TRV
Translation
King James Version
And 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:
Complete Jewish Bible
and said, "ADONAI, God of Isra'el, there is no God like you in heaven or on earth. You keep covenant with your servants and show them grace, provided they live in your presence with all their heart.
Berean Standard Bible
and said: “O LORD, God of Israel, there is no God like You in heaven or on earth, keeping Your covenant of loving devotion with Your servants who walk before You with all their hearts.
American Standard Version
and he said, O Jehovah, the God of Israel, there is no God like thee, in heaven, or on earth; who keepest covenant and lovingkindness with thy servants, that walk before thee with all their heart;
World English Bible Messianic
and he said, “LORD, the God of Israel, there is no God like you, in heaven, or on earth; you who keep covenant and loving kindness with your servants, who walk before you with all their heart;
Geneva Bible (1599)
And sayd, O Lord God of Israel, there is no God like thee in heauen nor in earth, which keepest couenant, and mercie vnto thy seruants, that walke before thee with all their heart.
Young's Literal Translation
and saith, `O Jehovah God of Israel, there is not like Thee a god in the heavens and in the earth, keeping the covenant and the kindness for Thy servants who are walking before Thee with all their heart;
In the KJVVerse 11,297 of 31,102
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Commentary on 2 Chronicles 6 verses 12–42
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 shewest 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 caterpillers; 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 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, Ch2 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, Ch2 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, Ch2 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, Ch2 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 (Ch2 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, Ecc 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, Ch2 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, Ch2 6:24, Ch2 6:26, Ch2 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, Ch2 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, Ch2 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, Ch2 6:23, Ch2 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, Ch2 6:25, Ch2 6:27, Ch2 6:38, Ch2 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 (Ch2 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 (Ch2 6:35): Maintain their cause; and again, Ch2 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, Ch2 6:41, Ch2 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, Psa 132:8-10. He prayer (Ch2 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, Psa 65:4. "Let all that come hither to worship, like the eunuch, go away rejoicing." He pleads two things, Ch2 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 Psa 132:1, Psa 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 Act 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.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 12–42. Public domain.
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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Second Chronicles 6:14 encapsulates a profound and foundational declaration by King Solomon during his prayer of dedication for the newly completed Temple in Jerusalem. This verse serves as a powerful affirmation of God's unparalleled supremacy, acknowledging Him as the singular, incomparable deity in all of creation. It further extols God's unwavering faithfulness to His covenant promises and His steadfast mercy, specifically extended to those who serve Him with sincere and undivided devotion, thereby setting the theological stage for the remainder of Solomon's extensive and heartfelt supplication.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Solomon's prayer in 2 Chronicles 6:14 employs several potent literary devices that amplify its theological impact and emotional resonance. The most prominent is Apostrophe, as Solomon directly addresses God ("O LORD God of Israel"), creating an intimate and reverent tone for the entire prayer, inviting the listener into this profound moment of dedication. The declaration "there is no God like thee" functions as Hyperbole to emphasize God's absolute uniqueness and incomparability, transcending any earthly or heavenly being. This statement also serves as a foundational Theological Declaration, asserting a core tenet of Israelite monotheism against the polytheistic backdrop of the ancient world. Furthermore, the verse uses Parallelism in the phrase "in the heaven, nor in the earth," encompassing the totality of creation and underscoring God's universal sovereignty and the boundless scope of His dominion. The description of God "which keepest covenant, and shewest mercy" employs Personification of divine attributes, presenting God's faithfulness and love as active, dynamic qualities of His being, rather than abstract concepts.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse is a profound theological statement, anchoring Israel's identity and hope in the singular, covenant-keeping, and merciful character of God. It establishes that the God of Israel is not merely one among many deities, but the unique, supreme Creator and Sustainer of all things, whose power is matched only by His unwavering faithfulness to His promises and His steadfast love (chêçêd) for His people. The condition of "walking with all their hearts" underscores the reciprocal nature of the covenant, where divine blessing and the full experience of God's character are intrinsically linked to sincere human devotion. This truth resonates throughout the biblical narrative, affirming that God's character is the ultimate ground for trust, prayer, and obedience, and that true worship flows from an understanding of His incomparable nature and His gracious disposition towards those who genuinely seek Him.
REFLECTION AND APPLICATION
Solomon's declaration in 2 Chronicles 6:14 provides a timeless template for our own relationship with God and a powerful call to worship. It calls us first to an awe-filled recognition of God's absolute supremacy and uniqueness. In a world filled with competing ideologies, pervasive distractions, and countless false gods (whether literal idols or metaphorical pursuits like wealth, power, or self-fulfillment), this verse reminds us to fix our gaze on the one true God, acknowledging His unparalleled power and authority over all creation. Furthermore, it invites us to rest in the profound assurance of His covenant faithfulness and enduring mercy. Knowing that God "keepest covenant" means we can trust His promises implicitly, even when circumstances seem bleak or His ways are inscrutable, and rely on His chêçêd as an unfailing source of grace, compassion, and loyal love. Finally, the verse challenges us to examine the depth of our own devotion. God desires not just outward conformity to religious rituals or rules, but a wholehearted commitment—a life lived in His presence with sincerity, integrity, and undivided loyalty. This means aligning our thoughts, desires, and actions with His will, not out of mere obligation, but from a genuine, all-encompassing love for Him that transforms every aspect of our being.
Questions for Reflection
FAQ
What is the significance of Solomon's declaration that there is "no God like thee"?
Answer: This declaration is a foundational statement of Israelite monotheism, profoundly distinguishing Yahweh from all other deities in the ancient Near East. In a polytheistic world where nations worshipped various gods associated with specific domains or powers, Solomon's words assert that the God of Israel is absolutely unique, incomparable in power, character, and authority. He is supreme over all creation, both celestial and terrestrial, and there is no other being or force that can rival Him. This truth forms the basis for Israel's exclusive worship and trust in Yahweh alone, establishing His singular sovereignty as the only true God and the only one worthy of their complete devotion, as emphasized in passages like Deuteronomy 4:39.
How does "walking before thee with all their hearts" relate to receiving God's mercy and covenant faithfulness?
Answer: The phrase "walking before thee with all their hearts" describes the required posture and disposition of God's servants to fully experience His covenant faithfulness and mercy. It signifies a life of sincere, undivided, and holistic devotion to God. This isn't about earning God's favor through works, but about living in a responsive, obedient relationship that reflects genuine love and trust. God's mercy and faithfulness are freely given, flowing from His very nature and His established covenant, but their full experience and manifestation in the lives of individuals and the nation are intrinsically linked to a heart that is fully committed to Him. This concept is a consistent theme throughout the Law and Prophets, where God desires internal devotion over mere external ritual, as seen in Deuteronomy 10:12. It speaks to the integrity of one's relationship with God, where outward actions stem from an inner, sincere commitment.
Is this type of prayer unique to Solomon, or does it reflect broader biblical themes?
Answer: While Solomon's prayer is uniquely grand in its context of the Temple dedication and its specific petitions, its themes and declarations are deeply rooted in broader biblical tradition. The affirmation of God's uniqueness ("no God like thee") echoes Moses's declarations in Deuteronomy 4:35 and the powerful prophetic messages of Isaiah (Isaiah 45:5-6). The emphasis on God's covenant faithfulness and enduring mercy is a recurring motif throughout the Psalms (Psalm 89:1-2) and prophetic books, forming the bedrock of Israel's relationship with God and their hope for the future. The call for wholehearted devotion is also a consistent theme in the Law and Wisdom literature (Proverbs 3:5-6). Therefore, Solomon's prayer beautifully synthesizes and articulates core theological truths that permeate the entire Old Testament narrative, making it a model for all who seek to approach God in worship and petition.
CHRIST-CENTERED FULFILLMENT
Solomon's prayer in 2 Chronicles 6:14, with its profound declaration of God's unparalleled uniqueness, covenant faithfulness, and enduring mercy, finds its ultimate and most glorious fulfillment in the person and work of Jesus Christ. While Solomon built a magnificent temple, a physical dwelling for God's presence, Jesus declared Himself to be the true Temple, the very embodiment of God dwelling among humanity, whose body would be destroyed and raised in three days (John 2:19-21). The "no God like thee" finds its clearest manifestation in Christ, who is the "exact imprint of his nature" and the "radiance of the glory of God," through whom all things were created and sustained (Hebrews 1:3). He is God incarnate, uniquely revealing the Father's character and will in a way no other could. Furthermore, the covenant faithfulness and mercy (chêçêd) that Solomon praised are perfectly realized in the New Covenant established through Christ's sacrificial death and resurrection. It is through His shed blood that God's promises are secured, and His boundless chêçêd is poured out in measureless grace, offering forgiveness of sins and eternal life to all who believe (Luke 22:20). The call to "walk before thee with all their hearts" is transformed and empowered by Christ; through the indwelling Holy Spirit, believers are enabled to love God with all their heart, soul, mind, and strength, and to live lives of genuine devotion and obedience, no longer under the burden of the Law but by grace through faith in the One who perfectly fulfilled it (Romans 8:3-4). Thus, Jesus is the ultimate expression of God's uniqueness, the guarantor of His covenant, the embodiment of His mercy, and the one who enables true, wholehearted devotion in all who follow Him.