2Ch 7:19-22 | TNotes | STEP | Summary for 2Chr 7:19-22: 7:19-22 Despite its magnificence, the Temple did become an object of mockery and ridicule when the people of Israel turned away from the Lord; the Temple was destroyed by the Babylonians in 586 BC . Thematic note: The Glory of God Glory has a rather different connotation in the Old Testament than it does in English usage. The English word suggests something thin and passing—the glory of a sunset, the glory of last year’s winning team. The root idea of the Hebrew word for glory is “heaviness” or “solidity.” It connotes “significance” or “worth,” the absolute opposite of “vanity” or “nothingness.” When God’s glory appears, it is not merely a bright light or a glittering cloud, but a visible expression of his absolute reality. God’s glory is the manifestation of his person, his power, and his majesty (see Ezek 1:28 ; 10:4 ). God’s glory may be revealed in nature, such as in a thunderstorm (Job 37:2-5 ; Ps 29:3 , 7 ) or in the plagues sent on the Egyptians (Num 14:21-22 ). God’s glory can also be a unique manifestation, such as the revelation on Mount Sinai (Deut 5:24 ). When the Tabernacle and Solomon’s Temple were dedicated, God’s glory filled those structures (Exod 40:34-35 ; 1 Kgs 8:10-11 ), indicating his approval of them and that his presence would now reside there. Similarly, the glory of the Lord sent the fire that kindled the first sacrifices of the sanctuary (Lev 9:22-24 ). When God reveals his glory to his creation (see, e.g., Exod 24:16-18 ), it is often called a theophany . God gives limited (or veiled) glimpses of his glory because no one can see God and live (Exod 33:18-23 ; see also Isa 6:5 ). To “give glory” to God (Josh 7:19 ; Isa 24:15 ; Jer 13:16 ) means to speak or act in a manner that acknowledges who God is. Christ is the glory and image of God (2 Cor 4:4 ), and he was glorified in his death and resurrection (John 17:1-5 ). When Christ appears again at last, he will further manifest God’s glory in his restored Kingdom (Rev 21:11 , 23 ). Paul declares that the presence of Christ in the lives of believers provides assurance that we will share in that glory (Rom 5:2 ; Col 1:27 ). Passages for Further Study Exod 14:17-18 ; 16:6-12 ; 33:17-23 ; 40:34-38 ; Lev 9:23-24 ; 10:1-3 ; Num 14:21-22 ; Deut 5:24 ; Josh 7:19 ; 1 Kgs 8:11 ; 2 Chr 7:1-3 ; Job 37:2-5 ; Pss 3:3 ; 8:4-6 ; 19:1 ; 29:3 , 7-9 ; 48:8 ; Isa 6:3-5 ; 42:8 ; 43:7 ; 66:18-19 ; Jer 13:16 ; Ezek 1:28 ; 10:4 ; Hos 4:7 ; John 17:1-5 ; Rom 5:2 ; 2 Cor 4:4 ; Col 1:27 ; Rev 21:10-11 , 23-25 Thematic note: God’s Glory with His People In ancient Israel, God’s glory was particularly manifest at the central sanctuaries that had been built for him. When the Israelites completed construction of the Tabernacle, that sacred space became filled with the glory of the Lord (Exod 40:34-35 ). Likewise, after the Temple was completed and the Ark of the Covenant was brought in, God’s glorious presence filled the Temple (1 Kgs 8:10-11 ). The presence and absence of God’s glory is a central theme in the book of Ezekiel. God’s glory appears to the prophet Ezekiel while he is exiled in Babylon, meaning that his glory was no longer present at the Temple in Jerusalem. The reason God’s glory had departed from the Temple at that time becomes clear in Ezekiel’s vision in Ezekiel 8–11 , in which the prophet sees the abominations that had polluted the Temple in Jerusalem. Without God’s presence, the Temple had become an empty shell awaiting destruction. God was not forcibly evicted by the superior might of the Babylonian army; he voluntarily departed because his people were defiled. Their sin drove him away from the land he had promised to Abraham, Isaac, and Jacob. For a time, the Lord went from Jerusalem to Babylon to become a sanctuary for the exiles there (see 11:16 ). God would not abandon his Temple forever. After pouring out his wrath in full measure, he would restore a remnant to their land and sanctify them by his Spirit so that he could once again dwell in their midst in a new sanctuary (37:26 ). God’s glory, dwelling among his people forever (43:1-5 ), is at the heart of Ezekiel’s vision of their restoration. The glory of God has come to live among us fully in the person of Jesus Christ. As John testifies, “We have seen his glory, the glory of the Father’s one and only Son” (John 1:14 ). The aged Simeon saw the baby Jesus brought to the Temple and described him as “a light to reveal God to the nations, and ... the glory of your people Israel” (Luke 2:32 ). Jesus’ glory was veiled while he was on earth, though for a moment on the Mount of Transfiguration his radiance was revealed to his closest disciples (Matt 17:2 ). He experienced his own abandonment by God as he hung on the cross, bearing the curse for our sin (Matt 27:46 ). Now, as the exalted and glorified Lord, he sits at God’s right hand (Eph 1:19-20 ). By his Spirit, he has promised never to abandon us, but to be with us to the end of time (Matt 28:20 ). Passages for Further Study Exod 15:11 ; 33:18–34:8 ; 40:34 ; Ps 19:1-11 ; Isa 4:5-6 ; 6:3 ; 40:5 ; 42:8 ; 43:7 ; 58:8 ; 60:1-2 ; Ezek 1:1-28 ; 11:16 ; 37:26 ; 43:1-5 ; 44:4 ; Hab 2:14 ; Matt 17:2 ; 28:20 ; Luke 2:32 ; John 1:14 ; 2 Cor 4:4-6 ; Heb 1:3 ; Rev 21:10-11 , 23

Summary for 2Chr 7:19-22: 7:19-22 ^a Despite its magnificence, the Temple did become an object of mockery and ridicule when the people of Israel turned away from the Lord; the Temple was destroyed by the Babylonians in 586 BC.

Thematic note: The Glory of God
Glory has a rather different connotation in the Old Testament than it does in English usage. The English word suggests something thin and passing—the glory of a sunset, the glory of last year’s winning team. The root idea of the Hebrew word for glory is “heaviness” or “solidity.” It connotes “significance” or “worth,” the absolute opposite of “vanity” or “nothingness.” When God’s glory appears, it is not merely a bright light or a glittering cloud, but a visible expression of his absolute reality.
God’s glory is the manifestation of his person, his power, and his majesty (see Ezek 1:28 ^b; 10:4 ^c). God’s glory may be revealed in nature, such as in a thunderstorm (Job 37:2-5 ^d; Ps 29:3 ^e, 7 ^f) or in the plagues sent on the Egyptians (Num 14:21-22 ^g). God’s glory can also be a unique manifestation, such as the revelation on Mount Sinai (Deut 5:24 ^h). When the Tabernacle and Solomon’s Temple were dedicated, God’s glory filled those structures (Exod 40:34-35 ⁱ; 1 Kgs 8:10-11 ^j), indicating his approval of them and that his presence would now reside there. Similarly, the glory of the Lord sent the fire that kindled the first sacrifices of the sanctuary (Lev 9:22-24 ^k).
When God reveals his glory to his creation (see, e.g., Exod 24:16-18 ^l), it is often called a theophany. God gives limited (or veiled) glimpses of his glory because no one can see God and live (Exod 33:18-23 ^m; see also Isa 6:5 ⁿ). To “give glory” to God (Josh 7:19 ^o; Isa 24:15 ^p; Jer 13:16 ^q) means to speak or act in a manner that acknowledges who God is.
Christ is the glory and image of God (2 Cor 4:4 ^r), and he was glorified in his death and resurrection (John 17:1-5 ^s). When Christ appears again at last, he will further manifest God’s glory in his restored Kingdom (Rev 21:11 ^t, 23 ^u). Paul declares that the presence of Christ in the lives of believers provides assurance that we will share in that glory (Rom 5:2 ^v; Col 1:27 ^w).

Passages for Further Study
Exod 14:17-18 ^x; 16:6-12 ^y; 33:17-23 ^z; 40:34-38 ^aa; Lev 9:23-24 ^ab; 10:1-3 ^ac; Num 14:21-22 ^ad; Deut 5:24 ^ae; Josh 7:19 ^af; 1 Kgs 8:11 ^ag; 2 Chr 7:1-3 ^ah; Job 37:2-5 ^ai; Pss 3:3 ^aj; 8:4-6 ^ak; 19:1 ^al; 29:3 ^am, 7-9 ^an; 48:8 ^ao; Isa 6:3-5 ^ap; 42:8 ^aq; 43:7 ^ar; 66:18-19 ^as; Jer 13:16 ^at; Ezek 1:28 ^au; 10:4 ^av; Hos 4:7 ^aw; John 17:1-5 ^ax; Rom 5:2 ^ay; 2 Cor 4:4 ^az; Col 1:27 ^ba; Rev 21:10-11 ^bb, 23-25 ^bc

Thematic note: God’s Glory with His People
In ancient Israel, God’s glory was particularly manifest at the central sanctuaries that had been built for him. When the Israelites completed construction of the Tabernacle, that sacred space became filled with the glory of the Lord (Exod 40:34-35 ^bd). Likewise, after the Temple was completed and the Ark of the Covenant was brought in, God’s glorious presence filled the Temple (1 Kgs 8:10-11 ^be).
The presence and absence of God’s glory is a central theme in the book of Ezekiel. God’s glory appears to the prophet Ezekiel while he is exiled in Babylon, meaning that his glory was no longer present at the Temple in Jerusalem. The reason God’s glory had departed from the Temple at that time becomes clear in Ezekiel’s vision in Ezekiel 8–11 ^bf, in which the prophet sees the abominations that had polluted the Temple in Jerusalem. Without God’s presence, the Temple had become an empty shell awaiting destruction. God was not forcibly evicted by the superior might of the Babylonian army; he voluntarily departed because his people were defiled. Their sin drove him away from the land he had promised to Abraham, Isaac, and Jacob. For a time, the Lord went from Jerusalem to Babylon to become a sanctuary for the exiles there (see 11:16 ^bg).
God would not abandon his Temple forever. After pouring out his wrath in full measure, he would restore a remnant to their land and sanctify them by his Spirit so that he could once again dwell in their midst in a new sanctuary (37:26 ^bh). God’s glory, dwelling among his people forever (43:1-5 ^bi), is at the heart of Ezekiel’s vision of their restoration.
The glory of God has come to live among us fully in the person of Jesus Christ. As John testifies, “We have seen his glory, the glory of the Father’s one and only Son” (John 1:14 ^bj). The aged Simeon saw the baby Jesus brought to the Temple and described him as “a light to reveal God to the nations, and ... the glory of your people Israel” (Luke 2:32 ^bk). Jesus’ glory was veiled while he was on earth, though for a moment on the Mount of Transfiguration his radiance was revealed to his closest disciples (Matt 17:2 ^bl). He experienced his own abandonment by God as he hung on the cross, bearing the curse for our sin (Matt 27:46 ^bm). Now, as the exalted and glorified Lord, he sits at God’s right hand (Eph 1:19-20 ^bn). By his Spirit, he has promised never to abandon us, but to be with us to the end of time (Matt 28:20 ^bo).

Passages for Further Study
Exod 15:11 ^bp; 33:18–34:8 ^bq; 40:34 ^br; Ps 19:1-11 ^bs; Isa 4:5-6 ^bt; 6:3 ^bu; 40:5 ^bv; 42:8 ^bw; 43:7 ^bx; 58:8 ^by; 60:1-2 ^bz; Ezek 1:1-28 ^ca; 11:16 ^cb; 37:26 ^cc; 43:1-5 ^cd; 44:4 ^ce; Hab 2:14 ^cf; Matt 17:2 ^cg; 28:20 ^ch; Luke 2:32 ^ci; John 1:14 ^cj; 2 Cor 4:4-6 ^ck; Heb 1:3 ^cl; Rev 21:10-11 ^cm, 23 ^cn