1 Kings 8:23

(23) There is no God like Thee.—These words, often used in the Psalms (Psa_71:19; Psa_86:8; Psa_89:6), and especially found in the thanksgiving of David after the great promise (2Sa_7:22), are evidently suggested by more ancient utterances of devotion; as for example, in the first recorded Psalm at the Red Sea (Exo_15:11). In them we trace the spiritual process by which the Israelites were trained from the polytheism of their forefathers to the knowledge of the One only God. He is known to them, first, in the close personal relation of “the God of Abraham, Isaac, and Jacob,” to whom “none is like” of all gods whom others worshipped; but next, in His universal relation to the universe as the “God Almighty, and the Judge of the whole earth” (Gen_17:2; Gen_18:25); lastly, as Jehovah, “God,” indeed, “of Israel,” but, by the very meaning of the name, the One Self-existent Being, source of all other life. Thus, in the thanksgiving of David to the words, “none is like Thee,” is added at once the higher belief, “there is no God beside Thee.” In this prayer of Solomon there follows at once the striking confession that the “heaven of heavens cannot contain” His Infinity.

Who keepest covenant and mercy.—This phrase, again, familiar in prayer (see Deu_7:9; Neh_1:5; Dan_9:4), is clearly traceable to the conclusion of the Second Commandment (Exo_20:6), and the special revelation of God to Moses in the Mount (Exo_34:6-7). It is notable, not merely because it describes God as manifesting Himself “most chiefly by showing mercy and pity,” but also because it declares this manifestation of mercy to be pledged to man as a chief part of His covenant. So in the New Testament it is said that, to those who claim His covenant in Christ, “He is faithful and just to forgive sins.”

(23-53) The prayer of Solomon, uttered (see 1Ki_8:54) on his knees with hands uplifted to heaven, long and detailed as it is, is yet of extreme simplicity of idea. It begins (a), in 1Ki_8:23-25, with a thankful acknowledgment of the fulfilment of one part of the great promise to David, and a prayer for the like fulfilment of the other; next (b), in 1Ki_8:26-30, acknowledging that God’s presence can be limited to no Temple, it yet Asks that His peculiar blessing may rest on prayer uttered toward the place which He has hallowed; and then (c), in 1Ki_8:31-53, applies that petition to the various contingencies, of oath taken in His name, of rain withheld, of disaster in battle, of famine and pestilence, of captivity in a foreign land, and extends it not only to Israel, but to the stranger who shall acknowledge and invoke the Lord Jehovah. Its constantly recurring burden is, “Hear Thou from heaven thy dwelling-place, and when Thou hearest, Lord, forgive.” It is plain that before Solomon’s mind there are continually present in some form the blessing and the curse pronounced in the Law (see Leviticus 26; Deuteronomy 28); and it is most true to human nature, and especially characteristic of the thoughtfulness of his philosophic temper, that over the bright hour of exultation there seems to hover a constant foreboding of evils and trials to come.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

23. who keepest covenant and mercy] The phrase is found in Deu_7:9; Deu_7:12. In God’s intent, the covenant and the mercy were the same thing. It was transgression on man’s part which called forth any other character in the covenant.

with thy servants] The LXX. has the singular, thus restricting the allusion in 1Ki_8:23-26 entirely to David and his family. The Hebrew by the plural represents the spirit of the phrase in Deuteronomy, and the supplication becomes an appeal to God that He will remember towards David’s race the promise which at first was made to all Israel. See Chap. 1Ki_2:4 and 2Sa_7:12, &c.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

1Ki 8:23 And he said, LORD God of Israel, [there is] no God like thee, in heaven above, or on earth beneath, who keepest covenant and mercy with thy servants that walk before thee with all their heart:

Ver. 23. And he said, Lord God of Israel.] This was a worthy precedent for princes, who, if they would imitate Solomon in devotion, might likewise share with him in the blessing. This is a very long prayer, and full of affection to the end. So to pray is hard and happy. It is a precedental prayer, as one calleth it.

Lord God of Israel, there is no God like thee, &c.] This is a very august preface to his prayer. To begin on this sort doth notably strengthen faith, and stir up devotion.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

1Ki 8:23-24. Lord God of Israel, there is none like thee — He here acknowledges the transcendent excellences of Jehovah; and again particularly extols his faithfulness to those who serve him sincerely. Who hast kept with thy servant David that thou promisedst — That branch of thy promise concerning the building of this house by his son.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

SOLOMON’S PRAYER OF DEDICATION, 1Ki_8:23-53.

This prayer “is one of unprecedented length, and remarkable as combining the conception of the infinity of the Divine presence with the hope that the Divine mercies will be drawn down on the nation by the concentration of the national devotions, and even of the devotion of foreign nations, towards this fixed locality.” — Stanley. It is reproduced in substantially the same language and order in 2Ch_6:14-42, and is a model most appropriately read and followed in the dedication of houses of Christian worship. It consists of three parts:

1.) Adoration for the fulfilment of the promise to David. 1Ki_8:23-24.

2.) Prayer for its continued fulfilment, (1Ki_8:25-26,) and for blessings upon the concentration of worship at the temple. 1Ki_8:27-30.

3.) Supplication for specific blessings, (1Ki_8:31-53,) namely, in cases of trespass, (1Ki_8:31-32;) when smitten before enemies, (1Ki_8:33-34;) in times of drought, (1Ki_8:35-36,) famine, or plague, (1Ki_8:37-40;) for the devout stranger, (1Ki_8:41-43;) for success in battle, (1Ki_8:44-45;) for deliverance from captivity, (1Ki_8:46-53.) These prayers for specific blessings are seven, thus corresponding in number with the seven petitions of the Lord’s prayer.

25. So that thy children take heed — Better, only if thy children, etc., as in the margin. The Divine promises can be fully realized only on conditions of righteousness in the people. They comfort those who “walk uprightly.”

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

8:23-26 Solomon’s prayer affirmed God’s incomparable nature and the fulfillment of his promises to David. Solomon also prayed that God would keep his promise that David’s descendants . . . will always sit on the throne.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Unfainedly and without all hypocrisy.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

And he said, Lord God of Israel,.... Their covenant God and Father, whereby he was distinguished from all the gods of the Gentiles:

there is no god like thee; in heaven above or on earth beneath; none among the angels in heaven, nor among kings and civil magistrates on earth, who both are sometimes called "Elohim" gods; but only in a figurative sense, and not to be compared with the one only true God, for the perfection of his nature, or the works of his hands:

who keepest covenant and mercy with thy servants that walk before thee with all their heart; performs his promises, by which he both declares his mercy or goodness and his faithfulness to such who walk before him, in his ways, and according to his word, in the sincerity and uprightness of their hearts.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Compare Deu 7:9.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

And he said, Lord God of Israel, there is no God like thee Similar words are found in Exo_15:11 Psa_86:8, etc. They do not at all imply the existence of other gods, but are explained by other passages (e.g., ver. 60; Deu_4:39, "the Lord He is God and none else;" 2Sa_7:22 2Sa_22:32) as meaning that the God of Israel stands alone, and alone is God. It would be strange, indeed, if the people whose great peculium was the unity of the Godhead Deuteronomy (Isa_42:8) recognized other deities. Observe: Solomon begins his prayer with an act of praise; with a recognition at once grateful and graceful of God"s past mercies. (cf. Psa_65:1, 2 Php_4:6) Exandit Dominus invocantem, quem laudantem vidit" (Augustine), in heaven above, or on earth beneath, (Jos_2:11) who keepest covenant and mercy (same words in Deu_7:9) with thy servants that walk before thee with all their heart. (cf. 1Ki_2:4)

Vers. 23-53.

The Prayer of Dedication.

In how many and varied ways is Solomon a type of the Divine Solomon, the true Son of David (see pp. 65, 77, etc.) Even in this respect they are alike that each has "taught us how to pray" (Luk_11:1 sqq.) For we may be sure that the Prayer of Dedication is for our instruction and imitation, otherwise it would hardly have been recorded, and recorded at such length, in Scripture. "After this manner therefore pray ye". (Mat_6:9)

I LAYMEN MAY OFFER PUBLIC PRAYER. This is no monopoly of priests. The Hebrew king might not sacrifice or burn incense, (2Ch_26:18) but he might lead the prayers both of priests and people, and that on the greatest day in the history of Israel. Even so, though "we give not to our princes the ministering either of God"s word or of the sacraments" (Art. 37.), still we do not deny them any "prerogative which we see to have been given always to all godly princes in Holy Scripture" (ib.), and least of all the prerogative of prayer exercised by David, Solomon, Asa, (2Ch_14:11) Jehoshaphat (ib., 20:5-12), and Hezekiah (ib., 30:18-20). It was Constantine, a layman, presided at the Council of Nice.

II KINGS SHOULD BE PROUD TO TAKE PART IN RELIGIOUS FUNCTIONS. Whatever divinity doth hedge them about, they are not greater or wiser than Solomon, and the proudest moment of his life was when he led the ark to its resting place; the happiest, when he "blessed all the congregation of Israel" (ver. 14). Never is king so great as when he takes his proper place before God. Alas! that religion should have ever been brought into such contempt that kings should be ashamed or afraid to be the "nursing fathers" of the Church. (Isa_49:23) Solomon"s prayer is "a testimony that a wisdom which can no longer pray is folly" (Bahr).

III PRAYER SHOULD BE PRECEDED BY PRAISE. It was not until Solomon had "blessed God" (ver. 15) that he prayed to God (vers. 23-53). "praemissa laude, invocatio sequi solet." This was the rule of the early Church (see Psa_65:1, Psa_65:2) for the scriptural order; cf. Php_1:3, 4 4:6, and see Howson"s Hulsean Lectures, No. 4., for the combination of thanksgiving and prayer in St. Paul"s Epistles). And Solomon not only began but ended with blessing (ver. 56).

IV TRUE PRAYER IS ASKING GOD FOR WHAT WE NEED. Not rhetorical display, not sesquepedalia verba, not a mere string of texts and hymns, but the simplest, humblest cry of the heart. Which of us has not heard prayers like the Pharisee"s without one word of prayer (i.e., petition) in them? And how many prayers are made painful by their pretentiousness. Perhaps a child has been ordained our pattern, (Mat_18:2-4) that from it we should learn to pray. "In prayer it is better to have a heart without words than words without a heart" (Bunyan).

V PRAYER SHOULD BE OFFERED FOR ALL SORTS AND CONDITIONS OF MEN. Not for self only. It is not "my Father," but "our Father." Perhaps selfishness is nowhere more conspicuous or more hateful than in our prayers. We are members one of another. It is in the Pharisee"s prayer that we find so much "I" Notice how varied were Solomon"s petitions, and cf. 1Ti_2:1, 1Ti_2:2, 1Ti_2:3. Tennyson says

"For what are men better than sheep or goats That nourish a blind life within the brain, If, knowing God, they lift not hands in prayer Both for themselves and those who call them friend?

And he does not stop there, but adds that thus

"the whole round world Is bound by golden chains around the feet of God.

This prayer of dedication was a veritable Litany (vers. 31, 33, 37, 41, 44, etc.)

VI PRAYER SHOULD BE SCRIPTURAL, i.e., conceived in the spirit and expressed in the words of Scripture. This prayer was pre-eminently so (see notes on vers. 22 sqq.) What St. Cyprian says of the Lord"s prayer, "Quanto efficacius impetramus quod petimus in Christi nomine, si petamus ipsius oratione," may suggest to us that that prayer is most likely to move God"s hand which is based on God"s Word. Supplication should be shaped by revelation.

VII PRAYERS MAY BE LITURGICAL. The Scripture references, its artificial structure, and indeed, its very preservation, prove that this prayer was a precomposed form. A form need not involve formalism. All Christians use forms of praise; why not forms of prayer? (See Hooker, V 26:2. 3.)

VIII OUTWARD FORMS ARE NOT TO BE DESPISED. Solomon "kneeled upon his knees, with his hands stretched out towards heaven" (cf. Dan_6:10 Act_7:60 Act_9:40 Act_20:6 Act_21:5 Eph_3:14, and, above all, Luk_22:41 and 24:50. Also Psa_28:2 Psa_63:4 Psa_134:2). Ritualism is a question of degree, for we all use some rites. So long as we have bodies, we can never have a purely spiritual religion, but must "glorify God in our bodies and spirits". (1Co_6:20) That forms have their foundation in human nature, and may be impressive and edifying, is proved by the fact that "no nation under heaven either doth or ever did suffer public actions which are of weight to pass without some visible solemnity" (Hooker, IV 1:8), and for this reason, that "Sounds which address the ear are lost and die In one short hour; while that which strikes the eye Lives long upon the mind: the faithful sight Graves on the memory with a beam of light.

It is only when forms usurp the place, or mar the reality, of spiritual worship (Joh_4:24) that they are really reprehensible.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Preserver of the covenant. He waits and stores away [reward] to keep the covenant and [is based on] mercy, to fulfill His promise.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.