1Tehdy Šalomoun prohlásil: „‚Zůstávám v mračnu,‘ pravil Hospodin. 2Já jsem ti ale postavil chrám vznešený, místo, kde bys bydlel už navěky!“ 3Potom se král otočil a požehnal celému stojícímu shromáždění Izraele: 4„Požehnán buď Hospodin, Bůh Izraele, jenž vlastními ústy mluvil k mému otci Davidovi a vlastní rukou naplnil, co řekl: 5‚Ode dne, kdy jsem svůj lid vyvedl z Egypta, jsem ze žádného izraelského kmene nevyvolil město k postavení domu, v němž by zůstávalo mé jméno, ani jsem nevyvolil nikoho, aby se stal vůdcem mého lidu Izraele. 6Vyvolil jsem však Jeruzalém, aby v něm zůstávalo mé jméno, a vyvolil jsem Davida, aby vedl můj lid Izrael.‘ 7Můj otec David toužil postavit chrám jménu Hospodina, Boha Izraele. 8Hospodin mu ale řekl: ‚Je dobře, že chceš mému jménu postavit chrám. 9Nepostavíš ho však ty, ale tvůj syn, který vzejde ze tvých beder. Ten vystaví chrám mému jménu.‘ 10A Hospodin dodržel slovo, které dal. Nastoupil jsem po svém otci Davidovi, usedl jsem na izraelský trůn, jak řekl Hospodin, a postavil jsem chrám jménu Hospodina, Boha Izraele. 11V něm jsem postavil Truhlu, v níž je Hospodinova smlouva, kterou uzavřel se syny Izraele.“ 12Poté se postavil před Hospodinův oltář a před očima celého izraelského shromáždění vzepjal ruce. 13Šalomoun si totiž nechal vyrobit 5 loktů dlouhé, 5 loktů široké a 3 lokty vysoké bronzové podium, které dal umístit doprostřed prostranství. Postavil se na ně, před celým izraelským shromážděním poklekl na kolena, vztáhl ruce k nebi a řekl: 14„Hospodine, Bože Izraele! Nahoře na nebi ani dole na zemi není Boha podobného tobě, jenž by zachovával smlouvu a milosrdenství svým služebníkům, kteří před tebou žijí s oddaným srdcem. 15Svému služebníku Davidovi, mému otci, jsi dodržel svůj slib. Vlastními ústy jsi promluvil a vlastní rukou jsi to, jak vidíme, splnil. 16Nuže, Hospodine, Bože Izraele, dodrž, co jsi slíbil, když jsi svému služebníku Davidovi, mému otci, řekl: ‚Postarám se, aby na izraelském trůnu nikdy nechyběl tvůj potomek, budou-li jen tví synové dbát na svou cestu a žít podle tvého Zákona, jako jsi přede mnou žil ty.‘ 17Nyní tedy, Hospodine, Bože Izraele, kéž se prosím potvrdí slovo, které jsi dal svému služebníku Davidovi. 18Bude snad Bůh opravdu přebývat s člověkem na zemi? Nebesa, ba ani nebesa nebes tě nemohou obsáhnout – čím méně tento chrám, který jsem postavil! 19Shlédni však na modlitbu svého služebníka a na jeho prosby, Hospodine, Bože můj; vyslyš toto volání a modlitbu, kterou ti tvůj služebník předkládá. 20Kéž jsou tvé oči dnem i nocí upřeny k tomuto chrámu, k místu, o němž jsi řekl, že tam spočine tvé jméno. Kéž nasloucháš modlitbě, již se tvůj služebník bude modlit směrem k tomuto místu. 21Kéž vyslyšíš prosby svého služebníka i svého lidu Izraele, kdykoli se budou modlit směrem k tomuto místu. Vyslýchej z nebe, kde přebýváš, vyslýchej a odpouštěj. 22Kdyby se někdo provinil proti svému bližnímu a měl by se zapřisáhnout slibem, kdyby pak přišel a složil přísahu před tvým oltářem v tomto chrámu, 23vyslýchej z nebe. Zasáhni a rozsuď své služebníky tak, abys odplatil viníkovi, co zaslouží za své skutky, a spravedlivého abys ospravedlnil a odplatil mu za jeho spravedlnost. 24Kdyby tvůj lid Izrael hřešil proti tobě, a utrpěl by proto porážku od svých nepřátel, kdyby se pak ale vrátili k tobě, chválili tvé jméno, modlili se a prosili tě v tomto chrámu, 25vyslýchej z nebe. Odpusť hřích svého lidu Izraele a přiveď je zpět do země, kterou jsi dal jim a jejich otcům. 26Kdyby hřešili proti tobě, a zavřela by se proto nebesa a nebyl déšť, kdyby se pak ale modlili směrem k tomuto místu, chválili tvé jméno a po svém potrestání se odvrátili od svých hříchů, 27vyslýchej na nebesích. Odpusť svým služebníkům, svému lidu Izraeli, jejich hřích. Vyuč je správné cestě, kterou mají jít, a sešli déšť na svou zem, kterou jsi dal svému lidu za dědictví. 28Kdyby v zemi nastal hlad nebo mor, plíseň nebo sněť, kobylky nebo housenky nebo kdyby tvůj lid v zemi až u samých bran utlačoval nepřítel nebo jakákoli rána či nemoc – 29kdyby si pak ale kdokoli ze všeho tvého lidu Izraele připustil, že jde o bolestnou ránu, a vzepjal by ruce k tomuto chrámu, 30vyslýchej z nebe, kde přebýváš. Odpusť a odplať každému jeho skutky, neboť znáš jeho srdce – jen ty sám přece znáš srdce lidí – 31aby tě měli v úctě a chodili po tvých cestách po všechny dny svého života v zemi, kterou jsi dal našim otcům. 32Rovněž kdyby cizinec, ačkoli nepatří k tvému lidu Izraeli, přišel z daleké země kvůli tvému velikému jménu, tvé mocné ruce a vztažené paži – kdyby přišli a modlili se směrem k tomuto chrámu, 33i tehdy vyslýchej z nebe, kde přebýváš. Učiň vše, oč by tě ten cizinec prosil, aby všechny národy země poznaly tvé jméno a měly tě v úctě tak jako tvůj lid Izrael a aby věděly, že tvé jméno je vzýváno nad tímto chrámem, který jsem postavil. 34Kdyby tvůj lid vytáhl do války, kamkoli bys je poslal, a modlili by se k tobě směrem k tomuto městu, jež jsi vyvolil, a ke chrámu, který jsem postavil tvému jménu, 35vyslýchej z nebe jejich modlitbu a prosbu a zjednej jim právo. 36Kdyby zhřešili proti tobě – vždyť není člověka, který by nehřešil – a ty by ses na ně rozhněval a vydal je nepříteli a jejich uchvatitelé by je odvedli jako zajatce do země daleké či blízké, 37kdyby si to však potom v zemi svého zajetí vzali k srdci, obrátili by se a prosili tě o milost v zemi svých věznitelů se slovy: ‚Zhřešili jsme, zkazili se, jednali jsme zle!‘ 38a kdyby se ve vyhnanství v zemi svých věznitelů celým srdcem a celou duší obrátili a modlili by se směrem ke své zemi, kterou jsi dal jejich otcům, k městu, které jsi vyvolil, a ke chrámu, který jsem postavil tvému jménu, 39vyslýchej z nebe, kde přebýváš, jejich modlitbu a jejich prosby. Zjednej jim právo a odpusť svému lidu to, čím proti tobě zhřešili. 40Nyní tedy, Bože můj, kéž jsou tvé oči upřeny a tvé uši nakloněny k modlitbě na tomto místě. 41Již povstaň, Hospodine Bože, ke svému spočinutí společně s Truhlou síly své! Tví kněží, Hospodine Bože, ať jsou spásou oblečeni, tví věrní ať se radují z tvé dobroty. 42Neodvracej, Hospodine Bože, svoji tvář od toho, kohos pomazal – pamatuj na oddanost svého služebníka Davida!“
Matthew Henry - Complete Commentary 1 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 (
2Chr 6:10), to be
a house of habitation for him, 2Chr 6:2. He has indeed, as to us,
made darkness his pavilion (
2Chr 6:1), 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 (
2Chr 6:6):
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 (
2Chr 6:7), and God approved of it, though he permitted him not to put it in execution (
2Chr 6:8),
Thou didst well that it was in thy heart. Temple-work is often thus done; one sows and another reaps (
John 4:37,
John 4:38), 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,
2Chr 6:9,
2Chr 6:10. 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 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 8) 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, 2Chr 6:14. 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,
2Chr 6:14. 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,
2Chr 6:18. 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, 2Chr 6:30. 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 (
2Chr 6:36):
There is no man who sinneth not; nay, who
doeth good and sinneth not; so he writes, agreeable to what he here says,
Qoh 7:20.
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,
2Chr 6:22. 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,
2Chr 6:24,
2Chr 6:26,
2Chr 6:28. 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,
2Chr 6:20. 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,
2Chr 6:21. 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,
2Chr 6:23,
2Chr 6:30. 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,
2Chr 6:25,
2Chr 6:27,
2Chr 6:38,
2Chr 6:39. 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 (
2Chr 6:33); 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 24:22. 6. That God would, upon all occasions, own and plead the cause of his people Israel, against all the opposers of it (
2Chr 6:35):
Maintain their cause; and again,
2Chr 6:39. 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,
2Chr 6:41,
2Chr 6:42. 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,
Pss 132:8-
Pss 132:10. He prayer (
2Chr 6:41), (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, Pss 65:4. Let all that come hither to worship, like the eunuch, go away rejoicing. He pleads two things,
2Chr 6:42. [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
Pss 132:1,
Pss 132:2, etc.), 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 42:1), and is called
David, Hos 3:5. 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 55:3 and
Acts 13:34. This must be all our desire and all our hope, all our prayer and all our plea; for it is all our salvation.