1 Kings 8:35

When heaven is shut up, and there is no rain, because they have sinned against thee; if they pray toward this place, and confess thy name, and turn from their sin, when thou afflictest them:

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

(35, 36) When heaven is shut up.—Next, Solomon dwells on the plague of famine, from rain withheld, by which, in the striking language of the Law (Leviticus 26:19; Deuteronomy 28:23-24), “the heaven should be as brass, and the earth as iron,” and all vegetation perish from the parched land of Palestine, as now it seems actually to have failed in many places once fertile. In such plague he acknowledges the chastisement of God, sent to “teach Israel the right way,” and then to be withdrawn in mercy. The whole history of the famine in the days of Elijah is in all parts a striking commentary on this clause of the prayer.

Benson Commentary

1 Kings 8:35. When heaven is shut up — The lower or aerial heaven, in which the clouds are. This is compared to a great storehouse in God’s keeping, out of which nothing can be obtained so long as it is close shut up. And as he is said to bring the wind, (Psalm 135:7,) so the rain, out of this treasury.

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

The oath come before ... - "The oath" is equivalent to "the man who swears the oath." A slight alteration in the present Hebrew text gives the sense "and he (the accused) go and swear before thine altar," etc. The threats and the promises, the punishments and calamities of 1 Kings 8:31-38 were distinctly named in the Law. See the margin reference.

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

Heaven; the lower heaven, in which the clouds are; as Deu 11:17 Psalm 147:8.

Is shut up; the heaven is compared to a great store-house in God’s keeping, out of which nothing can be had so long as it is close shut up.

If they turn from their sin, when thou afflictest them; do not reject their prayers, because they are forced from them by their afflictions, as thou mayest justly do.

Gill's Exposition of the Entire Bible

When heaven is shut up,.... As it may be said to be when the air is quite serene, and not a cloud in it:

and there is no rain; in its season, neither the former nor the latter, as it was in the times of Elijah:

because they have sinned against thee; want of rain was threatened in case of sin, and was always the effect of it, Leviticus 26:19,

if they pray towards this place; in any part of the country where they were; for it sometimes rained on one city, and not on another, Amos 4:7.

and confess thy name; own his power and his providence, and the justness of his dealings with them:

and turn from their sin, when thou afflictest them; their affliction being made useful, to bring them to a sense of their sin, and to repentance for it, and reformation from it; or, "when thou hearest" or "answerest them" (g); so the Targum, receives their prayer; thus the goodness of God leads to repentance.

(g) "cum exaudieris eos", Vatablus.

Geneva Study Bible

When heaven is {n} shut up, and there is no rain, because they have sinned against thee; if they pray toward this place, and confess thy name, and turn from their sin, when thou afflictest them:

(n) So that there is a drought to destroy the fruit of the land.

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges

35. When heaven is shut up] The king next intreats against a plague of drought. This also had been proclaimed in the Pentateuch as one of God’s methods of discipline and punishment. So Deuteronomy 11:17 the people are warned to beware of sin lest the Lord shut up the heaven that there be no rain; and in Deuteronomy (Deuteronomy 28:23) and Leviticus (Leviticus 26:19) the striking phrase is used ‘I will make your heaven as iron, and your earth as brass.’

Pulpit Commentary

Verse 35. - When heaven is shut up, and there is no rain, because they have sinned against thee; if they pray toward this place [toward, because the inhabitants of the land everywhere would direct their prayers toward the holy oracle in Jerusalem (Psalm 28:2) ], and confess [praise] thy name, and turn from their sin, when [or because, כִּי] thou afflictest them. [LXX. ὅταν ταπεινώσης αὐτοὺς ( Humbling should be the result of affliction.] 1 Kings 8:35

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.