2 Chronicles 7:1
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.
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(1) When Solomon had made an end of praying.—(1Kings 8:54, “And it came to pass, when S. had made an end of praying unto Jehovah all this prayer and supplication.”) From this point the divergence between the two accounts begins. There is no objective ground for supposing that the chronicler invented the facts here recorded. He must have found them in one of his sources, although we have no means of determining whether or not they were related in the original narrative followed by the author of Kings. It is gratuitous to fancy that the chronicler was more partial to miracle than the older writer. (Comp. 1Kings 8:10; 1Kings 18:38.) His greater interest in all that concerned the worship of the Temple is enough to account for the present and similar additions to the older narrative.

The fire came down from heaven.—Comp. Leviticus 9:22-24, from which passage it appears likely that the fire descended after Solomon had blessed the people. (Comp. also 1Chronicles 21:26; 2Kings 1:10; 2Kings 1:12; 2Kings 1:14.)

And the sacrifices.—The offerings presented when the ark entered the Temple (2Chronicles 5:6).

And the glory of the Lord filled the house.—This statement is not a mere duplicate of 2Chronicles 5:13-14. See next verse. The “glory of the Lord” is apparently a manifestation quite distinct from the “fire.”

2 Chronicles 7:1. The fire came down from heaven, and consumed the burnt- offering, &c. — This circumstance is added to what is recorded in the first book of Kings. Hereby, and by the cloud filling the whole house, was shown God’s gracious acceptance of Solomon’s prayer and sacrifices; and an assurance was given that he would be present in this place, and grant all their lawful petitions. By the former of these, it is generally thought, the first sacrifice that we read of in Scripture, that of Abel, was declared to be acceptable to God. And when the tabernacle was erected and dedicated, and Aaron was consecrated, there was the same testimony given of God’s presence there as here, Exodus 40:34-35; Leviticus 9:24. The surest evidence of God’s acceptance of our prayers is, the descent of his holy fire of love upon us. And the heart which is filled with a holy awe and reverence of the divine majesty, (as the glory of the Lord filled this house,) the heart to which God manifests his greatness, and (what is no less his glory) his goodness, is thereby owned as his living temple.7:1-22 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.The fire came down from heaven - As in the time of Moses on the dedication of the tabernacle Leviticus 9:24 The fact is omitted from the narrative of Kings; but omission is not contradiction. CHAPTER 7

2Ch 7:1-3. God Gives Testimony to Solomon's Prayer; the People Worship.

1. the fire came down from heaven, and consumed the burnt offering—Every act of worship was accompanied by a sacrifice. The preternatural stream of fire kindled the mass of flesh, and was a token of the divine acceptance of Solomon's prayer (see on [420]Le 9:24; 1Ki 18:38).

the glory of the Lord filled the house—The cloud, which was the symbol of God's presence and majesty, filled the interior of the temple (Ex 40:35).Fire from heaven, and a glory in the temple, witness the Divine acceptance: the people worship, 2 Chronicles 7:1-3. Solomon’s solemn sacrifice, 2 Chronicles 7:4-7. Having kept the feast of tabernacles, and the feast of the dedication of the altar, he dismisseth the people, 2 Chronicles 1:8-11. God appeareth to Solomon; promiseth his favour on obedience; else threateneth grievous judgments, 1 Chronicles 7:12-22.

The fire came down from heaven, in token of God’s acceptance of his prayer. See Poole "Leviticus 9:24"; See Poole "1 Kings 18:38", &c. The glory of the Lord, i.e. the cloud, which was the sign of God’s glorious and gracious presence.

Now when Solomon had made an end of praying,.... The prayer recorded in the preceding chapter:

the fire came down from heaven and consumed the burnt offering and the sacrifices; which was the token God gave of his acceptance of them, of which there had been several instances before, Leviticus 9:24, 1 Kings 18:38,

and the glory of the Lord filled the house; the glory of the Shechinah of the Lord, as the Targum, see 1 Kings 8:11.

Now when Solomon had made an end of praying, the {a} fire came down from heaven, and consumed the burnt offering and the sacrifices; and the glory of the LORD filled the house.

(a) By this God declared that he was pleased with Solomon's prayer.

Ch. 2 Chronicles 7:1-3 (not in 1 Kings). The Sacrifices consumed by Fire from Heaven

1. the fire came down from heaven] Cp. 1 Chronicles 21:26, note.

consumed the burnt offering] Cp. Leviticus 9:24; 1 Kings 18:38.Verse 1. - When Solomon had made an end of praying. See the parallel, 1 Kings 8:54, which verse, however, in a sense, disappoints us; for, beginning with these same words, it does not go on at all to tell of this second occurrence of the fire and the cloud and the glory. The fire came... and consumed the burnt offering and the sacrifices. So Leviticus 9:24, when the tabernacle was consecrated. The closing verses of our ch. 5, compared with the first verse of ch. 6, and in particular the first word of that verse, "then," leave it quite open to conjecture that the demonstration of the fire and the glory of the Lord had not ceased, but was continued during the prayer of Solomon, though at its close they may have been marked with added brightness, and then wrought their sacrifice-consuming work. Such supposition may bring us nearest to some tenable explanation of what otherwise seems the very unaccountable omission in the parallel. The language of our ver. 2 adds something to countenance this theory, coinciding as it does with the language of the last verses of ch. 5. Solomon's dedicatory prayer likewise corresponds exactly with the account of it given in 1 Kings 8:22-53 till near the end (2 Chronicles 6:40-42), where it takes quite a different turn. Besides this, in the introduction (2 Chronicles 6:13) Solomon's position during the prayer is more accurately described, it being there stated that Solomon had caused a high stage (כּיּור, a basin-like elevation) to be erected, which he ascended, and kneeling, spoke the prayer which follows. This fact is not stated in 1 Kings 8:22, and Then. and Berth. conjecture that it has been dropped out of our text only by mistake. Perhaps so, but it may have been passed over by the author of the books of Kings as a point of subordinate importance. On the contents of the prayer, which begins with the joyful confession that the Lord had fulfilled His promise to David in reference to the building of the temple, and proceeds with a request for a further bestowment of the blessing promised to His people, and a supplication that all prayers made to the Lord in the temple may be heard, see the Com. on 1 Kings 8:22. The conclusion of the prayer in the Chronicle is different from that in 1 Kings 8. There the last supplication, that the prayers might be heard, is followed by the thought: for they (the Israelites) are Thy people and inheritance; and in the further amplification of this thought the prayer returns to the idea with which it commenced. In the narrative of the Chronicle, on the other hand, the supplications conclude with the general thought (2 Chronicles 6:40): "Now, my God, let, I beseech Thee, Thine eyes be open, and Thine ears attend unto the prayer of this place" (i.e., unto the prayer spoken in this place). There follows, then, the conclusion of the whole prayer - a summons to the Lord (2 Chronicles 6:41.): "And now, Lord God, arise into Thy rest, Thou and the ark of Thy strength; let Thy priests, Lord God, clothe themselves in salvation, and Thy saints rejoice in good! Lord God, turn not away the face of Thine anointed: remember the pious deeds of Thy servant David." הסדים as in 2 Chronicles 32:32; 2 Chronicles 35:26, and Nehemiah 13:14. On this Thenius remarks, to 1 Kings 8:53 : "This conclusion is probably authentic, for there is in the text of the prayer, 1 Kings 8, no special expression of dedication, and this the summons to enter into possession of the temple very fittingly supplies. The whole contents of the conclusion are in perfect correspondence with the situation, and, as to form, nothing better could be desired. It can scarcely be thought an arbitrary addition made by the chronicler for no other reason than that the summons spoken of, if taken literally, is irreconcilable with the entrance of the cloud into the temple, of which he has already given us an account." Berth. indeed thinks that it does not thence follow that our conclusion is authentic, and considers it more probable that it was introduced because it appeared more suitable, in place of the somewhat obscure words in 1 Kings 8:51-53, though not by the author of the Chronicle, and scarcely at an earlier time. The decision on this question can only be arrived at in connection with the question as to the origin of the statements peculiar to the Chronicle contained in 2 Chronicles 7:1-3.

If we consider, in the first place, our verses in themselves, they contain no thought which Solomon might not have spoken, and consequently nothing which would tend to show that they are not authentic. It is true that the phrase קשּׁבות אזניך occurs only here and in 2 Chronicles 7:15, and again in Psalm 130:2, and the noun נוּח instead of מנוּחה is found only in Esther 9:16-18 in the form נוח; but even if these two expressions be peculiar to the later time, no further conclusion can be drawn from that, than that the author of the Chronicle has here, as often elsewhere, given the thoughts of his authority in the language of his own time. Nor is the relation in which 2 Chronicles 6:41, 2 Chronicles 6:42 stand to Psalm 132:8-10 a valid proof of the later composition of the conclusion of our prayer. For (a) it is still a question whether our verses have been borrowed from Psalm 132, or the verses of the psalm from our passage; and (b) the period when Psalm 138:1-8 was written is so doubtful, that some regard it as a Solomonic psalm, while others place it in the post-exilic period. Neither the one nor the other of these questions can be determined on convincing grounds. The appeal to the fact that the chronicler has compounded the hymn in 1 Chronicles 15 also out of post-exilic psalms proves nothing, for even in that case it is at least doubtful if that be a correct account of the matter. But the further assertion, that the conclusion (2 Chronicles 6:42) resembles Isaiah 55:3, and that recollections of this passage may have had some effect also on the conclusion (2 Chronicles 6:41), is undoubtedly erroneous, for דויד חסדי in 2 Chronicles 6:42 has quite a different meaning from that which it has in Isaiah 55:3. There דּוד חסדי are the favours granted to David by the Lord; in 2 Chronicles 6:42, on the contrary, they are the pious deeds of David, - all that he had done for the raising and advancement of the public worship (see above). The phrase וגו קוּמה, "Arise, O Lord God, into Thy rest," is modelled on the formula which was spoken when the ark was lifted and when it was set down on the journey through the wilderness, which explains both קוּמה and the use of לנוּחך, which is formed after בּנוּחה, Numbers 10:36. The call to arise into rest is not inconsistent with the fact that the ark had already been brought into the most holy place, for קוּמה has merely the general signification, "to set oneself to anything." The idea is, that God would now take the rest to which the throne of His glory had attained, show Himself to His people from this His throne to be the God of salvation, endue His priests, the guardians of His sanctuary, with salvation, and cause the pious to rejoice in His goodness. בטּוב ישׂמחוּ is generalized in Psalm 132:9 into ירנּנוּ. פּני פ השׁב, to turn away the face of any one, i.e., to deny the request, cf. 1 Kings 2:16.

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