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, 1 Kings 8:47, acting perversely and committing wickedness.

In 1 Kings 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, כי יחטאו לך ki yechetu lach, which should be translated If they shall sin against thee, or should they sin against thee; כי אין אדם אשר לא יחטא 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 יחטא 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 Leviticus 5:1; Leviticus 6:2; 1 Samuel 2:25; 2 Chronicles 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.

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, Ecclesiastes 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.

In the seventh prayer, viz., if Israel should be given up to its enemies on account of its sins and carried away into the land of the enemy, Solomon had the threat in Leviticus 26:33, Leviticus 26:44 in his eye, though he does not confine his prayer to the exile of the whole nation foretold in that passage and in Deuteronomy 28:45., Deuteronomy 28:64, and Deuteronomy 30:1-5, but extends it to every case of transportation to an enemy's land. לבּם אל והשׁיבוּ, "and they take it to heart," compare Deuteronomy 4:39, and without the object, Deuteronomy 30:1; not "they feel remorse," as Thenius supposes, because the Hiphil cannot have this reflective signification (Bttcher). The confession of sin in 1 Kings 8:47, רשׁענוּ והעוינוּ חטאנוּ, was adopted by the Jews when in captivity as the most exhaustive expression of their deep consciousness of guilt (Daniel 9:5; Psalm 106:6). חטא, to slip, labi, depicts sin as a wandering from right; העוה, to act perversely, as a conscious perversion of justice; and רשׁע as a passionate rebellion against God (cf. Isaiah 57:20).

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;

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.