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영문 원문
The temple being built and furnished for God, we have here, I. Possession given to him, by bringing in the dedicated things (2Ch 5:1), but especially the ark, the token of his presence, 2Ch 5:2-10. II. Possession taken by him, in a cloud, 2Ch 5:11-14. For if any man open the door of his heart to God he will come in, Re 3:20.
1-10
The Ark Placed in the Temple (1004 BC)
繁體中文
約櫃安放在聖殿中（主前 1004 年）
¹ 所羅門為耶和華殿所作的一切工完畢了，就把他父親大衛所分別為聖的金銀和一切器具，都運了來，放在神殿的府庫裡。 ² 那時所羅門將以色列的長老、各支派的首領，並以色列的族長，都招聚到耶路撒冷，要從大衛城——就是錫安——將耶和華的約櫃抬上來。 ³ 於是以色列眾人在七月節前，都聚集到王那裡。 ⁴ 以色列的長老都來到了；利未人便抬起約櫃。 ⁵ 祭司利未人將約櫃和會幕，並會幕內的一切聖器具，都抬上來。 ⁶ 所羅門王和聚集到他面前的以色列全會眾，都在約櫃前獻牛羊為祭，多得不能勝數。 ⁷ 祭司將耶和華的約櫃抬進內殿，就是至聖所，放在兩個基路伯的翅膀底下。 ⁸ 兩個基路伯張開翅膀，在約櫃的所在之上，基路伯的翅膀遮掩約櫃和抬櫃的槓。 ⁹ 這槓甚長，槓頭在內殿前可以看見，在殿外卻看不見；直到如今還在那裡。 ¹⁰ 約櫃裡惟有兩塊石版，就是以色列人出埃及後，耶和華與他們立約的時候，摩西在何烈山所放的。除此以外，並無別物。
這段記載與我們在王上八2～10等處所見的相同，那裡記述了約櫃被隆重迎入新建聖殿的經過。1. 運進分別為聖之物，原不需甚麼大典（代下五1）。這些物件增加了聖殿的財富，或許也擺設得增添了殿的美觀；但它們不能增添聖殿的聖潔，因為是「叫聖殿成聖的金子」（太二十三17）。請看所羅門對神、對他父親都是何等公義。凡大衛所分別為聖獻給神的，無論他自己多麼喜愛，他都決不據為己用，而是放在聖殿的府庫中。兒女若要承受敬虔父母的祝福，就當敬虔地遵行他們敬虔的心意，不可加以破壞。所羅門既已造了豐豐富富的聖殿器具（代下四18），尚餘許多材料，他也不改作別用，卻存放在府庫中，以備不時之需。分別為聖之物不可改作他用；如此行乃是褻瀆聖物。2. 然而，約櫃卻當以大典迎入——事實正是如此。其他一切器具都重新製造，並照著聖殿的規模比會幕中的更大。但約櫃連同施恩座和基路伯卻仍是原來那一個；因為神的同在和恩典，在小的聚會中與在大的聚會中是一樣的，在教會貧困之時與在興旺之時也是一樣的。無論在哪裡，有兩三個人奉基督的名聚集，祂就真實地與他們同在，如同有二千、三千人聚集一樣。約櫃由以色列眾長老組成的盛大集會護送而來，他們前來增添典禮的莊嚴；無疑他們的儀容極其華美（代下五2～4）。約櫃由祭司抬著（代下五7），被抬進至聖所，安放在所羅門在那裡所設的兩個大基路伯的翅膀底下（代下五7、8）。「直到如今還在那裡」（代下五9）——這「如今」不是指被擄後本書寫成之時，而是指本故事所抄錄的原作寫成之時。或者可以讀作：它們在那裡直到今日，就是耶路撒冷荒涼之日、那不幸的日子（詩一三七7）。約櫃預表基督，也是神同在的記號。那寶貴的應許——「看哪，我常與你們同在，直到世界的末了」——我們若憑信心和禱告將這應許切實支取，實際上就是把約櫃帶進了我們的敬拜聚會；這正是我們當最懇切、最殷勤尋求的。「主啊，你若不親自與我們同去，我們何必上去呢？」聖殿本身若被基督離棄，也是荒涼之地（太二十三38）。3. 他們隨約櫃一同將會幕和「會幕內的一切聖器具」抬上來（代下五5）。這些既已獻給神，就沒有被改作他用，也沒有被熔化用以造新物件——雖然已不再需要它們；而是被小心收存，作為古物的紀念，其中能用的器皿大概仍照常使用。4. 這一切都充滿大喜樂。他們為此守了聖潔的節期（代下五3），「獻牛羊為祭，多得不能勝數」（代下五6）。請注意：（一）照著神所設立的，並帶著祂同在的記號，建立對神的公眾敬拜，這是、也當是任何百姓極大的喜樂。（二）當基督在人心中成形、律法寫在心上、約櫃安定其中，使人成為聖靈的殿時，那人的心中就有真正的滿足。（三）凡我們從中得著安慰的，都當藉著頌讚的祭將榮耀歸給神，並且不可吝惜；「因為這樣的祭是神所喜悅的」。神若以祂的同在恩待我們，我們就當以我們最好的事奉尊榮祂。
영문 원문
The Ark Placed in the Temple (1004 BC)
¹ Thus all the work that Solomon made for the house of the LORD was finished: and Solomon brought in all the things that David his father had dedicated; and the silver, and the gold, and all the instruments, put he among the treasures of the house of God.
² Then Solomon assembled the elders of Israel, and all the heads of the tribes, the chief of the fathers of the children of Israel, unto Jerusalem, to bring up the ark of the covenant of the LORD out of the city of David, which is Zion.
³ Wherefore all the men of Israel assembled themselves unto the king in the feast which was in the seventh month.
⁴ And all the elders of Israel came; and the Levites took up the ark.
⁵ And they brought up the ark, and the tabernacle of the congregation, and all the holy vessels that were in the tabernacle, these did the priests and the Levites bring up.
⁶ Also king Solomon, and all the congregation of Israel that were assembled unto him before the ark, sacrificed sheep and oxen, which could not be told nor numbered for multitude.
⁷ And the priests brought in the ark of the covenant of the LORD unto his place, to the oracle of the house, into the most holy place, even under the wings of the cherubims:
⁸ For the cherubims spread forth their wings over the place of the ark, and the cherubims covered the ark and the staves thereof above.
⁹ And they drew out the staves of the ark, that the ends of the staves were seen from the ark before the oracle; but they were not seen without. And there it is unto this day.
¹⁰ There was nothing in the ark save the two tables which Moses put therein at Horeb, when the LORD made a covenant with the children of Israel, when they came out of Egypt.
This agrees with what we had 1Ki 8:2-10, etc., where an account was given of the solemn introduction of the ark into the new-erected temple. 1. There needed no great solemnity for the bringing in of the dedicated things, 2Ch 5:1. They added to the wealth, and perhaps were so disposed as to add to the beauty of it; but they could not add to the holiness, for it was the temple that sanctified the gold, Mt 23:17. See how just Solomon was both to God and to his father. Whatever David had dedicated to God, however much he might have liked it himself, he would by no means alienate it, but put it among the treasures of the temple. Those children that would inherit their godly parents' blessing must religiously pursue their pious intentions and not defeat them. When Solomon had made all the vessels of the temple in abundance (2Ch 4:18), many of the materials were left, which he would not convert to any other use, but laid up in the treasury for a time of need. Dedicated things must not be alienated. It is sacrilege to do it. 2. But it was fit that the ark should be brought in with great solemnity; and so it was. All the other vessels were made new, and larger, in proportion to the house, than they had been in the tabernacle. But the ark, with the mercy-seat and the cherubim, was the same; for the presence and the grace of God are the same in little assemblies that they are in large ones, in the poor condition of the church that they are in its prosperous estate. Wherever two or three are gathered together in Christ's name there is he as truly present with them as if there were 2000 or 3000. The ark was brought in attended by a very great assembly of the elders of Israel, who came to grace and solemnity; and a very sumptuous appearance no doubt they made, 2Ch 5:2-4. It was carried by the priests (2Ch 5:7), brought into the most holy place, and put under the wings of the great cherubim which Solomon had set up there, 2Ch 5:7,8. There they are unto this day (2Ch 5:9), not the day when this book was written after the captivity, but when that was written out of which this story was transcribed. Or they were there (so it might be read) unto this day, the day of Jerusalem's desolations, that fatal day, Ps 137:7. The ark was a type of Christ, and, as such, a token of the presence of God. That gracious promise, Lo, I am with you always, even unto the end of the world, does in effect bring the ark into our religious assemblies if we by faith and prayer put that promise in suit; and this we should be most solicitous and earnest for. Lord, if thy presence go not up with us, wherefore should we go up? The temple itself, if Christ leave it, is a desolate place, Mt 23:38. 3. With the ark they brought up the tabernacle and all the holy vessels that were in the tabernacle, 2Ch 5:5. Those were not alienated, because they had been dedicated to God, were not altered or melted down for the new work, though there was no need of them; but they were carefully laid up as monuments of antiquity, and probably as many of the vessels as were fit for use were still used. 4. This was done with great joy. They kept a holy feast upon the occasion (2Ch 5:3), and sacrificed sheep and oxen without number, 2Ch 5:6. Note, (1.) The establishment of the public worship of God according to his institution, and with the tokens of his presence, is, and ought to be, matter of great joy to any people. (2.) When Christ is formed in a soul, the law written in the heart, the ark of the covenant settled there, so that it becomes the temple of the Holy Ghost, there is true satisfaction in that soul. (3.) Whatever we have the comfort of we must, by the sacrifice of praise, give God the glory of, and not be straitened therein; for with such sacrifices God is well pleased. If God favour us with his presence, we must honour him with our services, the best we have.
11-14
The Temple Filled with Glory (1004 BC)
繁體中文
聖殿充滿榮光（主前1004年）
¹¹ 當時，祭司從聖所出來。（所有在場的祭司都已自潔，並不按班次供職， ¹² 歌唱的利未人亞薩、希幔、耶杜頓，和他們的眾子眾弟兄，都穿細麻布衣服，站在壇的東邊，敲鈸、鼓瑟、彈琴，與他們同在的還有一百二十個祭司吹號。） ¹³ 吹號的、歌唱的都合一發聲，聲合為一，讚美感謝耶和華。他們拿號筒、響鈸和各樣樂器，揚聲讚美耶和華說：「耶和華本為善，他的慈愛永遠長存。」那時，耶和華的殿有雲彩充滿， ¹⁴ 甚至祭司因雲彩的緣故不能站立供職，因為耶和華的榮光充滿了神的殿。
所羅門和以色列的長老已盡力為迎約櫃的隆重典禮增添光彩；但神藉著印證他對他們所作之事的悅納，更賜給這事最大的尊榮。那充滿聖殿的榮光之雲，比包貼殿宇的一切精金和鑲嵌其中的寶石更為華美；然而與福音時代的榮耀相比，那也不算為榮耀（林後三8-10）。請看，
一、神如何取得這殿：他「以雲彩充滿」（代下五13）。1. 如此他表明自己悅納這殿，視之與摩西的會幕同等，並向他們保證他要在這殿中照樣與他們同在；因為當初神正是以雲彩作為他進入會幕的公開記號（出四十34）。2. 如此他顧念他所顯現之對象的軟弱與無力，他們不能承受神榮耀之光那令人目眩的輝煌，否則必壓倒他們；因此他「將雲遮蔽其上」（伯二十六9）。基督也是照門徒所能領受的，以比喻向他們啟示，把屬神的事如包裹在雲中那樣向他們顯明。3. 如此他要使一切在他院宇中敬拜的人存聖潔的敬畏與戰兢之心。基督的門徒進入雲彩裡就懼怕（路九34）。4. 如此他暗示了那時代的幽暗，因此他們不能定睛看那如今已經廢掉之事的結局（林後三13）。
二、他何時取得這殿。1. 「當祭司從聖所出來的時候」（代下五11）。這正是交付所謂「取得」的方式。一切都要出來，好讓真正的主人進去。我們願意讓神住在我們心中嗎？我們必須為他留出空間，讓一切別的退讓。此處又記載，在這場合全體祭司家族都出席，而非只有某一個班次：「所有在場的祭司都已自潔」（代下五11），因為有足夠的工作給他們全體去作——既有如此多的祭物要獻上；也因為他們理當全體作為這典禮的目擊者，並領受這典禮的印象。2. 當歌唱的和奏樂的讚美神時，聖殿就被雲彩充滿。這一點十分值得注意：不是在他們「獻祭」的時候，而是在他們「歌唱讚美神」的時候，神才以此印證他的恩待；因為讚美之祭比公牛或牛犢更「蒙耶和華喜悅」（詩六十九31）。所有的歌唱者與奏樂者都投入事奉，三個家族的都一同參與；為使合奏完全，更有120位祭司拿著號筒加入他們，都站在壇的東邊，就是院宇中朝向百姓的最外側（代下五12）。當這部分的事奉開始時，神的榮耀便顯現了。請注意，（一）這是在他們同心合意的時候——「他們都合而為一，發出一個聲音」。聖潔的神在門徒「同心合意」聚集時降臨在他們身上（徒二1-4）。何處有合一，耶和華就那裡賜下祝福。（二）這是在他們踴躍熱心、「揚聲讚美耶和華」的時候。我們「心裡火熱」事奉他的時候，才是蒙悅納地事奉神。（三）這是在他們的讚美中頌揚神永遠的慈愛與良善的時候。聖經中沒有別的話比「他的慈愛永遠長存」更常重複（單在一篇詩中就重複了二十六次，詩一三六1-26，此外別處也常出現），也沒有別的話更明顯地蒙天上的印證；因為當神的榮耀顯現時，祭司們所唱的並非某些狂喜飄逸之語，而是這樸素的詩歌：「他本為善，他的慈愛永遠長存。」神的良善就是他的榮耀；當我們將這榮耀歸給他時，他就喜樂。
三、這事的結果如何。「祭司因雲彩的緣故不能站立供職」（代下五14）。這一方面印證了律法所立的祭司本身也帶著軟弱；另一方面（如帕特里克主教所言）也明明暗示，當彌賽亞來到——就是「神本性一切的豐盛都有形有體地居住」在他裡面的那一位——利未祭司職分將要止息，不再站立供職。神的榮耀是在他裡面住在我們中間，卻被雲彩遮蔽。道成了肉身；當他「如同煉金之人的火」來到自己的殿中時，「他降臨的日子，誰能當得起呢？他顯現的時候，誰能立得住呢？」（瑪三1-2）。
영문 원문
The Temple Filled with Glory (1004 BC)
¹¹ And it came to pass, when the priests were come out of the holy place: (for all the priests that were present were sanctified, and did not then wait by course:
¹² Also the Levites which were the singers, all of them of Asaph, of Heman, of Jeduthun, with their sons and their brethren, being arrayed in white linen, having cymbals and psalteries and harps, stood at the east end of the altar, and with them an hundred and twenty priests sounding with trumpets:)
¹³ It came even to pass, as the trumpeters and singers were as one, to make one sound to be heard in praising and thanking the LORD; and when they lifted up their voice with the trumpets and cymbals and instruments of music, and praised the LORD, saying, For he is good; for his mercy endureth for ever: that then the house was filled with a cloud, even the house of the LORD;
¹⁴ So that the priests could not stand to minister by reason of the cloud: for the glory of the LORD had filled the house of God.
Solomon, and the elders of Israel, had done what they could to grace the solemnity of the introduction of the ark; but God, by testifying his acceptance of what they did, put the greatest honour upon it. The cloud of glory that filled the house beautified it more than all the gold with which it was overlaid or the precious stones with which it was garnished; and yet that was no glory in comparison with the glory of the gospel dispensation, 2Co 3:8-10. Observe,
I. How God took possession of the temple: He filled it with a cloud, 2Ch 5:13. 1. Thus he signified his acceptance of this temple to be the same to him that the tabernacle of Moses was, and assured them that he would be the same in it; for it was by a cloud that he made his public entry into that, Ex 40:34. 2. Thus he considered the weakness and infirmity of those to whom he manifested himself, who could not bear the dazzling lustre of the divine light: it would have overpowered them; he therefore spread his cloud upon it, Job 26:9. Christ revealed things unto his disciples as they were able to bear them, and in parables, which wrapped up divine things as in a cloud. 3. Thus he would affect all that worshipped in his courts with holy reverence and fear. Christ's disciples were afraid when they entered into a cloud, Lu 9:34. 4. Thus he would intimate the darkness of that dispensation, by reason of which they could not stedfastly look to the end of those things which were now abolished, 2Co 3:13.
II. When he took possession of it. 1. When the priests had come out of the holy place, 2Ch 5:11. This is the way of giving possession. All must come out, that the rightful owner may come in. Would we have God dwell in our hearts? We must leave room for him; let every thing else give way. We are here told that upon this occasion the whole family of the priests attended, and not any one particular course: All the priests that were present were sanctified (2Ch 5:11), because there was work enough for them all, when such a multitude of sacrifices were to be offered, and because it was fit that they should all be eye-witnesses of this solemnity and receive the impressions of it. 2. When the singers and musicians praised God, then the house was filled with a cloud. This is very observable; it was not when they offered sacrifices, but when they sang the praises of God, that God gave them this token of his favour; for the sacrifice of praise pleaseth the Lord better than that of an ox or bullock, Ps 69:31. All the singers and musicians were employed, those of all the three families; and, to complete the concert, 120 priests, with their trumpets, joined with them, all standing at the east end of the altar, on that side of the court which lay outmost towards the people, 2Ch 5:12. And, when this part of the service began, the glory of God appeared. Observe, (1.) It was when they were unanimous, when they were as one, to make one sound. The Holy God descended on the apostles when they met with one accord, Ac 2:1-4. Where unity is the Lord commands the blessing. (2.) It was when they were lively and hearty, and lifted up their voice to praise the Lord. Then we serve God acceptably when we are fervent in spirit serving him. (3.) It was when they were, in their praises, celebrating the everlasting mercy and goodness of God. As there is one saying oftener repeated in scripture than this, his mercy endureth for ever (twenty-six times in one psalm, Ps 136:1-26, and often elsewhere), so there is none more signally owned from heaven; for it was not the expression of some rapturous flights that the priests were singing when the glory of God appeared, but this plain song, He is good, and his mercy endureth for ever. God's goodness is his glory, and he is pleased when we give him the glory of it.
III. What was the effect of it. The priests themselves could not stand to minister, by reason of the cloud (2Ch 5:14), which, as it was an evidence that the law made men priests that had infirmity, so (as bishop Patrick observes) it was a plain intimation that the Levitical priesthood should cease, and stand no longer to minister, when the Messiah should come, in whom the fulness of the godhead should dwell bodily. In him the glory of God dwelt among us, but covered with a cloud. The Word was made flesh; and when he comes to his temple, like a refiner's fire, who may abide the day of his coming? And who shall stand when he appeareth? Mal 3:1,2.
聖殿既已為神建成並陳設齊備，本章記述：一、將聖殿獻給神，就是把分別為聖的器物搬入（代下 5:1），特別是把約櫃——祂同在的憑據——搬入（代下 5:2-10）。二、神親自進入並佔有這殿，就是在雲中（代下 5:11-14）。因為人若為神敞開心門，祂就必進來（啟 3:20）。