Exegetical and Hermeneutical Commentary of 1 Kings 8:46
If they sin against thee, (for [there is] no man that sinneth not,) and thou be angry with them, and deliver them to the enemy, so that they carry them away captives unto the land of the enemy, far or near;
46. If they sin against thee ] With the language of these verses concerning the delivery of Israel into the hand of their enemies for their sins, the chapters of Leviticus (26.) and Deuteronomy (28) already frequently quoted should be compared. Though the verbal resemblance is less than in some other parts of this prayer, the idea and spirit of the language is exactly the same.
Fuente: The Cambridge Bible for Schools and Colleges
Verse 46. If they sin against thee] This SEVENTH case must refer to some general defection from truth, to some species of false worship, idolatry, or corruption of the truth and ordinances of the Most High; as for it they are here stated to be delivered into the hands of their enemies and carried away captive, which was the general punishment for idolatry, and what is called, 1Kg 8:47, acting perversely and committing wickedness.
In 1Kg 8:46 we read, If they sin against thee, for there is no man that sinneth not. On this verse we may observe that the second clause, as it is here translated, renders the supposition in the first clause entirely nugatory; for if there be no man that sinneth not, it is useless to say, IF they sin; but this contradiction is taken away by reference to the original, ki yechetu lach, which should be translated IF they shall sin against thee, or should they sin against thee; ki ein Adam asher lo yecheta, for there is no man that MAY not sin; i.e., there is no man impeccable, none infallible, none that is not liable to transgress. This is the true meaning of the phrase in various parts of the Bible, and so our translators have understood the original: for even in the thirty-first verse of this chapter they have translated yecheta, IF a man TRESPASS; which certainly implies he might or might not do it; and in this way they have translated the same word, IF a soul SIN, in Le 5:1; Le 6:2; 1Sa 2:25; 2Ch 6:22, and in several other places. The truth is, the Hebrew has no mood to express words in the permissive or optative way, but to express this sense it uses the future tense of the conjugation kal.
This text has been a wonderful strong hold for all who believe that there is no redemption from sin in this life, that no man can live without committing sin, and that we cannot be entirely freed from it till we die.
1. The text speaks no such doctrine: it only speaks of the possibility of every man sinning, and this must be true of a state of probation.
2. There is not another text in the Divine records that is more to the purpose than this.
3. The doctrine is flatly in opposition to the design of the Gospel; for Jesus came to save his people from their sins, and to destroy the works of the devil.
4. It is a dangerous and destructive doctrine,; and should be blotted out of every Christian’s creed. There are too many who are seeking to excuse their crimes by all means in their power; and we need not embody their excuses in a creed, to complete their deception, by stating that their sins are unavoidable.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
There is no man that sinneth not: the universal corruption of mans whole race and nature makes me presage that they will fall into sins; and withal, makes me to hope that thou wilt not be severe to deal with them as their sins deserve.
Fuente: English Annotations on the Holy Bible by Matthew Poole
If they sin against thee,…. The same persons when they were gone forth to battle, not observing the divine commands as they should:
for there is no man that sinneth not; such are the depravity of human nature, the treachery of the heart, and the temptations of Satan, of which Solomon had early notice, and was afterwards still more confirmed in the truth of, Ec 7:20
and thou be angry with them; for their sins, and resent their conduct:
so as to deliver them to the enemy, so that they carry them away captive unto the land of the enemy, far or near; as into Assyria or Babylon, whither they were carried.
Fuente: John Gill’s Exposition of the Entire Bible
In Event of Dispersion, 1Ki 8:46-53 AND 2Ch 6:36-42
Solomon’s seventh petition to the Lord had to do with the future dispersion of Israel for their sin against the Lord. It seems that thoughts of possible dispersion were ever in the mind of those who sought to serve the Lord. It should have been, for they had been warned of such from the time of Moses’ farewell before his death (De 28:63-68; 31:28-29). No doubt, had they continued to be mindful of this danger, their time in the land would have been prolonged.
Solomon foresaw the time that Israel would sin, after the natural depravity of all men, and God would be angry with them. At such time as they should be carried away captive by their enemies to other lands because of their sin, they might possibly turn and repent and admit their sin, calling on the Lord for mercy. If this should be a full and wholehearted repentance and return to the Lord, Solomon beseeches the Lord to hear their cries to Him and to turn their captivity from them. If there they should admit their transgression, turn their faces to the Lord’s house which Solomon had built, he desired that the Lord would hear their prayer and supplication, open His eyes to their plight and his ears to their pleading, and forgive them in His compassion.
Solomon plead on the basis of Israel as the peculiar people of the Lord (Exo 19:5-8), whom He had brought out of the iron furnace of bondage in Egypt. From the time of their forefather, Abraham, God had separated them unto Himself (Gen 12:1-3). God did not even consider them, as He did the nations (Num 23:9), and He willed to exalt them above the nations (De 28:1), but their sins would prevent it.
Chronicles closes Solomon’s prayer with a Messianic tone, based on the relocation of the ark of God’s presence in the temple. It speaks of His strength, the clothing of salvation upon His priests, the face of His anointed (figurative of Christ), and His mercy as demonstrated with David.
Fuente: Garner-Howes Baptist Commentary
46. No man that sinneth not Or, rather, That may not sin. The statement is not made with reference to the possibilities of gracious attainment in the Christian life, but to the ordinary facts of human history. The meaning is. There is no man, and no nation, that can claim to be beyond the possibility of sinning. Israel must not assume, that because they are the chosen people they may not, by running into sin, draw down the Divine anger in bitter judgments upon them. But here is surely no such universal proposition as to involve, (as some assume,) that even the New Testament saint whose life is hid with Christ in God, sees never in this life the hour in which he does not sin. Such teaching is as absurd as it is unscriptural.
Fuente: Whedon’s Commentary on the Old and New Testaments
1Ki 8:46 If they sin against thee, (for [there is] no man that sinneth not,) and thou be angry with them, and deliver them to the enemy, so that they carry them away captives unto the land of the enemy, far or near;
Ver. 46. For there is no man that sinneth not. ] This is triste mortalitatis privilegium.
And thou be angry with them.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
there is no man that sinneth not. Figure of speech Parosmia. App-6. Compare Pro 20:9. Ecc 7:20. Jam 3:2.
Fuente: Companion Bible Notes, Appendices and Graphics
If they sin: The second clause of this verse, as it is here translated, renders this supposition entirely nugatory; for if there be no man that sinneth not, it is useless to say, if they sin, but this objection is removed by rendering the original, “If they shall sin against thee (for there is no man that, lo yechetai, may not sin”) i.e., there is no man impeccable or infallible; none that is not liable to transgress.
there is no man: 2Ch 6:36, Job 14:4, Job 15:14-16, Psa 19:12, Psa 130:3, Psa 143:2, Pro 20:9, Ecc 7:20, Isa 53:6, Isa 64:6, Rom 3:19, Gal 3:22, Jam 3:2, 1Jo 1:8-10
unto the land: Lev 26:34-39, Deu 4:26, Deu 4:27, Deu 28:36, Deu 28:64-68, Deu 29:28, 2Ki 17:6, 2Ki 17:18, 2Ki 17:23, 2Ki 25:21, Dan 9:7-14, Luk 21:24
Reciprocal: Lev 26:43 – and they Deu 4:30 – all these Job 9:2 – how Isa 26:15 – thou hadst Isa 43:5 – I will Jer 24:7 – for they Lam 1:8 – hath Rom 7:15 – what Gal 3:11 – that Phi 3:9 – not
Fuente: The Treasury of Scripture Knowledge
1Ki 8:46. If they sin against thee The universal corruption of mans whole race and nature, makes me presage that they will fall into sins; and withal makes me hope that thou wilt not be severe to deal with them as their sins deserve. For there is no man that sinneth not That doth not fall short of his duty in many respects, that doth not enough, says Henry, to justify God in the severest rebukes of his providence. And no man but what is in danger of falling even into gross sin, and will, if God leave him to himself. Thus the Hebrew, , asher lo jecheta, who may not, or will not, sin, even openly and wilfully, if divine grace prevent not. This last sense of the clause seems best to suit the context, as well as to express the meaning of the original. And, thus understood, the words do not contradict the declaration of St. John, that he who is born of God, sinneth not; that is, doth not commit known and actual sin; but has power over it, and is careful to shun the appearance of evil. See notes on 1Jn 3:4-10; 1Jn 5:18; Rom 6:14. Solomon did not mean that the weakness of human nature, and its proneness to sin, would excuse known and wilful offences against God, especially apostacy from him and his service, which was the cause of all the calamities of the Israelites.