2 Chronicles 6:27

Translation
King James Version
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.
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KJV (with Strong's)
Then hear H8085 thou from heaven H8064, and forgive H5545 the sin H2403 of thy servants H5650, and of thy people H5971 Israel H3478, when thou hast taught H3384 them the good H2896 way H1870, wherein they should walk H3212; and send H5414 rain H4306 upon thy land H776, which thou hast given H5414 unto thy people H5971 for an inheritance H5159.
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Complete Jewish Bible
hear in heaven, forgive the sin of your servants and of your people Isra'el - since you keep teaching them the good way by which they should live -and send down rain on your land, which you have given your people as their inheritance.
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Berean Standard Bible
then may You hear from heaven and forgive the sin of Your servants, Your people Israel, so that You may teach them the good way in which they should walk. May You send rain on the land that You gave Your people as an inheritance.
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American Standard Version
then hear thou in heaven, and forgive the sin of thy servants, and of thy people Israel, when thou teachest them the good way wherein they should walk; and send rain upon thy land, which thou hast given to thy people for an inheritance.
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World English Bible Messianic
then hear in heaven, and forgive the sin of your servants, and of your people Israel, when you teach them the good way in which they should walk; and send rain on your land, which you have given to your people for an inheritance.
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Geneva Bible (1599)
Then heare thou in heauen, and pardon the sinne of thy seruants, and of thy people Israel (when thou hast taught them the good way wherein they may walke) and giue rayne vpon thy lande, which thou hast giuen vnto thy people for an inheritance.
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Young's Literal Translation
then Thou dost hear in the heavens, and hast forgiven the sin of Thy servants, and of Thy people Israel, because Thou directest them unto the good way in which they walk, and hast given rain on Thy land that Thou hast given to Thy people for an inheritance.
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See also
1 Kings 8:351 Kings 8:36Psalms 94:12Zechariah 10:1Jeremiah 5:24Jeremiah 6:16John 6:45
In the KJVVerse 11,310 of 31,102

Study This Verse

SUMMARY

Second Chronicles 6:27 is a pivotal part of King Solomon's profound dedication prayer for the newly completed Temple in Jerusalem. In this specific verse, Solomon intercedes on behalf of Israel, anticipating a future scenario of drought—a common consequence of national sin in the Old Testament. He appeals to God's divine mercy, asking Him to hear from heaven, forgive the sins of His people, teach them the righteous path, and restore the vital rain to the land given to them as an inheritance, thereby demonstrating God's sovereign power and covenant faithfulness.

CONTEXT

  • Literary Context: This verse is embedded within Solomon's extensive prayer of dedication for the Temple, recorded in 2 Chronicles 6. Following the Ark of the Covenant's placement and the descent of God's glory, Solomon stands before the altar and offers a lengthy, seven-part prayer. Each section anticipates a specific national crisis or sin, from defeat in battle to plague, famine, and drought, and appeals to God's intervention upon the people's repentance and prayer towards the Temple. Verses 2 Chronicles 6:26-27 specifically address the scenario of drought, presenting it as a consequence of sin and framing the request for rain as conditional upon the people's turning from their wickedness and seeking God's instruction. The structure of the prayer emphasizes the Temple not as God's dwelling, but as a consecrated space where His name resides and where His people can seek His face and forgiveness.
  • Historical & Cultural Context: The construction of the Temple was the crowning achievement of Solomon's reign, marking a new era of centralized worship for Israel. The Temple served as the focal point of the nation's religious and political life. In ancient Israel, an agrarian society, rain was absolutely vital for survival and prosperity. Drought was not merely an inconvenience but a life-threatening disaster, often understood as a direct divine judgment for disobedience to the Mosaic Covenant, as outlined in passages like Deuteronomy 28:23-24. The cultural understanding was that God controlled the elements, and His favor or disfavor was directly reflected in the land's fertility. Solomon's prayer, therefore, reflects a deep understanding of the covenant relationship, where blessings (like rain and fertile land) were contingent upon Israel's faithfulness, and curses (like drought) were consequences of their sin. The land itself was a divine gift, an "inheritance" from God, underscoring its sacred significance.
  • Key Themes: 2 Chronicles 6:27 contributes to several overarching themes within 2 Chronicles and the broader biblical narrative. Firstly, it highlights Divine Sovereignty and Providence, particularly over natural elements like rain, demonstrating God's ultimate control over the prosperity and well-being of His people. Secondly, it powerfully underscores the theme of Sin and its Consequences, portraying drought as a direct result of national disobedience, aligning with the Deuteronomic covenant's warnings. Thirdly, and most importantly, it emphasizes Repentance and Divine Forgiveness. Solomon's plea is predicated on the people's turning from their sin and being "taught the good way," illustrating that God's forgiveness is available to those who genuinely confess and seek to walk in His statutes. This theme is foundational to Israel's relationship with Yahweh and is echoed throughout the prophetic literature. Lastly, the verse reinforces the concept of Covenant Faithfulness and Inheritance, reminding God of His promise of the land to Israel and implying that their continued enjoyment of this inheritance is tied to their obedience.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Sin (Hebrew, chaṭṭâʼâh', H2403): This term refers to an offense, often implying habitual sinfulness, and encompasses its penalty, occasion, or expiation. In 2 Chronicles 6:27, "sin" (singular) likely refers to a collective national transgression or a general state of disobedience against God's covenant. Solomon's prayer acknowledges that this sin is the root cause of the drought, aligning with the Deuteronomic understanding that disobedience leads to curses. The request for forgiveness implies a need for atonement and a restoration of the broken relationship with God.
  • Forgive (Hebrew, çâlach', H5545): This primitive root means to pardon, to forgive, or to spare. In the context of Solomon's prayer, it signifies God's merciful act of remitting the penalty for sin, thereby restoring the relationship between Himself and His people. This highlights God's compassionate character and His willingness to extend grace and reconciliation to those who turn to Him in repentance. It underscores that forgiveness is a divine initiative, an act of grace in response to human supplication.
  • Taught (Hebrew, yârâh', H3384): This root primarily means "to flow as water" (i.e., to rain) but transitively means "to lay or throw" (as an arrow) and figuratively, "to point out" or "to teach." In this verse, "when thou hast taught them" implies divine instruction and guidance. It suggests that true repentance is not merely a cessation of wrongdoing but an active turning towards God's ways, requiring His direct teaching and enablement to navigate the "good way." This emphasizes God's role as the divine instructor who guides His people back to righteousness.

Verse Breakdown

  • "Then hear thou from heaven,": This opening clause establishes the divine audience and the source of God's attention. Solomon appeals to God's transcendent nature, recognizing that while the Temple is a consecrated space for prayer, God Himself is not confined to it. He hears from His exalted throne in heaven, signifying His omnipresence and His supreme authority over all creation. It is a plea for God to actively listen and respond to the earnest supplication of His people.
  • "and forgive the sin of thy servants, and of thy people Israel,": This is the central petition for divine pardon. Solomon acknowledges that the drought is a consequence of "sin," implying a collective national transgression or a general state of disobedience. He intercedes for both "thy servants" (likely referring to the leaders or those who specifically minister) and "thy people Israel" (the entire nation), emphasizing the universal need for forgiveness across all segments of society, from leadership to the common person.
  • "when thou hast taught them the good way, wherein they should walk;": This crucial conditional clause links forgiveness to divine instruction and subsequent obedience. It's not a request for forgiveness without transformation, but rather a petition that God, in His mercy, would not only pardon but also actively guide His people back to the righteous path. The implication is that genuine repentance involves both a turning from sin and a turning to God's ways, requiring His teaching and enablement for a renewed life of obedience.
  • "and send rain upon thy land, which thou hast given unto thy people for an inheritance.": This is the specific physical blessing requested, the cessation of drought. The request for "rain" is a plea for the restoration of life, fertility, and prosperity, which were essential for the agrarian society of Israel. The phrase "thy land, which thou hast given unto thy people for an inheritance" serves as a powerful reminder to God of His covenant promises and His enduring commitment to His chosen people, appealing to His faithfulness to His own word and the divine gift of the land.

Literary Devices

The verse primarily functions as a Supplication or Intercessory Prayer, a direct and earnest appeal to God for divine intervention in a time of national crisis. It employs Conditional Clauses ("when thou hast taught them...") to establish the prerequisites for God's action, clearly linking human repentance and divine instruction to the granting of forgiveness and blessing. The phrase "thy servants, and of thy people Israel" utilizes a form of Merism or Parallelism, encompassing the entirety of the nation, from its leaders to its common citizens, underscoring the collective nature of both sin and the need for forgiveness. Furthermore, Symbolism is profoundly evident in the request for "rain," which serves as a tangible representation of divine favor, blessing, and the restoration of life and prosperity, contrasting sharply with the barrenness of drought, which symbolizes divine judgment. The "land" itself functions as a potent Symbol of God's covenant faithfulness and Israel's inherited identity, a gift whose flourishing is tied to their obedience.

THEOLOGICAL AND THEMATIC CONNECTIONS

This verse profoundly illustrates the biblical principle that sin breaks fellowship with God and can lead to tangible consequences, even in the natural world. Yet, it simultaneously highlights God's immense mercy and His readiness to forgive when His people genuinely repent and seek His instruction. The dynamic between divine judgment (drought) and divine restoration (rain) underscores God's sovereignty over creation and His active involvement in the affairs of humanity, particularly His covenant people. Solomon's prayer serves as a model for corporate and individual repentance, emphasizing that true turning to God involves not just a plea for pardon but a commitment to learning and walking in His "good way." It points to the ongoing need for divine guidance and the transformative power of God's Word in shaping righteous living.

REFLECTION AND APPLICATION

Solomon's prayer in 2 Chronicles 6:27 offers timeless lessons for believers today, reminding us of the enduring nature of God's character and the principles of His kingdom. It teaches us that while our disobedience may lead to spiritual or relational barrenness, God's desire is always for our restoration. Just as Israel needed to be "taught the good way," we too require ongoing divine instruction through His Word and Spirit to navigate a world filled with distractions and temptations. This verse encourages a posture of humble confession, confident intercession, and a sincere commitment to walking in God's revealed will. It assures us that when we turn to God with contrite hearts, He hears from His heavenly throne, extends forgiveness, and restores what was lost, not merely for our comfort but for His glory and for our growth in righteousness. Our prayers, like Solomon's, should not just be for relief from consequences, but for transformation of character and a renewed commitment to God's ways.

Questions for Reflection

  • In what areas of my life might I be experiencing "spiritual drought" due to unconfessed sin or a lack of obedience?
  • How actively am I seeking God's "good way" through His Word and prayer, and am I truly committed to walking in it?
  • What does it mean for me to appeal to God's "inheritance" in my life, recognizing His sovereign provision and promises?
  • How does Solomon's intercessory prayer inspire me to pray for my community, nation, or others who are facing consequences of sin?

FAQ

What is the significance of "heaven" in this verse?

Answer: The mention of "heaven" signifies God's transcendent dwelling place, emphasizing His omnipresence and omnipotence. While the Temple was built as a place for God's name to dwell and for people to pray towards, Solomon understood that God Himself is not contained by any earthly structure. Therefore, "hear thou from heaven" is a recognition that God's authority, power, and ability to respond to prayer originate from His supreme, unconfined, and glorious throne in the heavens, far above any earthly temple. It underscores that true divine intervention comes from beyond the physical realm.

Why is "rain" specifically requested, and what does it symbolize?

Answer: Rain was absolutely essential for the agricultural society of ancient Israel, directly impacting their survival and prosperity. Its absence (drought) was often seen as a direct divine judgment for disobedience, as outlined in the Mosaic Covenant (Deuteronomy 28:23-24). Therefore, the request for "rain" is a plea for the restoration of physical blessing, sustenance, and life itself. Symbolically, rain represents God's favor, provision, and the renewal of His covenant blessings. Its return signifies God's forgiveness and the restoration of His relationship with His people, leading to flourishing and abundance.

CHRIST-CENTERED FULFILLMENT

2 Chronicles 6:27, with its plea for forgiveness, divine instruction, and restoration, finds its ultimate fulfillment in Jesus Christ. Solomon's prayer anticipates the need for an intercessor, and Jesus perfectly embodies this role, serving as our great High Priest who continually intercedes for us before the Father (Hebrews 7:25). The "good way" that Israel needed to be taught is fully revealed and personified in Jesus, who declared, "I am the way, the truth, and the life; no one comes to the Father except through Me" (John 14:6). Our forgiveness for sin, which Solomon sought through repentance and Temple prayer, is now freely offered through Christ's atoning sacrifice on the cross, His blood cleansing us from all unrighteousness (1 John 1:7). Furthermore, the "rain" and the "inheritance" of the land, symbolizing God's physical blessings and covenant faithfulness, are spiritually fulfilled in the New Covenant. Believers receive the "living water" of the Holy Spirit (John 7:38-39) and an imperishable spiritual inheritance in Christ (1 Peter 1:4), far surpassing any earthly land. Thus, Jesus is the ultimate answer to Solomon's prayer, providing the perfect way, the complete forgiveness, and the enduring spiritual blessings that Israel dimly foreshadowed.

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Commentary on 2 Chronicles 6 verses 12–42

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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