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 6:37 is a profoundly prophetic utterance embedded within King Solomon's dedicatory prayer for the First Temple. It anticipates a future where Israel's persistent disobedience would inevitably lead to divine judgment and national exile. This verse meticulously outlines the precise spiritual conditions under which God's people, even while held captive in a foreign land, could find divine mercy and restoration. It powerfully underscores the timeless principles of genuine repentance, heartfelt and comprehensive confession of sin, and a sincere turning back to God as the indispensable pathway to divine forgiveness and a renewed covenant relationship, even from the deepest depths of national distress and geographical displacement.
Context
Literary Context
This verse is intricately woven into the fabric of King Solomon's monumental prayer of dedication for the newly completed Temple in Jerusalem, as meticulously recorded in 2 Chronicles 6. Following the solemn placement of the Ark of the Covenant within the Holy of Holies and the overwhelming manifestation of God's glory that filled the Temple (2 Chronicles 5:7-14), Solomon blesses the assembled congregation. He then launches into an extensive and deeply theological prayer, beginning with praise and reaffirmation of God's covenant faithfulness. The prayer then transitions into a series of seven conditional petitions, each addressing a specific scenario of national distress—such as military defeat, drought, famine, plague, or, as is the case in this particular verse, the dire circumstance of national captivity. Each petition outlines the people's required response for God's merciful intervention and forgiveness. Verse 37 is situated within the longest of these petitions (2 Chronicles 6:34-39), specifically addressing the profound spiritual and physical crisis of exile and emphasizing the internal transformation necessary for divine restoration.
Historical & Cultural Context
Solomon's dedicatory prayer, offered at the zenith of Israel's power and prosperity, carries a poignant and prophetic awareness of the nation's profound covenant obligations and the severe potential consequences of disobedience. The concept of exile was not a foreign idea but was deeply ingrained in the Deuteronomic covenant, where unwavering faithfulness promised abundant blessing, while persistent unfaithfulness threatened dispersion from the promised land (Deuteronomy 28:15-68). For ancient Israel, the Temple was far more than a mere architectural marvel; it was the symbolic dwelling place of God, the very heart of their national and religious identity, and the divinely appointed locus of atonement and prayer. To be "carried captive" meant not only profound physical displacement from their homeland but also a devastating spiritual and existential crisis, as they would be cut off from the Temple, the sacrificial system, and the immediate presence of God in Jerusalem. Solomon's remarkable foresight acknowledges this potential future reality, which would tragically materialize centuries later with the devastating Babylonian exile, underscoring the timeless and enduring relevance of the conditions he articulates for national return and divine favor.
Key Themes
Solomon's prayer, and particularly 2 Chronicles 6:37, powerfully articulates several foundational biblical themes that resonate throughout scripture. Firstly, it highlights the intricate interplay of Divine Justice and Mercy, demonstrating that while God's perfect justice demands accountability and allows the consequences of sin (such as exile) to unfold, His boundless mercy invariably provides a pathway for reconciliation through genuine repentance. Secondly, the verse places immense emphasis on the critical role of Genuine Repentance and Turning (שׁוּב, shuv') as the non-negotiable prerequisite for restoration. It is not merely a superficial acknowledgment of wrongdoing but a deep, internal "bethinking" that leads to a fundamental change of heart, mind, and direction—a holistic return to God with one's entire being, echoing the prophetic call found in Deuteronomy 30:2-3. Thirdly, it underscores the absolute necessity of Thorough Confession of Sin, moving beyond a general admission to a specific, multi-faceted acknowledgment of wrongdoing, encompassing different degrees of transgression. This comprehensive confession is depicted as utterly essential for truly seeking God's face and receiving forgiveness, mirroring the profound sentiments found in Psalm 51:3-5. Finally, the verse offers a profound and enduring message of Hope in Adversity, assuring that even in the most desperate circumstances of judgment and exile, God remains faithful to His covenant promises and eternally accessible to those who humbly and sincerely seek Him.
Exposition and Analysis
Key Word Analysis
While the KJV translates this as "bethink themselves," the underlying Hebrew word lêbâb (from lābaḇ) primarily refers to the "heart" as the most interior organ, encompassing one's mind, will, and emotions. In this context, it signifies a profound internal reflection, a deep consideration that originates from the innermost being. It is not merely an intellectual exercise but a holistic reorientation of one's core self, leading to a change of mind and purpose.
This primitive root is one of the most significant theological terms in the Old Testament, meaning "to turn back," "to return," or "to repent." It implies a decisive change of direction, a turning away from a former path (sin, disobedience) and a turning back towards God and His covenant. In the context of exile, it signifies the people's spiritual and practical return to their covenant Lord, a re-establishment of their relationship.
This root means "to bend or stoop in kindness to an inferior," "to favor," or "to bestow." Causatively, it means "to implore" or "to move to favor by petition." Thus, "pray" here is not just a general act of speaking to God, but specifically an act of humble supplication, seeking God's favor, mercy, and gracious intervention from a position of acknowledged need and dependence.
This is the most common Hebrew word for sin, literally meaning "to miss the mark" or "to fall short." It refers to any transgression against God's law or standard, an act of wrongdoing that deviates from the righteous path. It encompasses both unintentional and intentional offenses, representing a general failure to meet God's expectations.
This term derives from a root meaning "to crook" or "to pervert." It carries the connotation of acting crookedly, distorting, or committing iniquity. It suggests a more deliberate and twisted form of wrongdoing, an act that is morally perverse or deviates from what is straight and right. It implies a deeper level of moral corruption or a conscious choice to do wrong.
This word signifies being guilty, acting unrighteously, or being condemned. It refers to outright rebellion against God, a state of being or acting as an enemy of God, characterized by injustice, defiance, and a profound disregard for God's will. The progression from châṭâʼ to ʻâvâh to râshaʻ illustrates an increasing severity and deliberateness of sin, highlighting the comprehensive and honest confession required for true repentance.
Verse Breakdown
"Yet [if] they bethink themselves in the land whither they are carried captive,"
This opening clause establishes the critical prerequisite for divine intervention and restoration. The phrase "bethink themselves" (rooted in lêbâb, the heart) implies a profound internal reflection, a moment of deep spiritual awakening and honest self-assessment by the exiled people. It signifies their recognition of culpability for their predicament and a turning of their innermost being. This introspection is to occur "in the land whither they are carried captive," powerfully emphasizing that even in the midst of judgment, suffering, and geographical displacement, the possibility of repentance and restoration remains open and accessible.
"and turn and pray unto thee in the land of their captivity,"
Building upon the internal "bethinking," this clause specifies the outward, active responses required. The repetition of "turn" (H7725, shûwb) reinforces the concept of a decisive reorientation—a turning away from their former ways and a turning back towards God. This turning is manifested in the act of "pray unto thee," indicating a direct, personal, and humble appeal to God, acknowledging His sovereignty, His mercy, and their complete dependence. The repeated phrase "in the land of their captivity" powerfully underscores the geographical and spiritual distance from Jerusalem and the Temple, yet simultaneously affirms that God's ears are open to prayers offered from anywhere, provided they emanate from a truly repentant heart.
"saying, We have sinned, we have done amiss, and have dealt wickedly;"
This final clause provides the essential content and comprehensive nature of their required confession. The three distinct and progressively intensifying terms for sin—"sinned" (H2398, châṭâʼ), "done amiss" (H5753, ʻâvâh), and "dealt wickedly" (H7561, râshaʻ)—represent a thorough and unreserved acknowledgment of their transgressions. This progression from general wrongdoing to perversity and outright rebellion signifies a deep, honest, and unreserved confession that covers the full spectrum of their disobedience and moral failings. Such a comprehensive, humble, and specific admission of guilt is presented as the necessary foundation for receiving God's forgiveness and initiating the transformative process of restoration.
Literary Devices
Solomon's prayer in 2 Chronicles 6:37 masterfully employs several potent literary devices to convey its profound and enduring message. The most striking is Prophecy or Foreshadowing, as Solomon, speaking centuries before the actual Babylonian exile, accurately envisions the very scenario that would tragically befall Israel. This remarkable foresight lends immense weight, divine authority, and timeless relevance to his words, presenting the conditions for national return as divinely ordained and eternally valid. The very structure of this section of the prayer is characterized by Conditional Clauses, where specific actions of the people (deep repentance, earnest prayer, and comprehensive confession) are presented as the indispensable conditions for God's merciful and redemptive response. Within the content of the confession itself, there is a powerful use of Triadic Parallelism or a Climactic Triad with the phrase "We have sinned, we have done amiss, and have dealt wickedly." This three-fold confession is not merely repetitive but escalates in intensity, moving from general transgression to intentional perversion and outright wickedness, thereby emphasizing the comprehensive and profound nature of their guilt and the depth of repentance required. Finally, the strategic Repetition of the phrase "in the land of their captivity" serves to underscore the dire and desolate circumstances of exile, yet simultaneously highlights the omnipresence of God and the universal accessibility of His mercy, even in the most distant and seemingly hopeless places.
Theological and Thematic Connections
2 Chronicles 6:37 stands as a powerful and enduring testament to the intricate principles of God's covenant relationship with His people, even in the face of their persistent unfaithfulness. Theologically, it profoundly affirms God's perfect justice in allowing the natural consequences of sin (such as national exile) to unfold, yet simultaneously showcases His boundless mercy and unwavering desire for reconciliation. It reveals that God's ultimate purpose is not punitive destruction but redemptive restoration, always leaving a door open for those who genuinely turn to Him with a contrite heart. The verse underscores that true repentance is not merely a superficial change of behavior but a profound internal transformation—a "bethinking" of the heart—that inevitably leads to humble, comprehensive confession and a renewed, wholehearted commitment to God. This foundational principle transcends the specific historical context of Israel's exile, establishing a timeless paradigm for how individuals and communities across all generations can find forgiveness, healing, and renewal when they stray from God's righteous path. It teaches that even in the deepest spiritual or circumstantial "captivity," God remains eternally accessible and ready to hear the sincere cry of a repentant heart.
Reflection and Application
Solomon's prophetic prayer in 2 Chronicles 6:37 offers profound and timeless insights for contemporary believers, reminding us that the fundamental principles of God's interaction with humanity remain constant across all generations. Just as ancient Israel faced the dire consequences of their disobedience, we too can find ourselves in various forms of spiritual "captivity"—enslaved by persistent sin, trapped by harmful patterns of thought or behavior, or experiencing the isolating effects of spiritual drift and estrangement from God. This verse issues a radical call to honest self-examination, urging us to "bethink ourselves" and honestly assess our true spiritual condition before God. It profoundly emphasizes that true freedom, genuine healing, and lasting restoration begin not with external circumstances miraculously changing, but with a deep, internal turning of the heart towards God. Our confession, as modeled in this verse, must be comprehensive and unreserved, acknowledging not only our overt "sins" but also our "amiss" ways—the subtle distortions of truth, the perversions of character, and the moral compromises—and our "wicked" tendencies—the rebellious inclinations and defiant acts of the heart. In an age often characterized by superficiality and a reluctance to confront personal failings, this passage challenges us to cultivate a deep, authentic repentance that leads to genuine transformation, renewed intimacy with God, and the experience of His liberating grace, regardless of the "land of captivity" we may find ourselves in.
Questions for Reflection
FAQ
Why does Solomon pray about future captivity that hasn't happened yet?
Solomon's prayer is deeply rooted in the Deuteronomic covenant, which explicitly warned of national exile as a severe consequence of persistent disobedience (e.g., Deuteronomy 28:15-68). As a wise king and prophet, Solomon possessed a profound understanding of God's holy character and the conditional nature of the covenant established with Israel. His prayer is therefore a visionary and deeply intercessory act, anticipating Israel's future failings and God's just, yet merciful, response. It powerfully demonstrates his profound understanding of God's holiness and His people's inherent propensity to stray, while simultaneously affirming God's enduring mercy and unwavering faithfulness to His promises of restoration if His people genuinely repent. This remarkable foresight underscores the divine inspiration behind his prayer and its timeless relevance for all generations.
What is the significance of the three-fold confession of sin ("sinned, done amiss, and dealt wickedly")?
The three-fold confession is a powerful literary and theological device that emphasizes the comprehensive and escalating nature of human sinfulness, and by extension, the thoroughness and sincerity required for genuine repentance. "Sinned" (H2398, châṭâʼ) refers to missing the mark or falling short of God's divine standard, representing a general transgression. "Done amiss" (H5753, ʻâvâh) suggests perversion, distortion, or acting crookedly, indicating a more deliberate or twisted form of wrongdoing, an act of iniquity. "Dealt wickedly" (H7561, râshaʻ) denotes outright rebellion, unrighteousness, or a state of being guilty and condemned, representing a profound defiance against God. By confessing all three, the people acknowledge the full spectrum of their transgressions—from general failings to intentional perversions and defiant acts—demonstrating a deep, honest, and unreserved admission of guilt that is foundational for true reconciliation and restoration with God.
Christ-Centered Fulfillment
2 Chronicles 6:37, with its profound focus on repentance from captivity and the pathway to restoration through prayer and comprehensive confession, finds its ultimate and most glorious fulfillment in the person and work of Jesus Christ. Solomon's magnificent Temple, though divinely appointed and symbolically significant, was ultimately a shadow, pointing to the true dwelling place of God, which is Christ Himself (John 2:19-21). The prayers offered by the exiled Israelites, though heard by God, underscored humanity's desperate need for a perfect, once-for-all Intercessor. Jesus is that perfect Intercessor, who "always lives to intercede for them" before the Father (Hebrews 7:25). Humanity's deepest and most pervasive "captivity" is not physical exile but rather the spiritual enslavement to sin (Romans 6:6), a bondage from which no mere human repentance, confession, or ritual sacrifice can fully liberate. Christ, the spotless Lamb of God, who takes away the sin of the world, is the one who offers the ultimate, perfect, and sufficient sacrifice that atones for all forms of "sinned, done amiss, and dealt wickedly." Through His sacrificial death and glorious resurrection, He inaugurates the new covenant, where God's law is not merely external but "written on their hearts" (Jeremiah 31:33), enabling a genuine and Spirit-empowered "turning" (repentance) that leads to true transformation. Thus, the hope of restoration offered in Solomon's prophetic prayer is fully and eternally realized in Christ, who delivers us from the captivity of sin and perfectly reconciles us to God, making true and lasting fellowship possible for all who believe.