II Chronicles 6:36 · Bible study
2 Chronicles 6:36 Commentary: Solomon's Realism on Sin and Mercy
Hebrew · 5 what the commentators say
Meaning in one sentence
Why does Solomon say 'there is no one who does not sin'? Explore how universal sinfulness undergirds the prayer for mercy in exile.
Research Summary
- Meaning: Solomon acknowledges universal sinfulness as the basis for his petition for mercy during exile.
- Key words: chata (sin, miss the mark); adam (mankind); shavah (take captive); anaph (be angry, of God).
- Main debate: Whether the statement affirms original sin or simply observes that every person commits actual sins; most agree it's the latter.
- Theological theme: Sin, judgment, repentance, and restoration, covenant faithfulness despite human unfaithfulness.
- Best use: Preaching on confession, the seriousness of sin, and the certainty of God's mercy when we turn back to Him.
Translation Comparison
BSB Berean Standard Bible 2020
When they sin against You—for there is no one who does not sin—and You become angry with them and deliver them to an enemy who takes them as captives to a land far or near,
WEB World English Bible 2000
“If they sin against you (for there is no man who doesn’t sin), and you are angry with them and deliver them to the enemy, so that they carry them away captive to a land far off or near;
KJV King James Version 1769
If they sin against thee, (for there is no man which sinneth not,) and thou be angry with them, and deliver them over before their enemies, and they carry them away captives unto a land far off or near;
ASV American Standard Version 1901
If they sin against thee (for there is no man that sinneth not), and thou be angry with them, and deliver them to the enemy, so that they carry them away captive unto a land far off or near;
YLT Young's Literal Translation 1898
`When they sin against Thee--for there is not a man who sinneth not--and Thou hast been angry with them, and hast given them before an enemy, and taken them captive have their captors, unto a land far off or near;
Darby Darby Bible 1890
If they have sinned against thee (for there is no man that sinneth not), and thou be angry with them, and give them up to the enemy, and they have carried them away captives unto a land far off or near;
Douay-Rheims Douay-Rheims Bible 1899
And if they sin against thee (for there is no man that sinneth not) and thou be angry with them, and deliver them up to their enemies, and they lead them away captive to a land either afar off, or near at hand,
Translations in other languages (10 available)
Si pecaren contra ti, ( pues no hay hombre que no peque,) y te airares contra ellos, y los entregares delante de sus enemigos, para que los que los tomaren los lleven cautivos á tierra de enemigos, lejos ó cerca,
Se pecarem contra ti, (pois não há ser humano que não peque), e te irares contra eles, e os entregares diante de seus inimigos, para que os que os tomarem os levem cativos à terra de inimigos, distante ou próxima,
Quand ils pécheront contre toi, car il n’ y a point d’ homme qui ne pèche, quand tu seras irrité contre eux et que tu les livreras à l’ ennemi, qui les emmènera captifs dans un pays lointain ou rapproché;
Wenn sie an dir sündigen werden ( denn es ist kein Mensch, der nicht sündige), und du über sie erzürnst und gibst sie dahin ihren Feinden, daß sie sie gefangen wegführen in ein fernes oder nahes Land,
Wanneer zij gezondigd zullen hebben tegen U (want geen mens is er, die niet zondigt), en Gij tegen hen vertoornd zult zijn, en hen leveren zult voor het aangezicht des vijands, dat degenen, die hen gevangen hebben, hen gevankelijk wegvoeren in een land, dat verre of nabij is;
Quando peccheranno contro di te poiché non v’è uomo che non pecchi e tu ti sarai mosso a sdegno contro di loro e li avrai abbandonati in balìa del nemico che li menerà in cattività in un paese lontano o vicino,
Gdyby zgrzeszyli przeciwko tobie, (bo nie masz człowieka coby nie grzeszył) a rozgniewawszy się na nich, podałbyś ich pod moc nieprzyjacielowi, któryby ich pojmawszy zawiódł ich w niewolę do ziemi dalekiej, albo bliskiej;
Когда они согрешат пред Тобою, — ибо нет человека, который не согрешил бы, — и Ты прогневаешься на них, и предашь их врагу, и отведут их пленившие их в землю далекую или близкую,
「你的民若 得罪 你（ 世上沒有 不 犯罪 的 人），你向他們 發怒，將他們交 給 仇敵 擄 到 或遠 或 近 之地；
If they do wrong against you, (for no man is without sin,) and you are angry with them, and give them up into the power of those who are fighting against them, so that they take them away prisoners to a land far off or near;
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · II Chronicles 6:36
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators across traditions agree that this verse is a crucial hinge in Solomon's temple dedication prayer. The clause 'for there is no man who doesn't sin' is a parenthetical statement that anchors the entire petition for mercy in the reality of human failure. The Cambridge Bible notes that the prayer is structured in thematic sections, and verses 36, 39 form the petition for Israel in captivity. Matthew Henry observes that Solomon is 'foreseeing' Israel's disobedience and pleading for a future return. The universal sinfulness is not offered as an excuse but as a premise: if all people sin, then exile is not a surprise, but repentance must be met with divine forgiveness. The Hebrew ki ein adam asher lo-yechta uses the noun adam (mankind) and the verb chata (to miss the mark) in the imperfect, suggesting an ongoing reality. This is not a claim about original sin in the later doctrinal sense, but a clear statement that every human being sins at some point. This realism undergirds the plea for God to hear from heaven and forgive (v.39).
How settled is the interpretation?
Interpretive difficulty: Low
What is clear: Solomon affirms that every man sins, and this reality drives the need for God's mercy when exile comes.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Universality of sin | All Christians affirm that every human being sins and stands in need of God's mercy. | Some traditions interpret this as evidence of inherited original sin (Romans 5:12), while others see it as describing actual sins committed by each person. The verse itself does not specify the cause. |
| Purpose of the parenthetical statement | The statement grounds the petition for mercy in realism, God's people will fail, so the covenant must include provision for repentance. | Some see it as a general theological truth; others emphasize its specific function in Solomon's prayer as a reason why exile should not be the final state. |
| Exile as divine discipline | Exile was a just consequence of persistent sin, as warned in Deuteronomy 28, 29. | Catholic and Orthodox traditions often interpret discipline as purifying, while some Protestant traditions emphasize the forensic (legal) dimension of punishment. Both agree it served a corrective purpose. |
| Prayer toward the temple | Prayer directed toward the temple symbolized focusing on God's presence and covenant promises. | Catholics and Orthodox see this as supporting the veneration of sacred spaces; many Protestants view it as a temporary practice fulfilled in Christ, who is the true temple (John 2:21). |
Historical & Cultural Context
Solomon's prayer of dedication comes at the climax of the temple's completion. The temple was understood as the place where God's name dwelt, the focal point of covenant relationship between Yahweh and Israel. The surrounding chapters (2 Chronicles 5, 7) are steeped in the language of covenant blessings and curses found in Deuteronomy 28 and Leviticus 26. Exile was not an abstract possibility; it was the ultimate covenant curse for persistent disobedience. Deuteronomy 28:36 predicts: 'Yahweh will bring you, and your king, to a nation you have not known.' Deuteronomy 28:64 speaks of being scattered among all peoples.
By the time the Chronicler wrote (likely after the exile), these warnings were history. Solomon's prayer, therefore, functions as a template for understanding why exile happened and how restoration is possible. The phrase 'a land far off or near' reflects the actual experience of deportation: some were taken to distant Assyria or Babylon, others to closer regions. The prayer assumes that even in captivity, the temple remains the symbolic center for prayer. Turning toward the temple (v.38) was a concrete act of faith, a confession that God's presence was still accessible.
Solomon also highlights the larger scope of prayer: the foreigner (v.32), the army at war (v.34), and now the captive. Each scenario builds on the conviction that God hears from heaven (v.39). The historical context of the prayer, pre-exilic but written with exilic hindsight, gives verse 36 a poignant edge: the king who built the temple already knows God's people will fail, but he stakes everything on God's readiness to forgive.
Textual Notes
The consulted sources note no significant textual variants for this verse. It is nearly identical to 1 Kings 8:46, with only small differences in Hebrew spelling consistent with the Chronicler's style. The verse is well-attested and stable across manuscripts.
Reception History
This verse has been used throughout church history to underline the universality of sin. Early church fathers like Augustine cited the parallel in 1 Kings 8:46 to argue for the need for grace even among the righteous. The verse appears in discussions of total depravity in Reformed theology, though it does not specify the depth of corruption. In liturgical traditions, the phrase 'there is no one who does not sin' has been incorporated into prayers of confession (e.g., the Book of Common Prayer). Jewish exegesis, such as in the Talmud, sees the verse as a realistic assessment of human nature that makes repentance an essential part of covenant life. The Chronicler's inclusion of this petition, written after the exile, shows that the prayer was received as a model for how to return to God when far from home.
Preaching This Verse
Three-point outline
- Honest assessment of human sin, Solomon does not minimize Israel's failure; he names it plainly. "For there is no man who doesn't sin." This is a founding truth for genuine repentance.
- God's disciplined response, Sin has consequences. Anger, deliverance to the enemy, captivity, these are not arbitrary but the outworking of covenant justice (Deuteronomy 28). The exile is real.
- Prayer for mercy as the way back, The whole petition (vv.36, 39) is built on the hope that when sinners turn, God hears. Exile is not the final word; mercy is.
Five-point outline
- Sin is universal, no exceptions (v.36a).
- Sin invites divine anger, God is holy and will not overlook rebellion (v.36b).
- Anger leads to discipline, being handed over to enemies is a real possibility in the covenant story.
- Captivity is a location for repentance, the prayer anticipates that even far from the land, hearts can change.
- God's forgiveness is the point, Solomon's petition doesn't end with judgment; it reaches for restoration.
Illustration hooks
- A child promises not to hit their sibling, then does it again within the hour. The parent's discipline feels harsh, but it aims at shaping character. The child's apology reveals whether they understand their need for grace.
- A loan agreement includes a default clause. The lender doesn't want the borrower to fail, but the clause is there for when it happens. Solomon's prayer is like that clause, built into the covenant because God knows we will stumble.
- A runner misses the finish line (the Hebrew root chata means "miss the mark"). She doesn't intend to fail, but she does. She needs a path back to the course.
Questions your congregation is asking
- Does this verse mean we are all hopelessly sinful, or does it still allow for growth in holiness?
- If God knows we will sin, why does He get angry when we do?
- How do we "turn toward the temple" today when the temple no longer stands in Jerusalem?
Leading a Discussion
Solomon is not making an excuse for sin. He is starting from a place of honesty. The parenthetical statement "for there is no man who doesn't sin" is the foundation on which he builds a petition for mercy. As a small group, work through what this honesty means for your own prayers and for your understanding of God's discipline.
Discussion questions
- Read II Chronicles 6:36, 39 together. What stands out about the way Solomon describes sin, anger, and captivity?
- The phrase "there is no man who doesn't sin" appears in 1 Kings 8:46 as well. Why do you think both accounts include this line? What purpose does it serve in the prayer?
- Look at the cross-reference Deuteronomy 28:36 and 28:64. How do these verses shape the way you understand the "captivity" Solomon mentions?
- What does Solomon mean when he prays that God will "hear from heaven"? Why is that important to him? To us?
- In verse 37, the people "come to their senses" and say, "We have sinned." What does genuine repentance look like in that context? How can we tell the difference between regret and repentance?
- How does this passage speak to someone who feels they have sinned so badly that God might not take them back?
- How can our church community be a place where people can admit failure without fear, knowing God is ready to restore?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Leviticus 26:34 | Then the land will enjoy its Sabbaths as long as it lies desolate and you are in your enemies’ land. Even then the land will rest and enjoy its Sabbaths. |
| Leviticus 26:44 | Yet for all that, when they are in the land of their enemies, I will not reject them, neither will I abhor them, to destroy them utterly and to break my covenant with them; for I am Yahweh their God. |
| Deuteronomy 4:26 | I call heaven and earth to witness against you today, that you will soon utterly perish from off the land which you go over the Jordan to possess it. You will not prolong your days on it, but will utterly be destroyed. |
| Deuteronomy 4:27 | Yahweh will scatter you among the peoples, and you will be left few in number among the nations where Yahweh will lead you away. |
| Deuteronomy 28:36 | Yahweh will bring you, and your king whom you will set over yourselves, to a nation that you have not known, you nor your fathers. There you will serve other gods of wood and stone. |
| Deuteronomy 28:64 | Yahweh will scatter you among all peoples, from one end of the earth to the other end of the earth. There you will serve other gods which you have not known, you nor your fathers, even wood and stone. |
| Deuteronomy 28:68 | Yahweh will bring you into Egypt again with ships, by the way of which I told you that you would never see it again. There you will offer yourselves to your enemies for male and female slaves, and nobody will buy you. |
| Deuteronomy 29:24 | Even all the nations will say, “Why has Yahweh done this to this land? What does the heat of this great anger mean?” |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
4 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke points readers to his earlier discussion of the same theme in 1 Kings 8:46, where he treats the universal reality of human sinfulness at length. His main emphasis here is simply that no person is without sin, a truth he has already considered in depth.
Cambridge Bible for Schools and Colleges Anglican 1880
The commentary breaks down Solomon's prayer into its distinct thematic sections, showing how each petition addresses a specific situation. It also notes that the bronze stand mentioned here is called a laver in Hebrew, and suggests that the word for "cause" is better translated as "right."
Geneva Bible Notes Reformed 1599
The Geneva note highlights the candid parenthetical that no person is without sin, making universal human failure the necessary starting point for the entire scenario. This admission grounds the possibility of divine anger and exile in the reality that even God's people will inevitably sin.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry observes that Solomon, though a king on a raised platform, kneels low in prayer, showing that true worship humbles even the highest earthly dignity before God's infinite greatness. Solomon's opening words contrast God's unique majesty with His willingness to keep covenant with weak, walking servants.