1 Kings 8:41

1Ki 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;

Ver. 41. Moreover, concerning a stranger.] A proselyte, such as was the eunuch, {Act 8:27} Cornelius. {Act 10:1}

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 8:41-42. 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.

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

8:41-43 Solomon asked that non-Israelites would learn to fear the Lord and live in relationship with him. Solomon realized that Israel must properly represent the Lord to those outside the covenant (see Gen 12:7; Ps 102:15; Hab 2:14; Matt 28:19).

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

He meaneth such as should be turned from their idolatry to serve the true God.

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

Verse 41. Moreover, concerning a stranger] The FIFTH case relates to heathens coming from other countries with the design to become proselytes to the true religion; that they might be received, blessed, and protected as the true Israelites, that the name of Jehovah might be known over the face of the earth.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(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 (Num_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” (Deu_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.”

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

41. Moreover concerning a stranger] Consideration for the stranger was a marked feature of the Jewish legislation. Cf. Exo_22:21; Exo_23:9; Exo_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. 1Ki_5:5.

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

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.

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, Lev 22:18 led thereunto by the fame of him, as follows.

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

Nothing is more remarkable in the Mosaic Law than its liberality with regard to strangers, both in general Exo 22:21; Lev 25:35; Deu 10:19 and in religious matters Num 15:14-16; Deu 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 Deu 12:5, Deu 12:11, etc.).

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

Stranger. God watches over all mankind; and oblations were received from all sorts of people, even from idolaters. The kings of Persia and Egypt, the Roman emperors, &c., made great presents, 1 Esdras iii. 7., and vii. 21. (Josephus, [Antiquities?] xi., and xii. 2.) It seems the court of the Gentiles was only made after the captivity. Some of these adored the true God, like Cornelius, &c., Acts viii. 27., and x. 1. Some were drawn by curiosity; others desired to be converted. To thee, kings shall offer presents, Psalm lxxi. 10. (Calmet) --- Unbelievers are still invited to attend the chapels of the true God, that they may receive information, and deserve to obtain the blessing of faith. (Haydock)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

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.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

41. Concerning a stranger — Moses had made provision for the pious Gentiles to worship and sacrifice at the tabernacle, (Num_15:14-16,) and Solomon presumes that strangers will of course learn of the God of Israel, and come to worship at his temple. That strangers did thus come we not only infer from such provisions being made for them in the Old Testament, but also know from the facts recorded Joh_12:20; Act_8:27.

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

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". (1Ch_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.

HOMILIES BY J. WAITE Vers. 41-43.

The Stranger"s Interest in the Temple.

Kindly human sympathy is one of the most marked characteristics of this prayer of Solomon. This is seen in the way in which he enters into various supposed conditions of need and suffering among his people; takes the burden and the "plague" upon himself as if it were his own; a true intercessor on their behalf. His royalty assumes here the aspect of fatherhood. The model king is one in heart and interest with those over whom he rules. We are reminded, too, that before the "mercy seat" of God all human distinctions are lost. All suppliants stand on one common level, subject to the same dangers and necessities. All true prayer, therefore, is thus broad in its sympathies. But in this passage the king"s supplications take a wider range than the needs of his own people. He pleads for the "stranger," the foreigner from a "far country." This is strictly in harmony with the Divine economy of the time, however much it may seem to be otherwise. It is remarkable how much there was in the Mosaic law that was expressly intended to enforce on the people a generous regard for those who were beyond their pale. They were commanded not to "vex a stranger", (Exo_22:21) to relieve his poverty, (Lev_25:35) even to "love" him as "God loveth him in giving him iced and raiment", (Deu_10:18, Deu_10:19) and all this in memory of the fact that they themselves were once "strangers in the land of Egypt." Strangers, moreover were to be permitted to hear the solemn reading of the law in the "year of release", (Deu_31:12) and to offer sacrifices on the same conditions as themselves. "One law and one manner shall be for you and for the stranger that sojourneth with you". (Num_15:16) So that Solomon gave expression to the spirit of the dispensation to which he belonged when he thus prayed. Certain broad truths underlie this prayer

I JEHOVAH"S UNIVERSAL SOVEREIGNTY. He is the "God of the whole earth," and not merely of any particular portion of it. (Isa_54:5) "Is he the God of the Jews only and not of the Gentries?" (Rom_3:29) "The God of the spirits of all flesh". (Num_16:22) The whole Mosaic economy was built on the grand truth of the unity and absolute worldwide supremacy of Jehovah. The heathen according to their principle of local deities, might acknowledge the God of the Hebrews as having authority over his own, but a Hebrew who should in any way recognize the gods of other nations and think of Jehovah merely as a national deity could be a traitor to the commonwealth. The only living and true God can have no rival. The gods of the nations are idols, and "an idol is nothing in the world lying vanity," a vile "abomination." "The things which the Gentiles sacrifice they sacrifice to demons and not to 1Co_8:4, 5 10:20. To "know God," to have "him whom they ignorantly worship" declared to them, is "eternal life" to men. The absence of this knowledge is death. The curse and misery of the world is that it "knows not its God." Solomon here dimly recognizes this truth; and the case he contemplates is that of some child of the Universal Father in whom the sense of need has been awakened, "coming from a far country" to "seek the Lord, if haply he may feel after him and find him". (Act_17:27, Act_17:28)

II THE REPRESENTATIVE CHARACTER OF ISRAEL. They were a representative people in two respects.

1. Inasmuch as they were called to bear witness to the glory of the "great name" of Jehovah. His name is the symbol of His personality, the attributes of His being and character spirituality, purity, righteousness, love, etc. Their mission was to make known to mankind the God who had revealed Himself in wondrous forms to them. How they failed to rise to the height of this mission their national history only too sadly tells. The utterances of the psalmists and prophets are full of the spirit of it, but all this was far above the comprehension of the great mass of the people. They utterly mistook the meaning of the distinction conferred upon them, and God taught them by the discipline of subjection and captivity the lesson that in the day of their national glory they failed to learn. In this mission as a witness Israel was a type of the Christian Church. Christ declared the Father"s name to His disciples and He sent them forth on an errand like His. (Joh_17:18-26) How grand a vocation, to reflect the glory of His "great name" on the world"s darkness, to say to the nations, "Behold your God!

2. They were a representative people also in the sense that in their history God illustrated the general method and the uniform laws of His moral government. The "strong hand and the stretched out arm" here suggests the marvellous manifestation of Divine power that marked the career of the people from the beginning, the whole course of providential training and moral discipline through which they passed. But the principles on which God deals with one nation are the principles on which He deals with all. He is no "respecter of persons." The history of the "chosen people" unfolds His universal purpose and plan, illustrates unvarying laws, the conditions of all personal, social, and national life. And so it comes to pass that after every review of Israel"s experiences we may say, "Now all these things happened unto them for ensamples," etc. (1Co_10:11)

III THE ATTRACTION OF THE TEMPLE FOR ALL LONGING HUMAN HEARTS AS THE SCENE OF GRACIOUS DIVINE MANIFESTATION. That which made it the centre of interest to pious Jews made it so also to earnest souls of other lands. The truth and mercy symbolized and enshrined there promises, atoning sacrifices, benedictions answered to universal needs of humanity. Solomon supposes a case in which the vague sense of this should lead the "stranger in a far off land" to look with longing eyes, or to bend his steps, towards "the house over which God"s name is called." We have no historical record of strangers actually worshipping in the first temple as they did in that built after the captivity; but God said, "My house shall be called a house of prayer for all people"; (Isa_56:6, 7 Mar_11:17) and there may have been many who, with a far reaching hand of faith, "took hold of His covenant" as established there.

IV THE RESPONSE GOD GAVE TO EVERY TRUE SUPPLIANT, WHOEVER HE MIGHT BE. "Hear thou in heaven thy dwelling place," etc. This intercessory prayer, we may be sure, was answered. God does not awaken holy yearnings in any soul that He will not satisfy. "In every nation, he that feareth him," etc. The sovereignty that reigns over all lands is that of Almighty Love. There is room in the infinite Father"s heart for all, even the far. off "stranger," and "the same Lord over all is rich unto all that call upon him. W.

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

A stranger - A proselyte. But cometh - That he may worship, and glorify thy name.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

your mighty hand, and your raised arm

These two phrases mean basically the same thing and refer to God's power. (See: Doublet and Metonymy)

this house I have built is called by your name

The phrase "is called by your name" shows that God possesses and owns the house. This can be stated in active form. AT: "you own this house that I have built" (See: Active or Passive)

translationWords

alien

name

might

hand

temple

people group

fear

house

call

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.