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The glory of the Lord, in the vehicle of a thick cloud, having filled the house which Solomon built, by which God manifested his presence there, he immediately improves the opportunity, and addresses God, as a God now, in a peculiar manner, nigh at hand. I. He makes a solemn declaration of his intention in building this house, to the satisfaction of the people and the honour of God, both of whom he blessed, 2Ch 6:1-11. II. He makes a solemn prayer to God that he would please graciously to accept and answer all the prayers that should be made in, or towards, that house, 2Ch 6:12-42. This whole chapter we had before, with very little variation (1Ki 8:12-53), to which it may not be amiss here to look back.
1-42
Solomon's Prayer to God (1004 BC)
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所羅門向神的禱告（主前 1004 年）
¹ 那時所羅門說：耶和華曾說他必住在幽暗之處。 ² 但我已經為你建造殿宇，作為你永遠的居所。 ³ 王轉臉，為以色列全會眾祝福；以色列全會眾都站立。 ⁴ 王說：「耶和華以色列的神是應當稱頌的！他親口應許我父親大衛的，親手已經成就了，正如他所說的： ⁵ 自從我領我民出埃及地以來，我未在以色列眾支派中選擇一城，在其中為我的名建造殿宇；也未揀選一人作我民以色列的君。 ⁶ 但我選擇耶路撒冷，使我的名留在那裡；又揀選大衛治理我民以色列。」 ⁷ 所羅門說：「我父親大衛曾立意要為耶和華以色列神的名建造殿宇。 ⁸ 耶和華卻對我父親大衛說：『你立意要為我的名建造殿宇，這心意本是好的； ⁹ 只是你不可建殿，惟有你從自己所生的兒子，他才要為我的名建造殿宇。』 ¹⁰ 現在耶和華成就了他所應許的話，使我接續我父親大衛坐在以色列的寶座上，正如耶和華所說的；又為耶和華以色列神的名建造了殿宇。 ¹¹ 我將約櫃安放在其中，櫃內有耶和華與以色列人所立的約。」
在我們一切宗教行動中，存著美意和專一的眼目，是極其要緊的。所羅門若存心驕傲建造這殿，像亞哈隨魯設擺筵席那樣，只是「彰顯他國度的富厚和他威嚴的榮耀」，就於他毫無益處。但他在此宣告：他是出於怎樣的動機從事這工程——這些動機不但使這工程無可指摘，更使之顯為偉大。1. 他是為神的榮耀和尊貴而作；這是他至高、至終的目的。這是「為耶和華以色列神的名」（代下六10），是要作「他的居所」（代下六2）。祂對我們而言，誠然「以幽暗為帳幕」（代下六1），但願這殿成為那幽暗的所在；因為祂是在上界的亮光中居住，那光無人眼所能逼近。2. 他是順應神所喜悅揀選耶路撒冷為記念祂名之城的旨意（代下六6）：「我已選擇耶路撒冷。」耶路撒冷有許多華美的建築，為王、為眾王子、為王室所有。神既揀選那地，在那裡就當有一座超越其他一切、為祂而建的殿。人既在那裡得著這樣的尊榮，神也當在那裡受尊榮。3. 他是為成全他父親的善意——他父親一直沒有機會付諸實行：「我父親大衛曾立意要為神建造殿宇」；這計畫原是他的，當歸榮耀給他（代下六7），神也悅納了這計畫，雖然沒有允許他實行（代下六8）：「這心意本是好的。」聖殿之工常常如此：一人撒種，另一人收割（約四37、38）；一個世代開始，下一個世代才完成。因此，最智慧的人也不可看為貶損，去追隨前人所立的好計畫，並建造在他們的根基上。每一件佳作不一定是原創。4. 他是為履行神所說的話。神曾說：「你的兒子才要為我的名建造殿宇」；如今他已經作了（代下六9、10）。這事奉是神藉著應許指派給他的，這榮耀也是神為他設計的；因此他不是憑己意而作，而是蒙神呼召而作。指派工程的，也當有指派工人的權柄；凡清楚看見自己蒙召的人，必能心中滿足地繼續作工。
¹² 所羅門當著以色列全會眾，站在耶和華的壇前，舉起手來。 ¹³ 因為所羅門曾造一個銅臺，長五肘，寬五肘，高三肘，放在院中；他就站在臺上，當著以色列全會眾跪下，向天舉手， ¹⁴ 說：「耶和華以色列的神啊，天上地下沒有神可比你的！你向那盡心行在你面前的僕人守約施慈愛。 ¹⁵ 你向你的僕人大衛所應許的，現在你親口應許，親手成就，正如今日一樣。 ¹⁶ 耶和華以色列的神啊，現在求你向你的僕人大衛所應許的話實現：『你必不斷有人坐在我面前的以色列寶座上，只是你的眾子若謹慎自己的行為，遵行我的律法，像你在我面前所行的一樣。』 ¹⁷ 耶和華以色列的神啊，現在求你使你對你僕人大衛所說的話得以證實。 ¹⁸ 神果真與世人同住在地上嗎？看哪，天和天上的天尚且不足你居住，何況我所建的這殿呢？ ¹⁹ 惟求耶和華我的神垂顧僕人的禱告懇求，俯聽僕人在你面前的祈禱呼求。 ²⁰ 願你晝夜看顧這殿，就是你所說要立你名的地方；求你垂聽僕人向此處所發的禱告。 ²¹ 你僕人和你民以色列向此處所發的祈求，求你從你的居所——就是天上——垂聽；你垂聽時，求你赦免。 ²² 人若得罪鄰舍，有人使他起誓，這誓也來到這殿中你的壇前； ²³ 求你從天上垂聽，施行審判：定惡人有罪，照他所行的報應在他頭上；定義人有理，照他的公義賞賜他。 ²⁴ 你的民以色列若得罪你，敗在仇敵面前；他們若回心轉意承認你的名，在這殿裡向你禱告懇求； ²⁵ 求你從天上垂聽，赦免你民以色列的罪，使他們歸回你賜給他們和他們列祖之地。 ²⁶ 你的民若得罪你，你閉塞天不降雨；他們若向此處禱告，承認你的名，離開他們的罪——就是你降災懲罰他們時； ²⁷ 求你在天上垂聽，赦免你僕人和你民以色列的罪，將當行的善道指教他們，也降雨在你賜給你民為業之地。 ²⁸ 國中若有饑荒、瘟疫、旱風、霉爛、蝗蟲、螞蚱；若有仇敵在境內各城圍困他們；無論有甚麼災禍疾病； ²⁹ 你的民以色列，或是眾人，或是個人，若各人知道自己的災禍憂愁，向這殿舉手，無論獻上甚麼禱告懇求； ³⁰ 求你從天上你的居所垂聽而赦免。你是知道人心的；你必照各人所行的報應他（因為只有你知道世人的心）； ³¹ 使他們在你所賜給我們列祖的地上，一生的日子敬畏你，遵行你的道。 ³² 至於不屬你民以色列的外邦人，為你大名大能的手並伸出來的膀臂，從遠方來，向這殿禱告； ³³ 求你從天上你的居所垂聽，照著外邦人所求於你的而行；使地上萬民都認識你的名、敬畏你，像你民以色列一樣，又使他們知道我建造的這殿是稱為你名下的。 ³⁴ 你的民若奉差遣無論往何處去與仇敵爭戰，向你著所揀選的這城和我為你名所建的這殿禱告； ³⁵ 求你從天上垂聽他們的禱告懇求，為他們伸冤。 ³⁶ 他們若得罪你——因為世上沒有不犯罪的人——你向他們發怒，將他們交在仇敵面前，擄到遠方或近處； ³⁷ 他們若在被擄到之地心裡醒悟，回轉過來，在被擄之地懇求你說：『我們有罪了，我們行了邪僻，我們作了惡』； ³⁸ 他們若在被擄到之地盡心盡性歸向你，又向著自己的地——就是你賜給他們列祖之地——和你所揀選的城，並我為你名所建的這殿禱告； ³⁹ 求你從天上你的居所垂聽他們的禱告懇求，為他們伸冤，赦免那得罪你的民。 ⁴⁰ 我的神啊，現在求你睜眼看，側耳聽在此處所獻的禱告。 ⁴¹ 耶和華神啊，現在求你起來，進入你安息之所——你和你的能力約櫃！願你的祭司披上救恩，願你的聖民因美善歡樂。 ⁴² 耶和華神啊，求你不要向你受膏者的臉轉而不顧；求你記念你僕人大衛的慈愛。」
所羅門在前面的經文中，可說是已經在奉獻的契據上簽名蓋印，將聖殿分別為聖，歸於神的榮耀和事奉。如今他獻上奉獻的禱告，使這殿成為基督的象徵——基督是那偉大的中保，我們當藉著祂獻上一切禱告，並盼望神一切恩惠；每當我們與神有關之時，都當仰望祂。我們已在王上八12～53中詳述了這禱告的各點，因此現在只挑選其中幾段，作為我們默想的題材。
一、此處附帶陳明了幾項教義真理。例如：1. 以色列的神是無可比擬、絕對完全的。我們不能描述祂；但我們知道，「天上地下沒有神可比你的」（代下六14）。一切受造之物都有同類，惟獨造物主沒有匹敵。祂無限超越萬有，「超乎眾人之上，……神是應當永遠可稱頌的」。2. 祂對自己所說的一切話都是、也必是真實信實的；一切誠心事奉祂的人，必能發現祂既信實又恩慈。那些常將神擺在面前、「盡心行在祂面前」的人，必發現祂的話比所應許的更好；祂既守約，又施慈愛（代下六14）。3. 祂是無限無量的；天和天上的天尚不足祂居住，我們在事奉祂的事上盡了全力，也絲毫不能增添祂的幸福（代下六18）。祂無限超越受造之物的界限，也無限超越一切有理性之受造物的讚美。4. 祂——惟獨祂——「知道世人的心」（代下六30）。人的一切思想、動機和感情，在祂面前都是赤露敞開的；我們心中的想像和意圖，無論向人、向天使、向魔鬼都能隱藏，卻不能向神隱藏；祂不僅知道心中所有，更知道那心本身及其一切跳動。5. 在今世不可能找到無罪的完全（代下六36）：「沒有不犯罪的人」；他在傳道書中也寫道：「時常行善而不犯罪的義人，世上實在沒有」（傳七20），與此處所說的一致。
二、此處提出了幾項假設或案例，值得留意。1. 他假設若人與人之間起了疑問和爭訟，雙方都會同意訴諸神，並使那作見證能定案的人起誓（代下六22）。對起誓的宗教敬畏既古已有之，可推想只要人間尚存良心和理性的餘跡，它就會延續下去。2. 他假設，雖然以色列此時享有深深的太平和安寧，卻必有艱難之日來到。他並不以為他們興旺的高山穩固到不能動搖；相反，他預期罪會使它動搖。3. 他假設那些平時不呼求神的人，在患難中仍會及早、懇切地尋求祂。「他們在急難時必承認自己的罪，承認你的名，向你懇求。」患難會驅使那些曾對神說「離開我們」的人歸向祂（代下六24、26、28）。4. 他假設外邦人也會從遠方來敬拜以色列的神、向祂致敬；這也可合理預期，因為萬國的神明既是虛無之物，而以色列的神既已證明自己是全地之主。
三、此處有極為貼切的祈求。1. 求神承認這殿、看顧這殿，視之為祂曾說過要立祂名的地方（代下六20）。若不是神自己曾說這殿要永遠作祂安息之所，他憑信心本不能求神對這殿顯出超越別處的特殊恩寵。能蒙悅納的禱告，必須以神的話為依據。我們可以謙卑而滿有信心地求神在耶穌基督裡悅納我們，因為祂已宣告祂在基督裡喜悅——「這是我的愛子」；但祂如今不再對任何殿宇說：「這是我所喜悅的地方。」2. 求神垂聽並悅納那在這殿中、或向著這殿所獻的禱告（代下六21）。他並非求神不論他們是否禱告都幫助他們，而是求神因他們的禱告而幫助他們。連基督的代求也不廢除、反倒是鼓勵我們的懇求。他求神從祂的居所——就是天上——垂聽。天上至今仍是祂的居所，並非這殿；幫助也必從那裡而來。「你垂聽時求你赦免。」請注意，我們罪的赦免，是為禱告其餘一切應許開路的前提——「Removendo prohibens——驅走罪惡之時，也保守它不再返回」。3. 求神照著公平審判一切向祂的上訴（代下六23、30）。這是我們可以憑信心祈求的，因為我們確知這必成就——神坐在寶座上按公義審判。4. 求神在百姓悔改、歸正、尋求祂時，以慈愛轉向他們（代下六25、27、38、39）。這也是我們可以憑信心祈求的，因為神已多次宣告祂樂意悅納悔改的人。5. 求神歡迎外邦人來到這殿，並應允他們的禱告（代下六33）；因為若責任上如此，特權上豈不也當如此——「不管是本地人或寄居的，都歸同一條律例」（利二十四22）。6. 求神在各樣境遇中承認並為祂百姓以色列的案件爭辯，抵擋一切反對的人（代下六35）：「為他們伸冤」；再次於代下六39。他們若是「神的以色列民」，他們的案件就是神的案件，祂必親自承擔。7. 他在禱告結尾時，引用了他從他敬虔的父親那裡學來的話，借用自他父親的一篇詩篇。這些話在列王紀中沒有記載，但此處我們讀到了（代下六41、42）。神的話全卷都可用以引導我們禱告；我們向神表達，豈能用比祂自己聖靈的話語更好的言語呢？但這些話特別適用於引導所羅門，因為它們與他如今正在作的這工有關。這些話見於詩一三二8～10。他祈求（代下六41）：（一）求神接管聖殿並保持掌管，使它成為祂安息之所：「你和約櫃」——若沒有約櫃的神，約櫃又有何用？若沒有設立典禮的神，典禮又有何用？（二）求祂使聖殿的眾僕人成為公眾的祝福：「使他們披上救恩」，就是不但拯救他們，更使他們藉著獻上義祭成為拯救別人的器皿。（三）求聖殿的事奉能大大成為主一切百姓的喜樂和滿足：「願你的聖民因美善歡樂」，就是「你殿中的美善」（詩六十五4）。「願凡來此敬拜的人，像那太監一樣，歡歡喜喜地回去。」他提出兩項懇求（代下六42）：[一.] 他自己與神的關係：「不要向你受膏者的臉轉而不顧。主啊，你既立我為王，豈不承認我？」[二.] 神與他父親所立的約：「求你記念你僕人大衛的慈愛」——有人理解為大衛對神的「敬虔」（這詞有時確有此義），就是他對約櫃的敬虔關顧和掛慮（參詩一三二1、2等）；或理解為神對大衛的「應許」，這些應許之於他乃是慈愛，是他一切患難中極大的支持和安慰。我們可以像所羅門在此所作的，仰望基督而懇求——「我們本該被神轉臉不顧，本該被祂拒絕我們和我們的禱告；但我們是奉主耶穌的名來到——『你的受膏者、你的彌賽亞』（原文如此）、『你的基督』（七十士譯本如此譯）。你總是聽祂，必永不轉臉不顧祂。我們沒有自己的義可陳明；但主啊，『求你記念你僕人大衛的慈愛』。」基督是神的僕人（賽四十二1），也被稱為「大衛」（何三5）。「主啊，求你記念祂的慈愛，因祂的緣故悅納我們。記念祂對父神榮耀和人類救恩的深切關懷，以及祂本於此所作的和所受的苦。記念永約中的應許——就是白白恩典在基督裡賜給我們的，被稱為『大衛確實的慈愛』」（賽五十五3；徒十三34）。這必須成為我們一切所願、一切所望、一切禱告、一切懇求的根據；因為這就是我們一切救恩之所在。
英文原文
Solomon's Prayer to God (1004 BC)
¹ Then said Solomon, The LORD hath said that he would dwell in the thick darkness.
² But I have built a house of habitation for thee, and a place for thy dwelling for ever.
³ And the king turned his face, and blessed the whole congregation of Israel: and all the congregation of Israel stood.
⁴ And he said, Blessed be the LORD God of Israel, who hath with his hands fulfilled that which he spake with his mouth to my father David, saying,
⁵ Since the day that I brought forth my people out of the land of Egypt I chose no city among all the tribes of Israel to build a house in, that my name might be there; neither chose I any man to be a ruler over my people Israel:
⁶ But I have chosen Jerusalem, that my name might be there; and have chosen David to be over my people Israel.
⁷ Now it was in the heart of David my father to build a house for the name of the LORD God of Israel.
⁸ But the LORD said to David my father, Forasmuch as it was in thine heart to build a house for my name, thou didst well in that it was in thine heart:
⁹ Notwithstanding thou shalt not build the house; but thy son which shall come forth out of thy loins, he shall build the house for my name.
¹⁰ The LORD therefore hath performed his word that he hath spoken: for I am risen up in the room of David my father, and am set on the throne of Israel, as the LORD promised, and have built the house for the name of the LORD God of Israel.
¹¹ And in it have I put the ark, wherein is the covenant of the LORD, that he made with the children of Israel.
It is of great consequence, in all our religious actions, that we design well, and that our eye be single. If Solomon had built this temple in the pride of his heart, as Ahasuerus made his feast, only to show the riches of his kingdom and the honour of his majesty, it would not have turned at all to his account. But here he declares upon what inducements he undertook it, and they are such as not only justify, but magnify, the undertaking. 1. He did it for the glory and honour of God; this was his highest and ultimate end in it. It was for the name of the Lord God of Israel (2Ch 6:10), to be a house of habitation for him, 2Ch 6:2. He has indeed, as to us, made darkness his pavilion (2Ch 6:1), but let this house be the residence of that darkness; for it is in the upper world that he dwells in light, such as no eye can approach. 2. He did it in compliance with the choice God had been pleased to make of Jerusalem, to be the city in which he would record his name (2Ch 6:6): I have chosen Jerusalem. A great many stately buildings there were in Jerusalem for the king, his princes, and the royal family. If God chooses that place, it is fit that there be a building for him which may excel all the rest. If men were thus honoured there, let God be thus honoured. 3. He did it in pursuance of his father's good intentions, which he never had an opportunity to put into execution: "It was in the heart of David my father to build a house for God;" the project was his, be it known, to his honour (2Ch 6:7), and God approved of it, though he permitted him not to put it in execution (2Ch 6:8), Thou didst well that it was in thy heart. Temple-work is often thus done; one sows and another reaps (Joh 4:37,38), one age begins that which the next brings to perfection. And let not the wisest of men think it any disparagement to them to pursue the good designs which those that went before them have laid, and to build upon their foundation. Every good piece is not an original. 4. He did it in performance of the word which God had spoken. God had said, Thy son shall build the house for my name; and now he had done it, 2Ch 6:9,10. The service was appointed him, and the honour of it designed him, by the divine promise; so that he did not do it of his own head, but was called of God to do it. It is fit that he who appoints the work should have the appointing of the workmen; and those may go on in their work with great satisfaction who see their call to it clear.
¹² And he stood before the altar of the LORD in the presence of all the congregation of Israel, and spread forth his hands:
¹³ For Solomon had made a brasen scaffold, of five cubits long, and five cubits broad, and three cubits high, and had set it in the midst of the court: and upon it he stood, and kneeled down upon his knees before all the congregation of Israel, and spread forth his hands toward heaven,
¹⁴ And said, O LORD God of Israel, there is no God like thee in the heaven, nor in the earth; which keepest covenant, and showest mercy unto thy servants, that walk before thee with all their hearts:
¹⁵ Thou which hast kept with thy servant David my father that which thou hast promised him; and spakest with thy mouth, and hast fulfilled it with thine hand, as it is this day.
¹⁶ Now therefore, O LORD God of Israel, keep with thy servant David my father that which thou hast promised him, saying, There shall not fail thee a man in my sight to sit upon the throne of Israel; yet so that thy children take heed to their way to walk in my law, as thou hast walked before me.
¹⁷ Now then, O LORD God of Israel, let thy word be verified, which thou hast spoken unto thy servant David.
¹⁸ But will God in very deed dwell with men on the earth? behold, heaven and the heaven of heavens cannot contain thee; how much less this house which I have built!
¹⁹ Have respect therefore to the prayer of thy servant, and to his supplication, O LORD my God, to hearken unto the cry and the prayer which thy servant prayeth before thee:
²⁰ That thine eyes may be open upon this house day and night, upon the place whereof thou hast said that thou wouldest put thy name there; to hearken unto the prayer which thy servant prayeth toward this place.
²¹ Hearken therefore unto the supplications of thy servant, and of thy people Israel, which they shall make toward this place: hear thou from thy dwelling place, even from heaven; and when thou hearest, forgive.
²² If a man sin against his neighbour, and an oath be laid upon him to make him swear, and the oath come before thine altar in this house;
²³ Then hear thou from heaven, and do, and judge thy servants, by requiting the wicked, by recompensing his way upon his own head; and by justifying the righteous, by giving him according to his righteousness.
²⁴ And if thy people Israel be put to the worse before the enemy, because they have sinned against thee; and shall return and confess thy name, and pray and make supplication before thee in this house;
²⁵ Then hear thou from the heavens, and forgive the sin of thy people Israel, and bring them again unto the land which thou gavest to them and to their fathers.
²⁶ When the heaven is shut up, and there is no rain, because they have sinned against thee; yet if they pray toward this place, and confess thy name, and turn from their sin, when thou dost afflict them;
²⁷ Then hear thou from heaven, and forgive the sin of thy servants, and of thy people Israel, when thou hast taught them the good way, wherein they should walk; and send rain upon thy land, which thou hast given unto thy people for an inheritance.
²⁸ If there be dearth in the land, if there be pestilence, if there be blasting, or mildew, locusts, or caterpillars; if their enemies besiege them in the cities of their land; whatsoever sore or whatsoever sickness there be:
²⁹ Then what prayer or what supplication soever shall be made of any man, or of all thy people Israel, when every one shall know his own sore and his own grief, and shall spread forth his hands in this house:
³⁰ Then hear thou from heaven thy dwelling place, and forgive, and render unto every man according unto all his ways, whose heart thou knowest; (for thou only knowest the hearts of the children of men:)
³¹ That they may fear thee, to walk in thy ways, so long as they live in the land which thou gavest unto our fathers.
³² Moreover concerning the stranger, which is not of thy people Israel, but is come from a far country for thy great name's sake, and thy mighty hand, and thy stretched out arm; if they come and pray in this house;
³³ Then hear thou from the heavens, even from thy dwelling place, and do according to all that the stranger calleth to thee for; that all people of the earth may know thy name, and fear thee, as doth thy people Israel, and may know that this house which I have built is called by thy name.
³⁴ If thy people go out to war against their enemies by the way that thou shalt send them, and they pray unto thee toward this city which thou hast chosen, and the house which I have built for thy name;
³⁵ Then hear thou from the heavens their prayer and their supplication, and maintain their cause.
³⁶ If they sin against thee, (for there is no man which sinneth not,) and thou be angry with them, and deliver them over before their enemies, and they carry them away captives unto a land far off or near;
³⁷ Yet if they bethink themselves in the land whither they are carried captive, and turn and pray unto thee in the land of their captivity, saying, We have sinned, we have done amiss, and have dealt wickedly;
³⁸ If they return to thee with all their heart and with all their soul in the land of their captivity, whither they have carried them captives, and pray toward their land, which thou gavest unto their fathers, and toward the city which thou hast chosen, and toward the house which I have built for thy name:
³⁹ Then hear thou from the heavens, even from thy dwelling place, their prayer and their supplications, and maintain their cause, and forgive thy people which have sinned against thee.
⁴⁰ Now, my God, let, I beseech thee, thine eyes be open, and let thine ears be attent unto the prayer that is made in this place.
⁴¹ Now therefore arise, O LORD God, into thy resting place, thou, and the ark of thy strength: let thy priests, O LORD God, be clothed with salvation, and let thy saints rejoice in goodness.
⁴² O LORD God, turn not away the face of thine anointed: remember the mercies of David thy servant.
Solomon had, in the foregoing verses, signed and sealed, as it were, the deed of dedication, by which the temple was appropriated to the honour and service of God. Now here he prays the consecration-prayer, by which it was made a figure of Christ, the great Mediator, through whom we are to offer all our prayers, and to expect all God's favours, and to whom we are to have an eye in every thing where we have to do with God. We have opened the particulars of this prayer (1Ki 8:12-53) and therefore shall now only glean up some few passages in it which may be the proper subjects of our meditation.
I. Here are some doctrinal truths occasionally laid down. As, 1. That the God of Israel is a being of incomparable perfection. We cannot describe him; but this we know, there is none like him in heaven or in earth, 2Ch 6:14. All the creatures have their fellow-creatures, but the Creator has not his peer. He is infinitely above all, and over all, God blessed for ever. 2. That he is, and will be, true to every word that he has spoken; and all that serve him in sincerity shall certainly find him both faithful and kind. Those that set God always before them, and walk before him with all their hearts, shall find him as good as his word and better; he will both keep covenant with them and show mercy to them, 2Ch 6:14. 3. That he is a being infinite and immense, whom the heaven, and heaven of heavens, cannot contain, and to whose felicity nothing is added by the utmost we can do in his service, 2Ch 6:18. He is infinitely beyond the bounds of the creation and infinitely above the praises of all intelligent creatures. 4. That he, and he only, knows the hearts of the children of men, 2Ch 6:30. All men's thoughts, aims, and affections, are naked and open before him; and, however the imaginations and intents of our hearts may be concealed from men, angels, and devils, they cannot be hidden from God, who knows not only what is in the heart, but the heart itself and all the beatings of it. 5. That there is no such thing as a sinless perfection to be found in this life (2Ch 6:36): There is no man who sinneth not; nay, who doeth good and sinneth not; so he writes, agreeable to what he here says, Ec 7:20.
II. Here are some suppositions or cases put which are to be taken notice of. 1. He supposed that if doubts and controversies arose between man and man both sides would agree to appeal to God, and lay an oath upon the person whose testimony must decide the matter, 2Ch 6:22. The religious reverence of an oath, as it was ancient, so, it may be presumed, it will continue as long as there are any remains of conscience and right reason among men. 2. He supposed that, though Israel enjoyed a profound peace and tranquillity, yet troublesome times would come. He did not think the mountain of their prosperity stood so strong but that it might be moved; nay, he expected sin would move it. 3. He supposed that those who had not called upon God at other times, yet, in their affliction, would seek him early and earnestly. "When they are in distress they will confess their sins, and confess thy name, and make supplication to thee." Trouble will drive those to God who have said to him, Depart, 2Ch 6:24,26,28. 4. He supposed that strangers would come from afar to worship the God of Israel and to pay homage to him; and this also might reasonably be expected, considering what worthless things the gods of the nations were, and what proofs the God of Israel had given of his being Lord of the whole earth.
III. Here are petitions very pertinent. 1. That God would own this house, and have an eye to it, as the place of which he had said that he would put his name there, 2Ch 6:20. He could not, in faith, have asked God to show such peculiar favour to this house above any other if he himself had not said that it should be his rest for ever. The prayer that will speed must be warranted by the word. We may with humble confidence pray to God to be well pleased with us in Jesus Christ, because he had declared himself well pleased in him—This is my beloved Son; but he says not now of any house, "This is my beloved place." 2. That God would hear and accept the prayers which should be made in or towards that place, 2Ch 6:21. He asked not that God should help them whether they prayed for themselves or no, but that God would help them in answer to their prayers. Even Christ's intercessions do not supersede but encourage our supplications. He prayed that God would hear from his dwelling-place, even from heaven. Heaven in his dwelling-place still, not this temple; and thence help must come. When thou hearest forgive. Note, The forgiveness of our sins is that which makes way for all the other answers to our prayers, Removendo prohibens—The evil which it drives away it keeps away. 3. That God would give judgment according to equity upon all the appeals that should be made to him, 2Ch 6:23,30. This we may, in faith, pray for, for we are sure it shall be done. God sitteth on the throne judging right. 4. That God would return in mercy to his people when they repented, and reformed, and sought unto him, 2Ch 6:25,27,38,39. This we also may, in faith, pray for, building upon the repeated declarations God has made of his readiness to accepts penitents. 5. That God would bid the strangers welcome to this house, and answer their prayers (2Ch 6:33); for, if there be in duty, why should there not be in privilege one law for the stranger and for one born in the land? Le 24:22. 6. That God would, upon all occasions, own and plead the cause of his people Israel, against all the opposers of it (2Ch 6:35): Maintain their cause; and again, 2Ch 6:39. If they be the Israel of God, their cause is the cause of God, and he would espouse it. 7. He concludes this prayer with some expressions which he had learned of his good father, and borrowed from one of his psalms. We had then not in the Kings, but here we have them, 2Ch 6:41,42. The whole word of God is of use to direct us in prayer; and how can we express ourselves in better language to God than that of his own Spirit? But these words were of use, in a special manner, to direct Solomon, because they had reference to this very work that he was now doing. We have them, Ps 132:8-10. He prayed (2Ch 6:41), (1.) That God would take possession of the temple, and keep possession, that he would make it his resting-place: Thou and the ark; what will the ark do without the God of the ark-ordinances without the God of the ordinances? (2.) That he would make the ministers of the temple public blessings: Clothe them with salvation, that is, not only save them, but make them instrumental to save others, by offering the sacrifices of righteousness. (3.) That the service of the temple might turn abundantly to the joy and satisfaction of all the Lord's people: Let thy saints rejoice in goodness, that is, in the goodness of thy house, Ps 65:4. "Let all that come hither to worship, like the eunuch, go away rejoicing." He pleads two things, 2Ch 6:42. [1.] His own relation to God: "Turn not away the face of thy anointed. Lord, thou hast appointed me to be king, and wilt not thou own me?" [2.] God's covenant with his father: Remember thy mercies of David thy servant—the piety of David towards God (so some understand it and so the word sometimes signifies), his pious care of the ark, and concern for it (see Ps 132:1,2, etc.), or the promises of God to David, which were mercies to him, his great support and comforts in all his troubles. We may plead, as Solomon does here, with an eye to Christ:—"We deserve that God should turn away our face, that he should reject us and our prayers; but we come in the name of the Lord Jesus, thy anointed, thy Messiah (so the word is), thy Christ, so the LXX. Him thou hearest always, and wilt never turn away his face. We have no righteousness of our own to plead, but, Lord, remember the mercies of David thy servant." Christ is God's servant (Isa 42:1), and is called David, Hos 3:5. "Lord, remember his mercies, and accept us on the account of them. Remember his tender concern for his Father's honour and man's salvation, and what he did and suffered from that principle. Remember the promises of the everlasting covenant, which free grace has made to us in Christ, and which are called the sure mercies of David," Isa 55:3, Ac 13:34. This must be all our desire and all our hope, all our prayer and all our plea; for it is all our salvation.
耶和華的榮光乘著厚雲，充滿了所羅門所建造的殿宇；藉此神在那裏彰顯了祂的同在。所羅門隨即把握這機會，向神呼求，因為如今神以特別的方式親近他們。一、他鄭重宣告自己建殿的初衷，使百姓得著滿足、使神得著榮耀——他為這兩者都祝謝（代下 6:1-11）。二、他向神發出莊嚴的祈求，求神樂意恩准並垂聽一切在這殿中、或朝這殿所作的禱告（代下 6:12-42）。本章內容我們先前已經讀過，幾乎沒有差異（王上 8:12-53），在此回顧一番亦不為過。