1 Kings 8:22–8:61
Sources
Reformed ConsensusReformation Study BibleGeneva Bible Notes (1599)John Trapp (1647)Matthew Poole (1685)John Gill (1748)Matthew Henry (1714)Jamieson-Fausset-BrownBarnes (1832)Cross-References (TSK)Reformed Consensus
Solomon's dedicatory prayer stands as one of Scripture's most searching expositions of covenant theology, as Solomon grounds every petition not in Israel's merit but in Yahweh's own sworn word to David, revealing that prayer is always a return to the divine promise rather than an appeal to human worthiness. The breathtaking confession of verse 27—that even the highest heaven cannot contain God—demolishes any notion that the temple domesticates the Almighty, while simultaneously establishing that God condescends in grace to hear from that place, a paradox Calvin saw as the pattern of all true religion: the infinite God stooping to finite means for the sake of his elect. Each scenario Solomon envisions (drought, defeat, exile) presupposes that Israel's suffering will arise from her own sin, so that the prayer is structurally a catechism in repentance, teaching the nation that the road back from judgment runs through confession and reliance on God's forgiving name. Remarkably, Solomon extends the prayer's horizon to "the foreigner who is not of your people Israel" (v. 41–43), a universality Reformed interpreters have consistently read as a typological anticipation of the Gentile ingathering secured by the greater Temple, Jesus Christ, in whom all nations may call upon the name of the Lord. The doxological close (vv. 56–61) reframes the entire prayer as a missionary charge: Yahweh's covenant faithfulness to Israel is itself the argument before the nations, and Israel's whole-hearted obedience is the instrument by which all the earth is to know that the LORD alone is God.
Reformation Study Bible
spread out his hands. This gesture signified prayer (Ex. 9:29; Is. 1:15; 1 Tim. 2:8). | there is no God like you. The incomparability of God is a promi- nent theme throughout the Scriptures (Ex. 15:11; Deut. 4:39; Ps. 86:8; Mark 12:29; Eph. 4:6; Rev. 19:6). God's fidelity is not temporary (3:6; 8:16; Deut. 7:9, 12; Ps. 52:8; Heb. 13:8), nor is His power limited toa specific country (vv. 41-43; Jonah). | if only your sons pay close attention. Solomon repeats the con- dition that his dynasty would continue to rule Israel if David's sons remained faithful to God (2:3, 4; 6:11-13; 9:4-9; 11:11-13), | My name shall be there, God had promised that He would be pres- ent ina special way in the Jerusalem temple, and Solomon implores God to hear the prayers that are directed toward the temple (Dan. 6:10; 9:17; Jon. 2:4). | an oath. In certain trials the suspect might be required to take an oath of innocence at the sanctuary to corroborate his defense (Ex. 22:7-12; Num. 5:11-31). Solomon prays that God, through His involve- ment in the suspects’ lives, would condemn the guilty and declare the innocent not guilty (v. 32). | because they have sinned against you. Defeat by an enemy was not a defeat by that enemy's god, but a defeat of Israel by God Himself due to Israel’s own infidelity (Deut. 28:25; Josh. 7; 2 Chr. 36:15-19; Lam. 2:1-8). | bring them again to the land. It was not unusual for the army and people defeated in war to be deported to another land, Solomon asks God to be merciful and restore those who ask His forgiveness. | When heaven is shut up. Just as God directs the fate of His people in war, so also God controls the world of nature. Drought was one of the curses of the covenant (17:1; Deut. 28:22-24; Amos 4:7, 8). | famine . .. sickness. Solomon mentions a wide variety of afflic- tions: famine, pestilence, locusts, war, and sickness, all mentioned in Deut, 28. | render to each... according to all his ways. Solomon prays that God would use His infinite knowledge to establish justice among His people. | that all the peoples of the earth may know your name. Solomon prays that one day all peoples will commit their lives to God, just as Israel does (cf. Is. 56:6-8; Zech. 8:23; Matt. 28:19). | If your people go out to battle. Solomon is referring to military endeavors taken at divine behest (20;13-30; Lev. 26:7; Deut. 20; 21:10; 1 Sam, 23:2, 4; 2 Sam. 5:19, 24). | no one who does not sin. See “Original Sin and Total Depravity” at FSyo9, they are carried away captive. Exile from the land is one of the most severe curses in the Sinaitic covenant (v. 33 note; Lev. 26:33-45; Deut. 28:64-68; 30:1-5). Exile is also a curse in a number of ancient Near Eastern treaties. | forgive your people. Being outside the land of Israel does not mean that God's promises are no longer operative (Neh. 1:11). Solomon beseeches God to cause the exiles’ captors to show mercy toward their Captives (Ps. 106:46), | For you separated them. Since God specifically chose Israel and liberated them from Egypt to become His own special inheritance (Ex. 19:3-6; Deut. 4:20; 9:26), Solomon prays that God will not forget this his- tory of redemption when Israel finds itself in exile. | the Lorp who has given rest to his people. After considerable upheaval in the period of wilderness wandering and conquest, Israel had experienced the fulfillment of the good promise, which He promised through His servant Moses (5:4 note; Ex. 33:14; Deut. 12:10), In the New Testament, Christians are exhorted to make every effort to enter God's rest (Heb, 4:11; cf. Rev. 14:13). | there is no other. The other gods whom people worship are fic- tional; the only real God is the God of Israel (cf, Deut. 4:35).
Geneva Bible Notes (1599)
And Solomon stood before the altar of the LORD in the presence of all the congregation of Israel, and spread forth his hands toward heaven:
John Trapp (1647)
And Solomon stood before the altar of the LORD in the presence of all the congregation of Israel, and spread forth his hands toward heaven: And spread forth his hands towards heaven. — In prayer the ancients used to spread out the palms of their hands, as it were to receive a blessing from God. Exodus 9:29 Psalms 44:20 ; Psalms 143:6
Matthew Poole (1685)
Solomon stood upon a scaffold set up for him in the court of the people, 2 Chronicles 6:13 . Before the altar of the Lord, with his face towards the altar of burnt-offerings. In the presence of all the congregation of Israel, who stood round about the scaffold, in the same court with him.
John Gill (1748)
And Solomon stood before the altar of the Lord,.... The altar of the burnt offering in the court of the priests, where he prayed the following prayer; and which altar was typical of Christ, who is always to be in sight in prayer, and through whom all sacrifices of prayer and praise become acceptable to God. In 2 Chronicles 6:13 he is said to stand upon a scaffold of brass, five cubits long, five broad, and three high, which stood in the midst of the court; it was a sort of a pulpit, round, as a laver, for which the word is sometimes used, and on which he kneeled: in the presence of all the congregation of Israel; who stood in the great court before him, called the court of Israel: and spread forth his hands toward heaven; and hence it appears, that though Solomon stood before the altar, he did not lay hold on it with his hands, as the Heathens did when they prayed; for they say (y), that prayer alone does not appease the Deity, unless he that prays also lays hold on the altar with his hands; hence altars, at first, as we are told (z), were called "ansae"; and lifting up or spreading the hands towards heaven was a proper gesture with the Greeks and Romans (a). (y) Macrob. Saturnal. l. 3. c. 2. Vid. Sperling. de Baptism. Ethiac, c. 6. p. 103. (z) Varro Rer. Divin. l. 5. apud ib. (a) Homer. Iliad. 3. ver. 275. & 6. ver. 301. Vid. Barth. Animadv. ad Claudian. in Rufin. l. 2. ver. 205.
Matthew Henry (1714)
In this excellent prayer, Solomon does as we should do in every prayer; he gives glory to God. Fresh experiences of the truth of God's promises call for larger praises. He sues for grace and favour from God. The experiences we have of God's performing his promises, should encourage us to depend upon them, and to plead them with him; and those who expect further mercies, must be thankful for former mercies. God's promises must be the guide of our desires, and the ground of our hopes and expectations in prayer. The sacrifices, the incense, and the whole service of the temple, were all typical of the Redeemer's offices, oblation, and intercession. The temple, therefore, was continually to be remembered. Under one word, forgive, Solomon expressed all that he could ask in behalf of his people. For, as all misery springs from sin, forgiveness of sin prepares the way for the removal of every evil, and the receiving of every good. Without it, no deliverance can prove a blessing. In addition to the teaching of the word of God, Solomon entreated the Lord himself to teach the people to profit by all, even by their chastisements. They shall know every man the plague of his own heart, what it is that pains him; and shall spread their hands in prayer toward this house; whether the trouble be of body or mind, they shall represent it before God. Inward burdens seem especially meant. Sin is the plague of our own hearts; our in-dwelling corruptions are our spiritual diseases: every true Israelite endeavours to know these, that he may mortify them, and watch against the risings of them. These drive him to his knees; lamenting these, he spreads forth his hands in prayer. After many particulars, Solomon concludes with the general request, that God would hearken to his praying people. No place, now, under the gospel, can add to the prayers made in or towards it. The substance is Christ; whatever we ask in his name, it shall be given us. In this manner the Israel of God is established and sanctified, the backslider is recovered and healed. In this manner the stranger is brought nigh, the mourner is comforted, the name of God is glorified. Sin is the cause of all our troubles; repentance and forgiveness lead to all human happiness.
Jamieson-Fausset-Brown
1Ki 8:22-61. His Prayer. 22. Solomon stood before the altar—This position was in the court of the people, on a brazen scaffold erected for the occasion (2Ch 6:13), fronting the altar of burnt offering, and surrounded by a mighty concourse of people. Assuming the attitude of a suppliant, kneeling (1Ki 8:54; compare 2Ch 6:24) and with uplifted hands, he performed the solemn act of consecration—an act remarkable, among other circumstances, for this, that it was done, not by the high priest or any member of the Aaronic family, but by the king in person, who might minister about, though not in, holy things. This sublime prayer [1Ki 8:22-35], which breathes sentiments of the loftiest piety blended with the deepest humility, naturally bore a reference to the national blessing and curse contained in the law—and the burden of it—after an ascription of praise to the Lord for the bestowment of the former, was an earnest supplication for deliverance from the latter. He specifies seven cases in which the merciful interposition of God would be required; and he earnestly bespeaks it on the condition of people praying towards that holy place. The blessing addressed to the people at the close is substantially a brief recapitulation of the preceding prayer [1Ki 8:56-61].
Barnes (1832)
The margin reference shows that the king was so placed as to be seen by all present, and that, before beginning his prayer, he knelt down upon his knees (compare 1 Kings 8:54 ).
Cross-References (TSK)
1Kings 8:21; 1Kings 8:23; 1Kings 8:54; 2Kings 11:14; 2Kings 23:3; 2Chronicles 6:12; Exodus 9:29; Ezra 9:5; Job 11:13; Psalms 28:2; Psalms 63:4; Isaiah 1:15; 1Timothy 2:8; 1Kings 8:1; 1Kings 8:12; 1Kings 8:22; 1Kings 8:62; 1Kings 7:48; 1Kings 8:14; 1Kings 8:19; 1Kings 8:8; 1Kings 2:46; 1Kings 8:20; 1Kings 7:39; 1Kings 8:13; 1Kings 8:7; 2Samuel 17:19; 1Kings 1:28; 2Samuel 13:31; 1Kings 7:9; 1Kings 8:31; 1Kings 8:55; 1Kings 8:38; 1Kings 11:7; 1Kings 8:27; 1Kings 21:10; 1Kings 9:7; 1Kings 9:16; 2Kings 8:15; 1Kings 8:29