2 Chronicles 6:32

KJV

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;

KJV (with Strong's)

Moreover concerning the stranger {H5237}, which is not of thy people {H5971} Israel {H3478}, but is come {H935} from a far {H7350} country {H776} for thy great {H1419} name's {H8034} sake, and thy mighty {H2389} hand {H3027}, and thy stretched out {H5186} arm {H2220}; if they come {H935} and pray {H6419} in this house {H1004};

Complete Jewish Bible

"Also the foreigner who does not belong to your people Isra'el -when he comes from a distant country because of your great reputation, your mighty hand and your outstretched arm, when they come and pray toward this house;

Berean Standard Bible

And as for the foreigner who is not of Your people Israel but has come from a distant land because of Your great name and Your mighty hand and outstretched arm—when he comes and prays toward this temple,

American Standard Version

Moreover concerning the foreigner, that is not of thy people Israel, when he shall come from a far country for thy great name’s sake, and thy mighty hand, and thine outstretched arm; when they shall come and pray toward this house:

Commentary

### SUMMARY
King Solomon's dedicatory prayer for the newly completed Temple in Jerusalem, specifically in 2 Chronicles 6:32, offers a profound glimpse into God's universal redemptive heart, extending the Temple's purpose and divine mercy beyond the confines of the Israelite nation. This remarkable verse anticipates a future when non-Israelites from distant lands, drawn by God's renowned character and mighty acts, would come to the Temple to pray. It underscores a foundational biblical truth: God's desire for all peoples to acknowledge and seek Him, even at a time when Israel held a unique covenantal position, revealing an inclusive vision for worship that transcends ethnic boundaries.

### CONTEXT
* **Literary Context:** This verse is a pivotal component of King Solomon's extensive dedicatory prayer for the First Temple, recorded in 2 Chronicles 6:12-42. Following the glorious completion of the Temple and the visible descent of God's glory (2 Chronicles 5:1-14), Solomon stands before the altar, adopting a posture of profound humility and supplication—kneeling and spreading his hands toward heaven. His prayer is meticulously structured, addressing various hypothetical scenarios where Israel might need to seek God's forgiveness or intervention, ranging from natural disasters like drought and famine (2 Chronicles 6:26-27) to military defeat (2 Chronicles 6:24-25) and widespread plague (2 Chronicles 6:28-30). The deliberate inclusion of "the stranger" in verses 32-33, strategically placed after petitions for the people of Israel, signifies a profound broadening of the Temple's spiritual scope and God's compassionate reach, highlighting an unexpected and radical inclusivity within the covenant community's most sacred act of worship.
* **Historical & Cultural Context:** The construction of the Temple represented the culmination of King David's vision and Solomon's monumental undertaking, firmly establishing Jerusalem as the spiritual and political heart of the united monarchy. In the broader ancient Near Eastern context, temples were typically exclusive domains, dedicated solely to a patron deity and accessible only to its specific worshippers or priests. However, Solomon's prayer, inspired by divine revelation and the Abrahamic covenant, transcends this common paradigm. While Israel was indeed God's chosen nation, set apart to bear His name and witness to His truth, the foundational promise to Abraham was that "all peoples on earth will be blessed through you" [Genesis 12:3](/genesis/12-3 "Genesis 12:3 - The Abrahamic Covenant"). This verse reflects an early, albeit often imperfectly realized, understanding of Israel's missional purpose: to function as a light to the nations, drawing them to the one true God. The "stranger" (Hebrew: _ger_) was a recognized legal and social category in Israelite society, often afforded specific protections and rights under the Mosaic Law, further emphasizing the potential for inclusion within the covenant community.
* **Key Themes:** 2 Chronicles 6:32 powerfully contributes to several overarching themes within the book of Chronicles and broader biblical theology. Firstly, it underscores **God's Universal Reach and Sovereignty**, demonstrating that His plan of salvation and His desire to be known extend far beyond the geographical and ethnic borders of Israel, anticipating a future when all nations would acknowledge Him. Secondly, it highlights **The Temple as a House of Prayer for All Nations**, foreshadowing the prophetic declaration in [Isaiah 56:7](/isaiah/56-7 "Isaiah 56:7 - My House Shall Be Called a House of Prayer for All Peoples") that God's house would indeed be a "house of prayer for all peoples." Thirdly, the verse emphasizes that the "stranger" is drawn not by Israel's might or allure, but by **God's Reputation and Power**, specifically His "great name's sake," His "mighty hand," and His "stretched out arm"—expressions of His renowned power and acts of deliverance, particularly the Exodus, which would have resonated even with distant peoples. This firmly places the focus on God Himself as the magnet for all humanity, as seen in the broader narrative of God's dealings with nations throughout the Old Testament (e.g., [Jonah 3](/jonah/3 "Jonah Chapter 3 - Jonah and Nineveh")). Finally, the act of a foreigner coming to "pray in this house" signifies the **Inclusivity of Worship** and the accessibility of God's presence to all who genuinely seek Him, regardless of their ethnic or national origin.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Stranger (Hebrew, _nokrîy'_):** The Hebrew word _nokrîy_ (H5237) refers to someone who is "strange" in the sense of being foreign, non-relative, or from a different land. While related to _ger_ (sojourner), _nokrîy_ emphasizes the foreignness, highlighting that this individual is "not of thy people Israel." Solomon's inclusion of such a person in his prayer signifies a profound theological openness, acknowledging that God's mercy and the Temple's efficacy were not limited to the covenant people by birth but extended to those who, by faith, sought Him from outside the traditional boundaries.
* **Name (Hebrew, _shêm'_):** In Hebrew thought, a "name" (_shêm_, H8034) is far more than a mere label; it embodies a person's character, reputation, authority, and very essence. To come "for thy great name's sake" (where "great" is _gâdôwl_, H1419) means to be drawn by God's inherent greatness, His revealed character, and His renown throughout the earth. It is an acknowledgment of His unique identity and power, not merely a desire for personal gain or superficial curiosity. This phrase underscores that the motivation for the stranger's journey and prayer is God Himself, as His fame has spread.
* **House (Hebrew, _bayith'_):** The Hebrew word _bayith_ (H1004) primarily means "house," but in this context, it specifically refers to the Temple, the sacred dwelling place of God. Solomon's prayer emphasizes that this physical structure, built by human hands, is intended to be a place where God's presence can be encountered and where prayer can be offered and heard, not just by Israelites, but by anyone who comes seeking Him. Its designation as a "house" for prayer underscores its function as a place of access and communion with the divine.

#### Verse Breakdown
* **"Moreover concerning the stranger, which is not of thy people Israel,"**: This opening phrase immediately sets apart the subject of this petition. Solomon explicitly refers to non-Israelites, highlighting their distinct identity relative to the covenant people, yet simultaneously bringing them within the scope of God's compassionate concern and the Temple's purpose. This demonstrates a remarkable foresight for its time.
* **"but is come from a far country for thy great name's sake,"**: This clause specifies both the origin and, crucially, the motivation of the stranger. They are not merely passing through or seeking political alliance, but have undertaken a significant journey from a distant land, driven by a genuine desire to know and honor the God of Israel, whose reputation, character, and inherent greatness ("great name") have reached them.
* **"and thy mighty hand, and thy stretched out arm;"**: These powerful idioms further define the compelling reason for the stranger's pilgrimage. They are drawn by the fame of God's awe-inspiring power, particularly His historical acts of intervention, deliverance, and judgment, which have demonstrated His supremacy over all other gods and nations. This imagery evokes divine strength and irresistible power, most notably seen in the Exodus.
* **"if they come and pray in this house;"**: This final clause states the specific action the stranger undertakes. Their coming is purposeful: to engage in sincere worship and supplication within the sacred space dedicated to YHWH. Solomon's prayer is that when such a stranger sincerely seeks God in the Temple, their prayer would be heard and answered, just as the prayers of Israel would be, affirming God's impartiality.

#### Literary Devices
Solomon's prayer in 2 Chronicles 6:32 employs several significant literary devices. The most prominent is **Inclusivity**, as the prayer deliberately broadens the scope of divine favor and the Temple's function to encompass non-Israelites, challenging the typical ethnocentric boundaries of ancient worship and demonstrating God's universal heart. This reveals a remarkable **Anticipation** or **Foreshadowing** of God's global redemptive plan, looking beyond Israel's immediate covenant to a future where all nations would seek Him. The phrase "mighty hand, and thy stretched out arm" is a classic example of **Merism**, where two complementary parts (hand and arm) are used to represent a complete whole—in this case, the totality and irresistible nature of God's power and active intervention. Furthermore, there is an implied **Parallelism** between the scenarios for Israel's prayers and the stranger's prayer, suggesting that God's attentiveness and response would be equally available to both, based on the sincerity of their seeking and the unchanging nature of His character.

### THEOLOGICAL AND THEMATIC CONNECTIONS
This verse is a profound theological statement, revealing God's character as inherently universal in His redemptive purposes, even when working through a particular chosen people. It challenges any narrow, exclusive view of God, affirming that His renown and power are meant to extend to "far countries," drawing people from all backgrounds to Himself. The Temple, though built by Israel, is envisioned not merely as a national shrine but as a beacon for humanity, a place where the one true God could be encountered by anyone who came in sincerity. This prophetic foresight lays the groundwork for understanding God's ultimate plan to gather a people for Himself from every tribe, tongue, and nation, demonstrating a consistent divine heart for all humanity that spans both Old and New Testaments.

* [Isaiah 56:7](/isaiah/56-7 "Isaiah 56:7 - My House Shall Be Called a House of Prayer for All Peoples")
* [Acts 10:34-35](/acts/10-34 "Acts 10:34-35 - God Shows No Partiality")
* [Zechariah 8:20-23](/zechariah/8-20 "Zechariah 8:20-23 - Many Peoples and Strong Nations Will Come to Seek the Lord")

### REFLECTION AND APPLICATION
2 Chronicles 6:32 holds profound and enduring relevance for believers today, serving as a powerful reminder of God's expansive heart for all humanity. Just as Solomon envisioned the Temple as a place where "strangers" would come to pray, the Church, as the spiritual "house of prayer" in the New Covenant era, is called to embody this same welcoming spirit. This verse challenges us to move beyond any insular or exclusive mindset, compelling us to embrace God's global mission and to actively cultivate environments where those outside the faith—the "strangers" in our contemporary context—feel genuinely welcomed to seek God, to learn about His "great name," and to encounter His transformative power. Our ministries, worship spaces, and personal interactions should reflect this divine hospitality, demonstrating that God hears the sincere prayers of anyone who approaches Him in faith, regardless of their background, ethnicity, or past. It calls us to pray fervently for the lost and unreached, that they too might be drawn by the fame of God's character and mighty acts, and to participate actively in sharing the good news that brings all people into His presence.

#### Questions for Reflection
* **How does Solomon's prayer for "the stranger" challenge our understanding of God's global heart and the scope of His redemptive plan?**
* **In what practical ways can our local church or Christian community embody the spirit of a "house of prayer for all nations," making it truly welcoming to those who are "not of thy people"?**
* **What specific actions can I take to pray for and reach out to "strangers" in my own sphere of influence, inviting them to encounter God's "great name" and "mighty hand"?**

### FAQ
**Was Solomon's prayer for strangers unique in Israelite history?**

Answer: While Solomon's prayer is remarkably explicit and expansive in its inclusion of foreigners, the underlying principle of God's universal concern was not entirely unique. It finds roots in the Abrahamic covenant, where God promised that through Abraham, "all peoples on earth will be blessed" [Genesis 12:3](/genesis/12-3 "Genesis 12:3 - The Abrahamic Covenant"). Throughout Israel's history, there were instances of foreigners being drawn to YHWH, such as Rahab [Joshua 2:9-11](/joshua/2-9 "Joshua 2:9-11 - Rahab's Faith"), Ruth [Ruth 1:16](/ruth/1-16 "Ruth 1:16 - Ruth's Vow"), and Naaman the Syrian [2 Kings 5:15](/2_kings/5-15 "2 Kings 5:15 - Naaman's Conversion"). Prophets like Isaiah later explicitly foretold a future where the Temple would be a "house of prayer for all peoples" [Isaiah 56:7](/isaiah/56-7 "Isaiah 56:7 - My House Shall Be Called a House of Prayer for All Peoples"), and nations would stream to Jerusalem to learn God's ways [Isaiah 2:2-4](/isaiah/2-2 "Isaiah 2:2-4 - The Mountain of the Lord's House"). Solomon's prayer, therefore, represents a profound and early articulation of a truth that was woven into the fabric of God's covenant purposes, even if often overshadowed by Israel's focus on its own distinctiveness.

**How does the Temple's role for strangers relate to the New Testament Church?**

Answer: The Temple in Jerusalem, as envisioned by Solomon, served as a physical symbol of God's presence and a designated place for prayer and reconciliation. In the New Testament, this physical reality finds its ultimate fulfillment in Jesus Christ and, by extension, in the Church, His body. Jesus declared Himself to be greater than the Temple [Matthew 12:6](/matthew/12-6 "Matthew 12:6 - Jesus is Greater than the Temple") and prophesied its destruction, indicating a shift from a localized, physical sanctuary to a spiritual reality. Through Christ's atoning sacrifice, the dividing wall of hostility between Jew and Gentile has been broken down [Ephesians 2:14](/ephesians/2-14 "Ephesians 2:14 - Christ Our Peace"), making access to God possible for all people, regardless of their background, through faith in Him. The Church, composed of believers from every nation, is now the living Temple of the Holy Spirit [1 Corinthians 3:16](/1_corinthians/3-16 "1 Corinthians 3:16 - You Are God's Temple"), a spiritual house where all who believe can draw near to God in prayer and worship. Thus, the Church carries forward the Temple's universal mission, being called to make disciples of "all nations" [Matthew 28:19](/matthew/28-19 "Matthew 28:19 - The Great Commission"), welcoming "strangers" into the family of God through the gospel.

### CHRIST-CENTERED FULFILLMENT
Solomon's prayer for the stranger in 2 Chronicles 6:32 finds its ultimate and glorious fulfillment in Jesus Christ, who perfectly embodies and expands upon the universal heart of God. The Temple, for all its magnificence and Solomon's profound vision, was but a shadow of the true sanctuary. Jesus declared, "Destroy this temple, and in three days I will raise it up," speaking of the temple of His body [John 2:19-21](/john/2-19 "John 2:19-21 - Jesus Speaks of His Body as the Temple"). He is the ultimate "house of prayer" through whom all humanity, Jew and Gentile alike, can draw near to God. His atoning sacrifice on the cross broke down the dividing wall of hostility that separated peoples and alienated humanity from God [Ephesians 2:14-16](/ephesians/2-14 "Ephesians 2:14-16 - Christ Our Peace"), making access to the Father possible for "strangers" from every nation. The "great name" of God, which drew foreigners to the Temple, is fully revealed in the person and work of Jesus, the name above every name [Philippians 2:9-11](/philippians/2-9 "Philippians 2:9-11 - The Exaltation of Christ"). Furthermore, the "mighty hand" and "stretched out arm" of God, once seen in the Exodus, are supremely manifested in Christ's resurrection and ascension, by which He conquered sin and death and established His eternal kingdom. It is through the Great Commission, given by the resurrected Christ, that His followers are sent to make disciples of "all nations," ensuring that the prayer for the stranger is answered globally, bringing people from every tribe and tongue into the one family of God, united in worship before the Lamb [Revelation 7:9-10](/revelation/7-9 "Revelation 7:9-10 - A Great Multitude from Every Nation").

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Isaiah 56:3

¶ Neither let the son of the stranger, that hath joined himself to the LORD, speak, saying, The LORD hath utterly separated me from his people: neither let the eunuch say, Behold, I [am] a dry tree.

Isaiah 56:7

Even them will I bring to my holy mountain, and make them joyful in my house of prayer: their burnt offerings and their sacrifices [shall be] accepted upon mine altar; for mine house shall be called an house of prayer for all people.

Matthew 8:10

When Jesus heard [it], he marvelled, and said to them that followed, Verily I say unto you, I have not found so great faith, no, not in Israel.

Matthew 8:11

And I say unto you, That many shall come from the east and west, and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven.

1 Kings 8:41

Moreover concerning a stranger, that [is] not of thy people Israel, but cometh out of a far country for thy name's sake;

1 Kings 8:43

Hear thou in heaven 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, to fear thee, as [do] thy people Israel; and that they may know that this house, which I have builded, is called by thy name.

John 12:20

¶ And there were certain Greeks among them that came up to worship at the feast: