The Pulpit Commentary — 2 Chronicles — Section 75

Representative. Though Solomon prayed for himself and in his own name, he never- theless acted as the official mouthpiece of his people, who in this whole work were asso- ciated with him. Though from this it cannot be inferred that earthly sovereigns in general (or even Christian sovereigns in particular) have a right to prescribe creeds or forms of worship to, or serve vicariously for, their subjects in the duties of the sanctuary, it is still true that they occupy a sort of representative position as the nation's head, and just on that account should interest themselves in the advancement of religion amongst those who own their sway, and should frequently bear these upon their hearts before God in prayer. II. THE DEITY ADDRESSED, The Lord God of Israel. 1. The only God. The lan- guage employed here by Solomon (ver. 14), and elsewhere by David (Ps. lxxxvi. 8), was not intended to concede the existence of other divinities either in heaven or on earth, but designed,'like the statements of Moses (Deut. iv. 39), Rahab (Josh. ii. 11), David (2 Sam. vii. 22), and Jehovah himself (Isa. xiv. 22; xlvi. 5), to emphasize in the strongest way the unity and soleity of God (Exod. ix. 14; Deut. vi. 4; 1 Kings viii. 23; Jer. x. 6; 1 Cor. viii. 4). 2. A covenant-lceeping God. Solomon, like all pious Israelites, like Moses (Deut. vii. 9), David (Ps. xxv. 10; lxxxix. 34; 1 Chron. xvi. 15), Nehe- miah (i. 5), and Daniel (ix. 4), delighted to acknowledge Jehovah's faithfulness to his promised word. It was solely on the ground of that covenant by which God had chosen Israel for his possession (Exod. xix. 5, 8), and made himself over to be their God (Exod. xx. 2), that Israe!'existed as a nation and enjoyed the privilege of drawing near to God. Had it been possible for God to violate his deliberately and graciously formed engage- ments, or go hack in the smallest measure from his promised word, Solomon knew that Israel's continuance as a people would instantly have become imperilled. That J eho- vah had fulfilled the promise made to David with reference to the temple, was a proof that this contingency could not occur. 'l'he same covenant faithfulness is the believer's warrant for drawing near to God in prayer, and the suppliant's encouragement in expecting an answer (2 Cor. i. 20; 1 Thess. v. 24; Titus i. 2; Heb. vi. 18). 3. A mercy-showing God. This also indispensable as a characteristic of such a Divinity as man can hopefully address in prayer. For unless God can be merciful towards the undeserving and hell-deserving, it is useless to think of asking anything at his hands. The notion that man may treat with God on grounds of pure personal justice must be discarded, as neither warranted by Scripture nor supported by experience. "'Tis from the mercy of our God That all our hopes begin." And that God is pre-eminently a God of mercy is the clear teaching of revelation (Es:od. xxxiv. 7; Ps. ciii. 8; Micah vii.18; Eph. ii. 4; Jas. v.11). III. THE MODE OF SUPPLICATION. 1. Publicly. The king prayed from a brazen scaffold, or basin-like elevation, perhaps resembling a modern pulpit, five cubits long, five broad, and three higli, erected in the middle of the court and congregation. Prayers for one's self should not be made in public (Matt. vi. 5), the place for such bei11g, not the synagogue, street corners, or market squares, but the inner chamber of the house, the secret room, or retiring-hall of the soul (Matt, vi. 6). 2. Humbly. Indicated by the attitude assumed during prayer. Hitherto, while speaking to the people, the king had stood; now, in addressing God, he kneels. David sat before the Lord (2 Sam. vii. 18); Abraham stood (Gen. xviii. 22). In Nehemiah's time the people stood and confessed their sins (ix. 2). Daniel kneeled three times a day on his knees and prayed (vi. 10). In the New Testament Scripture the Pharisee stood and prayed (Luke xviii. 11); Jesus kneeled (Luke xxii. 41); so did Stephen (Acts vii. 60), Peter (Acts ix. 40), and Paul (Acts xx. 36 ; xxi. 5). 3. Fervently. Outstretched hands were a sign of prayer generally, their heavenward direction symbolizing a solemn and earnest appeal to him who sat enthroned on high (Exod. ix. 29, 33; Ps. lxxxviii. 9; cxliii. 6; Isa. i. 15). 'l'he same thing now signified by t,he folding or clasping of the hands and the upward turning of the face. Both classes of actions betoken inward emotion, and fer- vency of spirit on the part of him who prays. 4. Believingly. The scaffold stood before the brazen altar. The king prayed from the neighbourhood of sacrificial blood -a recognition on bis part that only tilrough atoning blood could either himself or hi3 supplications gain admission into Jehovah's audience-chamber, or acceptance with him 78 THE SECOND BOOK OF THE CHRONICLES. (on. vr. 1-42.