If thy people go out to battle - The Sixth case refers to wars undertaken by Divine appointment: whithersoever thou shalt send them; for in no other wars could they expect the blessing and concurrence of the Lord; in none other could the God of truth and justice maintain their cause. There were such wars under the Mosaic dispensation, there are none such under the Christian dispensation: nor can there be any; for the Son of man is come, not to destroy men's lives, but to save them. Except mere defensive war, all others are diabolic; and, query, if there were no provocations, would there be any attacks, and consequently any need of defensive wars?

If thy people go out to battle against their enemy,.... In a foreign country, threatening to invade them, or having trespassed on their borders, or some way or other infringed on their liberties and privileges, and so given them just occasion to go to war with them:

whithersoever thou shalt send them; this case supposes their asking counsel of God, or having a direction and commission from him by a prophet, or some other way, to engage in war with the enemy:

and shall pray unto the Lord toward the city which thou hast chosen, and toward the house I have built for thy name: for, notwithstanding the justness of their cause, and having a warrant from God to go to war, yet they were to pray to him for success when at a distance, even in a foreign land, and about to engage the enemy; and this they were to do, turning their faces towards the city of Jerusalem, and the temple there; declaring thereby that their dependence was upon the Lord that dwelt there, and their expectation of victory was only from him.

Finally, in 1 Kings 8:44-50 Solomon also asks, that when prayers are directed towards the temple by those who are far away both from Jerusalem and the temple, they may be heard. The sixth case, in 1 Kings 8:44, 1 Kings 8:45, is, if Israel should be engaged in war with an enemy by the appointment of God; and the seventh, in 1 Kings 8:46-50, is, if it should be carried away by enemies on account of its sins.

(Note: Bertheau (on Chron.) has already proved that there is no force in the arguments by which Thenius attempts to show, on doctrinal grounds, that 1 Kings 8:44-51 are an interpolated addition. As he correctly observes, "it is, on the contrary, quite in harmony with the original plan, that the two cases are also anticipated, in which the prayers of Israelites who are at a distance from the seat of the sanctuary are directed towards the temple, since it is perfectly appropriate that the prayers of the Israelites at the place of the sanctuary are mentioned first, then the prayers of foreigners at the same place, and lastly the prayers of Israelites, who, because they are not in Jerusalem, are obliged to content themselves with turning their faces towards the temple. We might also point to the fact that it is probably intentional that exactly seven cases are enumerated, inasmuch as in enumerations of this kind, which are not restricted by the nature of the case to any definite measure, such a number as seven easily furnishes an outward limit," - or more correctly: because seven as a sacred or covenant number was more appropriate than any other to embrace all prayers addressed to God.)

By the expression in 1 Kings 8:44, "in the way which Thou sendest them," the war is described as one undertaken by the direction of God, whether wages against an enemy who has invaded the land, or outside the land of Canaan for the chastisement of the heathen dwelling around them. "And shall pray וגו העיר דּרך:" i.e., in the direction towards the chosen city and the temple, namely, in faith in the actual presence of the covenant God in the temple. יהוה אל, "to Jehovah," instead of "to Thee," is probably introduced for the sake of greater clearness. משׁפּטם ועשׂית, and secure them justice (cf. Deuteronomy 10:18; Psalm 9:5, etc.).

If thy people go out to battle against their enemy, whithersoever thou shalt send them, and shall pray unto the LORD toward the city which thou hast chosen, and toward the house that I have built for thy name:

8:44 To battle - In a just cause, and by thy warrant or commission. Shall pray - Whereby he instructs them, that they should not trust, either to the strength or justice of their arms, but only to God's help and blessing. Chosen - For thy dwelling - place, and the seat of thy temple. Towards the house - For to it they were to turn their faces in prayer; to profess themselves worshippers of the true God, in opposition to idols; and to strengthen their faith in God's promises and covenant, the tables whereof were contained in that house. Soldiers in the field must not think it enough that others pray for them: they must pray for themselves. And they are here encouraged to expect a gracious answer. Praying should always go along with fighting.

toward the city: Heb. the way of the city

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.