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2 Chronicles Capitolo 6
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The glory of the Lord, in the vehicle of a thick cloud, having filled the house which Solomon built, by which God manifested his presence there, he immediately improves the opportunity, and addresses God, as a God now, in a peculiar manner, nigh at hand. I. He makes a solemn declaration of his intention in building this house, to the satisfaction of the people and the honour of God, both of whom he blessed, 2Ch 6:1-11. II. He makes a solemn prayer to God that he would please graciously to accept and answer all the prayers that should be made in, or towards, that house, 2Ch 6:12-42. This whole chapter we had before, with very little variation (1Ki 8:12-53), to which it may not be amiss here to look back.
1-42
Solomon's Prayer to God (1004 BC)
简体中文
所罗门的祷告（主前1004年）
¹ 那时所罗门说：「耶和华曾说，他必住在幽暗之中。
² 但我已经为你建造殿宇，作你永远的居所。」
³ 王转脸，为以色列全会众祝福；以色列全会众都站立。
⁴ 他说：「耶和华以色列的神是应当称颂的！他亲口向 我父亲大卫所应许的，亲手已经成全了，说：
⁵ 『自从我领我民出埃及地以来，我未曾在以色列众支派中选择一城，建造殿宇，使我的名在那里；也未曾选择一人治理我民以色列；
⁶ 但我选择耶路撒冷，使我的名在那里；又拣选大卫治理我民以色列。』
⁷ 我父亲大卫心里本有意为耶和华以色列神的名建造殿宇；
⁸ 耶和华却对我父亲大卫说：『你既心里有意为我的名建造殿宇，你这本意是好的；
⁹ 只是你不可建殿；惟有你从身所生的儿子，他必为我的名建造殿宇。』
¹⁰ 现在耶和华成就了他所说的话；我已经接续我父亲大卫坐以色列的国位，正如耶和华所说的，又为耶和华以色列神的名建造了殿宇。
¹¹ 我又把约柜安放在其中，柜内有耶和华与以色列人所立的约。」
我们一切信仰的行动，存心纯正、目的单一最为重要。所罗门若出于心中的骄傲建造这殿，像亚哈随鲁王设宴只为「展示他国度的丰富和他威严的尊贵」，这一切便与他无益。但此处他宣告他建造这殿是受了什么动机所促，而这些动机不仅使这事业合理，更显出其伟大。1. 他之所作，是为神的荣耀和尊贵；这是他最高、最终的目标。是「为耶和华以色列神的名」（代下6:10），是「为他建造殿宇」（代下6:2）。他诚然「以幽暗为帐幕」（代下6:1），但这殿可以作那幽暗的居所；因为他在上面的世界里居住在人不能靠近的光中。2. 他之所作，是顺服神所拣选耶路撒冷作记念他名之城的旨意（代下6:6）：「我拣选耶路撒冷。」耶路撒冷为王、为首领、为王室有许多宏伟的建筑。神既拣选那地，那里就该有一座超过一切、为他而建的殿。人若在那里得着尊荣，神也当在那里得着尊荣。3. 他之所作，是接续他父亲从前的好意——他从未得着机会付诸实行：「我父亲大卫心里本有意为神建造殿宇」；这计划是他的，要让他的名得尊荣（代下6:7），神也悦纳此意，虽然没有许可他去行（代下6:8）：「你这本意是好的。」圣殿之工常常如此：一人撒种，一人收割（约4:37-38）；一代开始，下一代完成。让最有智慧的人也不以为追随前人所立的美意、在他们根基上建造是自己的贬损。每一件好作品并不都是独创的。4. 他之所作，是为履行神所说的话。神曾说：「你儿子必为我的名建造殿宇」；如今他已经行了（代下6:9-10）。这服事是借着神的应许指定给他的，尊荣也是为他设计的；所以他不是凭己意而行，乃是蒙神呼召去行。指定工程的，自当指定工人；蒙召作这工的人，看见自己的呼召清楚，便可大得满足地继续其工。
¹² 所罗门当着以色列全会众，站在耶和华的坛前，展开双手；
¹³ 因所罗门曾造一个铜台，长五肘、宽五肘、高三肘，放在院中；他站在台上，当着以色列全会众跪下，向天展开双手，
¹⁴ 说：「耶和华以色列的神啊，在天上地下再没有神像你；你向那全心行在你面前的仆人守约施慈爱；
¹⁵ 你向仆人我父亲大卫所应许的话，你亲口应许，亲手成就，正如今日一样。
¹⁶ 耶和华以色列的神啊，求你向仆人我父亲大卫所应许的话现在坚立，说：『你的子孙必不断人坐以色列的国位，只要你的子孙谨慎自己的道，遵行我的律法，像你在我面前所行的一样。』
¹⁷ 耶和华以色列的神啊，求你如今记念你向仆人大卫所说的话。
¹⁸ 神果真与世人同住在地上吗？看哪，天和天上的天尚且不足你居住，何况我所建的这殿呢？
¹⁹ 惟求你仆人的祷告和恳求，耶和华我的神啊，垂听你仆人在你面前的呼吁和祷告；
²⁰ 愿你昼夜看顾这殿，就是你说要立你名的地方；求你垂听仆人向此处所发的祷告。
²¹ 你仆人和你民以色列向此处祷告的时候，求你从天上你的居所垂听；你垂听而赦免。
²² 「人若得罪邻舍，有人以起誓叫他发誓，他便来到这殿中你的坛前起誓；
²³ 求你从天上垂听、行事、判断你的仆人：定恶人有罪，照他所行的报应在他头上；定义人有义，照他的义赏赐他。
²⁴ 「你的民以色列若得罪你，败在仇敌面前，又回转承认你的名，在这殿里向你祷告恳求；
²⁵ 求你从天上垂听，赦免你民以色列的罪，使他们再归到你赐给他们和列祖之地。
²⁶ 「他们若得罪你，你便闭塞天上不下雨；他们若向此处祷告，承认你的名，离开他们的罪，求你在降罚之时垂听；
²⁷ 求你从天上垂听，赦免你仆人和你民以色列的罪，将当行的善道指教他们；也降雨在你赐给你民为业之地。
²⁸ 「地中若有饥荒、瘟疫、旱风、霉烂、蝗虫、蚂蚱；若有仇敌在城内困逼他们；无论遭何灾、患何病；
²⁹ 无论是任何人、或你的众民以色列，各人知道自己的灾、自己的病，向这殿举手，无论献上什么祷告、什么恳求；
³⁰ 求你从天上你的居所垂听而赦免。你唯独知道世人的心，照各人所行的报应他；
³¹ 使他们在你赐给列祖之地上一生一世敬畏你，遵行你的道。
³² 「至于不属于你民以色列的外邦人，他们为了你的大名、大能的手、伸出来的臂，从远方而来；他们来向这殿祷告；
³³ 求你从天上你的居所垂听，照着外邦人所求你的而行；使天下万民都认识你的名、敬畏你，像你民以色列一样；又使他们知道我建造的这殿是称为你名下的。
³⁴ 「你的民若奉你所差遣的道路出去与仇敌争战，向你所拣选的这城和我为你名所建造的这殿祷告；
³⁵ 求你从天上垂听他们的祷告和恳求，为他们伸冤。
³⁶ 「他们若得罪你（原来世上有不犯罪的人吗？），你向他们发怒，把他们交在仇敌面前，使他们被掳到远方或近处；
³⁷ 他们若在被掳到之地心里回想，回转，在所掳到之地向你恳求说：『我们犯了罪，作了恶，行了不义』；
³⁸ 他们若在被掳到之地尽心尽性归向你，又向你所赐给他们列祖之地、向你所拣选的城、并我为你的名所建造的殿祷告；
³⁹ 求你从天上你的居所垂听他们的祷告和恳求，为他们伸冤，赦免你的民得罪你的人。
⁴⁰ 我的神啊，现在求你睁眼看，侧耳听在此处所献的祷告。
⁴¹ 耶和华神啊，求你起来，与你有能力的约柜同入安息之所；耶和华神啊，愿你的祭司披上拯救，愿你的圣民在美福中欢乐。
⁴² 耶和华神啊，求你不要转脸不顾你的受膏者；求你记念你仆人大卫的怜悯。」
所罗门在前面的经文里，可说是签署盖章了献殿的文书，借此把殿专归于神的尊荣和事奉。如今他献上分别为圣的祷告，借此使殿成为基督的预表——基督是那位伟大的中保，我们要借着他在一切与神有关的事上献上我们一切祷告、仰望神一切的恩惠、注视他。我们已经讲解了这祷告的细节（王上8:12-53），所以现在只拾取其中几段，作为我们默想的合适题材。
一、这里偶尔陈明了几个教义性的真理。例如：1. 以色列的神是无可比拟的全足者。我们无法描述他；但这一点我们知道：「在天上地下再没有像他的」（代下6:14）。受造之物都有其同类，但造物主却没有与他同等者。他无限超乎一切之上，「超乎众人之上，是永远可称颂的神」。2. 他对自己所说的一切话都是、也将是真实的；凡真心事奉他的，必发觉他既信实又恩慈。那些常把神摆在眼前、「全心行在他面前」的人，必发觉他的应许——不，比他的应许更好——既向他守约，又施慈爱（代下6:14）。3. 他是无限伟大的，天和天上的天尚且不足他居住，我们尽最大努力事奉他，对他的福乐也无所加添（代下6:18）。他无限超乎受造之物的范围之外，也无限超乎一切有理性受造之物的赞美之上。4. 唯独他「知道世人的心」（代下6:30）。人一切的心思、意念、情感，在他眼前都是赤露敞开的；我们的心的想象和意图虽可以向人、天使、魔鬼隐藏，却不能向神隐藏——他不仅知道心里有什么，并且知道心本身和它一切的跳动。5. 在今生找不到无罪的完全（代下6:36）：「世上没有不犯罪的人」；不，他说得更甚：「世上没有行善而不犯罪的」（传7:20）——这与他此处所说相符。
二、这里提出几个假设或事例，当加以留意。1. 他假设人与人之间若有疑惑或争端兴起，双方都同意向神上诉，并叫那必须以见证决断这事的人起誓（代下6:22）。对誓约的敬虔敬畏既古已有之，也可推测只要人中间还存留些微良心和正确的理性，便将继续存留。2. 他假设，虽然以色列此刻享受深度的太平，麻烦的时候仍会来到。他不以为自己兴盛的山如此稳固而不能动摇；不，他预料罪必要动摇它。3. 他假设那些平时不呼求神的人，到了遭难之时，仍会早早恳切地寻求他。「他们在急难之时必认自己的罪，认你的名，向你恳求。」患难必驱使那些曾对他说「离开我们吧」的人归向他（代下6:24、26、28）。4. 他假设有外人从远方来敬拜以色列的神，向他致敬；考虑到列国的神原是毫无价值之物，而以色列的神既已显明他是全地的主，这也是合理的期待。
三、这里的祈求十分切题。1. 求神认这殿，看顾这殿，作为他说过要立他名的地方（代下6:20）。所罗门不能凭信心求神向这殿显出超过别处的特别恩惠，除非神自己说过这殿要永远作他的安息之所。能得蒙应允的祷告，必须有话语为依据。我们可以谦卑自信地求神在耶稣基督里悦纳我们，因为他已宣告在他里面悦纳我们——「这是我的爱子」；但他如今再没有论到任何殿说：「这是我所喜悦的地方」。2. 求神垂听并悦纳一切在这殿中、或向这殿所献的祷告（代下6:21）。他所求的，不是神不问他们是否为自己祷告就来帮助他们，而是神在回答他们祷告之时帮助他们。基督的代求并不取消我们的祈求，反倒鼓励我们的祈求。他求神「从天上他的居所」垂听。天如今仍是他的居所，不是这殿；帮助也必须从那里来。「你垂听而赦免。」请留意：我们罪的赦免，为祷告其余的应允开了道路——它把恶逐出，便保恶不再来。3. 求神照公平审判一切向他提出的上诉（代下6:23、30）。我们可以凭信心如此求，因为我们确信这事必成。神坐在宝座上按公义审判。4. 求神在百姓悔改、改革、寻求他之时，以怜悯归回他的百姓（代下6:25、27、38、39）。我们也可以凭信心如此求，因为神已多次宣告他乐于接纳悔改的人。5. 求神欢迎外人到这殿来，并应允他们的祷告（代下6:33）；因为既然在本分上如此，在特权上为何不是「无论是本地人还是外人，都归同一律法」呢？（利24:22）。6. 求神在一切场合为自己的民以色列认理、为他们伸冤，抵挡一切反对的人（代下6:35）：「为他们伸冤」；又见代下6:39。他们若是神的以色列民，他们的事业就是神的事业，他必亲自承担。7. 他以从他所敬虔的父亲所学、从他诗篇中借来的几句作为这祷告的结束。这些话《列王纪》里没有，但《历代志》里有（代下6:41-42）。神全部的话语都为我们祷告提供引导；我们向神表达自己，怎能用比他自己的灵更好的语言呢？但这些话对所罗门有特别的引导作用，因为它们正与如今他所行的这事有关。我们在诗132:8-10读到。他求（代下6:41）：（1）神接管圣殿，并保持掌管，使它成为他的安息之所：「你和约柜」——约柜若无约柜之神，又有何用？外在的圣礼若没有赐圣礼的神，又有何用？（2）他使殿中的仆人成为公众的祝福：「愿你的祭司披上拯救」，即不仅拯救他们，更使他们借着献上公义之祭，成为拯救别人的器皿。（3）殿中的事奉能丰富地成为一切属主之民的喜乐和满足：「愿你的圣民在美福中欢乐」，即在「你殿的美福」中欢乐（诗65:4）。「凡来此敬拜的人，都能像太监那样欢欢喜喜地走。」他诉诸两件事（代下6:42）：[1] 他自己与神的关系：「求你不要转脸不顾你的受膏者。主啊，你既立我为王，岂不认我？」[2] 神与他父亲所立的约：「求你记念你仆人大卫的怜悯」——有人理解为「大卫对神的敬虔」（这字有时确有此意），即他对约柜敬虔的关怀和挂念（参诗132:1-2等）；或者理解为「神对大卫的应许」——这对大卫是怜悯，是他一生苦难中极大的支持和安慰。我们可以像所罗门在此一样，着眼于基督来求：——「我们本该被神转脸不顾，本该被他拒绝我们的祷告；但我们奉主耶稣的名而来——『你的受膏者，你的弥赛亚』（原文如此），『你的基督』（七十士译本如此译）。你总是听他，必永不转脸不顾他。我们没有自己的义可求，但主啊，『求你记念你仆人大卫的怜悯』。」基督是神的仆人（赛42:1），并被称为「大卫」（何3:5）。「主啊，求你记念他的怜悯，因他的怜悯悦纳我们。求你记念他对父的尊荣和人的救恩所存的温柔关切，以及他从这原则所行、所受的一切。求你记念永约中的应许——就是白白的恩典在基督里向我们所作的，那称为『大卫那可靠的恩典』」（赛55:3；徒13:34）。这当成为我们一切的愿望和盼望，我们一切的祷告和祈求；因为这是我们的一切救恩。
Originale inglese
Solomon's Prayer to God (1004 BC)
¹ Then said Solomon, The LORD hath said that he would dwell in the thick darkness.
² But I have built a house of habitation for thee, and a place for thy dwelling for ever.
³ And the king turned his face, and blessed the whole congregation of Israel: and all the congregation of Israel stood.
⁴ And he said, Blessed be the LORD God of Israel, who hath with his hands fulfilled that which he spake with his mouth to my father David, saying,
⁵ Since the day that I brought forth my people out of the land of Egypt I chose no city among all the tribes of Israel to build a house in, that my name might be there; neither chose I any man to be a ruler over my people Israel:
⁶ But I have chosen Jerusalem, that my name might be there; and have chosen David to be over my people Israel.
⁷ Now it was in the heart of David my father to build a house for the name of the LORD God of Israel.
⁸ But the LORD said to David my father, Forasmuch as it was in thine heart to build a house for my name, thou didst well in that it was in thine heart:
⁹ Notwithstanding thou shalt not build the house; but thy son which shall come forth out of thy loins, he shall build the house for my name.
¹⁰ The LORD therefore hath performed his word that he hath spoken: for I am risen up in the room of David my father, and am set on the throne of Israel, as the LORD promised, and have built the house for the name of the LORD God of Israel.
¹¹ And in it have I put the ark, wherein is the covenant of the LORD, that he made with the children of Israel.
It is of great consequence, in all our religious actions, that we design well, and that our eye be single. If Solomon had built this temple in the pride of his heart, as Ahasuerus made his feast, only to show the riches of his kingdom and the honour of his majesty, it would not have turned at all to his account. But here he declares upon what inducements he undertook it, and they are such as not only justify, but magnify, the undertaking. 1. He did it for the glory and honour of God; this was his highest and ultimate end in it. It was for the name of the Lord God of Israel (2Ch 6:10), to be a house of habitation for him, 2Ch 6:2. He has indeed, as to us, made darkness his pavilion (2Ch 6:1), but let this house be the residence of that darkness; for it is in the upper world that he dwells in light, such as no eye can approach. 2. He did it in compliance with the choice God had been pleased to make of Jerusalem, to be the city in which he would record his name (2Ch 6:6): I have chosen Jerusalem. A great many stately buildings there were in Jerusalem for the king, his princes, and the royal family. If God chooses that place, it is fit that there be a building for him which may excel all the rest. If men were thus honoured there, let God be thus honoured. 3. He did it in pursuance of his father's good intentions, which he never had an opportunity to put into execution: "It was in the heart of David my father to build a house for God;" the project was his, be it known, to his honour (2Ch 6:7), and God approved of it, though he permitted him not to put it in execution (2Ch 6:8), Thou didst well that it was in thy heart. Temple-work is often thus done; one sows and another reaps (Joh 4:37,38), one age begins that which the next brings to perfection. And let not the wisest of men think it any disparagement to them to pursue the good designs which those that went before them have laid, and to build upon their foundation. Every good piece is not an original. 4. He did it in performance of the word which God had spoken. God had said, Thy son shall build the house for my name; and now he had done it, 2Ch 6:9,10. The service was appointed him, and the honour of it designed him, by the divine promise; so that he did not do it of his own head, but was called of God to do it. It is fit that he who appoints the work should have the appointing of the workmen; and those may go on in their work with great satisfaction who see their call to it clear.
¹² And he stood before the altar of the LORD in the presence of all the congregation of Israel, and spread forth his hands:
¹³ For Solomon had made a brasen scaffold, of five cubits long, and five cubits broad, and three cubits high, and had set it in the midst of the court: and upon it he stood, and kneeled down upon his knees before all the congregation of Israel, and spread forth his hands toward heaven,
¹⁴ And said, O LORD God of Israel, there is no God like thee in the heaven, nor in the earth; which keepest covenant, and showest mercy unto thy servants, that walk before thee with all their hearts:
¹⁵ Thou which hast kept with thy servant David my father that which thou hast promised him; and spakest with thy mouth, and hast fulfilled it with thine hand, as it is this day.
¹⁶ Now therefore, O LORD God of Israel, keep with thy servant David my father that which thou hast promised him, saying, There shall not fail thee a man in my sight to sit upon the throne of Israel; yet so that thy children take heed to their way to walk in my law, as thou hast walked before me.
¹⁷ Now then, O LORD God of Israel, let thy word be verified, which thou hast spoken unto thy servant David.
¹⁸ But will God in very deed dwell with men on the earth? behold, heaven and the heaven of heavens cannot contain thee; how much less this house which I have built!
¹⁹ Have respect therefore to the prayer of thy servant, and to his supplication, O LORD my God, to hearken unto the cry and the prayer which thy servant prayeth before thee:
²⁰ That thine eyes may be open upon this house day and night, upon the place whereof thou hast said that thou wouldest put thy name there; to hearken unto the prayer which thy servant prayeth toward this place.
²¹ Hearken therefore unto the supplications of thy servant, and of thy people Israel, which they shall make toward this place: hear thou from thy dwelling place, even from heaven; and when thou hearest, forgive.
²² If a man sin against his neighbour, and an oath be laid upon him to make him swear, and the oath come before thine altar in this house;
²³ Then hear thou from heaven, and do, and judge thy servants, by requiting the wicked, by recompensing his way upon his own head; and by justifying the righteous, by giving him according to his righteousness.
²⁴ And if thy people Israel be put to the worse before the enemy, because they have sinned against thee; and shall return and confess thy name, and pray and make supplication before thee in this house;
²⁵ Then hear thou from the heavens, and forgive the sin of thy people Israel, and bring them again unto the land which thou gavest to them and to their fathers.
²⁶ When the heaven is shut up, and there is no rain, because they have sinned against thee; yet if they pray toward this place, and confess thy name, and turn from their sin, when thou dost afflict them;
²⁷ Then hear thou from heaven, and forgive the sin of thy servants, and of thy people Israel, when thou hast taught them the good way, wherein they should walk; and send rain upon thy land, which thou hast given unto thy people for an inheritance.
²⁸ If there be dearth in the land, if there be pestilence, if there be blasting, or mildew, locusts, or caterpillars; if their enemies besiege them in the cities of their land; whatsoever sore or whatsoever sickness there be:
²⁹ Then what prayer or what supplication soever shall be made of any man, or of all thy people Israel, when every one shall know his own sore and his own grief, and shall spread forth his hands in this house:
³⁰ Then hear thou from heaven thy dwelling place, and forgive, and render unto every man according unto all his ways, whose heart thou knowest; (for thou only knowest the hearts of the children of men:)
³¹ That they may fear thee, to walk in thy ways, so long as they live in the land which thou gavest unto our fathers.
³² Moreover concerning the stranger, which is not of thy people Israel, but is come from a far country for thy great name's sake, and thy mighty hand, and thy stretched out arm; if they come and pray in this house;
³³ Then hear thou from the heavens, even from thy dwelling place, and do according to all that the stranger calleth to thee for; that all people of the earth may know thy name, and fear thee, as doth thy people Israel, and may know that this house which I have built is called by thy name.
³⁴ If thy people go out to war against their enemies by the way that thou shalt send them, and they pray unto thee toward this city which thou hast chosen, and the house which I have built for thy name;
³⁵ Then hear thou from the heavens their prayer and their supplication, and maintain their cause.
³⁶ If they sin against thee, (for there is no man which sinneth not,) and thou be angry with them, and deliver them over before their enemies, and they carry them away captives unto a land far off or near;
³⁷ Yet if they bethink themselves in the land whither they are carried captive, and turn and pray unto thee in the land of their captivity, saying, We have sinned, we have done amiss, and have dealt wickedly;
³⁸ If they return to thee with all their heart and with all their soul in the land of their captivity, whither they have carried them captives, and pray toward their land, which thou gavest unto their fathers, and toward the city which thou hast chosen, and toward the house which I have built for thy name:
³⁹ Then hear thou from the heavens, even from thy dwelling place, their prayer and their supplications, and maintain their cause, and forgive thy people which have sinned against thee.
⁴⁰ Now, my God, let, I beseech thee, thine eyes be open, and let thine ears be attent unto the prayer that is made in this place.
⁴¹ Now therefore arise, O LORD God, into thy resting place, thou, and the ark of thy strength: let thy priests, O LORD God, be clothed with salvation, and let thy saints rejoice in goodness.
⁴² O LORD God, turn not away the face of thine anointed: remember the mercies of David thy servant.
Solomon had, in the foregoing verses, signed and sealed, as it were, the deed of dedication, by which the temple was appropriated to the honour and service of God. Now here he prays the consecration-prayer, by which it was made a figure of Christ, the great Mediator, through whom we are to offer all our prayers, and to expect all God's favours, and to whom we are to have an eye in every thing where we have to do with God. We have opened the particulars of this prayer (1Ki 8:12-53) and therefore shall now only glean up some few passages in it which may be the proper subjects of our meditation.
I. Here are some doctrinal truths occasionally laid down. As, 1. That the God of Israel is a being of incomparable perfection. We cannot describe him; but this we know, there is none like him in heaven or in earth, 2Ch 6:14. All the creatures have their fellow-creatures, but the Creator has not his peer. He is infinitely above all, and over all, God blessed for ever. 2. That he is, and will be, true to every word that he has spoken; and all that serve him in sincerity shall certainly find him both faithful and kind. Those that set God always before them, and walk before him with all their hearts, shall find him as good as his word and better; he will both keep covenant with them and show mercy to them, 2Ch 6:14. 3. That he is a being infinite and immense, whom the heaven, and heaven of heavens, cannot contain, and to whose felicity nothing is added by the utmost we can do in his service, 2Ch 6:18. He is infinitely beyond the bounds of the creation and infinitely above the praises of all intelligent creatures. 4. That he, and he only, knows the hearts of the children of men, 2Ch 6:30. All men's thoughts, aims, and affections, are naked and open before him; and, however the imaginations and intents of our hearts may be concealed from men, angels, and devils, they cannot be hidden from God, who knows not only what is in the heart, but the heart itself and all the beatings of it. 5. That there is no such thing as a sinless perfection to be found in this life (2Ch 6:36): There is no man who sinneth not; nay, who doeth good and sinneth not; so he writes, agreeable to what he here says, Ec 7:20.
II. Here are some suppositions or cases put which are to be taken notice of. 1. He supposed that if doubts and controversies arose between man and man both sides would agree to appeal to God, and lay an oath upon the person whose testimony must decide the matter, 2Ch 6:22. The religious reverence of an oath, as it was ancient, so, it may be presumed, it will continue as long as there are any remains of conscience and right reason among men. 2. He supposed that, though Israel enjoyed a profound peace and tranquillity, yet troublesome times would come. He did not think the mountain of their prosperity stood so strong but that it might be moved; nay, he expected sin would move it. 3. He supposed that those who had not called upon God at other times, yet, in their affliction, would seek him early and earnestly. "When they are in distress they will confess their sins, and confess thy name, and make supplication to thee." Trouble will drive those to God who have said to him, Depart, 2Ch 6:24,26,28. 4. He supposed that strangers would come from afar to worship the God of Israel and to pay homage to him; and this also might reasonably be expected, considering what worthless things the gods of the nations were, and what proofs the God of Israel had given of his being Lord of the whole earth.
III. Here are petitions very pertinent. 1. That God would own this house, and have an eye to it, as the place of which he had said that he would put his name there, 2Ch 6:20. He could not, in faith, have asked God to show such peculiar favour to this house above any other if he himself had not said that it should be his rest for ever. The prayer that will speed must be warranted by the word. We may with humble confidence pray to God to be well pleased with us in Jesus Christ, because he had declared himself well pleased in him—This is my beloved Son; but he says not now of any house, "This is my beloved place." 2. That God would hear and accept the prayers which should be made in or towards that place, 2Ch 6:21. He asked not that God should help them whether they prayed for themselves or no, but that God would help them in answer to their prayers. Even Christ's intercessions do not supersede but encourage our supplications. He prayed that God would hear from his dwelling-place, even from heaven. Heaven in his dwelling-place still, not this temple; and thence help must come. When thou hearest forgive. Note, The forgiveness of our sins is that which makes way for all the other answers to our prayers, Removendo prohibens—The evil which it drives away it keeps away. 3. That God would give judgment according to equity upon all the appeals that should be made to him, 2Ch 6:23,30. This we may, in faith, pray for, for we are sure it shall be done. God sitteth on the throne judging right. 4. That God would return in mercy to his people when they repented, and reformed, and sought unto him, 2Ch 6:25,27,38,39. This we also may, in faith, pray for, building upon the repeated declarations God has made of his readiness to accepts penitents. 5. That God would bid the strangers welcome to this house, and answer their prayers (2Ch 6:33); for, if there be in duty, why should there not be in privilege one law for the stranger and for one born in the land? Le 24:22. 6. That God would, upon all occasions, own and plead the cause of his people Israel, against all the opposers of it (2Ch 6:35): Maintain their cause; and again, 2Ch 6:39. If they be the Israel of God, their cause is the cause of God, and he would espouse it. 7. He concludes this prayer with some expressions which he had learned of his good father, and borrowed from one of his psalms. We had then not in the Kings, but here we have them, 2Ch 6:41,42. The whole word of God is of use to direct us in prayer; and how can we express ourselves in better language to God than that of his own Spirit? But these words were of use, in a special manner, to direct Solomon, because they had reference to this very work that he was now doing. We have them, Ps 132:8-10. He prayed (2Ch 6:41), (1.) That God would take possession of the temple, and keep possession, that he would make it his resting-place: Thou and the ark; what will the ark do without the God of the ark-ordinances without the God of the ordinances? (2.) That he would make the ministers of the temple public blessings: Clothe them with salvation, that is, not only save them, but make them instrumental to save others, by offering the sacrifices of righteousness. (3.) That the service of the temple might turn abundantly to the joy and satisfaction of all the Lord's people: Let thy saints rejoice in goodness, that is, in the goodness of thy house, Ps 65:4. "Let all that come hither to worship, like the eunuch, go away rejoicing." He pleads two things, 2Ch 6:42. [1.] His own relation to God: "Turn not away the face of thy anointed. Lord, thou hast appointed me to be king, and wilt not thou own me?" [2.] God's covenant with his father: Remember thy mercies of David thy servant—the piety of David towards God (so some understand it and so the word sometimes signifies), his pious care of the ark, and concern for it (see Ps 132:1,2, etc.), or the promises of God to David, which were mercies to him, his great support and comforts in all his troubles. We may plead, as Solomon does here, with an eye to Christ:—"We deserve that God should turn away our face, that he should reject us and our prayers; but we come in the name of the Lord Jesus, thy anointed, thy Messiah (so the word is), thy Christ, so the LXX. Him thou hearest always, and wilt never turn away his face. We have no righteousness of our own to plead, but, Lord, remember the mercies of David thy servant." Christ is God's servant (Isa 42:1), and is called David, Hos 3:5. "Lord, remember his mercies, and accept us on the account of them. Remember his tender concern for his Father's honour and man's salvation, and what he did and suffered from that principle. Remember the promises of the everlasting covenant, which free grace has made to us in Christ, and which are called the sure mercies of David," Isa 55:3, Ac 13:34. This must be all our desire and all our hope, all our prayer and all our plea; for it is all our salvation.
主的荣耀，借着浓云这载体，充满了所罗门所建的殿——神借此表明他在那里的同在；所罗门立即抓住这机会向神呼求，把神看作一位如今以特别方式临近我们的神。一、他郑重宣告自己建造这殿的用意，使他所祝福的百姓和神都得满足、得尊荣（代下6:1-11）。二、他向神郑重祷告，求他乐意恩慈地悦纳并应允一切在这殿中、或向这殿所作的祷告（代下6:12-42）。本章全篇我们已在前文读过，所记的与此处几乎无甚差异（王上8:12-53）；在此回顾一下也不算多余。