1Tehdy Šalomoun řekl: Hospodin pravil, že bude přebývat v husté temnotě: 2Postavil jsem ti dům k přebývání, sídlo, kde bys pobýval navěky. 3Pak se obrátil král a požehnal celému shromáždění Izraele; celé shromáždění Izraele stálo. 4Řekl: Požehnán buď Hospodin, Bůh Izraele, který svými ústy promluvil k mému otci Davidovi a svou rukou to naplnil. Řekl: 5Ode dne, kdy jsem vyvedl svůj lid z egyptské země, jsem nevyvolil žádné město mezi všemi izraelskými kmeny pro stavbu domu, aby tam přebývalo mé jméno, a nevyvolil jsem nikoho, aby byl vévodou nad mým lidem Izraelem. 6Až jsem vyvolil Jeruzalém, aby tam přebývalo mé jméno, a vyvolil jsem Davida, aby byl nad mým lidem Izraelem. 7Můj otec David měl na srdci postavit dům pro jméno Hospodina, Boha Izraele. 8Hospodin však mému otci Davidovi řekl: Když jsi měl na srdci postavit dům pro mé jméno, dobře jsi udělal, že jsi to měl na srdci. 9Ovšem ty nepostavíš ten dům, nýbrž tvůj syn, který vzejde z tvých beder, ten postaví dům pro mé jméno. 10Hospodin naplnil své slovo, které promluvil. Povstal jsem po svém otci Davidovi a usedl jsem na izraelský trůn, jak Hospodin promluvil. Postavil jsem dům pro jméno Hospodina, Boha Izraele, 11a postavil jsem tam truhlu, v níž je Hospodinova smlouva, kterou uzavřel se syny Izraele. 12Nato se před celým shromážděním Izraele postavil před Hospodinův oltář a vztáhl své dlaně. 13Šalomoun totiž udělal bronzové pódium a dal ho doprostřed nádvoří; bylo pět loket dlouhé, pět loket široké a tři lokte vysoké. Postavil se na něj, před celým shromážděním Izraele poklekl na kolena, vztáhl dlaně k nebesům 14a řekl: Hospodine, Bože Izraele, není Bůh jako ty na nebesích ani na zemi, který zachovává smlouvu a milosrdenství svým otrokům, kteří chodí před tebou celým svým srdcem. 15Ty jsi zachoval svému otroku, mému otci Davidovi, to, cos mu řekl; promluvil jsi svými ústy a naplnil jsi to svou rukou, jak je tomu dnes. 16Nyní, Hospodine, Bože Izraele, zachovej svému otroku, mému otci Davidovi to, cos mu řekl: Nebude ti vyhlazen přede mnou ten, kdo by seděl na izraelském trůnu, pokud ovšem tvoji synové budou dbát na svoji cestu a chodit podle mého zákona tak, jak jsi chodil přede mnou ty. 17Nyní, Hospodine, Bože Izraele, kéž se ukáže jako spolehlivé tvé slovo, které jsi promluvil ke svému otroku Davidovi. 18Což opravdu bude sídlit Bůh s člověkem na zemi? Vždyť nebesa ani nebesa nebes tě nemohou pojmout, tím méně tento dům, který jsem postavil. 19A přece pohleď, Hospodine, můj Bože, na modlitbu svého otroka a na jeho úpěnlivou prosbu a vyslyš volání a modlitbu, kterou se tvůj otrok před tebou modlí. 20Kéž jsou tvé oči otevřené k tomuto domu dnem i nocí, k místu, o kterém jsi řekl, že tam položíš své jméno. Vyslyš modlitbu, kterou se tvůj otrok bude modlit na tomto místě. 21Vyslyš úpěnlivé prosby svého otroka a svého lidu Izraele, když se bude modlit na tomto místě; vyslyš z místa, kde sídlíš, z nebes, vyslyš a odpusť. 22Jestliže někdo zhřeší proti svému bližnímu a ten na něm vymůže přísahu, aby přísahal, on přijde a vysloví přísahu před tvým oltářem v tomto domě, 23uslyš z nebes, konej a zjednej právo svým otrokům: Odplať ničemovi a uval jeho cestu na jeho hlavu a spravedlivého prohlaš za spravedlivého a dej mu podle jeho spravedlnosti. 24Jestliže bude tvůj lid Izrael poražen od nepřítele, protože proti tobě zhřeší, ale pak se obrátí, vzdají chválu tvému jménu, budou se modlit a prosit před tebou v tomto domě o smilování, 25uslyš z nebes, odpusť hřích svého lidu Izraele a přiveď je zpět do země, kterou jsi dal jim a jejich otcům. 26Jestliže budou uzavřena nebesa a nebude déšť, protože proti tobě zhřeší, ale pak se budou na tomto místě modlit, vzdají chválu tvému jménu a odvrátí se od svého hříchu, protože je pokoříš, 27uslyš v nebesích, odpusť hřích svých otroků a svého lidu Izraele, až je vyučíš dobré cestě, po níž by měli jít, a dej déšť na svou zemi, kterou jsi dal svému lidu do dědictví. 28Jestliže bude v zemi hlad, jestliže bude mor, obilná rez a sněť, jestliže budou kobylky arbe či kobylky chasíl, jestliže mu v zemi, v některém z jeho měst způsobí jeho nepřátelé soužení, ať je to jakákoliv rána, jakákoliv nemoc, 29každou modlitbu a každou úpěnlivou prosbu, která vzejde od kteréhokoliv člověka, z celého tvého lidu Izraele — znají přece každý svou ránu a svou bolest — když vztáhnou své dlaně k tomuto domu, 30vyslyš z nebes, sídla, kde pobýváš, odpusť a dej každému podle všech jeho cest, jak znáš jeho srdce. Vždyť ty jediný znáš srdce lidských synů 31aby se tě báli a chodili po tvých cestách po všechny dny, co budou naživu na povrchu země, kterou jsi dal našim otcům. 32Také když cizinec, který není ze tvého lidu Izraele, přijde z daleké země kvůli tvému velkému jménu, tvé mocné ruce a tvé vztažené paži, přijde a bude se modlit v tomto domě, 33vyslyš z nebes, sídla, kde pobýváš, a učiň všechno, za co k tobě bude volat ten cizinec, aby všechny národy země poznaly tvé jméno, bály se tě jako tvůj lid Izrael a poznaly, že tento dům, který jsem postavil, se nazývá tvým jménem. 34Když tvůj lid vytáhne do boje proti svým nepřátelům, cestou, kterou je pošleš, a budou se modlit k tobě směrem k tomuto městu, které sis vyvolil, a domu, který jsem postavil pro tvé jméno, 35vyslyš z nebes jejich modlitbu a jejich úpěnlivou prosbu a zjednej jim právo. 36Když proti tobě zhřeší — neboť není člověk, který by nezhřešil — budeš se na ně hněvat, vydáš je nepříteli a jejich věznitelé je odvedou do země vzdálené či blízké, 37ale pak změní své smýšlení v zemi, kam byli odvedeni, obrátí se, budou tě v zemi svého zajetí prosit o smilování slovy: Zhřešili jsme, spáchali jsme zlo a jednali jsme ničemně, 38a jestliže se k tobě obrátí celým svým srdcem a celou svou duší v zemi svých věznitelů, kteří je zajali, budou se modlit směrem ke své zemi, kterou jsi dal jejich otcům, k městu, které sis vyvolil, a k domu, který jsem postavil pro tvé jméno, 39vyslyš z nebes, sídla, kde pobýváš, jejich modlitbu a jejich úpěnlivou prosbu, zjednej jim právo a odpusť svému lidu, který proti tobě zhřešil. 40Nechť jsou nyní, můj Bože, tvé oči otevřené a tvé uši pozorné k modlitbě z tohoto místa. 41Nyní povstaň, Hospodine Bože, na místo svého odpočinku, ty i truhla tvé moci. Tvoji kněží, Hospodine Bože, ať obléknou záchranu a tvoji věrní ať se radují z dobra. 42Hospodine Bože, neodmítni svého pomazaného, pamatuj na zbožné skutky svého otroka Davida.
Matthew Henry - Complete Commentary 1 It is of great consequence, in all our religious actions, that we design well, and that our eye be single. If Solomon had built this temple in the pride of his heart, as Ahasuerus made his feast, only to
show the riches of his kingdom and the honour of his majesty, it would not have turned at all to his account. But here he declares upon what inducements he undertook it, and they are such as not only justify, but magnify, the undertaking. 1. He did it for the glory and honour of God; this was his highest and ultimate end in it. It was
for the name of the Lord God of Israel (
2Chr 6:10), to be
a house of habitation for him, 2Chr 6:2. He has indeed, as to us,
made darkness his pavilion (
2Chr 6:1), but let this house be the residence of that darkness; for it is in the upper world that he dwells in light, such as no eye can approach. 2. He did it in compliance with the choice God had been pleased to make of Jerusalem, to be the city in which he would record his name (
2Chr 6:6):
I have chosen Jerusalem. A great many stately buildings there were in Jerusalem for the king, his princes, and the royal family. If God chooses that place, it is fit that there be a building for him which may excel all the rest. If men were thus honoured there, let God be thus honoured. 3. He did it in pursuance of his father's good intentions, which he never had an opportunity to put into execution:
It was in the heart of David my father to build a house for God; the project was his, be it known, to his honour (
2Chr 6:7), and God approved of it, though he permitted him not to put it in execution (
2Chr 6:8),
Thou didst well that it was in thy heart. Temple-work is often thus done; one sows and another reaps (
John 4:37,
John 4:38), one age begins that which the next brings to perfection. And let not the wisest of men think it any disparagement to them to pursue the good designs which those that went before them have laid, and to build upon their foundation. Every good piece is not an original. 4. He did it in performance of the word which God had spoken. God had said,
Thy son shall build the house for my name; and now he had done it,
2Chr 6:9,
2Chr 6:10. The service was appointed him, and the honour of it designed him, by the divine promise; so that he did not do it of his own head, but was called of God to do it. It is fit that he who appoints the work should have the appointing of the workmen; and those may go on in their work with great satisfaction who see their call to it clear.
12 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, 2Chr 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,
2Chr 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,
2Chr 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, 2Chr 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 (
2Chr 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,
Qoh 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,
2Chr 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,
2Chr 6:24,
2Chr 6:26,
2Chr 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,
2Chr 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,
2Chr 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,
2Chr 6:23,
2Chr 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,
2Chr 6:25,
2Chr 6:27,
2Chr 6:38,
2Chr 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 (
2Chr 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 (
2Chr 6:35):
Maintain their cause; and again,
2Chr 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,
2Chr 6:41,
2Chr 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,
Pss 132:8-
Pss 132:10. He prayer (
2Chr 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, Pss 65:4. Let all that come hither to worship, like the eunuch, go away rejoicing. He pleads two things,
2Chr 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
Pss 132:1,
Pss 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
Acts 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.