1Tu Šalomoun řekl: „Jahve se rozhodl, že bude bydlet v temném oblaku. 2Já jsem ti postavil knížecí obydlí, sídlo, kde bys bydlel navěky.“ 3Potom se král obrátil a požehnal celému shromáždění Izraele. Celé shromáždění Izraele stálo; 4řekl: „Buď veleben Jahve, Bůh Izraele, který svou rukou splnil, co svými ústy slíbil mému otci Davidovi těmito slovy: 5‘Ode dne, kdy jsem vyvedl svůj lid z egyptské země, jsem si ve všech kmenech Izraele nevyvolil město, aby se tam postavil dům, kde by bylo mé Jméno, ani jsem si nevyvolil muže, jenž by byl vévodou mého lidu Izraele. 6Ale vyvolil jsem Jeruzalém, aby tam bylo mé Jméno, a vyvolil jsem Davida, aby velel mému lidu Izraeli!’ 7Můj otec David se obíral myšlenkou, že postaví dům Jménu Jahva, Boha Izraele, 8ale Jahve mému otci Davidovi řekl: ‘Obíral ses myšlenkou, že postavíš dům mému Jménu, a dobře jsi udělal. 9Jenomže ten dům nepostavíš ty, dům mému Jménu postaví tvůj syn vzešlý z tvých beder.’ 10Jahve uskutečnil slovo, které vyřkl: nastoupil jsem po svém otci Davidovi a usedl jsem na Izraelův trůn, jak řekl Jahve, vystavěl jsem dům Jménu Jahva, Boha Izraele, 11a umístil jsem v něm archu, v níž je smlouva, kterou Jahve uzavřel s Izraelity.“ 12Potom se Šalomoun před celým shromážděním Izraele postavil před Jahvův oltář a vztáhl ruce. 13Šalomoun udělal bronzový podstavec, který postavil doprostřed dvora; byl pět loket dlouhý, pět široký a tři vysoký. Šalomoun na něj vystoupil, postavil se tam a před veškerým shromážděním Izraele tam poklekl. Vztáhl ruce k nebi 14a řekl: „Jahve, Bože Izraele! Není žádný Bůh tobě podobný na nebesích ani na zemi, tobě, jenž jsi věrný smlouvě a zachováváš přízeň svým služebníkům, když před tebou chodí celým svým srdcem. 15Dodržel jsi svému služebníku, mému otci Davidovi, slib, který jsi mu dal, a co jsi řekl svými ústy, splnil jsi dnes svou rukou. 16A nyní, Jahve, Bože Izraele, dodrž svému služebníku, mému otci Davidovi, slib, který jsi mu dal, když jsi řekl: ‘Nebudeš nikdy bez potomka, který bude přede mnou sedět na trůně Izraele, pod podmínkou, že tví synové budou dbát na své chování a kráčet podle mého zákona tak, jako jsi přede mnou chodil ty sám.’ 17Ať se tedy nyní, Jahve, Bože Izraele, ověří slovo, které jsi řekl svému služebníku Davidovi! 18Bude však Bůh opravdu bydlet s lidmi na zemi? Hle, nebesa a nebesa nebes ho nemohou obsáhnout, tím méně tento Dům, který jsem postavil! 19Dbej na modlitbu a na snažnou prosbu svého služebníka, Jahve, můj Bože, slyš volání a modlitbu, které tvůj služebník před tebou vznáší! 20Ať jsou tvé oči ve dne v noci otevřeny nad tímto Domem, nad tímto místem, kam, jak jsi řekl, má být vloženo tvé Jméno. Slyš modlitbu, kterou tvůj služebník bude na tomto místě konat. 21Slyš snažné prosby svého služebníka a svého lidu Izraele, když se budou na tomto místě modlit. Ty slyš z místa, kde sídlíš, z nebe, slyš a odpusť. 22Zhřeší-li nějaký člověk proti svému bližnímu a ten nad ním vyřkne zaklínací přísahu a uloží mu přísahat před tvým oltářem v tomto Chrámě, 23ty slyš z nebe a jednej; rozsuď mezi svými služebníky: odplať zlému člověku, co mu patří, tím že dáš, aby jeho chování padlo na jeho hlavu, a ospravedlň nevinného, tím že mu odplatíš podle jeho spravedlnosti. 24Bude-li tvůj lid Izrael poražen před nepřítelem, protože proti tobě zhřešil, a obrátí-li se, bude chválit tvé Jméno a modlit se a snažně před tebou v tomto Chrámě prosit, 25ty z nebe slyš, odpusť hřích svého lidu Izraele a přiveď ho nazpět do země, kterou jsi dal jemu stejně jako jeho otcům. 26Když bude nebe zavřené a nebude deště, protože proti tobě zhřešili, budou-li se modlit na tomto místě, chválit tvé Jméno, kát se ze svých hříchů, protože jsi je pokořil, 27ty z nebe slyš, odpusť hřích svých služebníků a svého lidu Izraele - ukážeš jim dobrou cestu, po níž mají chodit - a svlaž deštěm svou zemi, kterou jsi dal svému lidu za dědictví. 28Když zemi zasáhne hlad, mor, rez nebo sněť, když se objeví kobylky nebo sarančata, když nepřítel tohoto lidu oblehne některou z jeho bran, když přijde jakákoli metla nebo jakákoli nákaza, 29ať je to jakákoli modlitba nebo snažná prosba, ať je od kteréhokoli muže nebo od veškerého tvého lidu Izraele, zakouší-li se strast nebo bolest a vztahují-li se ruce k tomuto Chrámu, 30ty slyš z nebe, kde sídlíš, odpusť a odplať každému člověku podle jeho chování, protože ty znáš jeho srdce - ty jediný znáš srdce lidí -, 31takže oni se tě budou bát a budou chodit po tvých cestách po všechny dny, pokud budou žít na zemi, kterou jsi dal našim otcům. 32I cizince, který není z tvého lidu Izraele, přijde-li z daleké země kvůli velikosti tvého Jména, tvé silné ruce a tvé vztažené paži, přijde-li a bude se modlit v tomto Chrámě, 33ty slyš z nebe, kde sídlíš, vyslyš všechny prosby toho cizince, aby všechny národy země uznaly tvé Jméno a bály se tě, jako to dělá tvůj lid Izrael, a aby poznaly, že tento Chrám, který jsem vystavěl, nese tvé Jméno. 34Odejde-li tvůj lid do války proti svým nepřátelům po cestě, po které ho pošleš, a bude-li se k tobě modlit obrácen směrem k městu, které sis vyvolil, a k Chrámu, který jsem postavil tvému Jménu, 35slyš z nebe jeho modlitbu a jeho snažnou prosbu a zjednej mu právo. 36Když budou proti tobě hřešit - neboť není člověka, který by nehřešil -, když se na ně rozhněváš, když je vydáš nepříteli a když je dobyvatelé odvedou do zajetí do daleké nebo blízké země, 37půjdou-li v zemi, kam budou odvlečeni, do sebe, budou-li se kát a snažně tě v zemi svého zajetí prosit a říkat: ‘Zhřešili jsme, jednali jsme špatně, zvrhli jsme se,’ 38vrátí-li se v zemi svého zajetí, kam byli odvlečeni, z celého svého srdce a z celé své duše k tobě a budou-li se modlit obrácení k zemi, kterou jsi dal jejich otcům, k městu, které sis vyvolil, a Chrámu, který jsem vystavěl tvému Jménu, 39slyš z nebe, kde sídlíš, slyš jejich modlitbu a jejich snažnou prosbu, zjednej jim spravedlnost a odpusť svému lidu hříchy, jichž se proti tobě dopustil. 40Nyní ať jsou, můj Bože, tvé oči otevřeny a tvé uši pozorné k modlitbám, jež se konají na tomto místě. 41A nyní Povstaň, Jahve, Bože, spočiň ty i archa tvé síly! Ať se tví kněží, Jahve, Bože, odějí spásou a tví věrní ať plesají ve štěstí! 42Jahve, Bože, neodvracej tvář od svého pomazaného, vzpomeň si na milosti prokázané tvému služebníku Davidovi!“
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.