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In this chapter we have, I. The answer which God, in a vision, gave to Solomon's prayer, and the terms he settled with him, 1Ki 9:1-9. II. The interchanging of grateful kindnesses between Solomon and Hiram, 1Ki 9:10-14. III. His workmen and buildings, 1Ki 9:15-24. IV. His devotion, 1Ki 9:25. V. His trading navy, 1Ki 9:26-28.
1-9
God's Answer to Solomon (1001 BC)
简体中文
神对所罗门的答复（主前 1001 年）
¹ 所罗门建造耶和华的殿和王宫，并一切所愿意建造的，都完毕了， ² 耶和华就第二次向所罗门显现，如同从前在基遍向他显现一样。 ³ 耶和华对他说："你在我面前所献的祷告和祈求，我都听见了。我已将你所建的这殿分别为圣，使我的名永远在其中；我的眼、我的心也必常在那里。 ⁴ 你若效法你父亲大卫在我面前行事为人，存诚实正直的心，遵行我所吩咐你的一切，谨守我的律例典章， ⁵ 我就必坚固你以色列的国位，直到永远，正如我应许你父亲大卫说：你的子孙必不断有人坐以色列的国位。 ⁶ 倘若你们或你们的子孙转去不跟从我，不谨守我摆在你们面前的诫命律例，去事奉别神，敬拜它们， ⁷ 我就必将以色列人从我赐给他们的地上剪除；我为己名所分别为圣的这殿，我也必从我眼前弃绝；以色列必在万民中作笑谈和讥诮的话柄； ⁸ 这殿虽然崇高，凡经过的人必惊讶、嗤笑，说：'耶和华为何向这地和这殿如此行呢？' ⁹ 人必回答说：'是因他们离弃了领他们列祖出埃及地的耶和华他们的神，去亲近别神，敬拜事奉它们；所以耶和华使这一切灾祸临到他们。'"
所罗门献殿之时，神已确实地答复了他的祷告，并立时以从天降下的火烧尽祭物为记号，表明祂悦纳（如代下 7:1所记）；但此处所记，是对那祷告更明确、更详尽的答复。请留意：
I. 神以何种方式给他这答复。神向他显现，如同他登极之初在基遍所行的——是在梦中或异象中（王上 9:2）。将此事与那事相比对，暗示这乃是在他完成节期大典之后的那一夜——因基遍那次也是如此（代下 1:6,7）。如此看来，王上 9:1所论所罗门完工一切建造之事（这乃是在圣殿奉献之后多年），当读作"所罗门完工了"（如代下 7:11），而王上 9:2当读作"耶和华曾显现"。
II. 这答复的内容。1. 神向他保证，祂必在这所建的殿中特别与他同在，作为对他祷告的答复（王上 9:3）：我已将这殿分别为圣。 所罗门虽献了殿，但将殿分别为圣——使之成圣、献上——乃是神自己的特权。人不能使一地成圣；然而我们以真诚献给神之物，便可盼望祂施恩悦纳，视为属祂的；祂的眼和祂的心也必常在那里。 将这话应用于人——就是活的殿——也是如此：神所分别为圣、所献归自己的人，必有祂的眼目、祂的心肠、祂的慈爱与看顾，并且这是永远的。2. 神指示他，从此他和他的百姓都在试炼之中。他们不要因现在有耶和华的殿在他们中间（耶 7:4），便安然自恃，以为可以任意而行。不，这殿原是为保护他们在对神的效忠之中，并非保护他们在背叛悖逆之中。神待我们坦白直截，将善与恶、祝福与咒诅摆在我们面前，又让我们知道当倚靠什么。神在此告诉所罗门：(1.) 他国度的坚立，取决于他顺服的恒心（王上 9:4,5）："你若在我面前效法大卫那样行——大卫给你留下了好榜样，足以鼓励你跟随（这是你若不利用便要交账的恩惠）；你若像他那样，存诚实正直的心行事为人"（因为这是首要之事——没有真诚便没有信仰），"我就必坚固你国位；不然便不然"，因为应许乃是有条件的（诗 132:12）。我们若履行圣约中我们当尽之分，神必不失信履行祂的分；我们若善用神所赐的恩典，祂必坚固我们直到末了。敬虔父母的儿女，若不踏着那已经离世、归向天国之先人的脚踪而行，不保全先祖的德行与敬虔，就不要指望承受福分的传承。(2.) 他或他子孙离弃神，必导致国度的倾覆，这是确定的结局（王上 9:6）："但你要知道——也要叫你的家和你的国知道，并因此而受警戒——你们若完全转去不跟从我"（有人以为当如此读），"若你们离弃我的事奉、撇弃我的祭坛，去事奉别神"（因为那乃是背约之罪），"你们或你们的子孙若与我断绝，这殿不能救你们。反而：[1.] 以色列虽是圣洁的国度，却必被剪除（王上 9:7）——一个审判接一个审判，直到他们成为笑谈和讥诮，成为日下最被人鄙夷的民——虽然如今他们乃是最尊荣的。"这里暗示了王室的被灭，虽然未特别明说——国既亡，王自然也随之倾覆。[2.] 圣殿虽是圣洁之殿，是神自己为己名分别为圣的，却必被弃、成为荒场（王上 9:8,9）：这殿虽然崇高。 他们因那建筑的雄伟华美而自傲；但当让他们知道，它并不高超到神审判不能及之处——若他们竟卑鄙到以树林和偶像之庙来取代它，却又同时自高到以为这殿可保他们仍得神的恩宠，虽然他们如何败坏自己。这殿虽然崇高。 如今经过的人无不为它的体积与华美惊讶；它的富丽、设计与工艺，使所有观者赞叹，被称为奇工；但你们若离弃神，它的高度只能使其倾覆更加惊人，那时经过的人也要同样惊叹于它的废墟；而那有罪、自定己罪的以色列人，必被迫羞愧地承认：他们自己便是这殿的祸因；因为当人问说耶和华为何向祂的殿如此行？他们不能不回答：乃是因为他们离弃了耶和华他们的神。（参申 29:24,25）。他们的罪必被记在其刑罚之中。他们离弃了圣殿，所以神也离弃了它；他们以罪恶亵渎了它，使它成了凡俗，所以神也以审判亵渎了它，使它成为荒场。神在所罗门刚刚建殿献成之时，便给他清楚的警告，好叫他和他百姓不可心高气傲，只要敬畏。
英文原文
God's Answer to Solomon (1001 BC)
¹ And it came to pass, when Solomon had finished the building of the house of the LORD, and the king's house, and all Solomon's desire which he was pleased to do,
² That the LORD appeared to Solomon the second time, as he had appeared unto him at Gibeon.
³ And the LORD said unto him, I have heard thy prayer and thy supplication, that thou hast made before me: I have hallowed this house, which thou hast built, to put my name there for ever; and mine eyes and mine heart shall be there perpetually.
⁴ And if thou wilt walk before me, as David thy father walked, in integrity of heart, and in uprightness, to do according to all that I have commanded thee, and wilt keep my statutes and my judgments:
⁵ Then I will establish the throne of thy kingdom upon Israel for ever, as I promised to David thy father, saying, There shall not fail thee a man upon the throne of Israel.
⁶ But if ye shall at all turn from following me, ye or your children, and will not keep my commandments and my statutes which I have set before you, but go and serve other gods, and worship them:
⁷ Then will I cut off Israel out of the land which I have given them; and this house, which I have hallowed for my name, will I cast out of my sight; and Israel shall be a proverb and a byword among all people:
⁸ And at this house, which is high, every one that passeth by it shall be astonished, and shall hiss; and they shall say, Why hath the LORD done thus unto this land, and to this house?
⁹ And they shall answer, Because they forsook the LORD their God, who brought forth their fathers out of the land of Egypt, and have taken hold upon other gods, and have worshipped them, and served them: therefore hath the LORD brought upon them all this evil.
God had given a real answer to Solomon's prayer, and tokens of his acceptance of it, immediately, by the fire from heaven which consumed the sacrifices (as we find 2Ch 7:1); but here we have a more express and distinct answer to it. Observe,
I. In what way God gave him this answer. He appeared to him, as he had done at Gibeon, in the beginning of his reign, in a dream or vision, 1Ki 9:2. The comparing of it with that intimates that it was the very night after he had finished the solemnities of his festival, for so that was, 2Ch 1:6,7. And then 1Ki 9:1, speaking of Solomon's finishing all his buildings, which was not till many years after the dedication of the temple, must be read thus, Solomon finished (as it is 2Ch 7:11), and 1Ki 9:2 must be read, and the Lord had appeared.
II. The purport of this answer. 1. He assures him of his special presence in the temple he had built, in answer to the prayer he had made (1Ki 9:3): I have hallowed this house. Solomon had dedicated it, but it was God's prerogative to hallow it—to sanctify or consecrate it. Men cannot make a place holy, yet what we, in sincerity, devote to God, we may hope he will graciously accept as his; and his eyes and his heart shall be upon it. Apply it to persons, the living temples. Those whom God hallows or sanctifies, whom he sets apart for himself, have his eye, his heart, his love and care, and this perpetually. 2. He shows him that he and his people were for the future upon their good behaviour. Let them not be secure now, as if they might live as they please now that they have the temple of the Lord among them, Jer 7:4. No, this house was designed to protect them in their allegiance to God, but not in their rebellion or disobedience. God deals plainly with us, sets before us good and evil, the blessing and the curse, and lets us know what we must trust to. God here tells Solomon, (1.) That the establishment of his kingdom depended upon the constancy of his obedience (1Ki 9:4,5): "If thou wilt walk before me as David did, who left thee a good example and encouragement enough to follow it (and advantage thou wilt be accountable for if thou do not improve it), if thou wilt walk as he did, in integrity of heart and uprightness" (for that is the main matter—no religion without sincerity), "then I will establish the throne of thy kingdom, and not otherwise," for on that condition the promise was made, Ps 132:12. If we perform our part of the covenant, God will not fail to perform his; if we improve the grace God has given us, he will confirm us to the end. Let not the children of godly parents expect the entail of the blessing, unless they tread in the steps of those that have gone before them to heaven, and keep up the virtue and piety of their ancestors. (2.) That the ruin of his kingdom would be the certain consequence of his or his children's apostasy from God (1Ki 9:6): "But know thou, and let thy family and kingdom know it, and be admonished by it, that if you shall altogether turn from following me" (so it is thought it should be read), "if you forsake my service, desert my altar, and go and serve other gods" (for that was the covenant-breaking sin), "if you or your children break off from me, this house will not save you. But, [1.] Israel, though a holy nation, will be cut off (1Ki 9:7), by one judgment after another, till they become a proverb and a by-word, and the most despicable people under the sun, though now the most honourable." This supposes the destruction of the royal family, though it is not particularly threatened; the king is, of course, undone, if the kingdom be. [2.] "The temple, though a holy house, which God himself has hallowed for his name, shall be abandoned and laid desolate (1Ki 9:8,9): This house which is high." They prided themselves in the stateliness and magnificence of the structure, but let them know that it is not so high as to be out of the reach of God's judgments, if they vilify it so as to exchange it for groves and idol-temples, and yet, at the same time, magnify it so as to think it will secure the favour of God to them though they ever so much corrupt themselves. This house which is high. Those that now pass by it are astonished at the bulk and beauty of it; the richness, contrivance, and workmanship, are admired by all spectators, and it is called a stupendous fabric; but, if you forsake God, its height will make its fall the more amazing, and those that pass by will be as much astonished at its ruins, while the guilty, self-convicted, self-condemned, Israelites, will be forced to acknowledge, with shame, that they themselves were the ruin of it; for when it shall be asked, Why hath the Lord done thus to his house? they cannot but answer, It was because they forsook the Lord their God. See De 29:24,25. Their sin will be read in their punishment. They deserted the temple, and therefore God deserted it; they profaned it with their sins and laid it common, and therefore God profaned it with his judgments and laid it waste. God gave Solomon fair warning of this, now that he had newly built and dedicated it, that he and his people might not be high-minded, but fear.
10-14
Solomon and Hiram (1001 BC)
简体中文
所罗门与希兰（公元前1001年）
¹⁰ 所罗门建造两座宫室——耶和华的殿和王自己的宫——二十年了，
¹¹ （推罗王希兰曾照所罗门所愿的，资助他香柏木、松木和金子；）所罗门王便将加利利地的二十座城给了希兰。
¹² 希兰从推罗出来，要看所罗门给他的城；那些城却使他不悦。
¹³ 他说：「我兄啊，你给我的是什么城呢？」于是那地直到今日还称为迦步勒地。
¹⁴ 希兰又送给王一百二十他连得金子。
关于工程开工之时所罗门与希兰所定的协议，我们前面已经读过（王上5:1-18）。这里我们读到工程完毕之时他们公平友好的分别。1. 希兰尽了契约所定的极致。他照所罗门一切所要的，供给他建筑工程所需的材料（王上9:11），又供给他金子（王上9:15）。他毫不嫉妒所罗门日增的伟大与名声，对他无所疑忌，反而帮助使他更显赫。所罗门的权势加上所罗门的智慧，绝不必使任何邻舍惧怕。神既尊荣他，希兰也愿意尊荣他。2. 所罗门无疑也尽了契约所定，按所约定的将『食物给他的家』（王上5:9）。但这里我们读到，所罗门在这之上，又把『加利利地』的二十座城给了他（王上9:11）（我们可以料想是些小城，如这里王上9:19所提的）。看来这些城并未分给以色列任何支派（因为亚设的边界『达到』它们，书19:27，意即不包括它们），而一直留在本地人手中，直到所罗门攻取了它们，便把它们送给希兰。伟大良善之人当慷慨。希兰来看这些城，却不喜欢（王上9:12）：『那些城使他不悦。』他称那地为『迦步勒』地——约瑟夫（Josephus）说，这是腓尼基语，意为『不悦』（王上9:13）。他便把它们退还所罗门（如我们在代下8:2所见）；所罗门修筑这些城，又『使以色列人住在其中』——这表明从前他们并未住在其中；但所罗门既收回了所给之物，无疑也体面地以别的物事给希兰作为补偿。但我们对此当怎样想呢？是所罗门把不值希兰接受的东西给他，作得卑鄙？还是希兰性情古怪、难以取悦？我宁愿相信二者都不是。这地确实有价值，其中的城也是如此，只是不合希兰的性情。推罗人是商人、是买卖人，住在华美的房屋里，靠航海致富，却不懂得欣赏一个宜于种粮放牧之地（那是他们业务之外的事）；所以希兰请所罗门收回去，他不知如何处理这些地方；所罗门若愿意讨好他，请在希兰自己的领域里——与他合伙通商，正如我们所见他所行的（王上9:27）。希兰习惯了推罗洁净的街道，无论如何不能与迦步勒地的泥泞小巷相安；而最好的土地通常其道路却最差。请看神的护理何等相称——使这地上的居所适应人不同的性情，又使人的性情适应地上不同的居所，一切都是为人类整体的福祉。有人以农事为乐，稀奇水手在风浪海上能得什么乐趣；有人以航海为乐，稀奇农人在像迦步勒地那样泥泞之乡能得什么乐趣。许多别的事也是如此；在其中我们可以观察到那位『凡灵属他、凡地也属他』之者的智慧。
英文原文
Solomon and Hiram (1001 BC)
¹⁰ And it came to pass at the end of twenty years, when Solomon had built the two houses, the house of the LORD, and the king's house,
¹¹ (Now Hiram the king of Tyre had furnished Solomon with cedar trees and fir trees, and with gold, according to all his desire,) that then king Solomon gave Hiram twenty cities in the land of Galilee.
¹² And Hiram came out from Tyre to see the cities which Solomon had given him; and they pleased him not.
¹³ And he said, What cities are these which thou hast given me, my brother? And he called them the land of Cabul unto this day.
¹⁴ And Hiram sent to the king sixscore talents of gold.
What agreement was made between Solomon and Hiram, when the building-work was to be begun, we read before, 1Ki 5:1-18 Here we have an account of their fair and friendly parting when the work was done. 1. Hiram made good his bargain to the utmost. He had furnished Solomon with materials for his buildings, according to all his desire (1Ki 9:11), and with gold, 1Ki 9:15. So far was he from envying Solomon's growing greatness and reputation, and being jealous of him, that he helped to magnify him. Solomon's power, with Solomon's wisdom, needs not be dreaded by any of his neighbours. God honours him; therefore Hiram will. 2. Solomon, no doubt, made good his bargain, and gave Hiram food for his household, as was agreed, 1Ki 5:9. But here we are told that, over and above that, he gave him twenty cities (small ones we may suppose, like those mentioned here, 1Ki 9:19) in the land of Galilee, 1Ki 9:11. It should seem, these were not allotted to any of the tribes of Israel (for the border of Asher came up to them, Jos 19:27, which intimates that it did not include them), but continued in the hands of the natives till Solomon made himself master of them, and then made a present of them to Hiram. It becomes those that are great and good to be generous. Hiram came to see these cities, and did not like them (1Ki 9:12): They pleased him not. He called the country the land of Cabul, a Phoenician word (says Josephus) which signifies displeasing, 1Ki 9:13. He therefore returned them to Solomon (as we find, 2Ch 8:2), who repaired them, and then caused the children of Israel to inhabit them, which intimates that before they did not; but, when Solomon received back what he had given, no doubt he honourably gave Hiram an equivalent in something else. But what shall we think of this? Did Solomon act meanly in giving Hiram what was not worth his acceptance? Or was Hiram humoursome and hard to please? I am willing to believe it was neither the one nor the other. The country was truly valuable, and so were the cities in it, but not agreeable to Hiram's genius. The Tyrians were merchants, trading men, that lived in fine houses, and became rich by navigation, but knew not how to value a country that was fit for corn and pasture (that was business that lay out of their way); and therefore Hiram desired Solomon to take them again, he knew not what to do with them, and, if he would please to gratify him, let it be in his own element, by becoming his partner in trade, as we find he did, 1Ki 9:27. Hiram, who was used to the clean streets of Tyre, could by no means agree with the miry lanes in the land of Cabul, whereas the best lands have commonly the worst roads through them. See how the providence of God suits both the accommodation of this earth to the various dispositions of men and the dispositions of men to the various accommodations of the earth, and all for the good of mankind in general. Some take delight in husbandry, and wonder what pleasure sailors can take on a rough sea; others take as much delight in navigation, and wonder what pleasure husbandmen can take in a dirty country, like the land of Cabul. It is so in many other instances, in which we may observe the wisdom of him whose all souls are and all lands.
15-28
Solomon's Buildings; Solomon's Greatness (991 BC)
简体中文
所罗门的建造；所罗门的伟大（公元前991年）
¹⁵ 所罗门王挑取服苦的人，是为建耶和华的殿、自己的宫、米罗、耶路撒冷的城墙、夏琐、米吉多、基色。
¹⁶ 先前埃及王法老上来攻取基色，用火焚烧，杀了城内迦南的居民，并将这城送给女儿所罗门的妻为妆奁。
¹⁷ 所罗门建造基色、下伯和仑、
¹⁸ 巴拉，并在旷野里的达莫，
¹⁹ 又建造所罗门一切积货城、屯车城、马兵城，以及所罗门在耶路撒冷、利巴嫩和属他治理的全地中所愿建造的。
²⁰ 至于众百姓所剩的亚摩利人、赫人、比利洗人、希未人、耶布斯人，就是非以色列人——
²¹ 他们子孙留下来的，以色列人未能尽行除灭的——所罗门王挑取他们的后人作服苦的奴仆，直到今日。
²² 惟有以色列人，所罗门不使他们作奴仆；他们乃是战士、臣仆、长官、军长、车兵长、马兵长。
²³ 以上所罗门所派掌管工程的有五百五十人，就是监管那作工之百姓的。
²⁴ 法老的女儿从大卫城搬到所罗门为她建造的宫里；那以后所罗门才建造米罗。
²⁵ 所罗门每年三次在为耶和华所筑的祭坛上献燔祭和平安祭，又在耶和华面前的坛上烧香。这样，他完成了建殿之工。
²⁶ 所罗门王在以东地红海边、靠近以禄的以旬迦别制造船只。
²⁷ 希兰差遣他的仆人，就是熟悉航海的船家，与所罗门的仆人一同航海。
²⁸ 他们到了俄斐，从那里得了金子四百二十他连得，运到所罗门王那里。
这里我们进一步读到所罗门的伟大。
一、他的建造。他征了许多人和银钱，因为他规划了许多建造工程——这工程既要用许多人工，又要花他大宗的经费（王上9:15）。他是明智的建造者：先坐下计算花费，非到自己有能力完成，决不开工。或者有人抱怨赋税太重，史家为他开脱说，这是因为他的工程浩大。他征赋，不是为了争战（像别的君王那样）——那要耗费臣民的血——而是为了建造，那只用到他们的劳力和钱财。或许大卫观察出所罗门的天赋倾向于建造，又预见他将全身心投入其中，便在为所罗门写的那篇上行之诗里——『若不是耶和华建造房屋，建造的人就枉然劳力』（诗127:1）——指教他在一切所行的事上承认神，又藉祷告并信他的护理，在他一切这类设计上都带着他同去。所罗门确实从对的一端开始，因为他先建神的殿，并在开工建自己的宫殿以先完成它；于是神赐福他，他在其他一切建造上都亨通。我们若以神为始，他必与我们同行到底。当将初熟的果子归他，后来的果子便更要甘甜地归我们（太6:33）。所罗门先建礼拜堂，然后才能建造房屋、城邑、城墙。那些把为敬虔之用所规划之事留到末后才办的人，并不顾到自己的利益。所罗门建造工程的次序也值得留意：先神的殿，为宗教；然后自己的宫殿，为自己的便利；然后为他妻子盖的宫——这宫一预备好，她就搬进去（王上9:24）；然后米罗——市政厅或公会堂；然后耶路撒冷的城墙——那王城；然后国内几座有名的、坚固的城——它们已经荒凉失修——夏琐、米吉多等。这些既是他自费重建，居民便不仅是他的臣民，更是他的佃户，这就要为王室增加收入，使他的后裔得益。在其中，他建造了基色——法老从迦南人手中夺来，又赐给他女儿所罗门之妻作妆奁的（王上9:16）。请看神怎样『使地帮助那妇人』。所罗门自己不是好战的君王，但好战的埃及王却为他攻取城邑来建造。其后他建造为便利、为积货、为屯车、为马兵的城（王上9:19）。末了，他在利巴嫩建造为享乐之用——或许为狩猎，或为其他的消遣。让敬虔作始，让利益随之而进，把享乐留到最后。
二、他的工匠和仆役。办这样的大工，他必须雇用许多工人。伟人的尊荣是从为他们作工的下级借来的——下级作了那他们得尊荣的工。1. 所罗门雇用那些被征服、当灭之国所剩的人，作一切奴仆之工（王上9:20-21）。我们可以推想他们弃绝了偶像，归服了所罗门的治理；所以按荣誉他不能把他们全然剪灭；他们又如此贫穷，他不能向他们征收银钱；因此他利用他们的劳力。他这样遵行了神的律法（利25:44：『你的奴仆要从列国中买』），又应验了挪亚对迦南的咒诅——『必给他弟兄作奴仆的奴仆』（创9:25）。2. 他雇用以色列人作更有体面的服事（王上9:22-23）：『至于他们，他并不使他们作奴仆』——因为他们是神使之自由的；他使他们作兵丁、作朝臣，又按他们的才干在车兵和马兵中安排职位，又派一些人监督那些下级劳工的服事。这样他保全了以色列的尊严和自由，又看重他们与神的关系——他们是祭司的国度。
三、他的敬虔和虔诚（王上9:25）：『每年三次』他献特别的燔祭（就是在那三个每年的节期：逾越节、五旬节、住棚节），为的是尊崇神的制度；此外还有他在其他时候所献的——既按定期，也在特殊场合。他与他的祭牲一同烧香——不是他亲手烧（那是乌西雅王的罪），而是祭司替他烧——费用由他出，又是为他特别之用而烧。这里说他献在『他自己所筑的祭坛』上。他既留意筑坛，然后：1. 他自己使用它。许多人肯帮助别人的敬虔，却忽略自己的。所罗门不认为筑坛可以成为他不献祭的借口，反要更激发他献祭的心。2. 他自己也得着它的益处和安慰。无论我们为支持宗教、为神的荣耀、为造就别人而付上多少劳苦，我们自己多半也能从中得益。
四、他的商业。他在以旬迦别建造了一队商船（王上9:26）——那是红海边的一个港口，是以色列人在旷野漂流时最远的驿站（民33:35）。大概那片旷野如今开始被以东人居住——那时还没有。这港口原属他们，但大卫既征服了以东人，它便归了犹大王室。船队航行到东方印度俄斐——据推测就是现今所称为锡兰之处。所贸易的是金子——实物的财富。看来所罗门从前曾是希兰的合伙人，或曾在他船上投资一份，希兰为他赚了一百二十他连得丰厚回报（王上9:14），这就鼓励他建造自己的船队。别人在任何行业上的成功，都当激发我们的勤劳；因为『诸般勤劳都有益处』。所罗门差遣自己的仆人作代理商、商人和押运，却雇用推罗人作水手，因为他们『熟悉航海』（王上9:27）。这样一国需要另一国——护理如此安排，为要使各国之间有彼此的商业和互助；因为我们不仅是基督徒，更是人——我们彼此互为肢体。这船队为所罗门运回四百二十他连得金子（王上9:28）。迦南——圣地、万国中之荣——却没有金子；这教训我们：世上财富中那为囤积和贸易之用的，并非其中最好的部分；那更直接用于今生支持与安慰——我们自己和他人——的，才是更好的，正如迦南的出产那样。所罗门因他的商业得了很多，但看来大卫因他的征服所得更多。所罗门的四百二十他连得，与大卫的十万他连得金子相比算得什么呢？（代上22:14，29:4）。所罗门因商业得了很多，却又指引我们一条更好的买卖——是极贫穷之人也力所能及的，因为他凭自己两方面的经历向我们保证：『智慧买卖的利益，胜过银子买卖；其盈余过于精金』（箴3:14）。
英文原文
Solomon's Buildings; Solomon's Greatness (991 BC)
¹⁵ And this is the reason of the levy which king Solomon raised; for to build the house of the LORD, and his own house, and Millo, and the wall of Jerusalem, and Hazor, and Megiddo, and Gezer.
¹⁶ For Pharaoh king of Egypt had gone up, and taken Gezer, and burnt it with fire, and slain the Canaanites that dwelt in the city, and given it for a present unto his daughter, Solomon's wife.
¹⁷ And Solomon built Gezer, and Beth-horon the nether,
¹⁸ And Baalath, and Tadmor in the wilderness, in the land,
¹⁹ And all the cities of store that Solomon had, and cities for his chariots, and cities for his horsemen, and that which Solomon desired to build in Jerusalem, and in Lebanon, and in all the land of his dominion.
²⁰ And all the people that were left of the Amorites, Hittites, Perizzites, Hivites, and Jebusites, which were not of the children of Israel,
²¹ Their children that were left after them in the land, whom the children of Israel also were not able utterly to destroy, upon those did Solomon levy a tribute of bondservice unto this day.
²² But of the children of Israel did Solomon make no bondmen: but they were men of war, and his servants, and his princes, and his captains, and rulers of his chariots, and his horsemen.
²³ These were the chief of the officers that were over Solomon's work, five hundred and fifty, which bare rule over the people that wrought in the work.
²⁴ But Pharaoh's daughter came up out of the city of David unto her house which Solomon had built for her: then did he build Millo.
²⁵ And three times in a year did Solomon offer burnt offerings and peace offerings upon the altar which he built unto the LORD, and he burnt incense upon the altar that was before the LORD. So he finished the house.
²⁶ And king Solomon made a navy of ships in Ezion-geber, which is beside Eloth, on the shore of the Red sea, in the land of Edom.
²⁷ And Hiram sent in the navy his servants, shipmen that had knowledge of the sea, with the servants of Solomon.
²⁸ And they came to Ophir, and fetched from thence gold, four hundred and twenty talents, and brought it to king Solomon.
We have here a further account of Solomon's greatness.
I. His buildings. He raised a great levy both of men and money, because he projected a great deal of building, which would both employ many hands and put him to a vast expense, 1Ki 9:15. And he was a wise builder, who sat down first, and counted the cost, and would not begin to build till he found himself able to finish. Perhaps there was some complaint of the heaviness of the taxes, which the historian excuses from the greatness of his undertakings. He raised it, not for war (as other princes), which would spend the blood of his subjects, but for building, which would require only their labour and purses. Perhaps David observed Solomon's genius to lie towards building, and foresaw he would have his head and hands full of it, when he penned that song of degrees for Solomon, which begins, Except the Lord build the house, those labour in vain that build it (Ps 127:1), directing him to acknowledge God in all his ways, and, by prayer and faith in his providence, to take him along with him in all his designs of this kind. And Solomon verily began his work at the right end, for he built God's house first, and finished that before he began his own; and then God blessed him, and he prospered in all his other buildings. If we begin with God, he will go on with us. Let the first-fruits be his, and the after-fruits will the more comfortably be ours, Mt 6:33. Solomon built a church first and then he was enabled to build houses, and cities, and walls. Those consult not their own interest that defer to the last what they design for pious uses. The further order in Solomon's buildings is observable. God's house first for religion, then his own for his own convenience, then a house for his wife, to which she removed as soon as it was ready for her (1Ki 9:24), then Millo, the town-house or guild-hall, then the wall of Jerusalem, the royal city, then some cities of note and strength in the country, which were decayed and unfortified, Hazor, Megiddo, etc. As he rebuilt these at his own charge, the inhabitants would be not only his subjects, but his tenants, which would increase the revenues of the crown for the benefit of his successors. Among the rest, he built Gezer, which Pharaoh took out of the hands of the Canaanites, and made a present of to his daughter, Solomon's wife, 1Ki 9:16. See how God maketh the earth to help the woman. Solomon was not himself a warlike prince, but the king of Egypt, who was, took cities for him to build. Then he built cities for convenience, for store, for his chariots, and for his horsemen, 1Ki 9:19. And, lastly, he built for pleasure in Lebanon, for his hunting perhaps, or other diversions there. Let piety begin, and profit proceed, and leave pleasure to the last.
II. His workmen and servants. In doing such great works, he must needs employ abundance of workmen. The honour of great men is borrowed from their inferiors, who do that which they have the credit of. 1. Solomon employed those who remained of the conquered and devoted nations in all the slavish work, 1Ki 9:20,21. We may suppose that they renounced their idolatry and submitted to Solomon's government, so that he could not, in honour, utterly destroy them, and they were so poor that he could not levy money on them; therefore he served himself of their labour. Herein he observed God's law (Le 25:44, Thy bondmen shall be of the heathen), and fulfilled Noah's curse upon Canaan, A servant of servants shall he be unto his brethren, Ge 9:25. 2. He employed Israelites in the more creditable services (1Ki 9:22,23): Of them he made no bondmen, for they were God's freemen, but he made them soldiers and courtiers, and gave them offices, as he saw them qualified, among his chariots and horsemen, appointing some to support the service of the inferior labourers. Thus he preserved the dignity and liberty of Israel and honoured their relation to God as a kingdom of priests.
III. His piety and devotion (1Ki 9:25): Three times in a year he offered burnt-offerings extraordinary (namely, at the three yearly feasts, the passover, pentecost, and feast of tabernacles) in honour of the divine institution, besides what he offered at other times, both statedly and upon special occasions. With his sacrifices he burnt incense, not himself (that was king Uzziah's crime), but the priest for him, at his charge, and for his particular use. It is said, He offered on the altar which he himself built. He took care to build it, and then, 1. He himself made use of it. Many will assist the devotions of others that neglect their own. Solomon did not think his building an altar would excuse him from sacrificing, but rather engage him the more to it. 2. He himself had the benefit and comfort of it. Whatever pains we take, for the support of religion, to the glory of God and the edification of others, we ourselves are likely to have the advantage of it.
IV. His merchandise. He built a fleet of trading ships at Ezion-geber (1Ki 9:26), a port on the coast of the Red Sea, the furthest stage of the Israelites when they wandered in the wilderness, Nu 33:35. Probably that wilderness now began to be peopled by the Edomites, which it was not then. To them this port had belonged, but, David having subdued the Edomites, it now pertained to the crown of Judah. The fleet traded to Ophir in the East Indies, supposed to be that which is now called Ceylon. Gold was the commodity traded for, substantial wealth. It should seem, Solomon had before been Hiram's partner, or put a venture into his ships, which made him a rich return of 120 talents (1Ki 9:14), which encouraged him to build a fleet of his own. The success of others in any employment should quicken our industry; for in all labour there is profit. Solomon sent his own servants as factors, and merchants, and super-cargoes, but hired Tyrians for sailors, for they had knowledge of the sea, 1Ki 9:27. Thus one nation needs another, Providence so ordering it that there may be mutual commerce and assistance; for not only as Christians, but as men, we are members one of another. The fleet brought home to Solomon 420 talents of gold, 1Ki 9:28. Canaan, the holy land, the glory of all lands, had no gold in it, which teaches us that that part of the wealth of this world which is for hoarding and trading is not the best part of it, but that which is more immediately for the present support and comfort of life, our own and others'; such were the productions of Canaan. Solomon got much by his merchandise, but, it should seem, David got much more by his conquests. What were Solomon's 420 talents to David's 100,000 talents of gold? 1Ch 22:14,29:4. Solomon got much by his merchandise, and yet has directed us to a better trade, within reach of the poorest, having assured us from his own experience of both that the merchandise of wisdom is better than the merchandise of silver and the gain thereof than fine gold, Pr 3:14.
本章记载如下：I. 神在异象中对所罗门祷告的回应，以及他与所罗门所立的约及其条件，王上9:1-9。II. 所罗门与希兰之间彼此以感恩相待的交往，王上9:10-14。III. 他的劳工与建筑工程，王上9:15-24。IV. 他的敬虔事奉，王上9:25。V. 他的通商船队，王上9:26-28。