1 Kings 8:36

Then hear thou in heaven, and forgive the sin of thy servants, and of thy people Israel, that thou teach them the good way wherein they should walk, and give rain upon thy land, which thou hast given to thy people for an inheritance.

EXPOSITORY (ENGLISH BIBLE)

Benson Commentary

1 Kings 8:36. That thou teach them the good way — The way of their duty, which is good in itself, and both delightful and profitable to those that walk in it. But this clause is better translated, 2 Chronicles 6:27, (where the Hebrew words are the same with these here,) When thou hast taught them the good way wherein they should walk, namely, when their afflictions have had the desired effect to teach them better obedience. And give rain upon the land — The order of Solomon’s prayer is very observable; first and chiefly, he prays for their repentance and forgiveness, which is the chief blessing, and the only solid foundation of all other mercies; and then he prays for temporal mercies, thereby teaching us what to desire principally in our prayers; which also Christ hath taught us in his perfect prayer, wherein there is but one petition for outward, and all the rest are for spiritual blessings.

Matthew Henry's Concise Commentary

8:22-53 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.

Barnes' Notes on the Bible

Teach them ... - Rather, "when thou art teaching them (by thy chastisement) the good way that they should walk in," i. e. when thou art still teaching, not taking vengeance.

Jamieson-Fausset-Brown Bible Commentary

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].

Matthew Poole's Commentary

That thou teach them; that their sin being pardoned, and thou being reconciled unto them, mayest vouchsafe to teach them. Or rather, as our translators render the very same words, 2 Chronicles 6:27, when thou shalt teach, or hast taught them; not only by thy word, for that was done before; but by their afflictions, which is one of God’s schools; and especially, by thy Spirit, enlightening their minds, and inclining their hearts, that they may learn and profit both by the word and by their afflictions. And this is here fitly added, to show that he could not expect, and did not desire, from God the pardon of their sins, but upon God’s terms, to wit, upon their true repentance.

The good way, i.e. the way or will of God; or the way of their duty, as the following words explain it, which is most rightly called the good way here, and 1 Samuel 12:23, because it is both just and holy, and therefore good in itself; and good, that is, both delightful and profitable to those that walk in it. The meaning is, When thou hast effectually taught them, and they have thoroughly learned how to please and serve thee acceptably, and to walk before thee in the way which thou hast prescribed them.

Give rain. The order of Solomon’s prayer is very observable: first and chiefly he prays for their repentance and forgiveness, which is the chief blessing, and the only solid foundation of all other mercies; and then he prays for the temporal mercy; thereby teaching us what to mind and desire principally in our prayers; which also Christ hath taught us in his perfect pattern and form of prayer; wherein there is but one petition for outward, and all the rest are for spiritual blessings.

Gill's Exposition of the Entire Bible

Then hear thou in heaven, and forgive the sin of thy servants, and of thy people Israel,.... By removing the judgment of drought upon them:

that thou teach them the good way wherein they should walk; the way of worship and duty prescribed by the Lord which was good in itself, and good for them, good things being enjoyed by them that walk therein; and this the Lord sometimes teaches by afflictions, as well as by his word; but whenever he does it, it is by his Spirit, and then afflictions are blessings, Psalm 104:19 where the same phrase is differently rendered:

and give rain upon the land which thou hast given to thy people for an inheritance; as he did at the prayer of Elijah, James 5:18.

Geneva Study Bible

Then hear thou in heaven, and forgive the sin of thy servants, and of thy people Israel, that thou teach them the good way wherein they should walk, and give rain upon thy land, which thou hast given to thy people for an inheritance.

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges

36. forgive the sin of thy servants and of thy people Israel] Probably Solomon means by ‘servants’ the kings who should hereafter reign over Israel. The LXX. evidently thought this, for there we only have ‘thy servant’ meaning the king at the time being.

that thou teach them] The rendering should rather be ‘when thou teachest them,’ as at the close of the previous verse. The forgiveness is to come, when the lesson of chastisement has been given and learnt.

Pulpit Commentary

Verse 36. - Then hear thou in heaven [see on ver. 32], and forgive the sin of thy servants, and of thy people Israel that thou teach them [rather, because thou art teaching them, etc. The thought is, "Forgive, because they have learned the lessen Thy discipline of drought was meant to teach;" because the chastisement has fulfilled its purpose] the good way [1 Samuel 12:23] wherein they should walk, and give rain upon thy land, which thou hast given to thy people for an inheritance. The fourth petition refers to the various plagues mentioned in the law (Leviticus 26; Deuteronomy 28.), as the punishment of apostasy or infidelity. 1 Kings 8:36

Keil and Delitzsch Biblical Commentary on the Old Testament

The third prayer refers to the remission of the punishment of drought threatened against the land, when the heaven is shut up, according to Leviticus 26:19; Deuteronomy 11:17; Deuteronomy 28:23. תענם כּי, because Thou humblest them (lxx, Vulg.); not "that Thou hearest them" (Chald. and others). תורם כּי, because Thou teachest them the good way. These words correspond to כי תענם, and contain a motive for forgiveness. Because God teaches His people and seeks by means of chastisements to bring them back to the good way when they fail to keep His commandments, He must forgive when they recognise the punishment as a divine chastisement and come to Him with penitential prayer.