4. Dedicating Solomon's Temple (1 Kings 8-9)


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James Tissot, 'Solomon Dedicates the Temple at Jerusalem' (1896-1902)
James Tissot, 'Solomon Dedicates the Temple at Jerusalem' (1896-1902), gouache on board, The Jewish Museum, New York. Larger image.

Now that Solomon's Temple is complete, it is time to bring the ark to its place in the Holy of Holies and unify all worship in the new temple.

Dedicating the temple is described over several chapters -- 1 Kings 7-8 and 2 Chronicles 5-7. This passage includes one of the most profound prayers in the Old Testament, a second appearance to Solomon, and an exposition of God's revival promise in 2 Chronicles 7:14, "If my people...."

4.1 Ark Is Brought into the Temple (1 Kings 8:1-11; 2 Chronicles 5:2-14)

Just as David made bringing the ark to Jerusalem a national event (2 Samuel 6), so Solomon calls together the nation for this momentous occasion (1 Kings 8:1--2)

The ark and tent David had pitched for it had been located in Zion, David's city. Now it is to be moved to the new temple site on Mount Moriah, a hilltop a few hundred yards north. After this, the term "Zion" seems to refer to the entire expanded city of Jerusalem, not just David's original fortress.128

Journey to the Temple Site (1 Kings 8:3-5; 2 Chronicles 5:4-6)

The short journey commences with the priests carrying the ark with its poles on their shoulders. Meanwhile, the Levites also transport the "tent of meeting" and all its sacred furnishings from Gibeon to the new Temple site (1 Kings 8:4; 1 Chronicles 5:4).129

"King Solomon and the entire assembly of Israel that had gathered about him were before the ark, sacrificing so many sheep and cattle that they could not be recorded or counted." (1 Kings 8:5)

Placement in the Holy of Holies (1 Kings 8:6-9; 2 Chronicles 5:7-13)

As you will recall from Lesson 3.3, the Holy of Holies in the new temple is a cube, each dimension 20 cubits = 30 feet = 9.2 m. The decorated walls are covered in gold. A pair of huge cherubim stand in the room, the wingtip of one cherub touching the wingtip of the other in the center and the walls on either side.

"6 The priests then brought the ark of the Lord's covenant to its place in the inner sanctuary of the temple, the Most Holy Place, and put it beneath the wings of the cherubim. 7 The cherubim spread their wings over the place of the ark and overshadowed the ark and its carrying poles. 8 These poles were so long that their ends could be seen from the Holy Place in front of the inner sanctuary, but not from outside the Holy Place; and they are still there today." (1 Kings 8:6--8)

The words, "and they are still there today," reflect an eyewitness report recorded prior to the destruction of the temple in 587 BC. The author notes that the ark contains nothing but the two stone tablets Moses had placed there centuries before (1 Kings 8:9).130

The Chronicler tells us the stations of the priests and Levites during all this playing and singing joyous musical praise.

"11b All the priests who were there had consecrated themselves, regardless of their divisions. 12 All the Levites who were musicians -- Asaph, Heman, Jeduthun and their sons and relatives -- stood on the east side of the altar, dressed in fine linen and playing cymbals, harps and lyres. They were accompanied by 120 priests sounding trumpets. 13 The trumpeters and singers joined in unison, as with one voice, to give praise and thanks to the Lord. Accompanied by trumpets, cymbals and other instruments, they raised their voices in praise to the Lord and sang:

'He is good;
his love endures forever.'" (2 Chronicles 5:11b-13)131

The Glory of the Lord Appears (1 Kings 8:10-11; 2 Chronicles 5:12-13)

Following the placement of the ark in the Holy of Holies, an amazing event occurs within the newly built temple!

You'll remember that when God leads the people out of Egypt, he manifests his presence with a cloud by day and a pillar of fire by night.132 When Moses dedicates the Tabernacle in the Wilderness centuries before, we read:

"34 Then the cloud covered the Tent of Meeting, and the glory of the Lord filled the tabernacle. 35 Moses could not enter the Tent of Meeting because the cloud had settled upon it, and the glory of the Lord filled the tabernacle." (Exodus 40:34--35)

This fearsome Shekinah glory of God had appeared to the people of Israel as they came out of Egypt, and later appeared over the Tabernacle in the form of a cloud by day and a pillar of fire by night (Exodus 40:30). Concerning the Tabernacle, God had said:

"There also I will meet with the Israelites, and the place will be consecrated by my glory." (Exodus 29:43)

Now, this same glory appears within Solomon's Temple to consecrate it.

"10 When the priests withdrew from the Holy Place, the cloud filled the temple of the Lord. 11 And the priests could not perform their service because of the cloud, for the glory of the Lord filled his temple." (1 Kings 8:10b--11; cf. 2 Chronicles 5:12-13)

If the people had wondered if God would bless this magnificent temple, they have their answer. His Presence has come to consecrate the building. These are no special effects conjured up by Solomon's team to impress the guests. No, this is God taking up residence in his new earthly home on the temple mount.

And this isn't the last sign of God's glory that day! A few hours later, the Chronicler tells us of a second appearance of God's glory after Solomon's prayer of dedication (2 Chronicles 7:1-3; Lesson 4.2 below).

4.2 Dedication of the Temple (1 Kings 8:12-66; 2 Chronicles 6:1-7:22)

Now Solomon prays:

"'The Lord has said that he would dwell in a dark cloud; 13 I have indeed built a magnificent temple for you, a place for you to dwell forever.' 14 While the whole assembly of Israel was standing there, the king turned around and blessed them." (1 Kings 8:12--14; 2 Chronicles 6:1-3)

A House for My Name (1 Kings 8:15-19; 2 Chronicles 6:4-11)

Solomon's next words recall the promise of Deuteronomy concerning the day when God would choose a central worship site in the Promised Land,

"... The place the Lord your God will choose from among all your tribes to put his Name there for his dwelling." (Deuteronomy 12:5; cf. Exodus 20:24)

After entering the Promised Land, the Tabernacle had been at Shiloh, Nob, and Gibeon, but now its final destination has been chosen. Nathan the Prophet had relayed the Word of the Lord to David that his son would "build a house for my Name" (2 Samuel 7:13; cf. 1 Kings 5:5). Now Solomon proclaims:

"15 Praise be to the Lord, the God of Israel, who with his own hand has fulfilled what he promised with his own mouth to my father David. For he said,
16 'Since the day I brought my people Israel out of Egypt, I have not chosen a city in any tribe of Israel to have a temple built for my Name to be there,133 but I have chosen David to rule my people Israel." (1 Kings 8:15--16; cf. 2 Chronicles 6:4-6)

"Name" (shēm) appears in 1 Kings 8, verses 16, 17, 18, 19, and 20, underscoring the importance of God's Name in this context. Here "name" carries both the idea of the revealed Name of Yahweh (Exodus 3:14-15), as well as the ideas of his ownership, possession, and protection,134 as we'll also see in Lesson 4.4 below where God makes a promise to the people "who are called by my name." Based on usage in the Amarna letters and Egyptian literature, Jones explains that the phrase "for my name to be there" indicates that:

"Yahweh is the owner of the sanctuary; the transcendent God is present there, for his name, like his face, denotes his presence and both are extensions of Yahweh's personality."135

Solomon's Prayer of Dedication (1 Kings 8:22-53; 2 Chronicles 6:12-42)

'King Solomon Dedicates the Temple '(1897), Hardman & Son, stained glass, English Martyrs Catholic Church, Streatham, London, UK
'King Solomon Dedicates the Temple '(1897), Hardman & Son, stained glass, English Martyrs Catholic Church, Streatham, London, UK

The Chronicler explains that a large, elevated bronze platform has been built in the courtyard before the altar for the occasion, so that Solomon can be seen and heard by the assembled crowds. The Chronicler describes the scene:

"He stood on the platform and then knelt down136 before the whole assembly of Israel and spread out his hands toward heaven." (2 Chronicles 6:13b)

In the lengthy prayer that follows, Solomon begins by thanking God for his faithfulness in giving and maintaining the Davidic Covenant, that a descendant of David will always sit upon the throne. (For more on the Davidic Covenant, see Lesson 1.1).

"You have kept your promise to your servant David my father; with your mouth you have promised and with your hand you have fulfilled it--as it is today." (1 Kings 8:24)

He acknowledges that God's dwelling in the new temple is actual, but in a sense also symbolic.

"But will God really dwell on earth? The heavens, even the highest heaven, cannot contain you. How much less this temple I have built!" (1 Kings 8:27)137

When you think about it, this is a profound understanding of God's omnipresence. But his focused presence is in his temple, just as Jesus promised believers that "where two or three come together in my name, there am I with138 them" (Matthew 18:20). We tend to think in terms that if someone is here, then he can't be there, but God is not limited by space or time.

Q13. (1 Kings 8:15-16, 27-30) Why is it so important that the Israelites understand that God doesn't live solely in Solomon's Temple. Where else is God's dwelling place? (verses 27, 30). If the temple isn't God's sole dwelling place, what then is the importance of the temple? Is it wrong to go to a sacred building such as a church to do your praying? Why or why not?
https://www.joyfulheart.com/forums/topic/2256-q13-transcendence/

Prayers Directed toward the Temple (1 Kings 8:30a)

Solomon now asks God to hear the prayers prayed toward the temple from wherever they might originate.

"Hear the supplication of your servant and of your people Israel when they pray toward this place. Hear from heaven, your dwelling place, and when you hear, forgive." (1 Kings 8:30)

It becomes a Jewish custom to pray facing Jerusalem and the place of God's presence in the temple (1 Kings 8:44), even after Solomon's Temple has been destroyed (Daniel 6:10), just as Muslims pray toward Mecca.

Prayers for Mercy (1 Kings 8:30b-51; 2 Chronicles 6:19-42)

Notice Solomon's plea for mercy.

"Hear from heaven, your dwelling place, and when you hear, forgive." (1 Kings 8:30b)

Justice is vital, but so is mercy -- an absolute necessity for a people given to falling into sin.

Solomon prays that God will be active to adjudicate when people break an oath sworn before the temple altar (verses 30-31). When Israel as a nation sins and God disciplines them by bringing military defeat (verse 33), drought (verse 35), famine or plague (verse 37), or any affliction. He asks that once they turn back to God and pray in the temple:

"Then hear from heaven and forgive the sin of your people Israel and bring them back to the land you gave to their fathers." (1 Kings 8:34)

Solomon also pleads with God to hear the prayers of individual Israelites who repent and call on the Lord (verse 38-40). The same goes for foreigners who call on the Lord at the temple in Jerusalem, "so that all the peoples of the earth may know your name and fear you" (verse 43). And not just know you in some nebulous way. The Chronicler adds the extent of this knowledge by foreigners: "... as do your own people Israel" (2 Chronicles 6:33).139 God wants all of us to know him deeply, personally, intimately, both Jew and Gentile.

Solomon prays that even when God's people sin and have been defeated and exiled from their homeland, that when they repent, and turn back to God, he will hear, "uphold their cause" and forgive (1 Kings 8:49--51).140

At the conclusion of the prayer, the Chronicler inserts an apt passage from the Song of Ascents (Psalm 132:8-10)

"41 Now arise, O Lord God, and come to your resting place,
you and the ark of your might.
May your priests, O Lord God, be clothed with salvation,
may your saints rejoice in your goodness.
42 O Lord God, do not reject your anointed one.
Remember the great love promised to David your servant."
(2 Chronicles 6:41-42)

Solomon Blesses the People (1 Kings 8:54-61)

Solomon rises from his knees and blesses the people in a loud voice. He blesses Yahweh for his faithfulness.

"Not one word has failed of all the good promises he gave through his servant Moses." (1 Kings 8:56b)

In this blessing or benediction several phrases begin with "May he," that is:

"May Yahweh our God....

  1. Be with us (verse 57a),
  2. Never leave us or forsake us (verse 57b),
  3. Turn our hearts toward him (verse 58), and
  4. Consider this prayer for God's blessing (verses 59a).

The end to which Solomon prays is:

"59b That he may uphold the cause of his servant and the cause of his people Israel according to each day's need, 60 so that all the peoples of the earth may know that the Lord is God and that there is no other." (1 Kings 8:59-60)

Finally, he challenges the people:

"But your hearts must be fully committed to the Lord our God, to live by his decrees and obey his commands, as at this time." (1 Kings 8:61)

Repentance is necessary. The condition for answered prayer here is faithfulness, commitment, trust on the part of the supplicant.

Fire Falls and Consumes the Sacrifices (2 Chronicles 7:1-3)

Jan Luyken, 'The Dedication of Solomon's Temple' (1700), etching,
Jan Luyken, 'The Dedication of Solomon's Temple' (1700), etching, publisher: Pieter Mortier, Amsterdam. Rijksmuseum, Amsterdam, print, 145x207 mm. Larger image.

Following Solomon's blessing, the Chronicler tells us of God's glory falling a second time141 within the course of this dedication:

"1b Fire came down from heaven and consumed the burnt offering and the sacrifices, and the glory of the Lord filled the temple. 2 The priests could not enter the temple of the Lord because the glory of the Lord filled it." (2 Chronicles 7:1-2)

From outside the temple, the people could see it too!

"When all the Israelites saw the fire coming down and the glory of the Lord above the temple, they knelt on the pavement with their faces to the ground, and they worshiped and gave thanks to the Lord, saying,

'He is good;
his love endures forever.'"
(2 Chronicles 7:3; cf. Psalm 106:1)

It is an awesome moment! What a story to tell their grandchildren!

This is one of only a handful of times in Scripture where the fire falls to consume a sacrifice offered by mere humans. Others are:

  • Abraham's sacrifice at the Abrahamic Covenant (Genesis 15:17).
  • At the dedication of the Tabernacle in the Wilderness (Leviticus 9:24).
  • Gideon's offering to the angel (Judges 6:21).
  • Elijah on Mount Carmel in the contest with the priests of Baal (1 Kings 18:24, 38).
  • David sacrificing on the threshing floor of Araunah to avert the plague (1 Chronicles 21:26).

God's glory had appeared in the Tabernacle in the Wilderness.

"There also I will meet with the Israelites,
and the place will be consecrated by my glory." (Exodus 29:43)

Now God's glory has consecrated the newly built place of worship -- twice!

Perhaps this helps us understand better what takes place on the Day of Pentecost.

"They saw what seemed to be tongues of fire that separated and came to rest on each of them. All of them were filled with the Holy Spirit..." (Acts 2:3-4a)

In this New Testament era of the Spirit, God sends his glory again. Though few of us have physically seen God's glory in our day, yet we are changed as we fix our eyes on Christ.

"And we all, with unveiled face, beholding142 the glory of the Lord, are being transformed into the same image from one degree of glory to another. For this comes from the Lord who is the Spirit." (2 Corinthians 3:18, ESV)

Q14. (1 Kings 8:10-11; 2 Chronicles 7:1-3; 2 Corinthians 3:18) What does the cloud that filled the temple represent? What do God's glory filling the temple and fire falling on the sacrifice represent? In what sense can we "behold the glory of the Lord" today? How? Why should we take time for that?
https://www.joyfulheart.com/forums/topic/2257-q14-glory/

Offering Sacrifices (1 Kings 8:62-64; 2 Chronicles 7:4-7)

The priests have offered sacrifices earlier in the day while bringing the ark to the new temple (1 Kings 8:5; 2 Chronicles 5:6). Now they offer sacrifices on the altar of the new temple. (See Appendix 3. Five Kinds of Temple Sacrifices or Offerings.)

"Then the king and all Israel with him offered sacrifices before the Lord. Solomon offered a sacrifice of fellowship offerings to the Lord: twenty-two thousand cattle and a hundred and twenty thousand sheep and goats." (1 Kings 8:62-63)

On the face of it, such an extravagant number of animals slaughtered seems utterly excessive.143 Special temporary altars are set up in the courtyard of the temple on this occasion to handle all these sacrifices (verse 64). It is a very special event!

But notice the type of sacrifice offered -- variously referred to as a fellowship offering, peace offering, or thank offering.144 This is a more celebratory offering. With this offering, only the fatty portions are burned on the altar, the priests receive a portion, and the rest is eaten by the worshippers (Leviticus 7:28--34; 10:14--15). Imagine family groups partaking of generous cuts of meat from the thank offerings all over Jerusalem and environs that week.

These thank offerings feed the huge number of visitors who have traveled to Jerusalem for the occasion from every corner of Israel.

"65 So Solomon held the feast145 at that time, and all Israel with him, a great assembly, from Lebo-hamath to the Brook of Egypt,146 before the Lord our God, seven days. 66 On the eighth day he sent the people away. They blessed the king and then went home, joyful and glad in heart for all the good things the Lord had done for his servant David and his people Israel." (1 Kings 8:65--66a)

Special temporary altars are set up in the courtyard of the temple on this occasion to handle all these sacrifices (verse 64). It is a very special event!

4.3 Second Appearance to Solomon (1 Kings 9:1-9; 2 Chronicles 7:11-22)

During Yahweh's first appearance to Solomon at Gibeon, he asks Solomon what he desires. When Solomon asks for wisdom, it pleases God, and God grants wisdom, plus honor and riches (Lesson 2.2, 1 Kings 3:5-15).

A second appearance occurs at night, (2 Chronicles 7:12) probably in Jerusalem in response to Solomon's heart-felt prayer at the dedication of the temple. God assures him he would indeed answer prayers.

"1 When Solomon had finished building the temple of the Lord and the royal palace, and had achieved all he had desired to do, 2 the Lord appeared to him a second time, as he had appeared to him at Gibeon. 3 'I have heard the prayer and plea you have made before me; I have consecrated this temple, which you have built, by putting my Name there forever. My eyes and my heart will always be there.'" (1 Kings 9:1-3)

"My eyes" represent God's watchfulness over Jerusalem. "My heart" represents his love for Jerusalem and the people of which Jerusalem is the capital.

At this point in the narrative, the Chronicler inserts a wonderful promise to God's people that when they call upon him in times of trouble,

"If my people, who are called by my name, will 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." (2 Chronicles 7:14)

We'll come back to study this verse in detail in Lesson 4.4 below. For now, let's continue with the 1 Kings narrative.

Confirming the Davidic Covenant (1 Kings 9:4-5)

In his second appearance to Solomon, God speaks about the Davidic Covenant. While the promise of a son of David continuing on the throne is unconditional, the experience of any given descendent is conditional upon obedience. There is no free pass.

"4 As for you, if you walk before me in integrity of heart and uprightness, as David your father did, and do all I command and observe my decrees and laws, 5 I will establish your royal throne over Israel forever, as I promised David your father when I said, 'You shall never fail to have a man on the throne of Israel.'" (1 Kings 9:4-5)

God calls Solomon to: (1) integrity of heart, (2) uprightness, and (3) obedience.

1. "Integrity of heart" uses the noun tōm, "integrity," from a verb with the fundamental idea of completeness.147 Thus, a heart of integrity is a heart that is single, whole, united in one purpose, "whole-hearted," perfect in the sense of being undivided. Jesus says the same thing with his teaching of the "single eye" (Matthew 6:22-23, KJV).148 In the same vein, Elijah castigates the people for "wavering between two opinions" (1 Kings 8:21) and James condemns the "double-minded" man (James 1:8; 4:8). A man of integrity is single-minded and whole-hearted in his commitment to the Lord.

2. "Uprightness" is yōsher, "uprightness, straightness," from the verb yāshar, "be level, straight, (up) right, just, lawful."149 John the Baptist draws on this idea as he calls Judah to repentance in Jesus' day quoting Isaiah:

"In the desert prepare the way for the Lord;
make straight (yāshar) in the wilderness
a highway for our God." (Isaiah 40:3)

This is the same idea embodied in the Boy Scout Oath: "morally straight."

3. Obedience. God directs that Solomon must not become a law unto himself. Rather, God charges him to "do all I command and observe my decrees and laws" (verse 4b). Discipleship requires obedience to Jesus, who tells his disciples, "If you love me, you will obey what I command" (John 14:15). "You are my friends if you do what I command" (John 15:14). We Christian believers, however, don't follow a legalistic code; rather we follow the leadership of the Holy Spirit, who leads us into all truth.

The Requirement of Faithfulness and Obedience

There is a cost for disobedience and falling away from a single-hearted love for God -- even if you are a descendent of David!

"6 But if you or your sons turn away from me and do not observe the commands and decrees I have given you and go off to serve other gods and worship them,
7 then I will cut off Israel from the land I have given them and will reject this temple I have consecrated for my Name. Israel will then become a byword and an object of ridicule among all peoples." (1 Kings 9:6-7)

The glorious temple that Solomon has just dedicated, the sanctuary in which the glory of God has just appeared -- these are no guarantee that God will not punish sin. Just as the ark was lost in battle when Israel sinned (1 Samuel 4), so the temple can be destroyed if the people persist in sin, God warns Solomon.

"8 And though this temple is now imposing, all who pass by will be appalled and will scoff and say, 'Why has the Lord done such a thing to this land and to this temple?' 9 People will answer, 'Because they have forsaken the Lord their God, who brought their fathers out of Egypt, and have embraced other gods, worshiping and serving them -- that is why the Lord brought all this disaster on them.'" (1 Kings 9:8--9)

Indeed, the Solomon's Temple is destroyed by the Babylonians in 587 BC because of Israel's sin. The Second Temple, too, is destroyed in 70 AD because Israel fails to recognize their Messiah (Luke 19:44).

Temples vs. Hearts

Temples, churches, and cathedrals are places of worship -- and can be glorious. But they are only buildings. Across Europe and Great Britain are glorious cathedrals nearly empty of actual worshippers, because these nations have turned away from God.

What God seeks most of all is an open believing heart where he can dwell in the Spirit. God asked of Solomon a whole heart, and he asks that of us today.

Ryken observes that at these first two appearances, Solomon is given a choice to make. At Gibeon, Solomon chooses a path that pleases God, praying for wisdom to govern God's people well. At the second appearance, there is also a choice, whether to follow God's path in obedience or to follow his own way in disobedience. Sadly, Solomon chooses his own path.150 What path will you choose, my friend? What choice will you make?

Q15. (1 Kings 9:4--5) What kind of "walk" does God call Solomon to? What does this kind of lifestyle look like? What obstacles does a believer face in seeking to walk before God in this way? What is the opposite of integrity of heart?
https://www.joyfulheart.com/forums/topic/2258-q15-walk/

4.4 "If my people...." (2 Chronicles 7:13-15)

As mentioned in Lesson 4.3 above, a wonderful promise is included by the Chronicler that fits in the 1 Kings 9 narrative of God's second appearance to Solomon between verse 9b and verse 9c. The Chronicler quotes Yahweh as saying:

13 "When I shut up the heavens so that there is no rain, or command locusts to devour the land or send a plague among my people, 14 if my people, who are called by my name, will 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. 15 Now my eyes will be open and my ears attentive to the prayers offered in this place." (2 Chronicles 7:13-15)

Selman observes:

"This paragraph [verses 13-16] reveals the heart of the books of Chronicles, and is actually Chronicles' summary of the essential message of the Old Testament."151

Because it is so important, I would like to study these verses phrase by phrase.

In Solomon's prayer of dedication, he had pleaded for God to hear prayers for repentance and restoration after they had been punished for sins of one kind or another (1 Kings 8:31-53). Solomon had prayed:

"Hear from heaven, your dwelling place, and when you hear, forgive." (1 Kings 8:30b)

2 Chronicles 7:13-14 is God's answer to that request. If you repent, God says,

"... then will I hear from heaven and will forgive their sin and will heal their land." (2 Chronicles 7:14)

Context: Times of National Threat (2 Chronicles 7:13)

The promise is given in the context of threat to a nation or region:

"When I shut up the heavens so that there is no rain, or command locusts to devour the land or send a plague152 among my people..." (2 Chronicles 7:13)

Drought, locusts, and plagues or epidemics are examples of national catastrophes. Each of these is likely to be regional, not confined by tribal or national borders. When God sends deadly threats against us, we must pray to him earnestly for relief, and -- if we meet his conditions -- he will answer mercifully.

Addressee: My People (2 Chronicles 7:14a)

"If my people, who are called by my name." This promise is given in the context of prayer at or towards the temple in Jerusalem. Note that the promise is not to an individual, but to a "people" or nation.153 Clearly, God is referring to his covenant people, the descendants of Abraham.

He describes the people further as being "called by my name." What does that mean? "Called" in this context can suggest ownership or sovereignty over.154 So, in the case of the temple, "this house that ... is called by your name" (2 Chronicles 6:33) refers to the temple that God owns and is guardian of as we saw in Lesson 4.2 above. Isaiah says:

"We are yours from of old;
but you have not ruled over155 them,
they have not been called by your name." (Isaiah 63:19)

Notice in lines 2 and 3 of the verse the parallel of "ruled over" = "called by your name." "Called by my name" refers to those whom God owns and rules over.

The promise of 2 Chronicles 7:14 does not refer directly to Gentiles, but to God's people Israel. However, Amos hints that the Gentiles will be part: "all the nations who are called by my name" (Amos 9:12). This very verse about the Gentiles is seen by the early church as fulfilled in their experience (Acts 15:17-18).

To summarize, in this text, "my people" refers directly to Israel. However, by extension, we might apply the promise to any people-group that had largely turned to the Lord, but has fallen away. Nations of Europe, for example, once converted from paganism to become nearly completely Christian. Now they have largely fallen away from Christianity. This is the track America seems to be on also.

Conditions (2 Chronicles 7:14b)

The promise contains four conditions that reflect deep repentance. Selman sees them as four facets of one attitude, rather than as four separate steps.156

"If my people, who are called by my name, will humble themselves and pray and seek my face, and turn from their wicked ways..." (2 Chronicles 7:14a)

1. Humbling Ourselves

"Humble themselves" is the first of four conditions. God's people, God's nation, must humble themselves. This is a voluntary humbling, not being humbled by outside forces such as disgrace or defeat.157 In the New Testament, we see this command echoed twice, both times in the context of deliberate personal humbling of oneself.

"Humble yourselves before the Lord, and he will lift you up." (James 4:10)

"Humble yourselves, therefore, under God's mighty hand, that he may lift you up in due time." (1 Peter 5:6)

Both these verses directly reflect Jesus' saying:

"Whoever exalts himself will be humbled, and whoever humbles himself will be exalted." (Matthew 23:12; cf. Luke 14:11; 18:14)

How did people humble themselves in Bible days? There are many ways, some outward, others inward. They include:

  • Bowing low, prostrating oneself.158
  • Fasting.159
  • Tearing one's clothes.160
  • Wearing sackcloth and ashes.161
  • Beating one's breast.162
  • Confession and acknowledgement of one's sins, and repentance.163
  • Correcting injustice.164
  • Weeping, mourning.165
  • Considering others better than oneself.166
  • Deliberately taking the lower place.167
  • Serving others.168
  • Giving thanks.169

I'm sure you can think of others. The scripture verses in the footnotes can be multiplied many-fold. Humbling ourselves voluntarily is central to faith and Christian living.

2. Praying

Praying is the second condition to this promise of healing. We are required to come before God, to ask, to petition him for his judgment and intervention in the situation.170

Sometimes you hear a kind of fatalist view of predestination, "Que sera, sera, whatever will be, will be."171 We don't have to ask God to intervene, these folks would say. If it's meant to be, it will happen. God has predetermined everything. You don't have to do anything. Anything you do won't have an effect on the outcome.

That, my friends, is directly contrary to the teaching of Scripture. We are to exercise faith and pray to God. We are to call upon him. Prayer changes things.

3. Seeking God's Face

Seeking God's face is the third condition to this promise of healing and restoration. "Seeking one's face" is a particularly Hebraic expression. "Seek" connotes earnest looking for something.172 "Face" is a literal way of referring to one's person or presence.173

In Hebrew thought, the face is often a substitute for the self or the feelings of the self. So "to hide one's face" is to show aversion or disgust. "To turn away the face" is to reject. "To raise the face" or "lift one's countenance" is to show favor, respect, importance. For one's face to "shine" is to smile, as in the Aaronic blessing (Numbers 6:24-26). The expression "face to face" denotes close, personal contact. Jacob wrestled with Yahweh and saw him "face to face" (Genesis 32:30).174 Yahweh spoke with Moses face to face (Exodus 33:11a).

The expression "seek the face of" in the context of a human ruler means "to seek an audience with."175 When the subject is God, it means to seek his presence, that is, to be face to face with him.176

In Deuteronomy, God tells Israel that if they turn to idolatry, God will scatter them.

"But if from there you seek (bāqash) the Lord your God, you will find him if you look for177 him with all your heart and with all your soul." (Deuteronomy 4:29)

To seek the face of the Lord speaks of desiring, a yearning for personal intimacy with the Almighty, seeking a personal hearing before the Lord himself. We are to seek God's intimate presence diligently, with all our heart. We are not seeking benefits, or peace, or forgiveness only, but we are seeking his face, his Presence -- intimacy with God himself for his own sake.

4. Turning from Our Wicked Ways

Repentance is the fourth condition for God's healing and restoration. "Turn" is the very common verb shûb, implying physical motion or movement.178 In this case, repentance is called for: turning away from sin, and at the same time turning towards God and righteousness.

We are to turn from our "wicked ways." "Way, path road," refers to the path that is worn by constant walking, figuratively, one's habitual way or manner of life -- one's values, actions, lifestyle.179

But it is specifically "wicked" ways that require repentance.180 We don't like to think of our ways as "wicked." We might prefer, "misguided," or "mistaken," or "unfortunate." But until we are willing to acknowledge that our ways, our lives, are being lived in resistance to both God's plan for us and his standards of righteousness, we cannot truly repent. Often, when we recognize the true gravity of our rebellion, our defiance of God, we are overcome with grief. Weeping often indicates a deep repentance.

To summarize, if we want God's blessings, we must meet his conditions:

  1. Humility,
  2. Calling out to him in prayer,
  3. An earnest seeking of God himself, and
  4. Sincere repentance for the direction of our lives and a change of direction.

God's Response to Prayer and Repentance (2 Chronicles 7:14c)

God's promised response to true humility, prayer, seeking, and repentance is three-fold.

"Hear from heaven." The heavens are seen as God's dwelling, and even they, much less the temple, are too small to accommodate the God of the Universe (2 Chronicles 6:16).181 "Hear" means more than just receiving an audible message, it implies hearing with interest, hearing with an intent to answer positively.182

"Forgive their sin." When we repent of our sins, God will forgive and pardon us.183

"Heal their land." Heal here is used in the metaphorical sense, to deliver them from calamity and what endangers them. Land speaks of the territory or land of Israel that might be threatened in the future by a calamity sent by God.184

Revival in the Scripture

Our passage is just one of several Scripture texts on national revival in the Old Testament. Through the prophet Joel, God calls to his people, "Return to me with all your heart, with fasting and weeping and mourning. Rend your heart and not your garments," in hopes that the compassionate God will relent from the calamity that has come upon the nation (Joel 2:12-13). Hosea calls on the people, "Come, let us return to the Lord," who will bind up our wounds (Hosea 6:1). The Psalmist calls out to God, "Will not you revive us again?" (Psalm 85:6).

Often in the Book of Judges, people fall away from God and turn to false gods, only to be brought back to God by a judge whom God raises up. Leaders have a lot to do with revivals -- not necessarily prominent leaders, but ones whom God raises up from obscurity to national prominence. We also see national revivals under kings such as Hezekiah (2 Kings 18-20) and Josiah (2 Kings 22-23), under prophets such as Elijah (1 Kings 17-18) and under priests such as Ezra (Ezra 7-10).

Daniel's Prayer of Intercession for His People (Daniel 9:1-23)

Ideally, the whole nation must repent. But that usually begins with one person, or a small group, humbling themselves and pleading for widespread repentance and revival, and confessing the sins of the nation.

One of the best examples of how a person might pray for revival is Daniel, a Jew who is a high official in the Persian government after the Exile and prior to the return from exile. His prayer of intercession can be a model for us in prayer for revival.

Daniel realizes that Jeremiah's prophecy of 70 years of exile is nearly complete.185 So he begins to pray earnestly for mercy. Notice how he humbles himself. Notice how he confesses his people's sins as his sin as part of this sinful people, though he is a righteous man himself.

"3 I turned my face to the Lord God, seeking him by prayer and pleas for mercy with fasting and sackcloth and ashes. 4 I prayed to the Lord my God and made confession, saying, 'O Lord, the great and awesome God, who keeps covenant and steadfast love with those who love him and keep his commandments, 5 we have sinned and done wrong and acted wickedly and rebelled, turning aside from your commandments and rules....

13 As it is written in the Law of Moses, all this calamity has come upon us....

16 O Lord, according to all your righteous acts, let your anger and your wrath turn away from your city Jerusalem, your holy hill, because for our sins, and for the iniquities of our fathers, Jerusalem and your people have become a byword among all who are around us. 17 Now therefore, O our God, listen to the prayer of your servant and to his pleas for mercy, and for your own sake, O Lord, make your face to shine upon your sanctuary, which is desolate. 18 O my God, incline your ear and hear. Open your eyes and see our desolations, and the city that is called by your name. For we do not present our pleas before you because of our righteousness, but because of your great mercy. 19 O Lord, hear; O Lord, forgive. O Lord, pay attention and act. Delay not, for your own sake, O my God, because your city and your people are called by your name.'" (Daniel 9:3-5, 13a, 16-19)

While he is praying, the Angel Gabriel comes to him "in swift flight" from God to tell him that he is greatly loved (Daniel 9:20-23). God hears this kind of prayer!

The Modern History of Revivals

Initially, the promise of 2 Chronicles 7:14 is specific to Israel. Then, as Gentiles began to call on the name of the Lord, God's promises are extended to them as adopted sons of Abraham (Galatians 3:14, 26-29; 4:4-7). Today, no nation as a whole really qualifies in the narrow sense as "my people" -- not even the modern-day State of Israel,186 but many nations might qualify as largely Christian at one point in their history.

The principles of God's healing are universal.187 A study of the history of revivals188 can attest that, whether one's nation is Israel or not, or even predominantly Christian or not, the basic principles apply to seeking God for revival -- or for a breakthrough in evangelism -- (1) humility, (2) calling out to him in prayer, (3) an earnest seeking of God himself, and (4) sincere repentance before God. Action by even a few earnest believers can be the catalyst that brings about a mighty move of God.

At this point in history, America desperately needs such a revival. Believers in many other nations can say the same. Have mercy on us, O God. Bring us to nationwide repentance and hunger for God, and heal us and our land!

Q16. (2 Chronicles 7:13-14; Daniel 9:3-16) In what ways does Daniel's prayer exemplify the conditions for God's healing? What must God's people do to experience renewal and revival today? What conditions must be true in our hearts? How might God's healing show itself in a person? In a congregation? In a region? In a nation? Why is a Holy Spirit-sent revival so important in our day?
https://www.joyfulheart.com/forums/topic/2259-q16-revival/

4.5 Temple Worship under Solomon (1 Kings 9:25; 2 Chronicles 9:14-15)

Let's return now to temple worship that we reviewed in Lesson 3.5. Solomon seems to have taken responsibility to provide at his expense at least some of the offerings in the temple.

"25 Three times a year Solomon sacrificed burnt offerings and fellowship offerings on the altar he had built for the Lord, burning incense before the Lord along with them, and so fulfilled the temple obligations." (1 Kings 9:25)

The Chronicler adds,

"... According to the daily requirement for offerings commanded by Moses for Sabbaths, New Moons and the three annual feasts -- the Feast of Unleavened Bread, the Feast of Weeks and the Feast of Tabernacles. (2 Chronicles 8:13)189

During his reign, David provides a new organization for worship, especially for singers and musicians, as the ark is brought into Jerusalem.190 Apparently, this kind of organization continues through the reign of Solomon and after, though now within the new temple itself, with some new elements that Solomon adds. (2 Chronicles 35:4; Nehemiah 12:45). The Chronicler tells us:

"In keeping with the ordinance of his father David, [Solomon] appointed the divisions of the priests for their duties, and the Levites to lead the praise and to assist the priests according to each day's requirement. He also appointed the gatekeepers by divisions for the various gates, because this was what David the man of God had ordered." (2 Chronicles 9:14)

As king, Solomon helps build the temple for God's glory and sustains its worship, in hope of God's blessing on him and on the nation.

4.6 Solomon's Devotion

Before we conclude this lesson, we need to reflect on Solomon's spiritual life. As we'll see in Lesson 6.1, Solomon falls away. But here we need to see him at his finest.

Of course, we have nothing like the intimate Psalms of David to display Solomon's inner thoughts. Perhaps, Ecclesiastes helps us see a devout man who becomes disillusioned with all that life offers, and concludes:

"24 A man can do nothing better than to eat and drink and find satisfaction in his work. This too, I see, is from the hand of God, 25 for without him, who can eat or find enjoyment?" (Ecclesiastes 2:24-25)

We would do well to see Solomon as God sees him, a great but flawed man, whom God loves.

"24b The Lord loved him; 25 and because the Lord loved him, he sent word through Nathan the prophet to name him Jedidiah."191 (2 Samuel 12:24b--25)

Solomon also loves Yahweh.

"Solomon showed his love for the Lord by walking according to the statutes of his father David, except that he offered sacrifices and burned incense on the high places." (1 Kings 3:3)

Solomon follows the Lord, and later, the people look back at the time of "walking in the ways of David and Solomon" (2 Chronicles 11:17). Centuries later, when, after a national revival, Hezekiah celebrates the Feast of Unleavened Bread, the Chronicler records:

"There was great joy in Jerusalem, for since the days of Solomon son of David king of Israel there had been nothing like this in Jerusalem." (2 Chronicles 30:26)

Nehemiah summarizes his life this way:

"Among the many nations there was no king like him. He was loved by his God, and God made him king over all Israel, but even he was led into sin by foreign women." (Nehemiah 13:26b).

Solomon is a man who loves God and whom God loves. That is the source of his greatness, and as long as he maintains that love he is blessed and blesses his people.

My dear friend, closely following Jesus is your strength as well. As the old Gospel song goes, "I am weak, but Thou art strong, Jesus keep me from all wrong."192 Stay close to Him!

Q17. (2 Samuel 12:24b--25; 1 Kings 3:3) At Solomon's finest, what does his devotion to God look like? Can you think of anyone else in Scripture who is loved by God and loves God back? (Hint: 1 John 4:19) Yet, Solomon's life is a cautionary tale for believers. Why?
https://www.joyfulheart.com/forums/topic/2260-q17-devotion/

Prayer

Life of Solomon, by Dr. Ralph F. Wilson
Available in book formats - PDF, Kindle, Paperback

Father, we desire you to live within us and in the midst of our gatherings. You have a promise for nations that have fallen away from faith in God; help us to humble ourselves and pray, to seek you and repent on behalf of our peoples, that you will forgive and heal our lands. Bring revival, we pray! In Jesus' name, Amen.

Lessons for Disciples

This chapter contains many lessons for disciples to ponder.

  1. Moving the ark to the Holy of Holies or innermost sanctuary, is symbolic of placing the throne of the King in his dwelling in the new temple (1 Kings 8:6-9).
  2. The glory of God appears twice in the newly-dedicated temple, signifying God's presence in this house built for him (1 Kings 8:10-11), and in fire falling upon the sacrifices to consume them (2 Chronicles 7:1-2).
  3. The temple is "a house for Yahweh's name," meaning that Yahweh is the resident, owner, and guardian of the sanctuary (1 Kings 8:15-19).
  4. Solomon's posture in prayer is kneeling and spreading out his hands toward heaven (2 Chronicles 6:13).
  5. Solomon recognizes that God is too big to dwell in an earthly temple, even in highest heaven (1 Kings 8:27). God is incomparable, trustworthy, and transcendent.
  6. Solomon asks that God hear prayers made while facing the temple, his earthly home (1 Kings 8:30b-51).
  7. Solomon's blessing of the people calls on God to be with them and turn hearts to him, and challenges the people to be wholly committed to obeying him (1 Kings 8:57-61).
  8. Solomon sacrifices thousands of fellowship offerings to honor Yahweh and provide food for the people who have gathered (1 Kings 8:62-64).
  9. Yahweh appears a second time to Solomon to assure him of his presence in the temple, and call Solomon to be obedient to him, in keeping the with Davidic Covenant (1 Kings 9:4-5)
  10. Yahweh makes a promise to God's people who experience his punishment. If they will humble themselves, pray, seek him diligently, and repent, then he will hear, forgive, and heal their land. The promise also has application to nations once Christian that have fallen away (2 Chronicles 7:13-15).
  11. A history of revivals shows us that even a small group of committed intercessors can be used as a catalyst to bring a great Holy Spirit revival.
  12. The cycle of temple worship under Solomon involves daily prayers, sacrifices, and sung worship as well as monthly times, and special festivals (1 Kings 9:25; 2 Chronicles 6:32; 8:13; 9:14-15).
  13. Solomon is clearly a greatly gifted king who is loved by God and devoted to God in the earlier parts of his reign (2 Samuel 12:24-25; 1 Kings 3:3; Nehemiah 13:26).

Endnotes

References and Abbreviations

[128] Wiseman, 1&2 Kings, p. 117; 2 Kings 19:31; Psalm 9:1; 20:2; 48:2; 65:1; etc. "Mt. Zion and Jerusalem are sometimes named together (Isaiah 10:12; 24:23; Joel 2:32; Zechariah 1:14), but whether the terms are synonymous or refer to separate entities is hard to decide" (A.F. Rainey, "Zion," ISBE 4:1198).

[129] 1 Chronicles 16:39; 21:29. See Lesson 2.1. Presumably, they also bring the old bronze altar from Gibeon to Jerusalem, though it isn't mentioned in 2 Chronicles 5:4.

[130] At one point the ark contains, "a golden urn holding the manna, and Aaron's staff that budded, and the tablets of the covenant" (Hebrews 9:4-5; Exodus 16:33-34; Numbers 17:10). We don't know what happened to them. Some have speculated that they might have been taken when the Philistines had the ark (1 Samuel 4-6).

[131] This praise statement is predominant in Psalm 136. Also found in 2 Chronicles 7:3; 20:21; Ezra 3:11; Jeremiah 33:11.

[132] Exodus 13:21-22; 14:19-20, 24.

[133] The Chronicler adds the name of the city: "But now I have chosen Jerusalem for my Name to be there" (2 Chronicles 6:6).

[134] Walter C. Kaiser, shēm, TWOT #2405. "To call one's name" over something signifies ownership, possession, and protection."

[135] Jones, 1&2 Kings, p. 155, citing A. R. Johnson, The One and the Many in the Israelite Conception of God (Cardiff, 1964), pp. 17-19. Wiseman (1&2 Kings, p. 99) says, "Temples were often called after the name of the principal deity, but here the Name refers to the person of God and his self-revelation, presence and ownership."

[136] 1 Kings 8:54.

[137] Wiseman (1&2 Kings, p. 120) notes that effective prayer is based on three facts about God: (1) God's incomparability (vs. 23a), (2) God's trustworthiness (vs. 23b-26), and (3) God's transcendence (vss. 27-30), his being both up there and down here.

[138] "With" (NIV), "among" (ESV, NRSV), "in the midst" is the preposition en, "in with," and the substantive mesos, 'pertaining to a position within a group, without focus on mediate position, among,' here, "in the midst of, among" (BDAG 635).

[139] Equality in worship between Israelites and Gentiles is rarely expressed in the Old Testament, except, for example, Genesis 12:3; Isaiah 19:24-25; Zechariah 8:20-24.

[140] God confirms and answers this request in his second appearance to Solomon (Lesson 4.3).

[141] The first time God's glory falls during the dedication is recounted in1 Kings 8:10b--11; 2 Chronicles 5:13b-14.

[142] "Beholding" (ESV), "seeing ... as though reflected in a mirror" (NRSV), "beholding as in a glass" (KJV), "beholding as in a mirror" (NASB) "reflect" (NIV), "like mirrors reflecting" (NJB), is the Greek verb is katoptrizō, formed from the noun katoptron, "mirror" (BDAG 535). So C.K. Barrett, The Second Epistle to the Corinthians (Harper New Testament Commentaries; Harper & Row, 1973) p. 125; and Paul Barnett, The Second Epistle to the Corinthians (New International Commentary on the New Testament; Eerdmans, 1997), pp. 204-206. "Look at something as in a mirror, contemplate something," seems to fit both the derivation of the word and the understanding of early translations of the Bible. The idea of reflecting God's glory doesn't appear before Chrysostom (R.V.G. Tasker, 2 Corinthians: An Introduction and Commentary (Tyndale New Testament Commentaries; London: Tyndale Press, 1958), p. 68).

[143] "Thousand" can be either literal or figurative, a "large number." Selman (2 Chronicles, p. 335) says that to sacrifice 142,000 animals would be an offering every three seconds for 10 hours a day for 122 days.

[144] "Fellowship offering" (NIV), "peace offering" (ESV, NRSV, KJV) is shelem, "peace offering, thank offering." "The ritual for offering a shelem is like that for the ʿōlâ ("burnt offering"), except that only the fat around the intestines, the kidneys, the liver, and the fat of the sheep's tail is burned on the altar (Leviticus 3). Characteristic of the shelem is the fact that the rest of the victim was shared by the priest and the worshiper who offered the sacrifice. The priests received as their part the breast and the right leg (G. Lloyd Carr, TWOT #2041b; Eugene E. Carpenter, "Offering," ISBE 4:268, Sec. V,F).

[145] "Feast" (NIV, KJV), "festival" (ESV, NRSV) is ḥag, "(solemn) feast, feast day." The noun means "pilgrim feast" or simply "holiday," that is, a day or season of religious joy. It is usually limited to the three main Feasts of Booths, Unleavened Bread/Passover, and Weeks (Carl Philip Weber, "ḥag," TWOT #602a).

[146] The Wadi or Brook of Egypt (Wâdī el-'Arîsh) is an intermittent stream in the south of the Negev desert at the very south of Solomon's territory. Lebo Hamath refers to the northernmost extent of Solomon's territory in Lebanon. Lebo Hamath ("entrance to Hamath") seems to refers to Lebo in the Becca Valley (Lebo, modern Labweh, a village in Lebanon) at the headwaters of the Orantes River (H.F. Vos, "Hamath," ISBE 2:602).

[147] J. Barton Payne, tāmam, TWOT #2522a.

[148] "Good" (NIV), "healthy" (ESV, NRSV), "single" (KJV) is aplous, "single, sincere, straightforward" (BDAG 104).

[149] Donald J. Wiseman, yāshar, TWOT #930b.

[150] Ryken, Solomon, chapter 9, pp. 129-141.

[151] Selman, 2 Chronicles, p. 337.

[152] "Plague" (NIV), "pestilence" (ESV, NRSV, KJV) is deber, a general word for "pestilence, murrain, and plague," from the verb dabar, "to speak, utter." The English word "pestilence" refers to "a contagious or infectious epidemic disease that is virulent and devastating" (Merriam-Webster's Dictionary). The English word "murrain" refers to "a pestilence or plague especially affecting domestic animals" (Merriam-Webster's Dictionary). The Hebrew noun deber refers to any kind of pestilence that results in death. It is used in conjunction with words such famine, evil, blood, judgment, sword, and evil beast, nearly always brought by God as punishment (Earl S. Kalland, TWOT #399b). Holladay (p. 67) sees this as "(bubonic) plague." Sometimes deber refers to a plague on livestock (Exodus 9:3).

[153] ʿAm, a group of people, larger than a tribe or clan, but less numerous than a race (Gerard von Groninigen, ʿam, TWOT #1640a).

[154] The Hebrew verb qārāʾ ("to call") in the Niphal, can be expressed as "one's name being used over" to denote ownership, guardianship, dominion over, "an assertion of sovereignty over." This sense is used regarding women, the ark, a city, the temple, a people, etc. (Holladay, p. 323; Leonard J. Coppes, TWOT #2063). BDB (p. 896, Niphal, 4) gives a number of examples of this usage of ownership, sovereignty over.

[155] "Ruled over" is the Qal of māshal, "rule, have dominion, reign" (TWOT #1259).

[156] Selman, 2 Chronicles, p. 338.

[157] "Humble" is the Niphal of kānaʿ, which is clearly reflexive here, "humble oneself," appearing in a series of actions that God's people are deliberately taking. Oswald says that the verb "denotes bringing a proud and recalcitrant people or spirit into subjection." Two other synonyms have a slightly different flavor. "ʿAnâ seems to stress the aspects of forcible humiliation (including rape), whereas shāpēl contrasts height and lowness. Kānaʿ compares dominion and subjection (Ps 106:42) (John N. Oswalt, kānaʿ, TWOT #1001). BDB (p. 488) sees two meanings in the Niphal: (1) reflexive, "humble oneself." It cites several passages in 2 Chronicles including 7:14, such as 12:6-7 (twice), 12; 30:11; 32:26; 33:19, 23; 33:12, 23; 34:27; 36:12. (2) passive, "be humbled, subdued." Similarly, Holladay, p. 160.

[158] 2 Samuel 16:4; Deuteronomy 9:18; Genesis 42:6; etc.

[159] Ezra 8:21; 1 Kings 21:27-29; Psalm 69:10; Jonah 3:5.

[160] Ezra 9:3-5; 2 Chronicles 34:27.

[161] 1 Kings 21:27-29; Psalm 69:11; Esther 4:3; Psalm 35:13-14; Isaiah 58:5-6; Jonah 3:5.

[162] Luke 18:13.

[163] Ezra 9:6ff; James 5:16; 1 John 1:9; Luke 18:13.

[164] 2 Chronicles 34:31; Isaiah 58:5-6.

[165] 2 Chronicles 34:27; James 4:9.

[166] Philippians 2:3.

[167] Luke 14:7-11.

[168] Philippians 2:3-8; Mark 10:42-45; John 13:1-17.

[169] 1 Corinthians 1:26-31; 4:6-7.

[170] The verb is the Hithpael of the verb pālal, meaning, "to pray." The related noun, tĕpillâ, is the most common Old Testament word for "prayer." Most often the verb and the noun refer to intercessory prayer (Victor P. Hamilton, TWOT #1776). The root includes the idea of "intervene, interpose," hence the meanings of both "arbitrate, judge" and "intercede, pray" (BDB 813, Hith 2). H. Greeven, euchomai, ktl., TDNT 2:800-808.

[171] The line comes from the song, "Que Sera Sera," by Jay Livingston and Ray Evans (1955), made popular by Doris Day who sang it in the film "The Man Who Knew Too Much" (1956).

[172] The verb "seek" (NIV) is the Piel of bāqash, "to seek, require, desire." The root "connotes a person's earnest seeking of something or someone which exists or is thought to exist" (Leonard J. Coppes, bāqash, TWOT #276).

[173] The Hebrew word for "face" is pânîym. ESV and NRSV translate it "presence," while the NIV and KJV use the more literal, "face" (Victor P. Hamilton, pānā, TWOT #1782a).

[174] Penê, "face," is used here in the sense of presence. With a preposition, the word signifies "in the presence of, before" (Victor P. Hamilton, pānā, TWOT #1782a).

[175] Victor P. Hamilton, pānā, TWOT #1782a; David A. Dorsey, "Seek," ISBE 4:381. 2 Chronicles 9:23; Proverbs 29:26.

[176] The expression is used eight times in the Old Testament, always with the verb bāqash (Psalm 24:6; 27:8 (twice); 105:4 = 1 Chronicles 16:11; Proverbs 29:26; Hosea 5:1; 2 Chronicles 7:14; 20:3).

[177] "Seek" is dārash, "to seek with care, inquire, require." It is a frequent parallel of bāqash. TWOT #455.

[178] The basic meaning of shûb is "to (re)turn," implying physical motion or movement. The verb is the twelfth most frequent verb in the Old Testament. "Theologically, it is in passages dealing with the covenant community's return to God (in the sense of repentance), or turning away from evil (in the sense of renouncing and disowning sin), or turning away from God (in the sense of becoming apostate)" (Victor P. Hamilton, shûb, TWOT #2340).

[179] Derek, TWOT #453a.

[180] The adjective is raʿ, "evil, bad," in a moral context it means "evil, wickedness." (TWOT #2191a).

[181] "Heaven" is shāmayim, "heaven, heavens, sky" (TWOT #2407a).

[182] "Hear" is shāmaʿ, "hear, listen to," with the idea of responding positively (TWOT #2412).

[183] "Forgive" is the Qal of sālaḥ, "forgive, pardon" (TWOT #1505; Holladay, p. 256). In Scripture, sālaḥ is used solely of God of his offer of pardon and forgiveness to the sinner. "Sin" is ḥaṭṭāʾt, "sin," the principal word for sin in the Old Testament. The basic idea is to miss a mark or the way (TWOT #638e).

[184] "Heal" is the Qal stem of rāpāʾ, "heal, make healthful." The root is used of both physical healing as well as the healing and forgiveness of nations (Isaiah 19:22; 57:18) (William White, rāpāʾ, TWOT #2196). "Land" is ʾereṣ, "earth, land," one of the most common words in the Old Testament. It can be used of the soil, the earth, and also as a territorial designation, such as "the land of Israel" (Victor P. Hamilton, ʾereṣ, TWOT #167).

[185] Jeremiah 25:11-12; 29:10; 2 Chronicles 36:21.

[186] A movement in Great Britain and the United States known as British Israelism believed that the people of Great Britain (and by extension, the British settlers of American) are "genetically, racially, and linguistically the direct descendants" of the Ten Lost Tribes of ancient Israel, though there sems to be no factual basis for it (See Wikipedia article on "British Israelism"). Another movement, Christian Nationalism, sees America as founded by Christians as a Christian nation, and seeks to perpetuate Christianity in national politics and government. Both movements might lay claim to 2 Chronicles 7:13-14 as being God's own people.

[187] Selman (2 Chronicles, p. 340) argues that these promises can apply today. (1) The Old Testament promises of healing are consistent with the New Testament gospel. (2) That spiritual restoration is offered to one nation also makes it available in principle to any other nation. (3) The biblical gospel is comprehensive in nature.

[188] You can begin a study of the history of Christian revivals with the Wikipedia article, "Christian revival," and follow the links to drill down to specific moves of God.

[189] The Chronicler is especially interested in the organization of the priests and Levites in the regular worship in the temple, day after day, on Sabbaths, and on feast days.

[190] 1 Chronicles 15:11-22; 6:31-49; 25:1-31; 16:4-6, 37-42.

[191] Jedediah means, "the beloved of Yahweh."

[192] The origins of the Gospel song "Just a Closer Walk with Thee" are murky. It became better known in the 1930s when it was sung in huge musical conventions held by African American churches. It was written down, arranged, and published with some additional verses in 1940 by Kenneth Morris (Wikipedia article, "Just a Closer Walk with Thee").

King Solomon: Wisdom, Wealth, and Weakness

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