricted Israel's present circumstances might seem. As the focal point of God's presence on earth, the temple also stood as a constant visible encouragement to prayer, as indicated by the different circumstances of need envisioned by Solomon in his prayer (2 Chron. 6:12-42).

6:1-2 God was present in the thick darkness of the cloud on Mount Sinai (see Ex. 20:21), and has now graciously come to dwell in the Most Holy Place of the temple.

6:3-11 Solomon's accession to the throne, the completion of the temple, and the placing of the ark are all due to God's fulfilling his promise to David (see 1 Chron. 17:23-24). Human obedience to God's commands is the means of ratifying or accepting God's promises, as well as a condition for experiencing the reality of the promises in the present (see 2 Chron. 6:14-17), yet God himself provides the grace for his people to obey.

6:7 On the name of the Lord, see notes on 1 Kings 8:17 and Acts 10:48.

6:12-13 The prayer of dedication is offered from a specially constructed platform before the altar of burnt offerings, in front of the temple entrance.

6:15 On God's promises to David, cf. 1 Chron. 17:11-14 and 22:9-10.

6:18-21 The infinite God cannot be contained within space (heaven and the highest heaven), let alone any man-made structure, yet he has made the temple the point of contact and immediate communication with his people. Prayer in or toward the temple will come before God in his heavenly dwelling place because his name is on the temple (vv. 20, 34, 38), which signifies both his spiritual presence in that place and his ownership of it and is thus an invitation to pray there in confident faith. (See note on 2:1.) The NT equivalent is prayer offered in Jesus' name (see John 14:13-14).

6:22-40 Solomon offers some representative situations in which Israelites and even foreigners (v. 32) should offer prayer at or toward the temple, seeking forgiveness, vindication, and divine help.

6:22-23 See Ex. 22:7-12; Num. 5:11-31; and note on 1 Kings 8:31-32. The Law of Moses provided for oaths to be taken in the sanctuary to determine guilt or innocence if there were no witnesses to an offense.

6:24-25 See Lev. 26:17; Deut. 28:25; and note on 1 Kings 8:33-40. National defeat is included among the curses for covenant breaking. Exile is one possible punishment.

6:26-27 heaven is shut up . . . no rain. See Lev. 26:19; Deut. 28:23-24; 2 Chron. 7:13; and note on 1 Kings 8:33-40.

6:28-31 See Deut. 28:21 and note on 1 Kings 8:33-40. The emphasis is on God's intimate knowledge of and concern for each individual among his people.

6:32-33 See note on 1 Kings 8:41-43. Your mighty hand and your outstretched arm calls to mind God's deliverance in the exodus (Ex. 3:19-20). Solomon envisions Gentiles making pilgrimage to pray at the temple because of what they have heard about this event. On the temple as a place of prayer for all nations, see also Isa. 2:2-4 and Zech. 8:20-23.

6:34-35 God's help in answer to prayer made in time of war is depicted in 13:14-15; 14:11; 18:31; 20:5-23; 32:20-22. See note on 1 Kings 8:44-45.

6:36-39 See note on 1 Kings 8:46-51. Exile from the Promised Land is presented as the climax of punishments on account of sin (see 2 Chron. 36:15-20). there is no one who does not sin. Cf. Prov. 20:9; Eccles. 7:20; Rom. 3:23. Solomon prays that Yahweh will respond to the heartfelt repentance of his people in exile and their intercession toward the house that I have built for your name. Bodily posture was a part of prayer, especially for exiles like Daniel, who consciously prayed in the direction of Jerusalem (Dan. 6:10).

6:41-42 In place of the ending to this prayer in 1 Kings 8:50b-53 (an appeal to God's mercy shown in the exodus), the Chronicler inserts a version of Ps. 132:8-10, which concerns the transfer of the ark into the temple. It functions here as a prayer that God will once again come in power and grace for the Chronicler's generation and their temple, as he had done for the people and temple of Solomon's day. Verse 42 of 2 Chronicles 6 is a prayer for the Davidic descendants, the recipients of God's covenant promise of steadfast love for David. For the Chronicler, this enduring covenant is now the basis of the relationship between God and his people.

7:1-22 God's twofold answer to Solomon's prayer (through the appearance of the glory of the Lord in vv. 1-3 and the words from God in vv. 12-22) takes readers to the heart of the Chronicler's message of repentance and restoration. The Chronicler is acutely aware of Israel's sinfulness (6:36), knowing that this will result in exile; but against this bleak fact he highlights Yahweh's undeserved restorative mercy and forgiveness toward his people, for which the temple is the visible symbol. The assurance that the temple is indeed the divinely sanctioned place of atonement and prayer should encourage the Chronicler's own postexilic generation to respond accordingly, confident that God will grant a greater measure of restoration and blessing. Ultimately, salvation will come not through a material building but through the One whom the temple foreshadows (John 2:19-21).

7:1b-3 An addition to 1 Kings 8. A parallel with David (see 1 Chron. 21:26) and Moses is intended here: just as a divine fire consumed the burnt offering in the newly erected Mosaic tabernacle, and "the glory of the Lord" was visible to the people (see Lev. 9:23-24), the fire . . . from heaven that consumed the sacrifice signaled acceptance of the temple and the priests' ministry there, while the glory of the Lord appeared on the temple, and the people worshiped. For he is good, for his steadfast love endures forever. Variations on this refrain from Psalm 136 occur several times in the book (see 1 Chron. 16:34; 2 Chron. 5:13; 7:6; 20:21) and may indicate a link between the author and the temple singers.

7:4-10 The dedication of the temple at the Feast of Tabernacles (see 5:3) entailed vast numbers of sacrifices (7:5) and involved the whole nation in its broadest extent (v. 8). Unity, joy, and gratitude to God are the keynotes of this festival.

7:8 Lebo-hamath to the Brook of Egypt designates the whole of Solomon's empire (see note on 1 Kings 8:65-66).

7:11-22 God's reply to Solomon's prayer is presented immediately after the account of the dedication, although in fact 13 years had elapsed, in which time the palace was also completed (v. 11; see 1 Kings 7:1; 9:10). Yahweh's appearance at night (2 Chron. 7:12) corresponds to his first appearance to Solomon at Gibeon, at the beginning of his reign (1:7).

7:12b-16 The Chronicler's addition to 1 Kings 9:3-4 provides a succinct summary of the central message of the book: the meaning of the temple and the response that God looks for in his people.

7:12b The temple is for sacrifice as well as prayer. The OT understanding of worship regularly joins sacrifices (of atonement, dedication, or thanksgiving) with prayer as the material expression of the worshiper's inner disposition.

7:13 A summary reference to the divine punishments mentioned in Solomon's prayer (6:26, 28).

7:14 if my people. God's purpose above all is to forgive his penitent people and heal their land. The specific vocabulary of this verse (humble themselves, pray, seek, turn) describes different aspects of heartfelt repentance and will recur throughout chs. 10-36. "Heal their land" includes deliverance from drought and pestilence as well as the return of exiles to their rightful home (6:38). For the Chronicler, this includes the restoration of the people to their right relationship with God. Cf. Jer. 25:5; 26:3.

7:15-16 The invitation to prayer and repentance (v. 14) is sealed with the strong assurance of God's presence and attention in the temple.

7:17-18 A summons to Solomon to be obedient to the Law of Moses as the grounds for establishing his throne. a man to rule Israel. See Mic. 5:2. Messianic hopes for the continuation of the Davidic line continued to be affirmed in the Chronicler's time, even though the last Davidic king had been deposed in 586 b.c.

7:19-22 The statement if you turn aside and forsake my statutes is addressed to the people ("you" in v. 19 is plural; see notes on 1 Kings 9:6; 9:7-8). While the temple signified God's will to forgive and restore, the stubborn rejection of his statutes and commandments would lead to God's rejection of both people and temple (see Deut. 29:24-28). The decisive factor, as shown throughout the rest of the book, is whether the call to repentance is heeded.

8:1-18 This section generally follows 1 Kings 9:10-28, with a significant variation and addition (see 2 Chron. 8:2-4, 12-16).