Exegetical and Hermeneutical Commentary of 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;
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.
Fuente: The Cambridge Bible for Schools and Colleges
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 names sake – i. e. to visit the place where Thou hast set Thy name (Compare Deu 12:5, Deu 12:11, etc.).
Fuente: Albert Barnes’ Notes on the Bible
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.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
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 Gods greatness, and power, and kindness to his people; as the following words explain it.
Fuente: English Annotations on the Holy Bible by Matthew Poole
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, Le 22:18 led thereunto by the fame of him, as follows.
Fuente: John Gill’s Exposition of the Entire Bible
(41-43) Moreover, concerning a stranger.These verses in a striking digression (perhaps suggested by the general acknowledgment in the previous verse of Gods 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.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
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.
Fuente: Whedon’s Commentary on the Old and New Testaments
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
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
stranger = foreigner, or alien. Already contemplated in Num 15:14. Deu 10:19.
Fuente: Companion Bible Notes, Appendices and Graphics
a stranger: 1Ki 10:1, 1Ki 10:2, Rth 1:16, Rth 2:11, 2Ch 6:32, Isa 56:3-7, Mat 8:5, Mat 8:10, Mat 8:11, Mat 15:22-28, Luk 17:18, Joh 12:20, Act 10:1-4
cometh out: 1Ki 10:1, 1Ki 10:2, Exo 18:8-12, 2Ki 5:1-7, 2Ki 5:16, 2Ki 5:17, Isa 60:1-10, Mat 2:1, Mat 12:42, Act 8:27-40
Reciprocal: Jos 9:6 – We be Jos 9:9 – because 1Ch 16:29 – bring Isa 60:9 – unto Isa 64:2 – to make Zep 3:9 – that Zec 8:20 – there Mar 11:17 – Is it Rom 10:14 – shall they 1Ti 2:1 – supplications
Fuente: The Treasury of Scripture Knowledge
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 Gods 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.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
8:41 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.