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英文原文
The building and furniture of the temple were very glorious, but the dedication of it exceeds in glory as much as prayer and praise, the work of saints, exceed the casting of metal and the graving of stones, the work of the craftsman. The temple was designed for the keeping up of the correspondence between God and his people; and here we have an account of the solemnity of their first meeting there. I. The representatives of all Israel were called together (1Ki 8:1,2), to keep a feast to the honour of God, for fourteen days, 1Ki 8:65. II. The priests brought the ark into the most holy place, and fixed it there, 1Ki 8:3-9. III. God took possession of it by a cloud, 1Ki 8:10,11. IV. Solomon, with thankful acknowledgments to God, informed the people touching the occasion of their meeting, 1Ki 8:12-21. V. In a long prayer he recommended to God's gracious acceptance all the prayers that should be made in or towards this place, 1Ki 8:22-53. VI. He dismissed the assembly with a blessing and an exhortation, 1Ki 8:54-61. VII. He offered abundance of sacrifices, on which he and his people feasted, and so parted, with great satisfaction, 1Ki 8:62-66. These were Israel's golden days, days of the Son of man in type.
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The Dedication of the Temple (1003 BC)
圣殿的奉献礼（公元前1003年）
¹ 那时，所罗门招聚以色列的长老，和各支派的首领，并以色列人的族长，到耶路撒冷所罗门王那里，为要从大卫城，就是锡安，将耶和华的约柜运上来。 ² 在以他念月，就是七月，节期的时候，以色列众人都在所罗门王那里聚集。 ³ 以色列长老都来了，祭司便抬起约柜。 ⁴ 他们将耶和华的约柜、会幕和会幕里一切圣洁的器具都运上来；祭司和利未人把这些都运上来。 ⁵ 所罗门王和聚集到他那里的以色列全会众，都在约柜前献牛羊为祭，多得不可胜数。 ⁶ 祭司将耶和华的约柜抬进内殿，就是至圣所，放在两个基路伯的翅膀底下。 ⁷ 因为两个基路伯展开翅膀，在约柜所在之处之上，基路伯遮掩约柜和抬柜的杠。 ⁸ 他们把杠抽出，杠头在内殿前的圣所可以看见，在殿外却看不见；直到如今还在那里。 ⁹ 约柜里除两块石版外，别无他物，就是以色列人出埃及地之后，耶和华与他们立约之时，摩西在何烈山所放的。 ¹⁰ 祭司从圣所出来的时候，有云充满耶和华的殿， ¹¹ 甚至祭司因云的缘故不能站立供职，因为耶和华的荣光充满了耶和华的殿。
圣殿虽华美装饰，但约柜未入其中之时，它如同一具没有灵魂的身体，又如没有蜡烛的灯台，或（更恰当地说）如一所无人居住的房屋。在这宏伟建筑上所费的一切心思和劳力，若神不悦纳，就都落空；他若不以这里为他记念他名的居所，这一切终不过是一堆废墟。因此，当「一切工作完毕」（王上7:51），「那不可缺少的一件事」仍付之阙如，那就是把约柜抬进来。因此这是为这工程加冕的结局，此处记载了以极大庄重之举而行的事。
一、所罗门主持这服事，正如大卫当日把约柜运上耶路撒冷一样；他们二人都认为跟随约柜、带领百姓事奉约柜，并非有失身份。所罗门以「传道者」（传1:1）和「会众之师」（传12:11）的称号为荣。他召集了这大聚会（王上8:1），他也是这聚会的中心，因为众人都「在七月的节期」聚集到他那里（王上8:2），即住棚节，是那月十五日所定的（利23:34）。大卫如一个很「善良」的人，把约柜带到离自己很近的「便利」之处；所罗门如一个很「伟大」的人，把它带到「宏伟」之处。各人既领受了恩赐，就当如此事奉；儿女也当在父母停下的地方继续神的事奉。
二、全以色列都参与这服事——他们的审判官、各支派和各家族的首领、一切文武官员，以及（如北方人所言）各宗族的长老。这样的大会可以适当地称为「全以色列的聚会」。他们为此场合聚集：1. 向所罗门致敬，并代表全国向他为他们所作的一切善事致谢。2. 向约柜致敬，向它表示敬意，见证他们对它安顿下来的普遍喜乐和满足。约柜在外在华丽上的提升，虽常成为那些虚伪跟随者极大的试探，却因可能成为其真实利益的益处，就当（存战兢而）被一切愿其益处的人欢喜。公众的恩惠呼召公众的感恩。那些在耶和华面前出现的人，并不空手而来，因为他们都献了「不可胜数」的牛羊，王上8:5。所罗门时代的百姓极富足、极安逸、极喜乐，因此在这一场合，他们不仅当把他们的喜乐，也当把他们财富的一部分分别为圣归给神和他的尊荣。
三、祭司尽他们的职分。在旷野，利未人当抬约柜，因为那时祭司人数不够；但此处（这是约柜最后一次被抬）祭司亲自来抬，正如约柜围绕耶利哥之时所吩咐的。此处我们被告知：1. 约柜里有什么——只有两块石版（王上8:9），这是远超大卫和所罗门一切分别为圣之物的财宝。盛吗哪的金罐和亚伦的杖是在约柜「旁边」，而非「里面」。2. 与约柜一同抬上来的是什么（王上8:4）：「会幕」。大概摩西在旷野所立的——那在基遍的——和大卫在锡安所支搭的，都被带到圣殿来，它们可说是把一切的圣洁都交出来，归并于圣殿的圣洁之中，从此圣殿必成为寻求神之处。如此，教会在地上一切圣洁之物——那些如此是其喜乐和荣耀的——都必被吞灭于上面那完全的圣洁之中。3. 约柜安放在何处——在一切漂流之后所指定的安息之处（王上8:6）：「在内殿」，就是他们期望神向他们说话之处，即在至圣所——因约柜的同在而成为至圣——「在两个大基路伯的翅膀底下」，是所罗门所立的（王上6:27），表明天使特别的保护，神的条例和他百姓的聚会都在其下。约柜的杠被抽出来，以至可从基路伯翅膀下看见，为要在大祭司一年一次进去把血洒在施恩座上之时，指引他到约柜之上的施恩座；所以杠仍然有些用处，虽然不再需要用以抬柜。
四、神恩慈地承认所作之事，并表明他的悦纳，王上8:10、11。祭司原可进入至圣所，直到神在那里彰显他的荣耀；但从此以后，除了大祭司在赎罪之日，无人可冒险挨近约柜。因此直到祭司从内殿出来，舍金纳才在云中占据那地方，那云不仅充满了至圣所，也充满了圣殿，以至在金坛上烧香的祭司不能承受。借着这神圣荣耀的可见彰显：1. 神尊荣约柜，承认它为他同在的记号。约柜的荣耀因频繁搬迁、居所简陋、过多暴露于众人眼前，长久被削弱、被遮蔽；但神如今要显明它对他仍如昔日一样宝贵，他要它被人存着像摩西初次把它带进会幕之时那样的敬重来看待。2. 他表明他悦纳这殿的建造和陈设，看作对他名、对他人间国度的善事奉。3. 他在这一大聚会中激起敬畏；借他们所见的，印证他们所读摩西书上关于神向他们列祖显现之荣耀的记载，借此使他们紧紧跟随以色列神的事奉，并坚固他们抵挡偶像崇拜的试探。4. 他表明自己乐于听所罗门即将献上的祷告；不仅如此，他还在这殿中设立居所，使一切祷告的百姓在那里受鼓励向他呼求。但神的荣耀在云中——一片乌云中——显现，为要表明：（1）那时代与福音之光相比的黑暗，借着福音我们「得以看见主的荣光，好像从镜子里返照」。（2）我们现今的状态与那将要面对面见神的天堂之福相比的黑暗，在那里神圣的荣耀揭开幔子。如今我们只能说神不是什么，但那时我们必看见他本体的真像。
¹² 那时所罗门说：耶和华曾说，他必住在幽暗之中。 ¹³ 我已经为你建了一座殿宇，作你的居所，为你永远的住处。 ¹⁴ 王转脸，为以色列全会众祝福；以色列全会众都站立。 ¹⁵ 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，也亲手成就了，说： ¹⁶ 自从我领我民以色列出埃及以来，我未曾在以色列各支派中选择一城建造殿宇，使我的名可以在那里；但我拣选大卫治理我的民以色列。 ¹⁷ 我父亲大卫心里有意，要为耶和华以色列神的名建殿。 ¹⁸ 耶和华对我父亲大卫说：你心里有意为我的名建殿，你这么行是好的。 ¹⁹ 然而你不可建殿；惟有你腰间所出的儿子，他必为我的名建殿。 ²⁰ 现在耶和华应验了他所说的话，我已经起来接续我父亲大卫坐以色列的国位，正如耶和华所应许的，又为耶和华以色列神的名建了殿。 ²¹ 我也在其中为约柜预备了一个地方，约柜内有耶和华的约，就是他领我们列祖出埃及地的时候，与他们所立的。
此处，一、所罗门鼓励那些从圣殿供职出来、因那笼罩他们的乌云大为惊惶的祭司。基督的门徒「进入云彩里」就惧怕（路9:34），虽然那是一片「光明的云彩」，照样祭司发现自己被厚云包裹之时也惧怕。为消除他们的恐惧：1. 他提醒他们所必知道的事——这是神同在的记号（王上8:12）：「耶和华曾说，他必住在幽暗之中。」这不仅不是他不悦的记号，反而是他恩待的表明；因为他曾说：「我要在云中显现」（利16:2）。当注意，没有什么比思想神所说的话，并把他的话语和他的作为彼此对照，更能使我们与黑暗的作为相和；如利10:3：「这就是耶和华所说的话。」神是光（约壹1:5），他住在光中（提前6:16），但他与人同住却「在幽暗之中」，以之为他的帐幕，因为他们不能承受他荣耀的耀眼之光。「你实在是自隐的神。」如此我们圣洁的信心得着操练，圣洁的敬畏得以加增。神住在光中之处，信心便被看见吞灭，敬畏便被爱吞灭。2. 他自己欢迎这事，看为全然可悦的；既然神借这云下来占据这殿，他就以简短几句话庄重地把他奉献给他（王上8:13）：神说「我必定来」。所罗门说「阿们，主啊，如此来吧。这殿完全是你的，我『已经为你』建造了它，并为你陈设了它；它永远是你的，『为你永远的住处』；它永不转作别用；约柜必不再从其中移出，不再被搬迁。」所罗门的喜乐是神已经占据了这殿；他的愿望是神要保持占据。所以祭司不要惧怕所罗门如此夸胜的事。
二、他教导百姓，把现在他们看见神占据的这座殿清楚地加以说明。他对祭司简短地说了几句以满足他们（智者一言便足），却「转脸」（王上8:14）从他们转向站在外院的会众，向他们详细陈明。
1. 他为他们祝福。他们看见乌云进入圣殿之时，自己为自己祝福——既惊奇又惧怕，唯恐那厚云对他们成为全然的黑暗。这奇异的景象，他们一生未曾见过，我们可以推想，它驱使每个人去祷告，连最虚浮的心也变得严肃。所罗门因此与他们的祷告相合，为他们众人祝福，如同有权柄的人（因为「从来位分大的给位分小的祝福」）；他奉神的名向他们宣告平安和祝福，如同那使者当年在相似场合向惊惶的基甸宣告的祝福（士6:22、23）：「愿你平安。不要惧怕，你必不至于死。」所罗门「为他们祝福」，意即他安抚他们，使他们脱离所处的惊惶。为领受这祝福，他们都站起来，作为尊敬和乐意听受并接受的表示。祝福宣告之时，这是合宜的姿态。
2. 他向他们说明这座他所建造、如今正在奉献的殿。
（1）他以对神迄今对他施恩之手的感恩承认开始：「耶和华以色列的神是应当称颂的」（王上8:15）。我们从神得喜乐的，当把赞美归给他。他如此引导会众把心举起来向神献上感恩，这有助于平息他们也许所处的心情激荡。他说：「来，神可畏的显现不要驱我们离开他，而要吸引我们到他那里；『让我们称颂耶和华以色列的神。』」如此约伯在黑暗的光景中「称颂耶和华的名」。所罗门在此称颂神：〔1〕为着他「亲口向大卫所说」的应许。〔2〕为着如今他「亲手成就」了。当我们把神所作的这些水流追溯到恩约的源头，把神所作的与他所说的相对照之时，我们对神的怜悯就有最好的感觉，也最使自己和我们的神喜悦。
（2）所罗门如今正在把这殿庄重地献给神，借他自己的行为和契据把殿交给他。授予和转让通常以从前所作之事的叙述开始，引出如今所作之事：照样，此处重述了感动所罗门建殿的特别原因和考量。〔1〕他重述了缺乏这样一个地方。先说明这一点是必要的；因为按他们所处的时代，他们必须只在一个地方期望神记念他的名。因此，若有别处被选，这就是僭越。但他从神自己所说的话表明，并无别处（王上8:16）：「我未曾在任何城选择一处为我的名建造殿宇」；所以这殿的建造是有必要的。〔2〕他重述了大卫建造这样一个地方的意旨。神先拣选了那治理他百姓的人（「我拣选了大卫」，王上8:16），然后使「他为神的名建殿」的心意进入「他心里」（王上8:17）。这不是他自己的图谋，为尊荣自己；而是他那可称颂之父——存记念的——定下了最初的计划，虽未活着立下第一块石头。〔3〕他重述了神关于他自己的应许。神悦纳了他父亲的意旨（王上8:18）：「你这么行是好的。」当注意，行善的真诚意旨，即使神的护理阻止我们付诸实行，也必蒙神恩慈地悦纳和接纳。「人的心愿就是他的恩慈。」参见林后8:12。神悦纳了大卫的善意，却不许他行这善工，而把其尊荣留给他的儿子（王上8:19）：「他必为我的名建殿」；所以他所行的并非出于自己，也不是为自己的荣耀，这工程本身是出于他父亲的设计，他之行这事是出于神的指定。〔4〕他重述了自己所作的，以及怀着什么意图：「我已经建了一座殿」，不是为我的名，而是「为耶和华以色列神的名」（王上8:20），并「在其中为约柜预备了一个地方」（王上8:21）。如此，他或他一切所有的，在这殿或其任何附属物上所能有的一切权利、所有权、利益、主张和要求，他都永远放弃、交出、让与神。这是为他的名，为他的约柜。在这事上，他说，「耶和华『应验了他所说的话』。」当注意，无论我们行了什么善，都当看为是神对我们应许的成就，而非我们对神应许的成就。我们为神作得越多，欠他就越多；因为我们的能力是出于他，不是出于我们自己。
英文原文
The Dedication of the Temple (1003 BC)
¹ 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 king Solomon in Jerusalem, that they might bring up the ark of the covenant of the LORD out of the city of David, which is Zion.
² And all the men of Israel assembled themselves unto king Solomon at the feast in the month Ethanim, which is the seventh month.
³ And all the elders of Israel came, and the priests took up the ark.
⁴ And they brought up the ark of the LORD, and the tabernacle of the congregation, and all the holy vessels that were in the tabernacle, even those did the priests and the Levites bring up.
⁵ And king Solomon, and all the congregation of Israel, that were assembled unto him, were with him before the ark, sacrificing sheep and oxen, that could not be told nor numbered for multitude.
⁶ And the priests brought in the ark of the covenant of the LORD unto his place, into the oracle of the house, to the most holy place, even under the wings of the cherubims.
⁷ For the cherubims spread forth their two wings over the place of the ark, and the cherubims covered the ark and the staves thereof above.
⁸ And they drew out the staves, that the ends of the staves were seen out in the holy place before the oracle, and they were not seen without: and there they are unto this day.
⁹ There was nothing in the ark save the two tables of stone, which Moses put there at Horeb, when the LORD made a covenant with the children of Israel, when they came out of the land of Egypt.
¹⁰ And it came to pass, when the priests were come out of the holy place, that the cloud filled the house of the LORD,
¹¹ So that the priests could not stand to minister because of the cloud: for the glory of the LORD had filled the house of the LORD.
The temple, though richly beautified, yet while it was without the ark was like a body without a soul, or a candlestick without a candle, or (to speak more properly) a house without an inhabitant. All the cost and pains bestowed on this stately structure are lost if God do not accept them; and, unless he please to own it as the place where he will record his name, it is after all but a ruinous heap. When therefore all the work is ended (1Ki 7:51), the one thing needful is yet behind, and that is the bringing in of the ark. This therefore is the end which must crown the work, and which here we have an account of the doing of with great solemnity.
I. Solomon presides in this service, as David did in the bringing up of the ark to Jerusalem; and neither of them thought it below him to follow the ark nor to lead the people in their attendance on it. Solomon glories in the title of the preacher (Ec 1:1), and the master of assemblies, Ec 12:11. This great assembly he summons (1Ki 8:1), and he is the centre of it, for to him they all assembled (1Ki 8:2) at the feast in the seventh month, namely, the feast of tabernacles, which was appointed on the fifteenth day of that month, Le 23:34. David, like a very good man, brings the ark to a convenient place, near him; Solomon, like a very great man, brings it to a magnificent place. As every man has received the gift, so let him minister; and let children proceed in God's service where their parents left off.
II. All Israel attend the service, their judges and the chief of their tribes and families, all their officers, civil and military, and (as they speak in the north) the heads of their clans. A convention of these might well be called an assembly of all Israel. These came together, on this occasion, 1. To do honour to Solomon, and to return him the thanks of the nation for all the good offices he had done in kindness to them. 2. To do honour to the ark, to pay respect to it, and testify their universal joy and satisfaction in its settlement. The advancement of the ark in external splendour, though it has often proved too strong a temptation to its hypocritical followers, yet, because it may prove an advantage to its true interests, is to be rejoiced in (with trembling) by all that wish well to it. Public mercies call for public acknowledgments. Those that appeared before the Lord did not appear empty, for they all sacrificed sheep and oxen innumerable, 1Ki 8:5. The people in Solomon's time were very rich, very easy, and very cheerful, and therefore it was fit that, on this occasion, they should consecrate not only their cheerfulness, but a part of their wealth, to God and his honour.
III. The priests do their part of the service. In the wilderness, the Levites were to carry the ark, because then there were not priests enough to do it; but here (it being the last time that the ark was to be carried) the priests themselves did it, as they were ordered to do when it surrounded Jericho. We are here told, 1. What was in the ark, nothing but the two tables of stone (1Ki 8:9), a treasure far exceeding all the dedicated things both of David and Solomon. The pot of manna and Aaron's rod were by the ark, but not in it. 2. What was brought up with the ark (1Ki 8:4): The tabernacle of the congregation. It is probable that both that which Moses set up in the wilderness, which was in Gibeon, and that which David pitched in Zion, were brought to the temple, to which they did, as it were, surrender all their holiness, merging it in that of the temple, which must henceforward be the place where God must be sought unto. Thus will all the church's holy things on earth, that are so much its joy and glory, be swallowed up in the perfection of holiness above. 3. Where it was fixed in its place, the place appointed for its rest after all its wanderings (1Ki 8:6): In the oracle of the house, whence they expected God to speak to them, even in the most holy place, which was made so by the presence of the ark, under the wings of the great cherubim which Solomon set up (1Ki 6:27), signifying the special protection of angels, under which God's ordinances and the assemblies of his people are taken. The staves of the ark were drawn out, so as to be seen from under the wings of the cherubim, to direct the high priest to the mercy-seat, over the ark, when he went in, once a year, to sprinkle the blood there; so that still they continued of some use, though there was no longer occasion for them to carry it by.
IV. God graciously owns what is done and testifies his acceptance of it, 1Ki 8:10,11. The priests might come into the most holy place till God manifested his glory there; but, thenceforward, none might, at their peril, approach the ark, except the high priest, on the day of atonement. Therefore it was not till the priests had come out of the oracle that the Shechinah took possession of it, in a cloud, which filled not only the most holy place, but the temple, so that the priests who burnt incense at the golden altar could not bear it. By this visible emanation of the divine glory, 1. God put an honour upon the ark, and owned it as a token of his presence. The glory of it had been long diminished and eclipsed by its frequent removes, the meanness of its lodging, and its being exposed too much to common view; but God will now show that it is as dear to him as ever, and he will have it looked upon with as much veneration as it was when Moses first brought it into his tabernacle. 2. He testified his acceptance of the building and furnishing of the temple as good service done to his name and his kingdom among men. 3. He struck an awe upon this great assembly; and, by what they saw, confirmed their belief of what they read in the books of Moses concerning the glory of God's appearance to their fathers, that hereby they might be kept close to the service of the God of Israel and fortified against temptations to idolatry. 4. He showed himself ready to hear the prayer Solomon was now about to make; and not only so, but took up his residence in this house, that all his praying people might there be encouraged to make their applications to him. But the glory of God appeared in a cloud, a dark cloud, to signify, (1.) The darkness of that dispensation in comparison with the light of the gospel, by which, with open face, we behold, as in a glass, the glory of the Lord. (2.) The darkness of our present state in comparison with the vision of God, which will be the happiness of heaven, where the divine glory is unveiled. Now we can only say what he is not, but then we shall see him as he is.
¹² Then spake Solomon, The LORD said that he would dwell in the thick darkness.
¹³ I have surely built thee a house to dwell in, a settled place for thee to abide in for ever.
¹⁴ And the king turned his face about, and blessed all the congregation of Israel: (and all the congregation of Israel stood;)
¹⁵ And he said, Blessed be the LORD God of Israel, which spake with his mouth unto David my father, and hath with his hand fulfilled it, saying,
¹⁶ Since the day that I brought forth my people Israel out of Egypt, I chose no city out of all the tribes of Israel to build a house, that my name might be therein; but I chose David to be over my people Israel.
¹⁷ And it was in the heart of David my father to build a house for the name of the LORD God of Israel.
¹⁸ And the LORD said unto David my father, Whereas it was in thine heart to build a house unto my name, thou didst well that it was in thine heart.
¹⁹ Nevertheless thou shalt not build the house; but thy son that shall come forth out of thy loins, he shall build the house unto my name.
²⁰ And the LORD hath performed his word that he spake, and I am risen up in the room of David my father, and sit on the throne of Israel, as the LORD promised, and have built a house for the name of the LORD God of Israel.
²¹ And I have set there a place for the ark, wherein is the covenant of the LORD, which he made with our fathers, when he brought them out of the land of Egypt.
Here, I. Solomon encourages the priests, who came out of the temple from their ministration, much astonished at the dark cloud that overshadowed them. The disciples of Christ feared when they entered into the cloud, though it was a bright cloud (Lu 9:34), so did the priests when they found themselves wrapped in a thick cloud. To silence their fears, 1. He reminds them of that which they could not but know, that this was a token of God's presence (1Ki 8:12): The Lord said he would dwell in the thick darkness. It is so far from being a token of his displeasure that it is an indication of his favour; for he had said, I will appear in a cloud, Le 16:2. Note, Nothing is more effectual to reconcile us to dark dispensations than to consider what God hath said, and to compare his word and works together; as Le 10:3, This is that which the Lord hath said. God is light (1Jo 1:5), and he dwells in light (1Ti 6:16), but he dwells with men in the thick darkness, makes that his pavilion, because they could not bear the dazzling brightness of his glory. Verily thou art a God that hidest thyself. Thus our holy faith is exercised and our holy fear is increased. Where God dwells in light faith is swallowed up in vision and fear in love. 2. He himself bids it welcome, as worthy of all acceptation; and since God, by this cloud, came down to take possession, he does, in a few words, solemnly give him possession (1Ki 8:13): "Surely I come," says God. "Amen," says Solomon, "Even so, come, Lord,. The house is thy own, entirely thy own, I have surely built it for thee, and furnished it for thee; it is for ever thy own, a settled place for thee to abide in for ever; it shall never be alienated nor converted to any other use; the ark shall never be removed from it, never unsettled again." It is Solomon's joy that God has taken possession; and it is his desire that he would keep possession. Let not the priests therefore dread that in which Solomon so much triumphs.
II. He instructs the people, and gives them a plain account concerning this house, which they now saw God take possession of. He spoke briefly to the priests, to satisfy them (a word to the wise), but turned his face about (1Ki 8:14) from them to the congregation that stood in the outer court, and addressed himself to them largely.
1. He blessed them. When they saw the dark cloud enter the temple they blessed themselves, being astonished at it and afraid lest the thick darkness should be utter darkness to them. The amazing sight, such as they had never seen in their days, we may suppose, drove every man to his prayers, and the vainest minds were made serious by it. Solomon therefore set in with their prayers, and blessed them all, as one having authority (for the less is blessed of the better); in God's name, he spoke peace to them, and a blessing, like that with which the angel blessed Gideon when he was in a fright, upon a similar occasion. Jdg 6:22,23, Peace be unto thee. Fear not; thou shalt not die. Solomon blessed them, that is, he pacified them, and freed them from the consternation they were in. To receive this blessing, they all stood up, in token of reverence and readiness to hear and accept it. It is a proper posture to be in when the blessing is pronounced.
2. He informed them concerning this house which he had built and was now dedicating.
(1.) He began his account with a thankful acknowledgment of the good hand of his God upon him hitherto: Blessed be the Lord God of Israel, 1Ki 8:15. What we have the pleasure of God must have the praise of. He thus engaged the congregation to lift up their hearts in thanksgivings to God, which would help to still the tumult of spirit which, probably, they were in. "Come," says he, "let God's awful appearances not drive us from him, but draw us to him; let us bless the Lord God of Israel." Thus Job, under a dark scene, blessed the name of the Lord. Solomon here blessed God, [1.] For his promise which he spoke with his mouth to David. [2.] For the performance, that he had now fulfilled it with his hand. We have then the best sense of God's mercies, and most grateful both to ourselves and to our God, when we run up those streams to the fountain of the covenant, and compare what God does with what he has said.
(2.) Solomon is now making a solemn surrender or dedication of this house unto God, delivering it to God by his own act and deed. Grants and conveyances commonly begin with recitals of what has been before done, leading to what is now done: accordingly, here is a recital of the special causes and considerations moving Solomon to build this house. [1.] He recites the want of such a place. It was necessary that this should be premised; for, according to the dispensation they were under, there must be but one place in which they must expect God to record his name. If, therefore, there were any other chosen, this would be a usurpation. But he shows, from what God himself had said, that there was no other (1Ki 8:16): I chose no city to build a house in for my name; therefore there is occasion for the building of this. [2.] He recites David's purpose to build such a place. God chose the person first that should rule his people (I chose David, 1Ki 8:16) and then put it into his heart to build a house for God's name, 1Ki 8:17. It was not a project of his own, for the magnifying of himself; but his good father, of blessed memory, laid the first design of it, though he lived not to lay the first stone. [3.] He recites God's promise concerning himself. God approved his father's purpose (1Ki 8:18): Thou didst well, that it was in thy heart. Note, Sincere intentions to do good shall be graciously approved and accepted of God, though Providence prevent our putting them in execution. The desire of a man is his kindness. See 2Co 8:12. God accepted David's good will, yet would not permit him to do the good work, but reserved the honour of it for his son (1Ki 8:19): He shall build the house to my name; so that what he had done was not of his own head, nor for his own glory, but the work itself was according to his father's design and his doing it was according to God's designation. [4.] He recites what he himself had done, and with what intention: I have built a house, not for my own name, but for the name of the Lord God of Israel (1Ki 8:20), and set there a place for the ark, 1Ki 8:21. Thus all the right, title, interest, claim, and demand, whatsoever, which he or his had or might have in or to this house, or any of its appurtenances, he resigns, surrenders, and gives up, to God for ever. It is for his name, and his ark. In this, says he, the Lord hath performed his word that he spoke. Note, Whatever good we do, we must look upon it as the performance of God's promise to us, rather than the performance of our promises to him. The more we do for God the more we are indebted to him; for our sufficiency is of him, and not of ourselves.
22-53
Solomon's Prayer (1003 BC)
所罗门的祷告（主前1003年）
²² 所罗门当着以色列全会众，站在耶和华的坛前，向天举手说：
²³ 「耶和华以色列的神啊，在天上地下没有神可比你的！你向那些尽心行在你面前的仆人守约施慈爱，
²⁴ 你向仆人我父大卫所应许的话，如今亲口应许、亲手成就，正如今日一样。
²⁵ 耶和华以色列的神啊，你所应许仆人我父大卫的话现在求你证实；你曾说：『你的子孙若谨慎自己的行为，在我面前行你在我面前所行的，就不断有人坐以色列的国位。』
²⁶ 以色列的神啊，求你使你仆人大卫所应许的话得以证实。
²⁷ 神果真住在地上吗？看哪，天和天上的天尚且不足你居住的，何况我所建的这殿呢？
²⁸ 惟求耶和华我的神垂顾仆人的祷告祈求，俯听仆人今日在你面前的呼吁祈祷，
²⁹ 愿你的眼目昼夜看顾这殿，就是你说『我名必在这里』的地方；求你垂听仆人向此处祷告的话。
³⁰ 你仆人和你民以色列向此处祈祷的时候，求你在天上你的居所垂听，垂听而赦免。
³¹ 人若得罪邻舍，有人叫他起誓，他就来到这殿你的坛前起誓，
³² 求你在天上垂听，判断你的仆人，定恶人有罪，照他所行的报应在他头上；定义人有理，照他的义赏赐他。
³³ 你的民以色列若得罪你，败在仇敌面前，又归向你，承认你的名，在这殿里祈求祷告，
³⁴ 求你在天上垂听，赦免你民以色列的罪，使他们归回你赐给他们列祖之地。
³⁵ 他们若得罪你，你使天闭塞不下雨；他们若向此处祷告，承认你的名，离开他们的罪，求你在天上垂听，
³⁶ 赦免你仆人和你民以色列的罪，将当行的善道指教他们，且降雨在你的地上，就是你赐给你民为业之地。
³⁷ 国中若有饥荒、瘟疫、旱风、霉烂、蝗虫、蚂蚱，或有仇敌围困他们的城邑，无论遭遇什么灾祸疾病，
³⁸ 你的民以色列，或是众人，或是一人，自觉灾祸困苦，向这殿举手，无论祈求什么，祷告什么，
³⁹ 求你在天上你的居所垂听赦免。你是知道人心的，要照各人所行的待他（惟有你知道世人的心），
⁴⁰ 使他们在你赐给我们列祖的地上，一生一世敬畏你。
⁴¹ 论到不属你民以色列的外邦人，为你名从远方而来，
⁴² 他们必听你的大名和大能的手并伸出来的膀臂，向这殿祷告，
⁴³ 求你在天上你的居所垂听，照着外邦人所祈求的而行，使天下万民都认识你的名，敬畏你，像你的民以色列一样；又使他们知道我所建的这殿，是称为你名下的。
⁴⁴ 你的民若奉你的差遣，无论往何处去与仇敌争战，向耶和华所选择的城与我为你名所建的殿祷告，
⁴⁵ 求你在天上垂听他们的祷告祈求，为他们伸冤。
⁴⁶ 你的民若得罪你（世上没有不犯罪的人），你向他们发怒，将他们交在仇敌面前，掳到仇敌之地，或远或近，
⁴⁷ 他们在掳到之地若心里悔悟，回心转意，归向你，又在你面前恳求说：『我们犯罪了，悖逆了，我们作恶了』；
⁴⁸ 他们若在掳他们的人面前尽心尽性归服你，又向自己的地、你赐给他们列祖之地和所选择的城、我为你名所建的殿祷告，
⁴⁹ 求你在天上你的居所垂听他们的祷告祈求，为他们伸冤，
⁵⁰ 赦免你的民得罪你的过犯和一切罪恶，使他们在掳他们的人面前蒙怜恤；
⁵¹ 因为他们是你的子民，你的产业，是你从埃及铁炉中领出来的。
⁵² 愿你的眼目看顾仆人的恳求和你民以色列的恳求，垂听他们向你呼求的一切话。
⁵³ 主耶和华啊，你将他们从地上的万民中分别出来作你的产业，是照你领我们列祖出埃及的时候，借你仆人摩西所宣告的。」
所罗门已将这殿整体献与神，而神也借着自己亲自入住表明了对这奉献的悦纳；接下去便是所罗门的祷告。在这祷告中，他以全然的谦卑和敬畏，更加具体地陈明这次奉献的诸般用途，并祈求神予以应允。简言之，他所求的，是叫这殿不仅被视为一所献祭之殿（整篇祷告中并未提及献祭，因为那是不言而喻的），更被视为万民祷告的殿；就此而言，这殿正是福音教会的预表；参看赛56:7，与太21:13的对照。因此所罗门不仅以非同寻常的献祭，更以非同寻常的祷告，开启了这殿。
一、献上这篇祷告的人地位尊崇。所罗门并没有指派一位祭司或一位先知来行这事，而是亲自在以色列全会众面前行了，王上8:22。1. 他能如此行，诚然是好的；这表明他善用了父母所给他的敬虔教养。学问虽多，他显然也学会了如何祷告，知道如何合宜地向神表达自己，能因时制宜——无需既定的格式。在他诸般哲学事务、箴言、诗歌的繁忙之中，他并没有忘记他的灵修。他曾因祷告而得着益处（王上3:11-14等），我们可以推想他多多地祷告，以致在这祷告的恩赐上出类拔萃，正如我们在此所见。2. 他愿意如此行，也是好的；他在这样大的会众面前并不畏缩于事奉神圣的礼拜。他丝毫没有认为，亲自作家中的牧者、作全会众向神代言的出口，是有失身份的事；难道还会有人以为自己太尊贵，不肯为自家行这职分吗？所罗门在一切其他的荣耀之中，即便坐在象牙宝座上，也不如他此刻看起来这样伟大。伟人当如此扶持宗教操练的声誉，以他们的伟大来荣耀神。所罗门在此预表了基督——就是那位为他所治理的一切人代求的伟大中保。
二、他祷告时的姿态极为恭敬，表明了祷告中的谦卑、认真与恳切。他站在耶和华的坛前，暗示他指望祷告的功效，是凭着那将来在时候满足时所献上、并由那坛上诸祭所预表的祭物。但当他开始祷告时，1. 他跪下，正如王上8:54所显明的——那里说他从膝上起来；参代下6:13。跪下是祷告最合宜的姿态，弗3:14。再伟大的人也不可认为在造他的主面前跪下是有失身份的。赫伯特先生说得好：「跪下从未糟蹋过丝袜。」2. 他向天举手，并且（看来从王上8:54可知）一直维持到祷告结束，借此表明他对神的渴慕与期盼——神是天上的父。他举手，仿佛要从一个敞开宽广的心中将祷告献上，呈到天庭；又仿佛要用双臂从那里领受他所祈求的怜悯。像这样表明内心坚定与恳切的外在表达，不应当被人轻看或讥诮。
三、这祷告本身很长，或许比此处所记的还要长得多。在施恩座前，我们有言语的自由，也当善用这自由。基督所责备的，并不是作长祷告，而是故意作长祷告以作掩饰。在这篇出色的祷告中，所罗门正如我们在每次祷告中所当行的——
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将荣耀归与神。他以这作为开端，因为这是最合宜的敬拜之工。他称呼神为耶和华以色列的神，就是与他们立约的神。（1）他因神本身的所是而赞美他——就一般而论，他是本质上最完美的那一位（「没有神可比你的，天上地下的权能无一可与相比」），也是对他百姓最好的主：「你向你的仆人守约施慈爱；你不仅信实地守约、如你所言，更施慈爱、过于你所言——为他们行了你未曾给他们明确应许的事，只要他们尽心行在你面前，为你发热心，仰望你。」（2）他为神特别为自己的家所行的事而感谢他（王上8:24）：「你向仆人大卫守所应许的话，正如向你的其他仆人所行的一样。」这应许对他而言是大恩惠，是他的倚靠与喜乐；而如今应许得着应验，便是其冠冕：你亲口应许、亲手成就，正如今日一样。 对神应许信实的新鲜经历，当激发我们更加宽广的赞美。
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他向神求恩惠与恩典。
（1）求神向他和他家成就所应许的慈爱，王上8:25,26。请注意这话是为何如此引入的。他感恩地承认应许已部分应验；至此神对他自己的话是信实的：「你向仆人大卫守所应许的话，使他的儿子坐了他的位，又建了那定意要建的殿；所以现在求你向仆人大卫守所应许、却仍未成就、当按其时成全的话。」请注意，我们对神成就应许的经历，当激励我们倚靠这些应许，并以之向神恳求；那期盼将来怜悯的人，必须为已得的怜悯感恩。至此神一直帮助我们，林后1:10。所罗门重述这应许（王上8:25）：必不断有人坐以色列的国位，并不略去那条件——你的子孙若谨慎自己的道路；因为我们若不履行条件，便不能指望神成就应许。然后他谦卑地求这一传承（王上8:26）：以色列的神啊，求你使你应许的话得以证实。 神的应许（正如我们常常观察到的）必须既作我们愿望的引导，又作我们祷告中盼望和期待的根基。大卫曾祷告（撒下7:25）：主啊，你所说的话，求你照着行。 请注意，儿女当从敬虔的父母那里学习如何祷告，并在祷告中恳求。
（2）求神记念这他所已经入住的殿，使他的眼目昼夜看顾它（王上8:29），求他恩典地承认它，借此赐它尊荣。为此——
[1.] 他先陈明，第一，对神恩典俯就的谦卑赞叹（王上8:27）：「神果真住在地上吗？」我们能否想象，那位无限崇高、圣洁、有福的存有，会俯就到如此地步，以至可以说他住在地上，并以他的同在赐福地上的虫蛆——这地是败坏的、被罪蔓延的——是受咒诅、为火存留的？「主啊，这事怎能呢？」第二，谦卑承认他所建的殿——尽管极为宽敞——仍不足以容纳神：「天和天上的天尚且不足你居住，因为没有任何地方能包容那无处不在的存有；这殿也是太小、太卑微，不配作那在存有与荣耀上无限之神的居所。」请注意，当我们为神尽了自己所能尽的最大努力之后，仍当承认我们与他之间、我们的服事与他的完全之间，有着无限的距离和不称。
[2.] 这既已陈明，他就总体上祷告：第一，求神恩典地垂听并应允他此刻所献上的祷告，王上8:28。这是一篇谦卑的祷告（仆人的祷告）、恳切的祷告（是那种如同呼吁一般的祷告）、凭信而作的祷告（在你面前，视你为主、为我的神）：「主啊，求你垂听，求你看顾——不是看为以色列王的祷告（世上没有任何人的尊严或尊号能把他荐于神前），而是看为仆人的祷告。」第二，求神也同样垂听并应允一切日后在这他所建、神曾说我名必在这里的殿里、或朝向这殿所作的祷告（王上8:29），包括他自己的祷告（垂听仆人所献的祷告）和全以色列、以及每一个以色列人的祷告（王上8:30）：「求你在天上垂听——那才是你的居所，这殿不过是其影像；你垂听的时候，求你赦免那阻隔他们与神的罪，甚至他们圣事上的不义。」a. 他假定神的百姓永远是祷告的百姓；他自己也决心坚守这本分。b. 他引导他们在祷告中仰望那神乐意显明他荣耀的地方——那是地上别处所没有的。惟有祭司可以进入那地方；但他们在殿院中敬拜时，必须以眼目仰望它——不是把它当作敬拜的对象（那就是偶像崇拜了），而是当作所设立的敬拜媒介，以帮助软弱的信心，并预表耶稣基督的中保之工——他就是那真正的殿，我们每逢要与神有所往来，都必须仰望他。身在远处的人为着圣殿的缘故仰望耶路撒冷，甚至当圣殿已成废墟之时仍如此行，但6:10。c. 他求神垂听那些祷告，并赦免所有在祷告中如此仰望之人的罪。这并不是说他认为，那些对这殿毫无所知、也不加敬重的人向神所献上的一切虔诚祷告都会因此被拒绝；而是他盼望，这殿所蒙的神圣同在的明显凭据，能始终给信实的祈求者带来可以感受的鼓励与安慰。
[3.] 更具体地说，他在这里提出若干情形——在这些情形中，他设想人会在这祷告之殿里或朝向这殿向神祈求。
第一，若人之间关于争讼的权益以起誓诉诸于神，而这誓是在这坛前起的，他就求神以某种方式显明真相，在相争的双方之间施行判断，王上8:31,32。他祈求在疑难的事上，这施恩座能成为审判的宝座，使神从那里为凭信而申诉的受屈者伸冤，并惩罚那贸然申诉的欺压者。指着殿和坛起誓本是惯常之事（太23:16,18），这种败坏或许正是起源于此处的设想——并非指着殿或坛起誓，而是在殿或坛旁起誓，为求更庄严。
第二，若以色列民在任何国难之下叹息，或任何以色列个人在任何私人苦难之中，他都盼望他们在这殿里或朝向这殿所作的祷告能蒙垂听应允。
a. 在公开的刑罚之下——战争（王上8:33）、干旱不雨（王上8:35）、饥荒或瘟疫（王上8:37），最后他以一个「等等」作结——任何瘟疫或疾病；因为没有什么灾祸会临到别人，却不可能临到神的以色列。这里他设想，(a.) 刑罚的缘由是罪，且唯独是罪。「他们若败在仇敌面前，若天不下雨，那是因为他们得罪了你。」是罪造成了这一切祸患。(b.) 刑罚的结果是他们要呼求神，并朝向这殿向他恳求。从前轻慢他的人，那时要恳求他。主啊，他们在患难中寻求你；在他们的苦难中，他们必早早寻求我，并且恳切地寻求。(c.) 刑罚得以除去的条件，不仅是为它祷告而已。他不能、也不愿求他们的祷告蒙允，除非他们离开他们的罪（王上8:35）、又归向你（王上8:33），即除非他们真心悔改、切实归正。除此之外，我们不能指望在今世或来世得着拯救。但他们若如此预备自己以承受怜悯，他就求，[a.] 神从天上——他们必须透过这殿仰望的那在天上的圣殿——垂听他们。[b.] 神赦免他们的罪；因为惟有当罪得赦免，刑罚才是存着怜悯而除去。[c.] 神借他的灵、用他的道和先知，将他们当行的善道指教他们；这样他们既能因所受的管教得益处（因为神所惩治、所教导的人是有福的），又能预备好领受拯救——当我们被带回神和本分的善道时，拯救才在爱中临到。[d.] 神那时便除去刑罚，弥补损失——无论那是怎样的灾祸——不仅悦纳祷告，更将所求的怜悯赐下。
b. 在个人的苦难之中，王上8:38-40。「以色列中若有人有事要向你祈求，让他在此寻见你，让他在此蒙你恩。」他并不列举细节，因为人的祸患既如此众多，又如此繁多。(a.) 他设想祈求者本人会深切感受到自己的重担，并把他平日深藏不露、不告诉任何人的隐情向神敞开：他们各人要自觉心中的灾病——知道自己所痛的是什么，以及（如俗语所说）鞋子在哪里磨脚——并要向这殿举手，就是把他们的案情展陈出来，正如希西家把信件展开一样，无论是身体的还是心灵的忧愁，都要陈明在神前。看来内心的重担尤为所指。罪就是心中的灾病；我们内住的败坏就是属灵的疾病。每一个真正的以色列人都竭力认识这些，好治死它们、防备它们的发动。这正是他所诉苦的，正是他所负的重担：我真是苦啊！ 这些重担驱使他跪下，驱使他来到圣所。他为这些哀叹，就在祷告中向这殿举手。(b.) 他把一切这样带到神前的案情都交托给神。[a.] 交托给他的全知：「惟独你知世人的心——不仅知道他们心中的灾病、他们各自的需要和重担（这些他固然知道，却要我们从我们自己口中陈明），更知道心中的愿望和意图、其中的真诚或虚伪。你知道哪一篇祷告是出于心，哪一篇仅仅出于嘴唇。」君王的心在神面前也并非不可测透。[b.] 交托给他的公义：要照各人所行的待他；他必如此行，却是按恩典的法则，而非按律法——否则我们都必灭亡。[c.] 交托给他的怜悯：求你垂听、赦免、行事（王上8:39），使他们一生一世敬畏你，王上8:40。我们当这样使用神垂听我们祷告、赦免我们罪过的怜悯——借此在我们活着的日子受激励而敬畏他。敬畏耶和华和他的恩慈。在你有赦免之恩，为要叫你敬畏你。
c. 不属以色列的外邦人之情形接着被提及——就是一个来到圣殿敬拜以色列之神的外邦归信者，他既已认清敬拜本国诸神的愚妄和邪恶。(a.) 他设想必有许多这样的人（王上8:41,42）：神为以色列所行的奇事之名声——借此显明他在诸神之上，更是独一的神——必传到远方：「那住在远方的人必听你的大名和你大能的手、你伸出来的膀臂；这要使一切有思想、肯深思的人朝向这殿祷告，为要得着那位能真正恩待他们之神的恩惠。」(b.) 他求神悦纳并应允这归信者的祷告（王上8:43）：照着外邦人所祈求的而行。可见外邦的罪人蒙恩的迹象是何等早、何等古老：正如那时本地人和寄居的外人同归一例（出12:49），如今二者也同归一福音。(c.) 他在此所求的，是神的荣耀和他知识的传扬：「主啊，让这外邦人特别在他的恳求中得着亨通，使他带着以色列之神的美好见证回到本国，使天下万民都认识你、敬畏你（他们若真认识你，就必敬畏你）像你的民以色列一样。」所罗门绝非垄断对神的认识与事奉、不愿其限于以色列（这正是基督和他的使徒时代犹太人那嫉妒的心愿），反而求万民都像以色列那样敬畏神。但愿世人都能得着儿子的名分，成为神的儿女！父啊，愿你如此荣耀你的名。
d. 出征军队的情形，是所罗门接下去交托于神恩眷的。这里设想军队在远方扎营，奉神差遣与仇敌争战，王上8:44。「他们预备上阵，想到争战的危险和未卜的胜负，就以眼目朝向这城和这殿向神祷告，求保护与得胜，那时求你垂听他们的祷告，坚固他们的心，强壮他们的手，保护他们的头，为他们伸冤，使他们得胜。」在战阵中的兵丁不要以为有在家的人为他们代求就够了，自己也要祷告；这里勉励他们可以盼望得着恩典的应允。祷告当始终与争战并行。
e. 被掳之人的情形，是最后在此被提及作为神圣怜悯之恰当对象的。(a.) 他设想以色列必犯罪。他太认识他们、也认识自己、也认识人性，绝不会以为这是无稽之设想；因为世上没有不犯罪的人——每一个人所犯的罪，都足以让神在最严厉的护理责罚中显为公义；每一个人都有陷入重罪的危险，并且神若任凭他自己，他必如此陷入。(b.) 他设想（这也是理所当然的）：以色列若背弃神，神必向他们发怒，将他们交在仇敌手中，被掳到异国，王上8:46。(c.) 他于是设想他们必回心转意，省察自己的道（因为苦难使人深思），一旦开始深思，就必悔改、祷告、认罪、自卑，说：我们犯罪了，我们悖逆了，我们作恶了（王上8:47），并在仇敌之地归向那他们在本乡所离弃的神。(d.) 他设想他们在祷告中要向自己的地——那圣地、耶路撒冷——那圣城、圣殿——那圣殿仰望，并指引他们如此行（王上8:48），为着那位赐他们那地、拣选那城、又为他的荣耀建造那殿之神的缘故。(e.) 他求神那时垂听他们的祷告、赦免他们的罪、为他们伸冤，又使他们的仇敌怜恤他们，王上8:49,50。神将万人的心握在手中，何时愿意，就能使最强的潮流反向而流，使那些曾是最残酷的逼迫者怜恤他的百姓。这祷告的应验，见诗106:46。他使他们在掳掠他们的人眼前蒙怜恤，这虽未释放他们，却减轻了他们的被掳。(f.) 他以他们与神的关系、以及神在他们身上的权益来恳求：「他们是你的百姓，是你纳入你的约中、置于你看顾和引导之下的；是你的产业，从此一国胜过任何别国，有你的荣耀租税与贡物源源上腾」（王上8:51），「从地上万民中分别出来如此归你，并因着与众不同的恩眷而专属于你」，王上8:53。
末后，在这一切细节之后，他以这一总括的祈求作结：求神垂听他一切祷告的百姓向他所求的一切，王上8:52。如今在福音之下，我们不能想象有任何地方能为在它里面或朝向它所作的祷告增添什么悦纳之处，如同当年圣殿所增添的那样。那不过是影儿；实体是基督；我们无论奉他的名求什么，就必得着。
英文原文
Solomon's Prayer (1003 BC)
²² And Solomon stood before the altar of the LORD in the presence of all the congregation of Israel, and spread forth his hands toward heaven:
²³ And he said, LORD God of Israel, there is no God like thee, in heaven above, or on earth beneath, who keepest covenant and mercy with thy servants that walk before thee with all their heart:
²⁴ Who hast kept with thy servant David my father that thou promisedst him: thou spakest also with thy mouth, and hast fulfilled it with thine hand, as it is this day.
²⁵ Therefore now, LORD God of Israel, keep with thy servant David my father that thou promisedst him, saying, There shall not fail thee a man in my sight to sit on the throne of Israel; so that thy children take heed to their way, that they walk before me as thou hast walked before me.
²⁶ And now, O God of Israel, let thy word, I pray thee, be verified, which thou spakest unto thy servant David my father.
²⁷ But will God indeed dwell on the earth? behold, the heaven and heaven of heavens cannot contain thee; how much less this house that I have builded?
²⁸ Yet have thou respect unto the prayer of thy servant, and to his supplication, O LORD my God, to hearken unto the cry and to the prayer, which thy servant prayeth before thee to day:
²⁹ That thine eyes may be open toward this house night and day, even toward the place of which thou hast said, My name shall be there: that thou mayest hearken unto the prayer which thy servant shall make toward this place.
³⁰ And hearken thou to the supplication of thy servant, and of thy people Israel, when they shall pray toward this place: and hear thou in heaven thy dwelling place: and when thou hearest, forgive.
³¹ If any man trespass against his neighbour, and an oath be laid upon him to cause him to swear, and the oath come before thine altar in this house:
³² Then hear thou in heaven, and do, and judge thy servants, condemning the wicked, to bring his way upon his head; and justifying the righteous, to give him according to his righteousness.
³³ When thy people Israel be smitten down before the enemy, because they have sinned against thee, and shall turn again to thee, and confess thy name, and pray, and make supplication unto thee in this house:
³⁴ Then hear thou in heaven, and forgive the sin of thy people Israel, and bring them again unto the land which thou gavest unto their fathers.
³⁵ When heaven is shut up, and there is no rain, because they have sinned against thee; if they pray toward this place, and confess thy name, and turn from their sin, when thou afflictest them:
³⁶ Then hear thou in heaven, and forgive the sin of thy servants, and of thy people Israel, that thou teach them the good way wherein they should walk, and give rain upon thy land, which thou hast given to thy people for an inheritance.
³⁷ If there be in the land famine, if there be pestilence, blasting, mildew, locust, or if there be caterpillar; if their enemy besiege them in the land of their cities; whatsoever plague, whatsoever sickness there be;
³⁸ What prayer and supplication soever be made by any man, or by all thy people Israel, which shall know every man the plague of his own heart, and spread forth his hands toward this house:
³⁹ Then hear thou in heaven thy dwelling place, and forgive, and do, and give to every man according to his ways, whose heart thou knowest; (for thou, even thou only, knowest the hearts of all the children of men;)
⁴⁰ That they may fear thee all the days that they live in the land which thou gavest unto our fathers.
⁴¹ Moreover concerning a stranger, that is not of thy people Israel, but cometh out of a far country for thy name's sake;
⁴² (For they shall hear of thy great name, and of thy strong hand, and of thy stretched out arm;) when he shall come and pray toward this house;
⁴³ Hear thou in heaven 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, to fear thee, as do thy people Israel; and that they may know that this house, which I have builded, is called by thy name.
⁴⁴ If thy people go out to battle against their enemy, whithersoever thou shalt send them, and shall pray unto the LORD toward the city which thou hast chosen, and toward the house that I have built for thy name:
⁴⁵ Then hear thou in heaven their prayer and their supplication, and maintain their cause.
⁴⁶ 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;
⁴⁷ Yet if they shall bethink themselves in the land whither they were carried captives, and repent, and make supplication unto thee in the land of them that carried them captives, saying, We have sinned, and have done perversely, we have committed wickedness;
⁴⁸ And so return unto thee with all their heart, and with all their soul, in the land of their enemies, which led them away captive, and pray unto thee toward their land, which thou gavest unto their fathers, the city which thou hast chosen, and the house which I have built for thy name:
⁴⁹ Then hear thou their prayer and their supplication in heaven thy dwelling place, and maintain their cause,
⁵⁰ And forgive thy people that have sinned against thee, and all their transgressions wherein they have transgressed against thee, and give them compassion before them who carried them captive, that they may have compassion on them:
⁵¹ For they be thy people, and thine inheritance, which thou broughtest forth out of Egypt, from the midst of the furnace of iron:
⁵² That thine eyes may be open unto the supplication of thy servant, and unto the supplication of thy people Israel, to hearken unto them in all that they call for unto thee.
⁵³ For thou didst separate them from among all the people of the earth, to be thine inheritance, as thou spakest by the hand of Moses thy servant, when thou broughtest our fathers out of Egypt, O Lord GOD.
Solomon having made a general surrender of this house to God, which God had signified his acceptance of by taking possession, next follows Solomon's prayer, in which he makes a more particular declaration of the uses of that surrender, with all humility and reverence, desiring that God would agree thereto. In short, it is his request that this temple may be deemed and taken, not only for a house of sacrifice (no mention is made of that in all this prayer, that was taken for granted), but a house of prayer for all people; and herein it was a type of the gospel church; see Isa 56:7, compared with Mt 21:13. Therefore Solomon opened this house, not only with an extraordinary sacrifice, but with an extraordinary prayer.
I. The person that prayed this prayer was great. Solomon did not appoint one of the priests to do it, nor one of the prophets, but did it himself, in the presence of all the congregation of Israel, 1Ki 8:22. 1. It was well that he was able to do it, a sign that he had made a good improvement of the pious education which his parents gave him. With all his learning, it seems, he learnt to pray well, and knew how to express himself to God in a suitable manner, pro re nata—on the spur of the occasion, without a prescribed form. In the crowd of his philosophical transactions, his proverbs, and songs, he did not forget his devotions. He was a gainer by prayer (1Ki 3:11-14, etc.), and, we may suppose, gave himself much to it, so that he excelled, as we find here, in praying gifts. 2. It was well that he was willing to do it, and not shy of performing divine service before so great a congregation. He was far from thinking it any disparagement to him to be his own chaplain and the mouth of the assembly to God; and shall any think themselves too great to do this office for their own families? Solomon, in all his other glory, even on his ivory throne, looked not so great as he did now. Great men should thus support the reputation of religious exercises and so honour God with their greatness. Solomon was herein a type of Christ, the great intercessor for all over whom he rules.
II. The posture in which he prayed was very reverent, and expressive of humility, seriousness, and fervency in prayer. He stood before the altar of the Lord, intimating that he expected the success of his prayer in virtue of that sacrifice which should be offered up in the fulness of time, typified by the sacrifices offered at that altar. But when he addressed himself to prayer, 1. He kneeled down, as appears, 1Ki 8:54, where he is said to rise from his knees; compare 2Ch 6:13. Kneeling is the most proper posture for prayer, Eph 3:14. The greatest of men must not think it below them to kneel before the Lord their Maker. Mr. Herbert says, "Kneeling never spoiled silk stocking." 2. He spread forth his hands towards heaven, and (as it should seem by 1Ki 8:54) continued so to the end of the prayer, hereby expressing his desire towards, and expectations from, God, as a Father in heaven. He spread forth his hands, as it were to offer up the prayer from an open enlarged heart and to present it to heaven, and also to receive thence, with both arms, the mercy which he prayed for. Such outward expressions of the fixedness and fervour of devotion ought not to be despised or ridiculed.
III. The prayer itself was very long, and perhaps much longer than is here recorded. At the throne of grace we have liberty of speech, and should use our liberty. It is not making long prayers, but making them for a pretence, that Christ condemns. In this excellent prayer Solomon does, as we should in every prayer,
1. Give glory to God. This he begins with, as the most proper act of adoration. He addresses himself to God as the Lord God of Israel, a God in covenant with them And, (1.) He gives him the praise of what he is, in general, the best of beings in himself ("There is no God like thee, none of the powers in heaven or earth to be compared with thee"), and the best of masters to his people: "Who keepest covenant and mercy with thy servants; not only as good as thy word in keeping covenant, but better than thy word in keeping mercy, doing that for them of which thou hast not given them an express promise, provided they walk before thee with all their heart, are zealous for thee, with an eye to thee." (2.) He gives him thanks for what he had done, in particular, for his family (1Ki 8:24): "Thou hast kept with thy servant David, as with thy other servants, that which thou promisedst him." The promise was a great favour to him, his support and joy, and now performance is the crown of it: Thou hast fulfilled it, as it is this day. Fresh experiences of the truth of God's promises call for enlarged praises.
2. He sues for grace and favour from God.
(1.) That God would perform to him and his the mercy which he had promised, 1Ki 8:25,26. Observe how this comes in. He thankfully acknowledges the performance of the promise in part; hitherto God had been faithful to his word: "Thou hast kept with thy servant David that which thou promisedst him, so far that his son fills his throne and has built the intended temple; therefore now keep with thy servant David that which thou hast further promised him, and which yet remains to be fulfilled in its season." Note, The experiences we have had of God's performing his promises should encourage us to depend upon them and plead them with God: and those who expect further mercies must be thankful for former mercies. Hitherto God has helped, 2Co 1:10. Solomon repeats the promise (1Ki 8:25): There shall not fail thee a man to sit on the throne, not omitting the condition, so that thy children take heed to their way; for we cannot expect God's performance of the promise but upon our performance of the condition. And then he humbly begs this entail (1Ki 8:26): Now, O God of Israel! let thy word be verified. God's promises (as we have often observed) must be both the guide of our desires and the ground of our hopes and expectations in prayer. David had prayed (2Sa 7:25): Lord, do as thou hast said. Note, Children should learn of their godly parents how to pray, and plead in prayer.
(2.) That God would have respect to this temple which he had now taken possession of, and that his eyes might be continually open towards it (1Ki 8:29), that he would graciously own it, and so put an honour upon it. To this purpose,
[1.] He premises, First, A humble admiration of God's gracious condescension (1Ki 8:27): "But will God indeed dwell on the earth? Can we imagine that a Being infinitely high, and holy, and happy, will stoop so low as to let it be said of him that he dwells upon the earth and blesses the worms of the earth with his presence—the earth, that is corrupt, and overspread with sin—cursed, and reserved to fire? Lord, how is it?" Secondly, A humble acknowledgment of the incapacity of the house he had built, though very capacious, to contain God: "The heaven of heavens cannot contain thee, for no place can include him who is present in all places; even this house is too little, too mean to be the residence of him that is infinite in being and glory." Note, When we have done the most we can for God we must acknowledge the infinite distance and disproportion between us and him, between our services and his perfections.
[2.] This premised, he prays in general, First, That God would graciously hear and answer the prayer he was now praying, 1Ki 8:28. It was a humble prayer (the prayer of thy servant), an earnest prayer (such a prayer as is a cry), a prayer made in faith (before thee, as the Lord, and my God): "Lord, hearken to it, have respect to it, not as the prayer of Israel's king (no man's dignity in the world, or titles of honour, will recommend him to God), but as the prayer of thy servant." Secondly, That God would in like manner hear and answer all the prayers that should, at any time hereafter, be made in or towards this house which he had now built, and of which God had said, My name shall be there (1Ki 8:29), his own prayers (Hearken to the prayers which thy servant shall make), and the prayers of all Israel, and of every particular Israelite (1Ki 8:30): "Hear it in heaven, that is indeed thy dwelling-place, of which this is but a figure; and, when thou hearest, forgive the sin that separates between them and God, even the iniquity of their holy things." a. He supposes that God's people will ever be a prayer people; he resolves to adhere to that duty himself. b. He directs them to have an eye, in their prayers, to that place where God was pleased to manifest his glory as he did not any where else on earth. None but priests might come into that place; but, when they worshipped in the courts of the temple, it must be with an eye towards it, not as the object of their worship (that were idolatry), but as an instituted medium of their worship, helping the weakness of their faith, and typifying the mediation of Jesus Christ, who is the true temple, to whom we must have an eye in every thing wherein we have to do with God. Those that were at a distance looked towards Jerusalem, for the sake of the temple, even when it was in ruins, Da 6:10. c. He begs that God will hear the prayers, and forgive the sins, of all that look this way in their prayers. Not as if he thought all the devout prayers offered up to God by those who had no knowledge of this house, or regard to it, were therefore rejected; but he desired that the sensible tokens of the divine presence with which this house was blessed might always give sensible encouragement and comfort to believing petitioners.
[3.] More particularly, he here puts divers cases in which he supposed application would be made to God by prayer in or towards this house of prayer.
First, If God were appealed to by an oath for the determining of any controverted right between man and man, and the oath were taken before this altar, he prayed that God would, in some way or other, discover the truth, and judge between the contending parties, 1Ki 8:31,32. He prayed that, in difficult matters, this throne of grace might be a throne of judgment, from which God would right the injured that believingly appealed to it, and punish the injurious that presumptuously appealed to it. It was usual to swear by the temple and altar (Mt 23:16,18), which corruption perhaps took its rise from this supposition of an oath taken, not by the temple or altar, but at or near them, for the greater solemnity.
Secondly, If the people of Israel were groaning under any national calamity, or any particular Israelite under any personal calamity, he desired that the prayers they should make in or towards this house might be heard and answered.
a. In case of public judgments, war (1Ki 8:33), want of rain (1Ki 8:35), famine, or pestilence (1Ki 8:37), and he ends with an et cetera—any plague or sickness; for no calamity befals other people which may not befal God's Israel. Now he supposes, (a.) That the cause of the judgment would be sin, and nothing else. "If they be smitten before the enemy, if there be no rain, it is because they have sinned against thee." It is sin that makes all the mischief. (b.) That the consequence of the judgment would be that they would cry to God, and make supplication to him in or towards that house. Those that slighted him before would solicit him then. Lord, in trouble have they visited thee. In their afflictions they will seek me early and earnestly. (c.) That the condition of the removal of the judgment was something more than barely praying for it. He could not, he would not, ask that their prayer might be answered unless they did also turn from their sin (1Ki 8:35) and turn again to God (1Ki 8:33), that is, unless they did truly repent and reform. On no other terms may we look for salvation in this world or the other. But, if they did thus qualify themselves for mercy, he prays, [a.] That God would hear from heaven, his holy temple above, to which they must look, through this temple. [b.] That he would forgive their sin; for then only are judgments removed in mercy when sin is pardoned. [c.] That he would teach them the good way wherein they should walk, by his Spirit, with his word and prophets; and thus they might be both profited by their trouble (for blessed is the man whom God chastens and teaches), and prepared for deliverance, which then comes in love when it finds us brought back to the good way of God and duty. [d.] That he would then remove the judgment, and redress the grievance, whatever it might be—not only accept the prayer, but give in the mercy prayed for.
b. In case of personal afflictions, 1Ki 8:38-40. "If any man of Israel has an errand to thee, here let him find thee, here let him find favour with thee." He does not mention particulars, so numerous, so various, are the grievances of the children of men. (a.) He supposes that the complainants themselves would very sensibly feel their own burden, and would open that case to God which otherwise they kept to themselves and did not make any man acquainted with: They shall know every man the plague of his own heart, what it is that pains him, and (as we say) where the shoe pinches, and shall spread their hands, that is, spread their case, as Hezekiah spread the letter, in prayer, towards 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 heart; our indwelling corruptions are our spiritual diseases. Every Israelite indeed endeavours to know these, that he may mortify them and watch against the risings of them. These he complains of. This is the burden he groans under: O wretched man that I am! These drive him to his knees, drive him to the sanctuary. Lamenting these, he spreads forth his hands in prayer. (b.) He refers all cases of this kind, that should be brought hither, to God. [a.] To his omniscience: "Thou, even thou only, knowest the hearts of all the children of men, not only the plagues of their hearts, their several wants and burdens" (these he knows, but he will know them from us), "but the desire and intent of the heart, the sincerity or hypocrisy of it. Thou knowest which prayer comes from the heart, and which from the lips only." The hearts of kings are not unsearchable to God. [b.] To his justice: Give to every man according to his ways; and he will not fail to do so, by the rules of grace, not the law, for then we should all be undone. [c.] To his mercy: Hear, and forgive, and do (1Ki 8:39), that they may fear thee all their days, 1Ki 8:40. This use we should make of the mercy of God to us in hearing our prayers and forgiving our sins, we should thereby he engaged to fear him while we live. Fear the Lord and his goodness. There is forgiveness with him, that he may be feared.
c. The case of the stranger that is not an Israelite is next mentioned, a proselyte that comes to the temple to pray to the God of Israel, being convinced of the folly and wickedness of worshipping the gods of his country. (a.) He supposed that there would be many such (1Ki 8:41,42), that the fame of God's great works which he had wrought for Israel, by which he proved himself to be above all gods, nay, to be God alone, would reach to distant countries: "Those that live remote shall hear of thy strong hand, and thy stretched-out arm; and this will bring all thinking considerate people to pray towards this house, that they may obtain the favour of a God that is able to do them a real kindness." (b.) He begged that God would accept and answer the proselyte's prayer (1Ki 8:43): Do according to all that the stranger calleth to thee for. Thus early, thus ancient, were the indications of favour towards the sinners of the Gentiles: as there was then one law for the native and for the stranger (Ex 12:49), so there was one gospel for both. (c.) Herein he aimed at the glory of God and the propagating of the knowledge of him: "O let the stranger, in a special manner, speed well in his addresses, that he may carry away with him to his own country a good report of the God of Israel, that all people may know thee and fear thee (and, if they know thee aright, they will fear thee) as do thy people Israel." So far was Solomon from monopolizing the knowledge and service of God, and wishing to have them confined to Israel only (which was the envious desire of the Jews in the days of Christ and his apostles), that he prayed that all people might fear God as Israel did. Would to God that all the children of men might receive the adoption, and be made God's children! Father, thus glorify thy name.
d. The case of an army going forth to battle is next recommended by Solomon to the divine favour. It is supposed that the army is encamped at a distance, somewhere a great way off, sent by divine order against the enemy, 1Ki 8:44. "When they are ready to engage, and consider the perils and doubtful issues of battle, and put up a prayer to God for protection and success, with their eye towards this city and temple, then hear their prayer, encourage their hearts, strengthen their hands, cover their heads, and so maintain their cause and give them victory." Soldiers in the field must not think it enough that those who tarry at home pray for them, but must pray for themselves, and they are here encouraged to hope fore a gracious answer. Praying should always go along with fighting.
e. The case of poor captives is the last that is here mentioned as a proper object of divine compassion. (a.) He supposes that Israel will sin. He knew them, and himself, and the nature of man, too well to think this a foreign supposition; for there is no man that sinneth not, that does not enough to justify God in the severest rebukes of his providence, no man but what is in danger of falling into gross sin, and will if God leave him to himself. (b.) He supposes, what may well be expected, that, if Israel revolt from God, God will be angry with them, and deliver them into the hand of their enemies, to be carried captive into a strange country, 1Ki 8:46. (c.) He then supposes that they will bethink themselves, will consider their ways (for afflictions put men upon consideration), and, when once they are brought to consider, they will repent and pray, will confess their sins, and humble themselves, saying, We have sinned and have done perversely (1Ki 8:47), and in the land of their enemies will return to God, whom they had forsaken in their own land. (d.) He supposes that in their prayers they will look towards their own land, the holy land, Jerusalem, the holy city, and the temple, the holy house, and directs them so to do (1Ki 8:48), for his sake who gave them that land, chose that city, and to whose honour that house was built. (e.) He prays that then God would hear their prayers, forgive their sins, plead their cause, and incline their enemies to have compassion on them, 1Ki 8:49,50. God has all hearts in his hand, and can, when he pleases, turn the strongest stream the contrary way, and make those to pity his people who have been their most cruel persecutors. See this prayer answered, Ps 106:46. He made them to be pitied of those that carried them captive, which, if it did not release them, yet eased their captivity. (f.) He pleads their relation to God, and his interest in them: "They are thy people, whom thou hast taken into thy covenant and under thy care and conduct, thy inheritance, from which, more than from any other nation, thy rent and tribute of glory issue and arise (1Ki 8:51), separated from among all people to be so and by distinguishing favours appropriated to thee," 1Ki 8:53.
Lastly, After all these particulars, he concludes with this general request, that God would hearken to all his praying people in all that they call unto him for, 1Ki 8:52. No place now, under the gospel, can be imagined to add any acceptableness to the prayers made in or towards it, as the temple then did. That was a shadow: the substance is Christ; whatever we ask in his name, it shall be given us.
54-61
Solomon Blesses and Exhorts the People (1003 BC)
所罗门为民祝福与劝勉（主前1003年）
⁵⁴ 所罗门在耶和华的坛前屈膝跪着，向天举手，在耶和华面前祷告祈求已毕，就起来。
⁵⁵ 站着，大声为以色列全会众祝福，说：
⁵⁶ 耶和华是应当称颂的！因为他照着一切所应许的，赐平安给他的民以色列人。他仆人摩西应许赐福的话，一句都没有落空。
⁵⁷ 愿耶和华我们的神与我们同在，像与我们列祖同在一样，不撇下我们，不丢弃我们。
⁵⁸ 使我们的心归向他，遵行他的道，谨守他吩咐我们列祖的诫命、律例、典章。
⁵⁹ 我在耶和华面前所祈求的这些话，愿耶和华我们的神昼夜看顾，每日按着他仆人与他民以色列人所当行的，为他们维护正义，
⁶⁰ 使地上的万民都知道惟独耶和华是神，并无别神。
⁶¹ 所以你们当向耶和华我们的神存诚实的心，遵行他的律例，谨守他的诫命，到今日一样。
所罗门在《传道书》的讲论之后，为我们指出了「总意」；此处在这段长长的祷告之后，他同样如此——这被称为他「为民祝福」（王上 8:55）。他是站着宣告的，为叫众人听得清楚，也因他是带着权柄来祝福。再没有比这更贴切合宜的话了，也没有会众被遣散时所得的话，比这更能感动他们、长留他们心中。
一、他将神为以色列所行的伟大而恩慈之事的荣耀归给神（王上 8:56）。他站起来「为全会众祝福」（王上 8:55），却先从称颂神开始；因为我们当「凡事谢恩」。我们既盼望神为我们和我们的人行善，就当抓住一切机会称颂他和他的作为。他称颂神将——他没有说是财富、尊荣、权势、胜利赐给以色列，而是「平安（安息）」，仿佛那比这一切都更宝贵。所以，得享平安的人不可因缺少别的福分就轻看这福。他将神所赐的福与神所应许的话相比对，好叫神因他的信实得着荣耀，因他那「因自己的名显得为大」的话得着尊崇。1. 他提到「借摩西所赐的应许」，正如他先前（王上 8:15、24）论到对大卫所应许的话。摩西所赐的不只是诫命，也有应许。神过了很久才使以色列得着应许的安息，但经过许多试炼之后，他们终于得着了。终有一日，神属灵的以色列也要「从他们一切的劳碌中得安息」。2. 他仿佛在这些字据的背面，签下了全额收讫：「他一切美好的应许，一句都没有落空。」他以全会众的名义开列这张收据，使神的信实得着永远的尊荣，也使一切倚靠神应许的人得着永远的鼓励。
二、他为自己和会众祝福，表达了他对以下四件事的恳切愿望与盼望：——1. 神与他们同在。这是一间教会、一个国家、每一个人的全部幸福所系。如今这一大群人不久就要散去，他们今生未必再有全部聚在一起的机会。所罗门便以这样的祝福遣散他们：「愿主与我们同在」——当我们彼此分离时，这就足够安慰了。「愿耶和华我们的神与我们同在，像与我们列祖同在一样」（王上 8:57）；「不撇下我们」，愿他今日与昨日一样，对我们和我们后裔所作的，正如他对前人所作的一样。2. 他恩典的大能临到他们：「愿他与我们同在，并继续与我们同在」，不是为要扩张我们的疆界、增添我们的财富，而是「使我们的心归向他，遵行他一切的道路，谨守他的诫命」（王上 8:58）。属灵的福气是至好的福气，是我们当切切渴慕求得的。我们的心本性上厌烦本分，易从神那里偏离；惟有他的恩典能使心归向他，而这恩典必须借祷告得着。3. 应允他此刻所献的祷告：「愿我这话昼夜在耶和华我们神面前蒙顾念」（王上 8:59）。愿日后在此所献的每一个祷告都蒙恩惠的回应，那便是对这祷告不断的应允。所罗门在此为他祷告所求的，如今仍在基督的代求中得着成全——他的恳求正是那代求的预表；那有功效的代求「昼夜在耶和华我们神面前」，因为我们的大中保不断顾念这事，我们可以靠他维护我们的案件（抵挡那「昼夜」控告我们的对头，启 12:10）以及「他民以色列共同的案件，在一切时候、一切场合，按所当行的为他们维护」，正如此处原文所读「在它的日子说那日的话」——我们便在「随时的帮助」中得着充足、合宜、合时的恩典。4. 神在他子民中扩展他的国而得荣耀。愿以色列如此蒙福、如此得恩；不是为使万民都来向我们进贡（所罗门看自己的国已大到他所愿），而是「使万民都知道耶和华是神，并且惟独他是神」，都来敬拜他（王上 8:60）。所罗门的祷告与「耶西的儿子大卫的祷告」一样以这句作结（诗 72:19、20）：「愿他的荣耀充满全地。」我们祷告之后，再没有比「父啊，愿你荣耀你的名」更佳的总结。
三、他郑重嘱咐百姓要坚守并恒心在向神当尽的本分上。他既为他们向神说话，又在此从神向他们说话；惟有因他的讲道而变得更好的人，才能从他的祷告中得益。他临别时的劝勉是：「你们当向耶和华我们的神存诚实的心」（王上 8:61）。愿你们的顺服是普遍的，毫无分割；是正直的，毫不虚假；是恒久的，毫不退后——这就是福音意义上的完全。
英文原文
Solomon Blesses and Exhorts the People (1003 BC)
⁵⁴ And it was so, that when Solomon had made an end of praying all this prayer and supplication unto the LORD, he arose from before the altar of the LORD, from kneeling on his knees with his hands spread up to heaven.
⁵⁵ And he stood, and blessed all the congregation of Israel with a loud voice, saying,
⁵⁶ Blessed be the LORD, that hath given rest unto his people Israel, according to all that he promised: there hath not failed one word of all his good promise, which he promised by the hand of Moses his servant.
⁵⁷ The LORD our God be with us, as he was with our fathers: let him not leave us, nor forsake us:
⁵⁸ That he may incline our hearts unto him, to walk in all his ways, and to keep his commandments, and his statutes, and his judgments, which he commanded our fathers.
⁵⁹ And let these my words, wherewith I have made supplication before the LORD, be nigh unto the LORD our God day and night, that he maintain the cause of his servant, and the cause of his people Israel at all times, as the matter shall require:
⁶⁰ That all the people of the earth may know that the LORD is God, and that there is none else.
⁶¹ Let your heart therefore be perfect with the LORD our God, to walk in his statutes, and to keep his commandments, as at this day.
Solomon, after his sermon in Ecclesiastes, gives us the conclusion of the whole matter; so he does here, after this long prayer; it is called his blessing the people, 1Ki 8:55. He pronounced it standing, that he might be the better heard, and because he blessed as one having authority. Never were words more fitly spoken, nor more pertinently. Never was congregation dismissed with that which was more likely to affect them and abide with them.
I. He gives God the glory of the great and kind things he had done for Israel, 1Ki 8:56. He stood up to bless the congregation (1Ki 8:55), but began with blessing God; for we must in every thing give thanks. Do we expect God should do well for us and ours? let us take all occasion to speak well of him and his. He blesses God who has given, he does not say wealth, and honour, and power, and victory, to Israel, but rest, as if that were a blessing more valuable than any of those. Let not those who have rest under-value that blessing, though they want some others. He compares the blessings God had bestowed upon them with the promises he had given them, that God might have the honour of his faithfulness and the truth of that word of his which he has magnified above all his name. 1. He refers to the promises given by the hand of Moses, as he did (1Ki 8:15,24) to those which were made to David. There were promises given by Moses, as well as precepts. It was long ere God gave Israel the promised rest, but they had it at last, after many trials. The day will come when God's spiritual Israel will rest from all their labours. 2. He does, as it were, write a receipt in full on the back of these bonds: There has not failed one word of all his good promises. This discharge he gives in the name of all Israel, to the everlasting honour of the divine faithfulness, and the everlasting encouragement of all those that build upon the divine promises.
II. He blesses himself and the congregation, expressing his earnest desire and hope of these four things:—1. The presence of God with them, which is all in all to the happiness of a church and nation and of every particular person. This great congregation was now shortly to be scattered, and it was not likely that they would ever be all together again in this world. Solomon therefore dismisses them with this blessing: "The Lord be present with us, and that will be comfort enough when we are absent from each other. The Lord our God be with us, as he was with our fathers (1Ki 8:57); let him not leave us, let him be to us to day, and to ours for ever, what he was to those that went before us." 2. The power of his grace upon them: "Let him be with us, and continue with us, not that he may enlarge our coasts and increase our wealth, but that he may incline our hearts to himself, to walk in all his ways and to keep his commandments," 1Ki 8:58. Spiritual blessings are the best blessings, with which we should covet earnestly to be blessed. Our hearts are naturally averse to our duty, and apt to decline from God; it is his grace that inclines them, grace that must be obtained by prayer. 3. An answer to the prayer he had now made: "Let these my words be nigh unto the Lord our God day and night, 1Ki 8:59. Let a gracious return be made to every prayer that shall be made here, and that will be a continual answer to this prayer." What Solomon asks here for his prayer is still granted in the intercession of Christ, of which his supplication was a type; that powerful prevailing intercession is before the Lord our God day and night, for our great Advocate attends continually to this very thing, and we may depend upon him to maintain our cause (against the adversary that accuses us day and night, Re 12:10) and the common cause of his people Israel, at all times, upon all occasions, as the matter shall require, so as to speak for us the word of the day in its day, as the original here reads it, from which we shall receive grace sufficient, suitable, and seasonable, in every time of need. 4. The glorifying of God in the enlargement of his kingdom among men. Let Israel be thus blessed, thus favoured; not that all people may become tributaries to us (Solomon sees his kingdom as great as he desires), but that all people may know that the Lord is God, and he only, and may come and worship him, 1Ki 8:60. With this Solomon's prayers, like the prayers of his father David, the son of Jesse, are ended (Ps 72:19,20): Let the whole earth be filled with his glory. We cannot close our prayers with a better summary than this, Father, glorify thy name.
III. He solemnly charges his people to continue and persevere in their duty to God. Having spoken to God for them, he here speaks from God to them, and those only would fare the better for his prayers that were made better by his preaching. His admonition, at parting, is, "Let your heart be perfect with the Lord our God, 1Ki 8:61. Let your obedience be universal, without dividing—upright, without dissembling—constant, without declining;" this is evangelical perfection.
62-66
Solomon Holds a Great Feast (1003 BC)
所罗门献大祭守节（主前1003年）
⁶² 王和以色列众人在耶和华面前献祭。
⁶³ 所罗门献平安祭，用牛二万二千、羊十二万献给耶和华。这样，王和以色列众人为耶和华的殿行奉献之礼。
⁶⁴ 当日王为耶和华殿前的院子分别为圣，在那里献燔祭、素祭和平安祭的脂油，因为他所造的耶和华前的铜坛太小，容不下燔祭、素祭和平安祭的脂油。
⁶⁵ 那时所罗门和以色列众人，就是从哈马口直到埃及小河所有的以色列人，都聚集成为大会，在我们神耶和华面前守节七日，又七日，共十四日。
⁶⁶ 第八日王遣散众民；他们都为王祝福，因见耶和华向他仆人大卫和他民以色列所施的一切恩惠，就心中喜乐欢畅，各归各帐棚去了。
我们此前读到犹大与以色列在各自的葡萄树和无花果树下吃喝，十分快乐；此处我们看到他们在神的院内也是如此。如今他们印证了所罗门论智慧之道的话——那道是「喜乐之道」。
一、他们在神的殿中得着充足的喜乐与满足，因为在那里：1. 所罗门献了极大的祭——二万二千头牛、十二万只羊；若非那地极其肥沃，足使国内的牲畜耗尽。外邦人按「百」献祭（他们称之为「百牛祭」 hecatomb），便自以为极慷慨，所罗门却远胜过他们：他按「千」来献。摩西奉献祭坛时，平安祭是二十四头公牛，公绵羊、公山羊、公羊羔共一百八十只（民 7:88）；那时百姓贫穷，如今他们财富增多，对他们的期望也随之加增。神在哪里丰富地撒种，也必照样收割。这一切祭物不能在一日之内献完，乃是在节期的数日之中分献。所罗门的席上每日用牛三十只，但千千的牛要归于神的坛。极少有人如此存心，肯为灵魂比身体花费更多。平安祭的肉归献祭者所有，所罗门大概就以之分赐百姓。基督也曾这样喂养跟从他的人。铜坛不够容纳这一切祭物，于是为应一时之需，他们被迫在「院子的当中」（王上 8:64）献了许多祭；有人以为是在特为筑起的土坛石坛上，节期既毕便拆去，有人则以为就在光秃的地上。凡乐意事奉神的人，不必因缺乏场所和机会而节制自己的慷慨。2. 他守了一个节，似乎是在奉献节之后守住棚节，两节合并共十四日（王上 8:65），他们却没有说：「看哪，何等烦琐！」
二、他们把这份喜乐与满足带回自己的家。他们被遣散时为王祝福（王上 8:66）——称赞他、敬重他，并将会众的感谢归给他，然后「心中喜乐欢畅地各归各帐棚去了」，全都轻松愉快。神的恩惠是他们喜乐的缘由，我们在一切时候也当如此。他们为神赐给王家与国度的福分而喜乐；我们也当照样从圣洁的条例中欢欢喜喜地归家，并为神向我们主耶稣（大卫这位仆人正是他的预表——他的宝座被高举坚立，以成就救赎之约）以及向一切信徒——他属灵的以色列——在成圣与安慰中所施的恩惠（这是凭恩典之约而成就的），一路欢喜。我们若不全然以此喜乐，错的就是我们自己。
英文原文
Solomon Holds a Great Feast (1003 BC)
⁶² And the king, and all Israel with him, offered sacrifice before the LORD.
⁶³ And Solomon offered a sacrifice of peace offerings, which he offered unto the LORD, two and twenty thousand oxen, and an hundred and twenty thousand sheep. So the king and all the children of Israel dedicated the house of the LORD.
⁶⁴ The same day did the king hallow the middle of the court that was before the house of the LORD: for there he offered burnt offerings, and meat offerings, and the fat of the peace offerings: because the brasen altar that was before the LORD was too little to receive the burnt offerings, and meat offerings, and the fat of the peace offerings.
⁶⁵ And at that time Solomon held a feast, and all Israel with him, a great congregation, from the entering in of Hamath unto the river of Egypt, before the LORD our God, seven days and seven days, even fourteen days.
⁶⁶ On the eighth day he sent the people away: and they blessed the king, and went unto their tents joyful and glad of heart for all the goodness that the LORD had done for David his servant, and for Israel his people.
We read before that Judah and Israel were eating and drinking, and very cheerful under their own vines and fig-trees; here we have them so in God's courts. Now they found Solomon's words true concerning Wisdom's ways, that they are ways of pleasantness.
I. They had abundant joy and satisfaction while they attended at God's house, for there, 1. Solomon offered a great sacrifice, 22,000 oxen and 120,000 sheep, enough to have drained the country of cattle if it had not been a very fruitful land. The heathen thought themselves very generous when they offered sacrifices by hundreds (hecatombs they called them), but Solomon out-did them: he offered them by thousands. When Moses dedicated his altar, the peace-offerings were twenty-four bullocks, and of rams, goats, and lambs, 180 (Nu 7:88); then the people were poor, but now that they had increased in wealth more was expected from them. Where God sows plentifully he must reap accordingly. All these sacrifices could not be offered in one day, but in the several days of the feast. Thirty oxen a day served Solomon's table, but thousands shall go to God's altar. Few are thus minded, to spend more on their souls than on their bodies. The flesh of the peace-offerings, which belonged to the offerer, it is likely, Solomon treated the people with. Christ fed those who attended him. The brazen altar was not large enough to receive all these sacrifices, so that, to serve the present occasion, they were forced to offer many of them in the middle of the court, (1Ki 8:64), some think on altars, altars of earth or stone, erected for the purpose and taken down when the solemnity was over, others think on the bare ground. Those that will be generous in serving God need not stint themselves for want of room and occasion to be so. 2. He kept a feast, the feast of tabernacles, as it should seem, after the feast of dedication, and both together lasted fourteen days (1Ki 8:65), yet they said not, Behold, what a weariness is this!
II. They carried this joy and satisfaction with them to their own houses. When they were dismissed they blessed the king (1Ki 8:66), applauded him, admired him, and returned him the thanks of the congregation, and then went to their tents joyful and glad of heart, all easy and pleased. God's goodness was the matter of their joy, so it should be of ours at all times. They rejoiced in God's blessing both on the royal family and on the kingdom; thus should we go home rejoicing from holy ordinances, and go on our way rejoicing for God's goodness to our Lord Jesus (of whom David his servant was a type, in the advancement and establishment of his throne, pursuant to the covenant of redemption), and to all believers, his spiritual Israel, in their sanctification and consolation, pursuant to the covenant of grace. If we rejoice not herein always it is our own fault.
圣殿的建造与陈设固然荣耀非凡，但其奉献之礼更为荣耀，正如圣徒当行的祷告与赞美之工，远胜于匠人铸造金属、雕刻石头的技艺。圣殿的设立，为要维系神与他子民之间的相交；本章便记述他们首次在此聚会的盛典。本章记载如下：I. 以色列全体代表被召集前来（王上8:1-2），向神守节长达十四日，王上8:65。II. 祭司将约柜抬进至圣所，安放于其中，王上8:3-9。III. 神以云彩为记，亲自降临占据此殿，王上8:10-11。IV. 所罗门向神献上感恩，并向百姓说明此次聚会的缘由，王上8:12-21。V. 他在一篇长长的祷告中，将一切在这殿中或朝向这殿所发的祷告，都交托于神恩惠的悦纳，王上8:22-53。VI. 他以祝福和劝勉遣散会众，王上8:54-61。VII. 他献上极多的祭物，与百姓一同设筵欢乐，而后心满意足地各自散去，王上8:62-66。这是以色列的黄金时代，是人子之日以预表形式彰显的日子。