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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)
繁體中文
神對所羅門的回答（主前1001年）
¹ 所羅門建造耶和華的殿和王宮，並一切他所喜悅建造的，都完了的時候，
² 耶和華就二次向所羅門顯現，如同先前在基遍向他顯現一樣。
³ 耶和華對他說：「你在我面前所獻的禱告和祈求，我都聽見了。我已將你所建的這殿分別為聖，使我的名永遠在其中；我的眼、我的心也必常在那裏。
⁴ 你若效法你父大衛，存誠實正直的心行在我面前，遵行我一切所吩咐你的，謹守我的律例典章，
⁵ 我就必堅固你的國位在以色列中，直到永遠，正如我應許你父大衛說：『你的子孫必不斷人坐以色列的國位。』
⁶ 倘若你們和你們的子孫轉去不跟從我，不謹守我設立在你們面前的誡命律例，去事奉敬拜別神，
⁷ 我就必將以色列人從我賜給他們的地上剪除；我為自己名所分別為聖的這殿，也必從我眼前棄絕；使以色列人在萬民中作笑談、作俗語。
⁸ 這殿雖然甚高，將來經過的人必驚訝、必嗤笑，說：『耶和華為何向這地和這殿如此行呢？』
⁹ 人必回答說：『是因為這地的人離棄領他們列祖出埃及地的耶和華他們的神，去親近別神、敬拜事奉他們，所以耶和華使這一切災禍臨到他們。』
其實神已藉著「從天降下的火」燒盡祭物，當場給了所羅門一個真實的回答，作為他悅納的憑據（參代下七1）；但此處我們有一個更明確、更清楚的回答。請留意：
一、神賜下這回答的方式。神向他顯現，正如在他作王之初於基遍向他顯現一樣，是在夢中或異象中（王上九2）。將此事與那次相比，暗示這正是在他完成節期一切禮儀之後的那一夜，因為那次也是如此（代下一6、7）。因此，王上九1論到所羅門完成他一切建築工程——這事距聖殿落成奉獻已有許多年——必須這樣讀：「所羅門完成了」（如代下七11所言），而王上九2應讀作：「耶和華曾……顯現」。
二、這回答的要旨。1. 神向他保證，必特別在他所建的聖殿中臨在，作為對他禱告的回應（王上九3）：「我已將這殿分別為聖。」所羅門雖然奉獻了它，但使之成聖——使之為聖、獻之為聖——卻是神自己的特權。人不能使一個地方成為聖，然而我們以誠心獻給神的，可以盼望神恩慈地悅納為屬祂的；並且「我的眼、我的心也必常在那裏」。將此應用於人——活的殿——也是如此。神所分別為聖、歸為己有的人，必有神的眼目、神的心、神的愛與看顧，並且是永遠的。2. 神讓他和他百姓知道，此後他們乃「處於當盡忠的試驗之中」。如今他們不可放肆，以為既有「耶和華的殿」在他們中間，便可以任意而行（耶七4）。斷乎不可；這殿原是要在他們向神效忠時保護他們，卻不是在他們悖逆不順服時庇護他們。神坦誠地待我們，將善與惡、福與禍擺在我們面前，讓我們曉得我們所當倚靠的是甚麼。此處神告訴所羅門：（1）他國度的堅立，取決於他恆久順服（王上九4、5）：「你若效法大衛行在我面前」——大衛給你留下了好榜樣，也有足夠的鼓勵使你跟從（這益處你若不利用，便要為此交賬），「你若效法他，存誠實正直的心而行」（這才是最要緊的——沒有真誠就沒有宗教），「我就必堅固你國位的寶座」——否則不會，因為應許原是以此為條件的（詩一三二12）。我們若履行我們在約中的本分，神必不失信於履行祂的；我們若善用神已賜的恩典，祂必堅固我們到底。敬虔父母的兒女不要期望福分的繼承，除非他們走在那些在他們以先到天上之人的腳蹤上，並持守先祖的美德與敬虔。（2）他或他子孫若背道離棄神，他國度的傾覆便是必然的後果（王上九6）：「但你要知道，並要讓你的家族和國度知道，且受警戒：『你們若全然轉去不跟從我』」（有人認為當如此讀），「你們若離棄我的事奉、撇棄我的祭壇，去事奉別神」（因為那才是違約之罪），「你們或你們的兒女若與我斷絕，這殿不能救你們。反而是：[1.] 以色列雖是聖潔的國度，卻必被剪除（王上九7），藉著一次又一次的刑罰，直到他們成為笑談和俗語，成為日下最被人輕視的百姓，雖然如今他們是最尊榮的。」這暗示了王室家族的滅亡，雖然沒有特別威脅；因為若國亡了，王自然也隨之傾覆。[2.] 「這殿雖是神親自『為自己的名所分別為聖』的聖殿，卻必被撇棄、荒涼」（王上九8、9）：「這殿雖然甚高。」他們因這建築的宏偉壯麗而自誇；但當知道，這殿並沒有高到神刑罰不及的地步——只要他們敗壞它，以樹叢和偶像之廟取代它，卻同時又高抬它，以為無論自己怎樣敗壞，這殿都能保證神的恩惠臨到他們。「這殿雖然甚高」。如今經過的人都「驚訝」它的龐大與美麗；凡觀看的人都讚嘆其華美、巧思和工藝，稱之為驚人的建築；但你們若離棄神，它的高度只會使它的傾倒更加驚人，而經過的人對其廢墟也必同樣驚訝；那時有罪、自覺有罪、自定己罪的以色列人，必須羞愧地承認，他們自己就是它傾覆的緣由。因為當人問說：「耶和華為何向他的殿如此行呢？」他們不能不回答：「是因他們離棄了耶和華他們的神。」參申二十九24、25。他們的罪將在他們的刑罰中被讀出來。他們離棄了聖殿，所以神也離棄了它；他們用罪玷污了它、使之歸於平常，所以神用刑罰玷污了它、使之荒涼。如今所羅門既新建並奉獻了它，神就對此向他發出明確的警告，免得他和他的百姓心高氣傲，反當敬畏。
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)
繁體中文
所羅門與希蘭（主前1001年）
¹⁰ 所羅門建造兩座殿宇—耶和華的殿和王宮—二十年完畢之後， ¹¹ （推羅王希蘭曾照著所羅門一切所願意的，供給他香柏木、松木，和金子；）那時所羅門王將加利利地的二十座城給了希蘭。 ¹² 希蘭從推羅出來，看看所羅門給他的城；這些城卻不蒙他喜悅。 ¹³ 他說：「我兄啊，你給我的是甚麼城呢？」於是這地方直到今日仍叫迦步勒地。 ¹⁴ 希蘭送給王一百二十他連得金子。
關於所羅門與希蘭在建造工程開始時所立的協議，我們先前已讀過（王上五1–18）。此處我們看到工程完畢之後，他們公平友好地分別的記述。1. 希蘭絲毫不差地履行了他的約。他照著所羅門一切所願意的，供給了他建造房屋的材料（王上九11），並供給了金子（王上九15）。他非但不嫉妒所羅門日益增長的偉大和聲望，不對他存疑忌之心，反而幫助尊崇他。所羅門的權勢加上所羅門的智慧，無須為鄰國所懼怕。神既尊崇他，因此希蘭也願如此行。2. 所羅門無疑也履行了他的約，按照所約定的，將「他宮廷的食物」給了希蘭（王上五9）。但這裡我們被告知，除此之外，他還給了希蘭二十座城（我們可以推想是些小城，像此處王上九19所提到的那樣），在「加利利地」（王上九11）。看來這些城並未分給以色列任何一支派（因為亞設的邊界達到他們那裡，書十九27，暗示那邊界並不包括他們），而是一直留在原住民手中，直到所羅門取得了它們，便將之作為禮物送給希蘭。偉大善良的人理當慷慨。希蘭來看這些城，卻不喜歡（王上九12）：「這些城不蒙他喜悅。」他稱那地為「迦步勒」地—約瑟夫說這是腓尼基語，意為「不悅」（王上九13）。因此他將這些城退還所羅門（如我們在代下八2所見），所羅門修復了它們，然後「使以色列人住在其中」；這暗示先前以色列人並未住在其中。但所羅門收回他所贈的之時，無疑也體面地以別物為相等代價給了希蘭。但我們對此當怎麼想呢？是所羅門行事鄙吝，將不值希蘭接受的東西送給他嗎？還是希蘭挑剔難討好？我寧可相信兩者都不是。那地確實有價值，其中的城也是如此，只是不合希蘭的性情。推羅人是商人，是經商的人，住在精緻的房屋裡，因航海而致富，卻不懂得欣賞適合種五穀、放牧畜的地土（那是與他們本行無關的事業）；因此希蘭求所羅門將這些城收回，他不知道該拿它們怎麼辦；所羅門若願意恩待他，就請在他自己的本行上著手，作他貿易的合夥人，正如我們所見他果然行了（王上九27）。希蘭習慣了推羅潔淨的街道，決不能忍受迦步勒地泥濘的小巷，然而最好的地土往往有最糟的道路貫穿其間。請看神的護理如何使這地上的各種便利適合人各樣的性情，又使人的各樣性情適合地上的各種便利，一切都是為全人類的益處。有人以農作為樂，希奇水手在風浪的海上能有何樂趣；另有人以航海為同樣的樂趣，希奇農夫在迦步勒那樣骯髒的鄉間能有何樂趣。許多別的事也是如此；在其中我們可以觀察到那位「萬心和萬地都屬於祂」之神的智慧。
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)
繁體中文
所羅門的建築與所羅門的偉大（主前991年）
¹⁵ 所羅門王徵課夫役，是為建造耶和華的殿，和自己的宮，並米羅、耶路撒冷的城牆、夏瑣、米吉多、基色。 ¹⁶ 先前埃及王法老上來攻取基色，用火焚燒，城內的迦南人也殺了，將這城賜給他女兒所羅門的妻子為妝奩。 ¹⁷ 所羅門建造基色、下伯和崙、 ¹⁸ 巴拉，並曠野裡的他瑪， ¹⁹ 又建造所羅門一切積貨的城，並車馬的城，以及他在耶路撒冷、利巴嫩，和自己治理的全地中所願意建造的。 ²⁰ 至於一切亞摩利人、赫人、比利洗人、希未人、耶布斯人剩下來的民，就是非以色列人的， ²¹ 他們的後裔仍然留在地上，以色列人不能盡行除滅的，所羅門就從他們中間徵取服苦的奴僕，直到今日。 ²² 至於以色列人，所羅門不使他們作奴僕；他們是戰士，作他的臣僕、軍長、車兵長長官、馬兵長。 ²³ 所羅門轄管做工之民的有五百五十名督工的官長。 ²⁴ 法老的女兒從大衛城搬到自己所住的宮裡，就是所羅門為她建造的；然後所羅門才建米羅。 ²⁵ 所羅門每年三次在他為耶和華所築的壇上獻燔祭和平安祭，又在耶和華面前的壇上燒香。這樣，他建造聖殿完畢。 ²⁶ 所羅門王在以東地紅海邊、以祿附近的以旬迦別製造船隻。 ²⁷ 希蘭差遣他的僕人，就是熟悉航海的船家，與所羅門的僕人一同坐船航海。 ²⁸ 他們到了俄斐，從那裡得了金子四百二十他連得，運到所羅門王那裡。
我們在此進一步看到所羅門偉大的記述。
一、他的建築。他徵收了大量的人力和金錢，因為他計劃大興土木，這既要動用許多人手，也要使他花費極大（王上九15）。他是個有智慧的建造者，先坐下計算花費，在自己有把握完工之前，不輕易動工。或許百姓對賦稅沉重有所怨言，史家便以他所圖之事的浩大來為他辯解。他徵課，不是為了打仗（像別的君王那樣）—那會耗費百姓的血—而是為了建造，只需要他們的勞力和錢財。或許大衛觀察到所羅門生來傾向於建造，預見他必會為此忙得不可開交，便在為所羅門寫的那篇上行之詩中—那詩開頭說：「若不是耶和華建造房屋，建造的人就枉然勞力」（詩一二七1）—引導他在一切所行的事上承認神，並藉著禱告和對祂護理的信靠，在自己一切這類計劃上都將神帶在身邊。所羅門確實從對的一端開始他的工程，因為他先建造神的殿，並在那殿完工之後，才開始建造自己的宮殿；然後神賜福給他，使他在一切別的建築上亨通。我們若以神為始，神必與我們同行。讓初熟的果子歸祂，隨後的果子便更舒適地歸我們（太六33）。所羅門先建了敬拜的殿，然後他才有力量建造房屋、城邑和城牆。那些將自己所定意為敬虔之用的事拖到末後才作的人，並不顧念自己的利益。所羅門建築的次序也值得留意：先為宗教建造神的殿，再為自己的方便建造自己的宮，然後為妻子蓋房屋—房屋一預備好她便遷入（王上九24）；然後是米羅，就是市政廳或公會堂；再是耶路撒冷的城牆—那王城；再是國中一些顯要而堅固、卻已衰敗失修的城邑，如夏瑣、米吉多等。他既自費重建這些城，其中的居民便不僅是他的百姓，也是他的佃戶，這便增加了王室的收入，使其後繼者受益。其中他重建了基色—法老從迦南人手中奪取此城，並將之贈予他女兒所羅門之妻為禮物（王上九16）。請看神如何「使地來幫助那婦人」。所羅門自己並不是好戰的王，但好戰的埃及王卻為他攻取城邑來建造。然後他為方便建造積貨的城、戰車的城、馬兵的城（王上九19）。末了，他在利巴嫩為娛樂而建造—或許是為了狩獵或別的消遣。當以敬虔為始，以利益為繼，而將娛樂留到末後。
二、他的工人和僕人。要成就如此大的工程，他不能不雇用大量的工人。偉人的榮耀是從他們的下屬借來的，下屬作了那些他們得以享譽的事。1. 所羅門用那些被征服而當滅之民剩下的人，作一切奴僕的工（王上九20–21）。我們可以推想他們放棄了偶像崇拜，歸順了所羅門的政權，以致他為體面起見不能將他們盡行除滅；他們又如此貧窮，以致他無法從他們徵收銀錢；因此他便使用他們的勞力。在此他遵行了神的律法（利二十五44：「你的奴僕要從四圍的國中買」），也應驗了挪亞對迦南的咒詛：「他必作他弟兄的奴僕的奴僕」（創九25）。2. 他用以色列人作較體面的職事（王上九22–23）：「他沒有使他們作奴僕」，因為他們是神所釋放的自由人；他卻使他們作軍兵和朝臣，並按著他們的才幹，在他的戰車和馬兵中分派職務，又指派一些人來督理那亸下層勞工的工程。如此他保全了以色列的尊嚴和自由，並因他們與神的關係而尊榮他們，視他們為祭司的國度。
三、他的敬虔和敬拜（王上九25）：「每年三次」他獻上特別的燔祭（就是在每年的三大節期—逾越節、五旬節和住棚節之時），為尊崇神所設立的典章，此外在別的時候，無論是經常的或特殊場合，他也獻祭。他獻祭之時也燒香—不是他自己燒（那是烏西雅王的罪），而是祭司替他燒，由他出資，並為他特別使用。經上說他獻在「他所築的」壇上。他既關心建造這壇，便：1. 自己親自使用它。許多人樂意幫助別人的敬拜，卻忽略自己的。所羅門並不以為自己建造了壇便可以免於獻祭，反而因此更加受激勵要獻祭。2. 自己得著其中的益處和安慰。我們為支持宗教—為神的榮耀和別人的造就—所盡的任何心力，自己也很可能從中得益。
四、他的商業。他在以旬迦別建造了一支商船隊（王上九26）—那是紅海岸邊的一個港口，是昔日以色列人在曠野漂流時最遠的一站（民三十三35）。或許那曠野如今開始被以東人居住，是當時所沒有的。這港口原屬於他們，但大衛既征服了以東人，這港口如今便歸猶大王室所有。船隊航行到東印度的俄斐—據推測即今日的「錫蘭」。所羅門所貿易的商品是金子—實在的財富。看來所羅門先前是希蘭的合夥人，或在他的船上投資了一筆，這筆投資使他獲利一百二十他連得（王上九14），便鼓勵他自己建造一支船隊。別人在任何行業上的成功，當激發我們的勤奮；因為「諸般勤勞都有益處」。所羅門差遣自己的僕人作代理、商人和押運，卻雇用推羅人作水手，因為他們「熟悉航海」（王上九27）。如此一個國家需要另一個國家；護理如此安排，為使各國之間可以有彼此的商業和互助；因為我們不僅作為基督徒，也作為人，乃是「互相為肢體」。船隊為所羅門運回「金子四百二十他連得」（王上九28）。迦南—那聖地、萬國之榮—其中並不出產金子；這教導我們：這世界的財富中，那用來積攢和貿易的部分，並不是其中最好的部分；那直接用於供給和安慰今生—我們自己和別人之生活—的部分才是；迦南的出產正是如此。所羅門藉貿易得了許多，但看來大衛藉征伐得了更多。所羅門的四百二十他連得，與大衛的十萬他連得金子相比，又算得甚麼呢（代上二十二14，二十九4）？所羅門藉貿易得了許多，卻仍指引我們到一條更好的買賣之路，這路連最貧窮的人也可及；因為他憑自己對二者的親身經歷向我們保證：「智慧的買賣勝過銀子的買賣，其利益強如精金」（箴三14）。
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.
在本章我們看見：I. 神在異象中對所羅門禱告的回應，以及神與他所立的條款（1Ki 9:1-9）。II. 所羅門與希蘭之間彼此感恩善行的來往（1Ki 9:10-14）。III. 他的工人與建築工程（1Ki 9:15-24）。IV. 他的敬拜（1Ki 9:25）。V. 他的通商船隊（1Ki 9:26-28）。