TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 2 Chronicles 6:12–42. His two-level outline is real structure in the source text, so it is rendered as structure.
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.
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Summary
2 Chronicles 6:24 forms a pivotal part of King Solomon's dedicatory prayer for the newly consecrated Temple in Jerusalem. In this prophetic appeal, Solomon anticipates a future national crisis where Israel suffers military defeat, directly attributing this calamity to their sin against God. Crucially, he then articulates the divine pathway to restoration: a sincere turning back to God, an open confession of His name, and earnest prayer and supplication offered within the sacred confines of the Temple. This verse encapsulates the enduring biblical principles of divine justice in response to sin and God's gracious provision for repentance and reconciliation.
Context
Literary Context
This verse is deeply embedded within Solomon's monumental prayer of dedication for the Temple, a prayer that spans 2 Chronicles 6. It immediately follows the glorious manifestation of God's presence, where the divine glory filled the Temple, preventing the priests from ministering (2 Chronicles 5:13-14). Solomon's prayer is a comprehensive covenantal appeal, acknowledging the Temple not merely as a place of worship but as the designated nexus where Israel can seek divine intervention and forgiveness in various national calamities—including war, famine, pestilence, and drought. Verse 24 specifically addresses the scenario of military defeat as a direct consequence of national sin, meticulously outlining the conditions for God's mercy and restoration through repentance and prayer directed towards the Temple. It serves as a foundational premise for God's subsequent, direct response to Solomon in 2 Chronicles 7:12-22, particularly the well-known promise found in 2 Chronicles 7:14.
Historical & Cultural Context
Solomon's prayer unfolds at the zenith of Israel's united monarchy, a period characterized by unparalleled peace, prosperity, and architectural grandeur under his reign. The construction and dedication of the Temple, a permanent dwelling place for God's name, represented the culmination of centuries of nomadic worship and the fulfillment of King David's fervent desire. Culturally, the concept of corporate sin and its dire consequences was profoundly ingrained in the Israelite consciousness, deriving directly from the Mosaic covenant. This covenant explicitly promised blessings for obedience and stipulated curses for disobedience, often manifesting as national suffering or military defeat (Deuteronomy 28). Military defeat was, therefore, not viewed as mere misfortune but as a clear sign of divine displeasure due to national transgression. The Temple itself was far more than a mere edifice; it was a symbolic nexus where heaven and earth converged, where sacrifices were offered, and where the people could appeal directly to God. The act of turning towards the Temple in prayer, even from a distant land, was a culturally recognized practice signifying a focused appeal to God's dwelling and His covenantal presence among His people.
Key Themes
This verse powerfully articulates several enduring theological and narrative themes central to the Old Testament. Firstly, it unequivocally underscores the consequences of sin, directly linking national defeat ("be put to the worse before the enemy") to the nation's transgression ("because they have sinned against thee"). This principle resonates throughout the Old Testament narrative, from the curses detailed in Leviticus 26 and Deuteronomy 28 to the prophetic warnings against idolatry and social injustice. Secondly, it highlights the path of repentance and divine mercy. Despite the dire consequences of sin, God consistently provides a clear avenue for restoration, emphasizing the necessary steps: "return," "confess thy name," "pray," and "make supplication." This demonstrates God's unwavering willingness to forgive a repentant heart and restore a wayward people, a theme echoed in prophetic calls like Hosea 14:1-2. Thirdly, the verse establishes the Temple as a central locus for reconciliation. Solomon envisions the Temple not just as a place of ritual worship, but as the focal point for national repentance, where Israel can turn, confess their sins, and seek God's forgiveness, confidently expecting His response from heaven. This concept is foundational to the covenant relationship and the ongoing spiritual life of Israel, a theme that finds its ultimate expression in the person of Christ.
Exposition and Analysis
Key Word Analysis
This primitive Hebrew root is a foundational theological term for repentance, signifying a literal "turning back" or "changing direction." In a spiritual context, as used here, it means to turn away from sin, disobedience, or a wrong path, and to reorient oneself back towards God and His covenant. It implies a fundamental reorientation of one's life, not merely superficial regret, but a decisive act of reversing one's course of action and allegiance. In 2 Chronicles 6:24, it indicates Israel's necessary spiritual pivot from covenant infidelity to renewed faithfulness.
While often translated as "to praise" or "to give thanks," the Hebrew verb yadah in this context also carries the meaning of "to confess" or "to acknowledge," particularly in relation to sin or guilt. "Confess thy name" implies acknowledging God's character—His holiness, righteousness, justice, and covenant faithfulness—while simultaneously admitting one's own guilt and the rightness of His judgment. It is an open, public, and humble admission of wrongdoing before God, often accompanied by a recognition of His just nature.
This primitive root, often appearing as a noun tachanun, denotes earnest, humble pleading for mercy or favor. It conveys a profound sense of desperation and dependence, emphasizing that the prayer offered is not a demand but a heartfelt, submissive request from a position of need and humility. The inclusion of chânan underscores the sincerity, intensity, and deep humility required in Israel's plea to God for forgiveness and restoration, acknowledging His sovereign right to grant or withhold favor.
Verse Breakdown
"And if thy people Israel be put to the worse before the enemy,"
This initial clause sets a conditional premise, anticipating a future military defeat for the nation of Israel. The phrase "be put to the worse" (from the Hebrew root nâgaph) implies being struck down, defeated, or suffering a significant and humiliating loss in battle. This potential outcome is presented not as a random misfortune but as a direct consequence, as the subsequent clause immediately clarifies.
"because they have sinned against thee;"
This is the crucial explanatory clause, providing the divine rationale for the anticipated defeat. It establishes a direct causal link between Israel's sin (their transgression against God's covenant and commands) and their suffering at the hands of their enemies. This reflects the consistent Deuteronomic theology of blessings for obedience and curses for disobedience, emphasizing God's justice and the profound seriousness of covenant infidelity.
"and shall return and confess thy name,"
This clause outlines the initial, essential steps for national repentance and restoration. "Return" signifies a turning away from sin and back to God, a spiritual reorientation and change of heart. "Confess thy name" means acknowledging God's character and sovereignty, while simultaneously admitting their own guilt and wrongdoing before Him. These are acts of humility, renewed allegiance, and a public declaration of God's rightful authority.
"and pray and make supplication before thee in this house;"
This final clause specifies the actions of seeking divine mercy and the designated place for such appeals. "Pray and make supplication" emphasizes the earnest, humble, and persistent nature of their plea for forgiveness and divine intervention. The phrase "in this house" directs their focus to the newly dedicated Temple, establishing it as the sacred focal point for their national repentance and the divinely appointed conduit through which they expect God's hearing and merciful response from heaven.
Literary Devices
Solomon's prayer in 2 Chronicles 6:24 employs several effective literary devices that underscore its theological weight and practical implications. The primary structural device is a Conditional Clause, setting up an "if... then..." scenario, where the "then" is implied and elaborated upon in the subsequent verses of the prayer (e.g., God's hearing and forgiveness). This foresight demonstrates Solomon's profound understanding of Israel's spiritual fragility and God's covenant principles. There is significant Repetition and Parallelism in the string of verbs describing the path to repentance: "return," "confess thy name," "pray," and "make supplication." This cumulative effect emphasizes the comprehensive and multifaceted nature of genuine turning to God, requiring both internal reorientation and external expression. The phrase "in this house" functions as a powerful Symbolic Anchor, directing the people's gaze and prayers towards the Temple. The Temple itself serves as the physical manifestation of God's presence and the designated place for reconciliation, highlighting its architectural and theological significance as a mediator of divine-human interaction. The entire prayer, including this verse, can also be seen as a form of Anticipation or even Prophecy, as Solomon foresees future national calamities and provides a divinely ordained pathway for recovery, a pathway that would indeed be tested and proven throughout Israel's history.
Theological and Thematic Connections
2 Chronicles 6:24 is a cornerstone verse that profoundly articulates the Old Testament's understanding of sin, judgment, and divine mercy. It reinforces the consistent biblical truth that disobedience to God's covenant leads to adverse consequences, often manifested in national calamity, but simultaneously affirms God's unwavering commitment to provide a path for reconciliation through genuine repentance. This verse establishes the Temple as the designated locus for this spiritual turning, a physical representation of God's accessibility and His willingness to hear and forgive His people when they humble themselves and seek His face. It prefigures the broader prophetic call for Israel to "return" (שׁוּב) to the Lord, promising restoration upon their sincere confession and supplication, thereby underscoring the enduring nature of God's covenant faithfulness even in the face of human failure.
Reflection and Application
Solomon's prayer in 2 Chronicles 6:24, though rooted in ancient Israel's national covenant, offers timeless principles for individual and communal life today. It serves as a stark reminder that sin, whether personal or corporate, carries consequences. Just as Israel's defeat was attributed to their sin, so too can our struggles, setbacks, and spiritual dryness often be traced back to disobedience or a departure from God's ways. Yet, the profound hope embedded in this verse is God's readiness to forgive and restore. The pathway to reconciliation—returning, confessing, praying, and supplicating—remains universally applicable. It calls us to honest self-examination, humble admission of fault, and earnest seeking of God's face. This verse challenges us to consider our own lives and communities: where have we strayed from God's commands or neglected His ways? Are we quick to acknowledge our sin and turn back to God with genuine repentance? Do we approach Him with authentic humility and fervent prayer, trusting in His mercy to heal, forgive, and restore? The Temple, for Israel, was the physical focal point; for us, our turning is towards Christ, the ultimate dwelling place of God, through whom we have direct and intimate access to the Father.
Questions for Reflection
FAQ
What does it mean for Israel to "return and confess thy name"?
For Israel, to "return" (Hebrew: shûwb') meant to turn away from their sinful ways—particularly idolatry, covenant disobedience, and moral corruption—and to reorient their hearts and lives back towards God and His commands. It's a profound act of repentance, signifying a change of mind, heart, and direction. To "confess thy name" (Hebrew: yâdâh') in this context means to acknowledge God's true character—His holiness, justice, sovereignty, and faithfulness—and simultaneously to admit their own guilt and the righteousness of His judgment against their sin. It's an open, humble admission of wrongdoing before the God who is faithful to His covenant, recognizing His authority and their own culpability. This dual action of turning and acknowledging was the prescribed path to reconciliation when they had strayed from the covenant.
How does this verse relate to God's promise in 2 Chronicles 7:14?
2 Chronicles 6:24 is an integral and foundational part of Solomon's dedicatory prayer, which directly sets the stage for God's powerful response in 2 Chronicles 7:14. In verse 24, Solomon anticipates the people's sin, their subsequent defeat, and their turning back to God in prayer within the Temple. God's famous promise in 2 Chronicles 7:14 ("If my people, which are called by my name, shall humble themselves, and pray, and seek my face, and turn from their wicked ways; then will I hear from heaven, and will forgive their sin, and will heal their land") is God's direct affirmation and amplification of the conditions Solomon laid out. It confirms that the path of repentance, confession, and earnest prayer, centered on the Temple, is indeed the divinely ordained way for Israel to receive forgiveness and restoration when facing the consequences of their sin, demonstrating God's faithfulness to His covenant.
Christ-Centered Fulfillment
2 Chronicles 6:24, with its emphasis on sin, its devastating consequences, and the divinely ordained pathway to reconciliation through turning to God in His "house," finds its ultimate and perfect fulfillment in the person and work of Jesus Christ. The magnificent Temple, though glorious and central to Israel's worship, was a physical structure and a profound symbol, pointing forward to a greater spiritual reality. Jesus Himself declared, "Destroy this temple, and in three days I will raise it up," speaking not of the stone building but of the temple of His own body (John 2:19-21). He is the ultimate "house" where humanity truly meets God, the perfect High Priest who mediates a new and better covenant, established on superior promises (Hebrews 8:6). Our defeat before the enemy of sin is no longer met with a turning to a physical building, but to Christ, who, as the Lamb of God, "takes away the sin of the world" (John 1:29). The "return" (repentance) and "confession of His name" are now directed towards Jesus, through whom we receive the forgiveness of sins and complete reconciliation with God (Acts 3:19; 1 John 1:9). Our prayers and supplications are offered "in this house"—that is, in Christ, our living Temple and the very presence of God, through whom we have bold and confident access to the Father by one Spirit (Ephesians 2:18). Thus, the principles of 2 Chronicles 6:24 are not abolished but are profoundly transformed, expanded, and eternally secured in the person and atoning work of Jesus, the Lamb of God and the mediator of our salvation.