1 Kings 8:41

Moreover concerning a stranger, that is not of thy people Israel, but cometh out of a far country for thy name's sake;

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

(41-43) Moreover, concerning a stranger.—These verses in a striking digression (perhaps suggested by the general acknowledgment in the previous verse of God’s knowledge of every human heart), interpose in the series of references to Israel a prayer for the acceptance of the prayer of the “stranger” who should come from afar to confess the Lord Jehovah, and to “pray toward this house.” Such recognition of the stranger, not as an enemy or even a complete alien, but as in some sense capable of communion with the true God, was especially natural in Solomon; first, because in his days many strangers came from afar, drawn by the fame of his wisdom and magnificence, so that the old exclusiveness of the Israelites must have been greatly broken down; and next, because the character of the thought and writing of his age, searching (as in the books of Job, Proverbs, and Ecclesiastes) into the great religious problems which belong to man as man, naturally led to that wider view of the kingdom of God over all nations, which is worked out so strikingly in the writings of the prophets. That the case contemplated is probably not imaginary, is shown by the examples of King Hiram and the Queen of Sheba. Admiration of the glory of Israel would lead inevitably to some belief in, and “fear” of, the God of Israel; and it might well go on to the further result, here contemplated, of a fuller acknowledgment of the Lord Jehovah, and of the sacredness of the worship of His appointed Temple, which would tell silently on all the religions of the East. It was expressly provided for in the Law (Numbers 15:14-16): and in spite of the greater exclusiveness of the ages after the Captivity, heathen princes were often allowed to offer in the Temple. This recognition of the stranger from afar is different from the frequent recognition of the resident “stranger within their gates,” as being under the protection of God, and to be “loved” by those who had been “strangers in the land of Egypt” (Deuteronomy 10:18-19). But, like it, it nobly distinguished the Law of Israel from most ancient codes; it stood out as a striking, though often unheeded, protest against the hard exclusiveness of the Jewish temper; it was a tacit anticipation of the future gathering in of all nations to enjoy the blessing which was from the beginning expressly destined for “all families of the earth.”

Benson Commentary

1 Kings 8:41-42. Moreover, concerning a stranger — The case of an alien, who is not an Israelite is next mentioned; a proselyte that might come to the temple to pray to the God of Israel, being convinced of the folly and wickedness of worshipping the gods of his country. He supposes there would be many such; that the fame of God’s great works which he had wrought for Israel; by which he had proved himself to be above all gods, nay, to be God alone, would reach distant countries. They shall hear of thy great name, and of thy strong hand — And this will bring such as are thinking and considerate among them to pray toward this house, that they may obtain the favour of a God that is able to confer on them real 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

Nothing is more remarkable in the Mosaic Law than its liberality with regard to strangers, both in general Exodus 22:21; Leviticus 25:35; Deuteronomy 10:19 and in religious matters Numbers 15:14-16; Deuteronomy 31:12. It is quite in the spirit of these enactments that Solomon, having first prayed to God on behalf of his fellow-countrymen, should next go on to intercede for the strangers, and to ask for their prayers the same acceptance which he had previously begged for the prayers of faithful Israelites.

For thy name's sake - i. e. "to visit the place where Thou hast set Thy name" (Compare Deuteronomy 12:5, Deuteronomy 12:11, etc.).

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

This may note either,

1. The end of his coming, that he may worship and glorify thy name; or rather,

2. The motive or occasion of his coming, which was the fame of God’s greatness, and power, and kindness to his people; as the following words explain it.

Gill's Exposition of the Entire Bible

Moreover, concerning a stranger that is not of thy people Israel,.... One of another country, not belonging to any of the tribes of Israel, yet having some knowledge of, and disposition to, the true worship of God:

but cometh out of a far country for thy name's sake; as the Ethiopian eunuch did, to pray to him, worship him, and offer such sacrifices as were allowed a Gentile to do, Leviticus 22:18 led thereunto by the fame of him, as follows.

Geneva Study Bible

Moreover concerning a {p} stranger, that is not of thy people Israel, but cometh out of a far country for thy name's sake;

(p) He means such as should be turned from their idolatry to serve the true God.

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges

41. Moreover concerning a stranger] Consideration for the stranger was a marked feature of the Jewish legislation. Cf. Exodus 22:21; Exodus 23:9; Exodus 23:12, &c. So he is not to be excluded from spiritual privileges. Josephus makes Solomon enlarge on this characteristic thus: “And I do not ask from Thee this help for the Hebrews alone when they offend; but even if any come from the ends of the earth, or from any land whatever and wish in this place to make petition unto Thee, hearken and grant their request. For thus it will be known to all men that Thou hast wished this house to be built for Thee by us, and that we are not unnatural nor hostile to strangers, but gladly desire that Thy help and the advantage of Thy blessings should be shared by all.” The last sentence tells of the opinion, which in the days of Josephus prevailed among the heathen, that the Jews were haters of the rest of mankind. For this sentiment cf. Juvenal XIV. 103, 104. Tac. Hist. 1 Kings 5:5.

for thy name’s sake] i.e. Having heard of Thy wondrous works performed for Israel.

Pulpit Commentary

Verse 41. - Moreover concerning a stranger, that is not of thy people Israel, but cometh out of a far country for thy name's sake; [Solomon takes it for granted that such will come, and not without good reason, for the house was "exceeding magnifical" and destined to be "of fame and glory throughout all countries" (1 Chronicles 22:5). And we can hardly doubt that in the visit of the Queen of Sheba we are to see one fulfilment of this anticipation. (Note the expression of ch. 10:1 "concerning the name of the Lord.") One who blessed God, as she did (ver. 9), would certainly pray towards the house. In the time of the second temple there were several instances of strangers (e.g., Alexander the Great, Ptolemy Philadelphus, and Seleucus; see Keil in loc.) worshipping the God of Jacob in Jerusalem. 1 Kings 8:41

Keil and Delitzsch Biblical Commentary on the Old Testament

The fifth prayer has reference to the hearing of the prayers of foreigners, who shall pray in the temple. Solomon assumes as certain that foreigners will come and worship before Jehovah in His temple; even Moses himself had allowed the foreigners living among the Israelites to offer sacrifice at the temple (Numbers 15:14.), and the great name and the arm of the Lord, that had manifested itself in deeds of omnipotence, had become known in the times of Moses to the surrounding nations (Exodus 15:14; Exodus 18:1; Joshua 5:1), and the report of this had reached Balaam even in Mesopotamia (see the Comm. on Numbers 22). הנּכרי אל does not mean "as for the foreigners" (Thenius), for אל is never used in this sense; but it is to be connected with תּשׁמע in 1 Kings 8:43, as אל שׁמע frequently occurs (Bertheau).