(37-40) If there be pestilence.--He then passes on to the various plagues threatened in the Law--famine, pestilence, blasting of the corn, mildew on the fruit, locust and caterpillar (see Leviticus 26:25-26; Deuteronomy 28:22-24; Deuteronomy 28:38-42), the distress of siege, so terribly depicted (Deuteronomy 28:52-57), and so often terribly fulfilled (not least in the last great siege of Jerusalem), and adds, to sum up all, "whatsoever plague, whatsoever sickness there be." Through any, or all of these, he pictures each man as brought to "know the plague of his own heart"--that is, as startled into a consciousness of sin, and recognition of it as the true "plague," the cause of all outward plagues, and so drawn to prayer of penitence and of godly fear.
Thou only, knowest the hearts . . . of men. The emphasis laid on this knowledge of the heart (as in Psalm 11:4; Psalm 139:2-4; Jeremiah 17:9-10) as the special attribute of Deity, though, of course, belonging to all vital religion, yet marks especially the leading thought of the Psalms and the Proverbs, which always realise the presence of God, not so much in the outer spheres of Nature and history, as in the soul of man itself. It carries with it, as here, the conviction that, under the general dealings of God's righteousness with man, there lies an individuality of judgment, making them to each exactly what his spiritual condition needs. The plague, for example, which cuts off one man unrepentant in his sins, may be to another a merciful "deliverance out of the miseries of this sinful world."
Verse 37. - If there be in the land famine [Heb. Famine should there be, etc. The word is emphatic by position. Famine is denounced, Leviticus 26:20, 26; Deuteronomy 28:33], if there be pestilence [Leviticus 26:25; Jeremiah 14:12; Jeremiah 24:10; Amos 4:10; Ezekiel 6:12, etc.], blasting [same word Genesis 41:6; Amos 4:9; Deuteronomy 28:22], mildew [lit. paleness, χλωρότης, Deuteronomy l.c.], locust, or if there be caterpillar [It is uncertain whether חָסִיל, lit., devourer, here rendered "caterpillar," is not an adjective and an appellation of the locust = devouring locust. Deuteronomy 28:38 (יַאֲסְלֶנוּ חָאַרְבֶּה "the locust shall consume it") certainly favours this view. But the Chronicles and the Verss. distinguish it here (by the introduction of "and" between the two words) as a separate plague. It is also similarly distinguished, Joel 1:4; Psalm 78:46. Gesen. considers it to be a species of locust]; if their enemy besiege them in the land of their cities [Heb. hisgates, but "the land of his gates" hardly yields sense. It is noteworthy that the LXX. (with most of the Verss.) reads ἐν μιᾷτῶν πόλεων αὐτοῦ. Thenius, consequently, to bring the Hebrew text into harmony, would substitute באחת עיריו for בארץ שעריו. Another suggested emendation is בארץ בשעריו, "in the land, even in their gates." But it is doubtful whether any alteration is really required. "The land of their gates" (cf. "land of their captivity," 2 Chronicles 6:37; Jeremiah 30:10, etc.) may perhaps be interpreted the land where their gates (i.e., fortified cities) are. The marg. "Jurisdiction"- the gate being the place of judgment (Ruth 4:11; Proverbs 22:22; 2 Samuel 15:2) - is altogether out of the question]; whatsoever plague, whatsoever [Heb. every plague, etc.] sickness there be.
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.
Through want of rain, or any other cause, as there had been a three years' famine in the time of David, and it is supposed it might be again, though Canaan was a land flowing with milk and honey:
if there be pestilence; as there had been, for David's numbering the people:
blasting; or blights, occasioned by the east wind:
mildew; a kind of clammy dew, which falling on plants, corn, &c. corrupts and destroys them, see Amos 4:9,
locust, or
if there be caterpillar; creatures very pernicious to the fruits of the earth, and cause a scarcity of them, see Joel 1:4,
if their enemy besiege them in the land of their cities; so that they cannot go out to gather the increase of the earth, or till their land:
whatsoever plague, whatsoever sickness there be; whatever stroke from the hand of God, or what judgment or calamity soever befalls.
Thou only, knowest the hearts . . . of men. The emphasis laid on this knowledge of the heart (as in Psalm 11:4; Psalm 139:2-4; Jeremiah 17:9-10) as the special attribute of Deity, though, of course, belonging to all vital religion, yet marks especially the leading thought of the Psalms and the Proverbs, which always realise the presence of God, not so much in the outer spheres of Nature and history, as in the soul of man itself. It carries with it, as here, the conviction that, under the general dealings of God's righteousness with man, there lies an individuality of judgment, making them to each exactly what his spiritual condition needs. The plague, for example, which cuts off one man unrepentant in his sins, may be to another a merciful "deliverance out of the miseries of this sinful world."
if there be pestilence; as there had been, for David's numbering the people:
blasting; or blights, occasioned by the east wind:
mildew; a kind of clammy dew, which falling on plants, corn, &c. corrupts and destroys them, see Amos 4:9,
locust, or
if there be caterpillar; creatures very pernicious to the fruits of the earth, and cause a scarcity of them, see Joel 1:4,
if their enemy besiege them in the land of their cities; so that they cannot go out to gather the increase of the earth, or till their land:
whatsoever plague, whatsoever sickness there be; whatever stroke from the hand of God, or what judgment or calamity soever befalls.