2 Chronicles 2:4

2Ch 2:4 Behold, I build an house to the name of the LORD my God, to dedicate [it] to him, [and] to burn before him sweet incense, and for the continual shewbread, and for the burnt offerings morning and evening, on the sabbaths, and on the new moons, and on the solemn feasts of the LORD our God. This [is an ordinance] for ever to Israel.

Ver. 4. To dedicate it to him, &c.] Not to be impiae gentis arcanum, as Florus basely slandereth this temple.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

2Ch 2:4. To dedicate it to him — To his honour and worship. For the continual show-bread — So called here and Num 4:7, because it stood before the Lord continually, by a constant succession of new bread, when the old was removed. See Exo 25:30; Lev 24:8.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

(4) I build.—Am about to build (bôneh).

To the name of the Lord.—1Ki_3:2; 1Ch_16:35; 1Ch_22:7.

To dedicate.—Or, consecrate. (Comp. Lev_27:14; 1Ki_9:3; 1Ki_9:7.) The italicised and should be omitted, as the following words define the purpose of the dedication, viz., for burning before him, &c. Comp. Vulgate: “Ut consecrem eam ad adolendum incensum coram illo.” (See Exo_25:6; Exo_30:7-8.)

And for the continual shewbread, and for the burnt offerings.—In the Hebrew this is loosely connected with the verb rendered to burn, as part of its object: for offering before him incense of spices and a continual pile (of shewbread) and burnt offerings. (See Lev_24:5; Lev_24:8; Num_28:4.)

On the sabbaths, and on the new moons, and on the solemn feasts.—1Ch_23:31. “Solemn feasts:” set seasons. These special sacrifices are prescribed in Num_28:9 to Num_29:40

This is an ordinance for ever to Israel.—Literally, for ever this is (is obligatory) upon Israel, viz., this ordinance of offerings. (Comp. the similar phrase, 1Ch_23:31; and the formula, “a statute for ever,” so common in the Law, Exo_12:14; Exo_29:9.)

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

4. the continual shewbread] See 1Ch_9:32, notes; Lev_24:5-9.

on the solemn feasts) R.V. on the set feasts. Cp. 1Ch_23:31, note.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And the house which I build is great,.... Not so very large, though that, with all apartments and courts belonging to it, he intended to build, was so; but because magnificent in its structure and decorations:

for great is our God above all gods; and therefore ought to have a temple to exceed all others, as the temple at Jerusalem did.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

The symbolic meaning of “burning incense” is indicated in Rev 8:3-4. Consult the marginal references to this verse.

The solemn feasts - The three great annnual festivals, the Passover, the Feast of Weeks (Pentecost), and the Feast of tabernacles Lev. 23:4-44; Deut. 16:1-17.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

To dedicate it to him, i.e. to his honour and worship.

For the continual shew-bread; so called here and Num 9:7, because it was to be there continually, by a constant succession of new bread when the old was removed; of which see Exo 25:30; Lev 24:8.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

In the nine headings contained in this verse we may consider that the leading religious observances and services of the nation are summarized. To dedicate it. The more frequent rendering of the Hebrew word here used is "to hallow," Or "to sanctify.

(1) Sweet incense (see Exo_30:1, Exo_30:6-9, 34-38 37:25-29; Rev_5:8 Rev_6:9 Rev_8:3-5) This sweet incense, compounded of the four ingredients stacte, onycha, galbanum, pure frankincense, was to be burnt morning and evening, at the time of the morning and evening sacrifices on the altar made of shittim wood, overlaid with gold, which stood in the holy place facing the ark. with the table of shewbread on the one hand, and the golden candlestick on the other. While the act of atonement was set forth by the offering of the victim on the brazen altar in the outer court, the ascending, acceptable, and accepted prayer and aspiration of the congregation were expressed by the sweet incense-burning.

(2) The continual shew-bread (dymiT; tk,r,) The elementary meaning of the word here rendered "shewbread" is "a ranging in order," whether the "order" might be, e.g. , that of an army in battle array, (1Sa_4:16 1Sa_17:8 1Sa 22:48) or of the lamps of the holy candlestick, (Exo_39:37) or of pilings of wood to be burnt on the altar, (Jud_1:6:26) or of cakes of bread, as presumably "here and in some parallel passages. (Lev_24:6) For the table which was to carry these cakes, see Exo_25:23-30 Exo_37:10-16; the last verse of the former passage speaking of the shewbread under the name (For the position of the table, see (Exo_26:35) The word employed in the text is first used to express the piles of cakes, called in our Authorized Version shewbread in Lev_24:6, Lev_24:7; then 1Ch_9:32 1Ch_23:29 1Ch_28:16; as also again in 2Ch_13:11 2Ch_29:18; and in Neh_10:33. Where in these passages the word is not expressed, that it is understood may be gathered from the other passages. (Num_4:7) The bread consisted of twelve large cakes of unleavened dough, (Lev_24:5-9) ranged in two heaps, and with a golden cup of frankincense (Lev_24:7) to each pile. When on every seventh day new cakes were substituted, the old ones belonged to the priests (Lev_24:8, 9 8:31; Mat_12:4; Exo_29:33, Exo_29:34) The twelve cakes pointed to the twelve tribes. Their size may be judged from the statement that each cake contained two tenth deals, i.e. two-tenths of an ephah, equal to about six pounds and a quarter. The exact significance of this bread is not stated in Scripture. Part of it lay plainly in the twelve cakes, part, perhaps, in their becoming priest"s food, found by the people, (Lev_24:8) after having been presented seven days before the Lord. Much that is interesting but not finally satisfactory on the question may be found in the article "Shewbread" in Dr. Smith"s "Bible Dictionary," 3:1271. Our Authorized Version "shewbread" comes from Luther"s Schaubrode. Wickliffe, after the Vulgate panes propositionis, designates it "the loaves of proposition." The New Testament has, insiv Heb_9:2, hJ proqe twn artwn; as also in the Gospels (Mat_12:4; Luk_6:4) while the Septuagint has artoi ejnwpioi, (Exo_25:30) and artoi thv prosforav. (1Ki_7:48) The question really turns on the significance of the designation of Exo_25:30 (

(3) The burnt offerings morning and evening. A succinct statement of these offerings, constituting the "daily offering," is given in Num_28:3-8, according to its original institution, (Exo_29:38-42) except in the added mention of the "strong wine," or strong drink, spoken of in the latter part of ver. 7, which had probably originated as an incident of the wilderness-journey. The morning and evening offering were alike, viz. a lamb, a meal offering consisting of a tenth of an ephah of flour, mixed with the fourth part of a bin of beaten oil, and a drink offering consisting of the fourth part of a bin of "wine," or of "strong drink.

(4) The burnt offering on the sabbath. The account of this is given in Num_28:9, Num_28:10; and any previous institution of it is not recorded. The sabbath-day burnt offerings were the double of the daily offerings. (Eze_46:4)

(5) The burnt offering on the new moons; see Num_27:11-15, where the phrase, of your months," is what is "the beginnings of your months" is what is employed, i.e. the first day of each month. (Lev_10:10) No previous mention of this burnt offering is found. It consisted of two bullocks, one ram, seven lambs,

(a) with meat offering consisting of three-tenths of an ephah of flour mixed with oil for each bullock; two-tenths of an ephah of flour mixed with oil for the ram; one-tenth of an ephah of flour similarly mixed for each lamb;

(b) with drink offering, of half a hin of wine to each bullock; the third part of a hin to the ram; and the fourth part of a hin to each lamb. A kid of the goats for a sin offering, which in fact was offered before the burnt offering. And all these were to be additional to the continual offering of the day, with its drink offering (see also Isa_66:23; Eze_46:3; Amo_8:5)

(6) The burnt offering on the solemn feasts of the Lord. These were the three great festivals of the year the Passover (Exo_12:3-20, Exo_12:27, 43 Lev_23:4-8; Deu_16:1-8) the Feast of Weeks (Exo_23:16 Exo_34:22 Lev_23:15-21; Num_28:26; Deu_16:8-12) the Feast of Tabernacles (Exo_23:16 Lev_23:33-44; Num_29:13-40; Deu_16:13-15)

Vers. 4-6.

The acceptableness of the imperfect.

The letter which Solomon wrote to Hiram was one that contained more than a business proposal; it was something beyond the opening of a negotiation; it included some valuable truth which not only may have benefited the then King of Tyro, but may be of real value to us at this date and this distance. For it intimated

I THE INESTIMABLE ADVANTAGE OF THE REVEALED RELIGION OVER CONTEMPORARY FAITHS. "Great is our God above all gods" (ver. 5). Great indeed; for he was the living God, and they were only imaginary; he was the holy God, and they were (by supposition) unholy; he was just and kind, and they were capricious and cruel; he could and did hear and answer prayer, and they were powerless and helpless. Who could estimate the priceless advantage to the nation of having for the object of its worship the Lord God of Israel? It makes a difference which is simply incalculable to have as the Object of our worship a Being who is worthy of our devotion. What, then, is it to us to be worshipping the Divine Father revealed to us in and by Jesus Christ?

1. It is to be seeking the favour of that Living One who holds us all in hismighty hand, and is able and is willing to confer upon us inestimable blessings, even unto eternal life.

2. It is to be drawing nigh unto, and to be drawn spiritually towards, theHoly One; it is thus to be attracted in spirit, in sympathy, in character, in life, toward the Perfect One; it is to be gradually, unconsciously, effectually transformed into his likeness. For whom we reverence, we follow; whom we love, we resemble; and just as we worship the Divine Father and love the Divine Friend, so shall we breathe his spirit and bear his likeness.

II THE IMPERFECTNESS OF THE MATERIAL AND OF THE HUMAN, IN VIEW OF THE DIVINE GREATNESS.

1. The material. "Who is able to build him a house, seeing the heaven cannot contain him?" The temple of a heathen deity may be supposed by its ignorant devotees to be its residence; it certainly contains its visible image, the idol. But the temple Solomon was about to build could in no true sense become the residence of Jehovah. No building could contain him; "the heaven of heavens" could not do that: how much less an earthly house! There is no cathedral, no Christian sanctuary, that can be properly thought of as the residence or earthly home of Jesus Christ. The heaven where he dwells cannot contain him.

2. The human. "Who am I, that I should build," etc? To be the principal agent in the construction of the one building with which the Name of Jehovah would be associated, and the only building where there would be

(1) an abiding manifestation of his presence, and

(2) the opportunity of approaching him by sacrifice, this was an honour of which Solomon naturally and becomingly considered himself unworthy.

And who among the holiest and the wisest of men, who among the most faithful servants of Jesus Christ, can consider himself worthy to be

(1) the spokesman of his brethren in drawing nigh to God in prayer;

(2) the messenger to make known the love and grace of God as manifested in Jesus Christ his Son;

(3) the workman in even the humblest corner of that sacred and blessed field the field of Christian service? To be thus engaged for the Father of spirits, for the Redeemer of mankind, should be considered by us all an honour of which we are wholly unworthy.

III THE ACCEPTABLENESS OF IMPERFECT SERVICE.

1. Though the temple at Jerusalem could not contain God, yet it couldrender various valuable services (vers. 4, 6). It was a place where God met with and manifested himself to the people; where they drew consciously near to him, and realized that he was very near to them; where they communed with him and rejoiced before him; where they sought and found forgiveness of their sins; where they made grateful acknowledgment of their indebtedness to him for all blessings; and where they dedicated themselves anew to his service. Imperfect as it was, and utterly unable to constitute the residence of Deity, it yet answered most useful ends.

2. And thus with us who are the servants of God. Imperfection marks ourcharacter and our work; we are not worthy to "build him a house," nor to do anything, however humble, in his name and cause. Yet God will bless us, Christ will own and honour us as his servants, if only we are loyal and true. "To the wicked God says, What hast thou to do to declare my statutes?" etc.. (Psa_50:16) But to the upright in heart (including the penitent, see, (Psa_51:12, Psa_51:13) to all those who have returned in spirit to him, and who sincerely desire to extend his reign over the hearts of men, he is ever saying, "Go, work in my vineyard; go, build up my kingdom; go, gather my erring sons and daughters, and lead them home to my heart. C.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

shewbread

(See Scofield "Exo 25:30").

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

I am about to build a house for the name of Yahweh my God

Here "name" represents the person. See how you translated a similar phrase in 2 Chronicles 2:1. AT: "I am about to build a house where Yahweh my God may live" or "I am about to build a house where people may worship Yahweh my God" (See: Metonymy)

I am about to build

Solomon would command his people to build the house. AT: "I am about to command my people to build" (See: Metonymy)

the bread of the presence

This is a reference to the 12 loaves of bread that were placed in front of the altar.

new moons

This was the time of a festival coinciding with the movement of the moon.

This is forever, for Israel

Here "This" refers back to all the ways the people will worship Yahweh at his temple. AT: "These are the things Yahweh has commanded Israel to do forever"

God is greater

This is a reference to God being more important and more powerful than other gods, not to being larger than other gods.

translationWords

God

set apart

incense

bread

burnt offering

Sabbath

new moon

festival

eternity

Israel

false god

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

And the House, which I am building, is great Therefore, I require of you to send me of your buildings. Now if you say, “Make the House smaller, so that you will not need other people,” I cannot do so, because our God is greater than all Gods; therefore, I cannot diminish it or make it smaller.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.