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2
Chronicles Chapter Seven
2 Chronicles 7
Chapter Contents
God's answer to Solomon's prayer.
God gave a gracious answer to Solomon's prayer. The mercies
of God to sinners are made known in a manner well suited to impress all who
receive them, with his majesty and holiness. The people worshipped and praised
God. When he manifests himself as a consuming Fire to sinners, his people can
rejoice in him as their Light. Nay, they had reason to say, that God was good
in this. It is of the Lord's mercies we are not consumed, but the sacrifice in
our stead, for which we should be very thankful. And whoever beholds with true
faith, the Saviour agonizing and dying for man's sin, will, by that view, find
his godly sorrow enlarged, his hatred of sin increased, his soul made more
watchful, and his life more holy. Solomon prosperously effected all he
designed, for adorning both God's house and his own. Those who begin with the
service of God, are likely to go on successfully in their own affairs. It was
Solomon's praise, that what he undertook, he went through with; it was by the
grace of God that he prospered in it. Let us then stand in awe, and sin not.
Let us fear the Lord's displeasure, hope in his mercy, and walk in his
commandments.
── Matthew Henry《Concise Commentary on 2 Chronicles》
2 Chronicles 7
Verse 1
[1] Now when Solomon had made an end of praying, the fire
came down from heaven, and consumed the burnt offering and the sacrifices; and
the glory of the LORD filled the house.
The fire … — In token of God's acceptance of
his prayer. The surest evidence of God's acceptance of our prayers is the
descent of his holy fire upon us. As a farther token that God accepted
Solomon's prayer, the glory of the Lord filled the house; the heart that is
filled with an holy awe and reverence of the divine glory, to which God
manifests his greatness, and (which is no less his glory) his goodness, is
thereby owned as a living temple.
Verse 3
[3] And when all the children of Israel saw how the fire came
down, and the glory of the LORD upon the house, they bowed themselves with
their faces to the ground upon the pavement, and worshipped, and praised the
LORD, saying, For he is good; for his mercy endureth for ever.
With their faces — Thus expressing their
awful dread of the Divine Majesty, their chearful submission to the Divine
authority, and the sense they had of their utter unworthiness to enter into his
presence.
Upon — The cloud first came down upon the house, and then
entered into the house, and was seen both within it by the priests, and without
it by the people.
Verse 6
[6] And the priests waited on their offices: the Levites
also with instruments of musick of the LORD, which David the king had made to
praise the LORD, because his mercy endureth for ever, when David praised by
their ministry; and the priests sounded trumpets before them, and all Israel
stood.
David praised — For David composed the psalms or
hymns, and appointed them to be sung by the Levites, and instrumental music to
be joined to their voices.
Verse 16
[16] For now have I chosen and sanctified this house, that my
name may be there for ever: and mine eyes and mine heart shall be there
perpetually.
This house — There will I make myself known,
and there will I be called upon.
── John Wesley《Explanatory Notes on 2 Chronicles》
07 Chapter 7
Verses 1-10
Now when Solomon had made an end of praying, the fire came down
from heaven.
God among His people
I. Prayer for God
to come. This prayer was marked--
1. By its publicity.
2. By its specialty.
3. By its success.
II. God among His
people.
1. By symbol.
2. Permanently.
3. A source of blessedness. If God be among His people--
3. His providence will wear a very different aspect; in the darkest
day we shall feel that all is well
4. The realisation of His presence will give the best idea of
heaven--fits them for it and makes them desire it.
III. Praise to God.
1. The theme of their praise: God’s mercy.
2. Its timeliness.
3. Its acceptableness.
Conclusion:
1. Learn the value of public worship.
2. Make it a test of your character.
3. Learn the privilege of true worshippers. It is a delightful
employment. “Come thou with us, and we will do thee good,” etc.
4. You may ask, “What can we do to benefit by public worship?” Come
to meet with God. Come in a prayerful spirit. Come with a thankful heart. Take
heed what you hear. Be not forgetful hearers. Follow all with prayer that “the
Word of the Lord may have free course and be glorified.”
5. What can we do to promote it?
A dedication service
The light and fire, “the glory of the Lord,” that came down
were symbols.
I. Something
supernatural. Solomon with all his wisdom, and Huram’s artisans with all their
skill, could not have invented that. The king was as impotent before it as the
lowest slave from his provinces was before him. So there is an “unprogrammed”
part of the service which is being conducted by the powers of another world.
Strange forces have made the edifice their dwelling.
II. That glory was
not merely a supernatural phenomenon, something sent from God; it symboled God
Himself. Shekinah means dwelling. When our version reads, “I will dwell among
Israel,” the Hebrew says, “I will shekinah among them.” God is here.
III. The Divine
presence came in response to a man’s consecration prayer; its great Amen.
IV. The shekinah
remained in the temple. Though the outer glow of it was withdrawn, a gleam of
it lingered within the Holy of Holies, illumining that windowless apartment,
dropping its softened light upon the ark of the covenant, with its tables of
the law, its golden mercy-seat, and the cherubim of life. So God will remain
with us; and the sign of His presence will be that a light falls upon the
Bible, our ark of covenant, making its laws of righteousness gleam into our
consciences, its assurance of grace fill us with peace, and its promise of life
glow in our hopes until we enter that temple where “the Lamb is the light
thereof.” (Homiletic Review.)
Verses 12-16
And the Lord appeared to Solomon by night, and said unto him, I
have heard thy prayer.
The answer of God to the prayer of Solomon at the dedication of
the temple
1. How strikingly does the answer meet the prayer. Solomon
anticipated days of sorrow. He asked of God, “If we call upon Thee, wilt Thou
hear us?” “I will,” says God, “I will.” Solomon asks that God’s eye and ear may
be open to his house. God exceeds the prayer of the king. Not only shall Mine
eyes and Mine ears be there, but My heart shall be there also.
2. God not only declares that He has heard the prayer of Solomon, He
says something more encouraging: “I have chosen this house for Myself, for a
house of sacrifice.”
3. God affirms national judgments to be the work of His own hand. “If
I shut up heaven,” etc.
4. God supposes that always in national calamity the people will come
running to Him.
5. God regards His house as pre-eminently a house of prayer. “Mine
ears shall be attent unto the prayer that is made in this place.”
6. God gives a promise of His perpetual presence in His house.
Conclusion: What duty devolves upon us having such abundant
mercies?
1. Personal religion.
2. Family religion.
3. Liberal offering to the Lord. (T. Mortimer, B.D.)
If I shut up heaven.--
Pestilence God’s retribution for sin
I. God claims to
Himself the authorship of the calamity for whose removal we entreat.
II. The direct
connection which is pointed out between the visitation of the pestilence and a
people’s impiety as the provocation which has caused it.
III. Though
pestilence be of god’s sending, yet will he be entreated for its removal (Robert
Bickersteth, M.A.)
The cessation of the cholera
I. There is no one
truth that is more universal in its application, or which more commends itself to every man’s
conscience, than that guilt is followed by punishment, most certainly in the
next world, and most probably in this.
II. That as true
repentance will always be accepted, for Christ’s sake, for the putting away of
sin, so will it often avail, in the mercy of God, to the removal of the
temporal calamity which may have been the consequence and punishment of the
sin. (F. O. Morris.)
The means and method of healing in the Church
I. The supposition
of judgments.
1. Judgments light not on a people casually or by chance, but by the
overruling command and commission of God (Job 5:6-7).
2. The Lord hath variety of judgments whereby to reduce froward and
stubborn sinners. God’s method in these various judgments usually is--
II. A direction
unto duties. Consider--
1. The quality of the persons who are to perform them: “My people
that are called by My name.” All men are His creatures, only a select and
peculiar inheritance that bear His name and are in covenant with Him are called
His people (Ezekiel 16:8; Psalms 4:3; Isaiah 43:21; Isaiah 63:18; Acts 15:14). To be called by His name
noteth to be His adopted children. We are God’s people--
2. The duties required for the removal of judgments.
(a) By this we honour God in acknowledging Him the fountain of all our
good, the inflicter of all evil. As a diamond is cut only by a diamond, so God
is pacified only by Himself.
(b) By this we ease ourselves. Prayer lighteneth affliction where it
doth not remove it. The heart is meekened to accept the punishment of sin, as
wool or mud
deadens the force of a bullet.
III. A gracious
promise of mercy.
1. A promise--
2. Touching these promises, observe--
Sin and judgments
1. The sins of God’s own people may provoke and procure judgments.
2. Their sins have some aggravations in them that other men’s have
not. They are sins against--
If My people, which are
called by My name, shall humble themselves.
Humiliation, its obligation and nature
I. It is a duty
called for by prophets and apostles and specially respected by God (Micah 6:8; James 4:10; 1 Peter 5:6; 2 Kings 22:19; Leviticus 26:41-42).
1. It emptieth the heart of self-confidence and is the root of the
fundamental duty of self-denial.
2. It fits for approach to God.
3. It disposeth to a confession of sin (Luke 15:17-19; Luke 18:13).
4. It prepares the heart for the entertainment of mercy.
5. It makes way for the forsaking of sin; the more a soul is humbled
for it, the more it is fearful of it and watchful against it.
II. It is twofold
in its nature.
1. Passive, when God breaks the heart by the hammer of His Word (Jeremiah 23:29), or by some sore
affliction.
2. Active, when the soul humbleth itself under sin and wrath. This
may be--
III. This is a
perpetual duty. As long as sin remains there must be a sense of it, and sorrow
for it. But in some times and cases it is to be specially renewed. In times--
1. Of extraordinary sins and provocations.
2. Of public dangers and distresses.
3. Of great enterprises attempted.
4. Of successes and blessings desired (Ezra 8:21). (Edward Reynolds, D. D.)
Helps to the performance of the duty of humiliation
I. Take a view of
God.
1. In Himself.
Such considerations have humbled the holiest of men. Moses (Exodus 3:6); Job (Job 42:5); Elijah (1 Kings 19:13); Isaiah (Isaiah 6:5); Ezra (Ezra 9:15); Peter (Luke 5:8).
2. In His relations to us. He is our Maker, King, Judge, Father,
Master.
3. In His dealings with us.
II. Take a view of
yourselves, of your own hearts and lives. This is a duty of singular use and
benefit. It enlargeth the heart in godly sorrow for sin past, upon the
discoveries which this scrutiny maketh. (Edward Reynolds, D. D.)
Fruits and evidences of humiliation
1. A godly sorrow, so called because it sets the soul God-ward. Cain,
Judas, Felix, all sorrowed, but they ran from God. As a ship in a tempest
ventures not to any shore, but gets further into the sea, so the soul, when it
is humbled by God, betakes not itself unto any carnal shore, but still runs
closer unto Him.
2. A justifying of God, ascribing to Him the glory of His
righteousness if He should condemn us; and of His mercy, that He absolves us (Psalms 2:4; Daniel 9:7-9).
3. A self-judging and subscribing to our condemnation (Deuteronomy 27:15). As St. Austin saith of the
poor publican, “He judged and accused himself, that God might deliver and
defend him.” Also Bernard, “This is a good judgment indeed which withdraws and
hides me from the severe judgment of God.” (Edward Reynolds, D. D.)
The Divine philosophy of revivals
This is a revival text. It contains the germs of the whole Divine
philosophy of revivals. A revival implies religious declension, and is itself
such a waking up of the spiritual life of the Church as leads to the conversion
of sinners.
I. An explicit
description of the proper method for promoting a revival.
1. The first duty of a people seeking a revival is humiliation before
God. This state of mind is produced by our contemplating the purity: and
perfection and loving-kindness of the Lord, in contrast with our own
sinfulness, unworthiness, and ingratitude.
2. Prayer is the next divinely prescribed means in promoting a
revival of religion. Prayerfulness is one of the main characteristics of a
godly life. But our prayers are sometimes prayerless. They are an unwritten
liturgy, made up of hackneyed phrases in which there is hardly a spark of
vitality. They lack the strong pinions of faith and ardent desire without which
they cannot reach the third heaven. They lack the Divine electricity. When
God’s people beseech Him, as John Knox did when he prayed, “Lord, give me
Scotland, or I die,” then their prayers are effective.
3. We must seek God’s face. He never intended that His people should
pray to Him as strangers. He wants us to draw near to Him as children go to a
loving father or mother.
4. There must be a forsaking of sin.
II. Some definite
and good reasons which we have for expecting a revival.
1. God’s intimate relation to the Church.
2. God’s explicit promise.
The duty of a people under Divine chastisements
I. There are three
modes in which it has pleased Almighty God at different periods of the world to
inflict His righteous judgments on national delinquency: by the sword without,
the famine and pestilence within.
II. The duties
enjoined upon a people under the afflictive visitation of a pestilence..
1. Humiliation.
2. Prayer.
3. Reformation.
III. The encouraging
assurance of the God of mercy to a humbled, praying, and converted people. (James
Williams, M.A.)
National chastisements
It seems to have been after an interval of thirteen years that the
Lord signified in detail that He had listened to the solemn prayer that Solomon
offered at the dedication of the temple. God notifies the possibility of His
punishments falling on the land in the event of their sinning against Him, and then
adds, “If the people shall humble themselves,” etc.
I. This passage is
only one of many which point out how entirely nature is ruled by God. Take such
examples as these: the flood; the destruction of Sodom; Elijah fed by ravens;
the destiny of Jonah, etc. They all proclaim that the whole world is
under the immediate control of a personal God who regulates it in reference to
man.
II. National
trouble should cause a people to consider their ways, and to seriously reflect
upon their national sins.
III. A proper
consciousness of national sins ought to bring a people to their knees in humble
submission, and lead them to acknowledge that national chastisements are of His
appointment. In reply to the objection that might be urged against this
teaching, “Why ascribe to God what may easily be traced to natural causes?” I
observe, the more science the better. Trace out the causes as best you can:
discover the laws of rain and sunshine, of temperature and weather. But, after
all, these are not the first cause. They are only second in order. There is
still the sphere in which God rules supreme. It is only too obvious in a case
of personal sickness. A man may be laid upon a bed of affliction: the illness
may upset his plans--deepen his reflections--bring him to a true repentance--and,
in fact, alter his whole career for the better; in this the first cause is God,
in His mercy and love to a wayward soul; the second cause is, perhaps, that one
day he caught a chill But then that chill does not exclude God. It is worthy of
special remark, moreover, that our Lord’s teachings and miracles were pointedly
in this direction. He did not deny that the tower of Siloam was a judgment,
though He repressed self-righteous inferences on the part of others. He adduced
the flood and the destruction of Sodom as warnings to His own generation.
IV. It may be
objected that better days will come whether a people will humble themselves and
pray or not. It may be so. Just as a sick man may refuse to repent, and yet
will in due time get well again. But the moral loss is well-nigh beyond
recovery. It involves the blunting of the moral sense, the deadening of
conscience, and the loss of the higher benefit which God willed to bestow. A
nation which cannot recognise the correcting hand of God must be indeed
estranged from Him. Conclusion: Our personal duty.
1. Repentance.
2. Intercession.
God sets His mark of love and protection upon them who “sigh and
cry for all the abominations.” No one can tell how much he may do by himself”
returning to God. (C. A. Raymond, M.A.)
Biblical anthropomorphism
In anthropomorphic language eyes are ascribed to God; thus
we read “that the eye of the Lord is on them that fear Him” (Psalms 38:18). Thus again, “I will guide
thee with Mine eye” (Psalms 32:8). He is said to be of “purer
eyes than to behold evil” (Hebrews 1:13). A similar form of speech
ascribes “ears” to God. Thus we have these words--“In Mine ears, saith the Lord
of hosts” (Isaiah 5:9); “The cries of them which
have reaped are entered into the cars of the Lord of Sabaoth” (James 5:4.) What does this language mean?
Why are eyes and cars ascribed to a Spirit that has no limits and no form? The
language is used for two purposes.
I. To express His
cognizance of man. Through the eye and the ear we derive our knowledge of all
outside of us.
1. He knows us directly.
2. He knows us thoroughly.
“To him there is nothing old appears, to Him there is nothing
new.” A sense of His knowledge of us should make us frank, solemn, circumspect,
devout.
II. To express His
interest in man. God’s interest in us is shown--
1. In the various capacities of enjoyment with which He has endowed
us, and the provisions He has made for them. We have capacity for every species of
enjoyment--sensuous, intellectual, social, religious. We can drink of all the
rivers from the eternal ocean of joy. For the sensuous there is matter, for the
intellectual there is truth, for the social there is society, for the religious
there is Himself.
2. In the preservation of our existence, notwithstanding our
sinfulness. We have transgressed His precepts, warred against His arrangements,
yet He preserves us year after year. The patience of an Infinite Love is here.
3. In our redemption by Jesus Christ. “God so loved the world,” etc.
“He spared not His own Son, but delivered Him up,” etc.
Conclusion:
“Thou God seest me,” we unite with the blessed fact, “Thou God lovest us.” It
is His interest in us that prompts Him to watch our movements and listen to our words. (Homilist.)
──《The Biblical Illustrator》