Seven Circumstances of Need

1 Kings 8
1. V. 31 Solomon next describes seven typical circumstances of need where the people in the future may seek G-d’s help through the mediating agency of the Temple.
First Circumstance: Juridical Oaths: (31-32). The situation anticipated here is a case where no witnesses or legal evidence is available and the issue is to be decided by an oath sworn by the accused before the altar (Ex. 22:7-12; Num. 5:11-31). The oath is a potential curse that the accused calls down upon himself or herself if he or she swears falsely. The L-rd is implored to work through this procedure so that justice prevails.
2. V. 33 Second Circumstance: Defeat in Battle. (33-34). It is assumed as self-evident that the basic cause of defeat is sin. By the same logic, the remedy for defeat is turning to G-d, acknowledging His name, praying, and making supplication to him. If and when such a response is made, G-d is requested to heed it and to bring them again to the land which thou gives to their fathers. The reference to exile is evidently a later amplification to take account of Israel’s subsequent experiences of exile. Whatever the vantage point of the one making this amplification, it is anticipated that those praying in the manner prescribed will do so in this house, that is, in the courtyard of the Temple.
Confess and give glory to thy name, by acknowledging their sins, and by justice; and by accepting the punishment of their iniquity; and by trusting to thy power and goodness alone, for their deliverance.
3. Third Circumstance: (35-36). Drought, too, is understood as a punishment for sin. However, drought is not an end in itself but presents an opportunity for G-d to teach them the good way in which they should walk. The remedy is prayer, acknowledgment of
G-d’s name and penitence.
4. Fourth Circumstance: (37-40). Famine and Famine – producing Calamities. The relation of these calamities to sin is also presupposed, for G-d is entreated both to hear and to forgive. Indeed, G-d’s answer is contingent on the genuineness for one’s repentance, on one’s being smitten in conscience, for G-d knows the human heart. G-d should respond favorably so that the petitioner may fear (reverently acknowledge) the
L-rd as G-d.
5. Fifth Circumstance: (41-43). When the Foreigner prays to the L-rd. This petition comes as a delightful surprise in the sequence. No attempt is made to anticipate the several reasons for the foreigner’s prayer, and Solomon simply requests that G-d do according to all for which the foreigner calls to thee. The reason the foreigner comes to pray at the Temple is that he has heard of the L-rd’s great name. G-d is entreated to answer his prayer, that all the people of the earth may know thy name and fear (revere) thee, as do thy people Israel. These verses prepare the way for the Temple to become a house of prayer for all people (Isa. 56:6-7; Mark 11:17).
6. Sixth Circumstance: (44-45). Prayer for victory in battle. The battle contemplated here is one into which G-d has sent His people in holy war. Victory is dependent, not on the size of the army, but on G-d’s support of one’s cause. The means for securing this is prayer toward Jerusalem, the city which thou hast chosen, and the Temple.
7. Seventh Circumstance: (46-51). Exile. As in the case of defeat in battle, drought, and famine, so also exile is understood to be caused by sin. Again, the remedy is repentance, here spelled out as taking to heart and confessing one’s sin, turning with all one’s mind and heart to G-d, and praying toward the homeland, Jerusalem, and the Temple. The petition is for G-d to maintain the cause of exiled persons, to forgive them, and to grant them compassion in the sight of those who carried them captive.
Solomon’s wishes 57-60. Solomon’s blessing now assumes the form of two wishes for himself and the people.
The first is for G-d’s continual presence that He may incline the hearts of the people to be obedient. Underlying this wish is the thought that Israel’s highest good is G-d’s presence, that His presence is contingent on obedience, and that it is G-d’s grace that makes obedience possible.
The second wish is that G-d may bear in mind Solomon’s words day and night and maintain the cause of king and people that all the peoples of the earth may know that the L-rd is G-d; there is not other. The maintenance of the cause (literally, justice) of king and the people has reference primarily to victory over adversaries. The motivation for this wish is the concern that Israel’s G-d may be triumphant over all obstacles and that Israel may fulfill their role as G-d’s witness to the world.
A prayer for G-d’s attentiveness. G-d is petitioned that His eyes as well as His ears be open to the prayers made to Him, that is, that He takes into account the total person praying as well as the words of the prayer.