This week we shall continue the
study of the book of 1 Kings in the Old Testament.
David leaves his last word to Solomon:
(1) What normally might be the last word that a godly father would leave to his children?
a. What would he say about their relationship with the Lord?
b. What would he say about their relationship with their family?
c. What other areas might he speak to?
d. In the case of a godly king like David, what would he say to his son succeeding him?
(2) What did David say in vv. 2-4 and how does what he said compare to your answers above?
(3) However, David had more to say about Joab, his commander, who had followed him for a long time and had been loyal to him (vv. 5-6):
a. In essence, what did David tell Solomon to do to Joab?
b. What reasons did he give?
- Abner left David’s enemy to join him (2 Sam. 3:12), except before that he was forced to kill Joab’s brother Asahel in battle (2 Sam. 2:18-23), only to be murdered by Joab in cold-blood (2 Sam. 3:27). Why didn’t David take action against Joab then? (2 Sam. 3:38-39)
- Amasa once betrayed David by supporting Absalom (2 Sam. 17:25), but returned to David only to be murdered by Joab (2 Sam. 20:8-10). What kind of a person was Joab? Was David right in giving Solomon such advice?
(4) What did Barzillai do to David? How kind was his action? (see 2 Sam. 17:27-29)
(5) What did David ask Solomon to do to Shimei in essence? (vv. 8-9)
a. What did Shimei do to David? (also see 2 Sam. 16:5-13)
b. Why did David tolerate him all these years?
c. What did Shimei do at the latest rebellion by Adonijah? (1 Ki. 1:8)
(6) Are you surprised by these last words of David concerning Joab, Barzillai and Shimei? Why or why not?
(7) This short passage ends with the death of David. Spend a moment to reflect on this king who was called “a man after God’s own heart” (1 Sam. 13:14; Acts 13:22).
a. Do you think he should still be called “a man after God’s own heart” after his sins of murder and adultery? (read Ps. 51)
b. What great lessons can you learn from David’s life?
(8) What is the main message to you today and how may you apply it to your life?
本週我們繼續研讀列王紀上。請慢慢細心讀每天指定的經文至少兩遍，然後反復思考問題。
大衛遺命所羅門：
(1) 一個敬虔的父母，一般會給子女留下什麼遺言？會怎樣提到：
a. 與神的關係？
b. 家人的關係？
c. 其他方面？
至於敬畏神的大衛，你認為他會對要承繼王位的兒子有什麼特別的吩咐？
(2) 從大衛在第2-4節所言，與你以上的答案有什麼分別？
(3) 大衛繼而談到一生跟隨、忠心於他的元帥約押(2:5-6) ：
a. 大衛吩咐所羅門要怎樣處理約押？
b. 他提到的原因是什麼？
i. 押尼珥是背叛掃羅的兒子向大衛投誠的(撒下3:12)；不過在此之前，在爭戰中被迫殺死約押的兄弟亞撒黑(撒下2:18-23) 。約押為報此仇而冷血謀殺押尼珥。為何大衛當時不按理處置約押？(撒下3:38-39)
ii. 亞瑪撒曾支持押沙龍的叛變(撒下17:25) ，及後重投歸大衛，卻被約押同時的冷血謀害(撒下20:8-10) 。大衛這樣留下對約押遺咐是對的嗎？為什麼？
(4) 對大衛有恩的人不少，這巴西萊對大衛的恩情有什麼特別之處？(見撒下17:27-29)
(5) 大衛吩咐所羅門要怎樣處理示每？(2:8-9)
a. 示每對大衛所作的惡有什麼叫大衛如此介懷？(見撒下16:5-13)
b. 為何大衛卻一直對他容忍？
c. 示每在亞多尼雅的叛變上採取什麼立場？(參列王紀上1:8)
(6) 你對大衛有關約押、巴西萊和示每的遺言感到詫異嗎？為什麼？
(7) 這小段以大衛的死亡為結束。請用一點時間思想這位被聖經稱為「合神心意」的人(撒上13:14; 徒13:22)
a. 你認為在他犯了姦淫和謀殺罪之後，還配被稱為「合神心意」的人嗎？(參詩51)
b. 你從大衛身上學到什麼重要的功課？
(8) 今天你得到的主要提醒是什麼？你會怎樣應用在你的生命中？
“Then David rested with his ancestors and was buried in the City of David.” (1 Ki. 2:10)
As I was reflecting on the last words of David, I came across George Matheson’s prayer which I have used as this week’s invocation. Indeed, “we live by the afterglow of many vanished days”, which includes David’s.
For sure, David was not a perfect man, and he will always be remembered for his sins of murder and adultery (2 Sam. 11). In fact, as the Apostle Matthew was penning the genealogy of Jesus Christ in his gospel, he (under the inspiration of the Holy Spirit) would not recognize Bathsheba as David’s wife and referred to her as “Uriah’s wife” (Matt. 1:6).
However, the prophet Nathan had clearly told David that “The Lord has taken away your sin” for this was a result of his repentance — a genuine repentance that was marked by “a broken and contrite heart” (Ps. 51:17). Indeed, in spite of his horrible sins, David was still “a man after God’s own heart” (1 Sam. 13:14; Acts 13:22).
Yes, as much as “complete forgiveness” is defined by a total restoration of one’s relationship with God, sin always carries temporal consequences and in the case of David, these include the temporal judgments from God: “the sword will never depart from your house (and)… Out of your own household I am going to bring calamity on you” (2 Sam. 12:10-11).
However, we have seen that subsequent to David’s repentance and in the midst of his sufferings for his own sins, David did not have to face his situations on his own, he continued to love the Lord and walked in obedience to the point that before his death, he could give this advice to his son, Solomon, “observe what the Lord your God requires: walk in obedience to Him, and keep His decrees and commands, His laws and regulations” (1 Ki. 2:3). David continued to walk his talk and such was affirmed after his death by his son and the Lord (1 Ki. 3:6, 14).
I have found that to many Christians down the ages, the “afterglow” of David shines the brightest at the time of their greatest failure, giving them courage and hope in genuine repentance to the God of the “second chance”.
「大衛與他列祖同睡，葬在大衛城。」(王上2:10)
當我思想大衛最後的遺言之時，恰巧讀到George Matheson的禱告，就是今天用來作開始的禱文。是的， 我們承受那些已逝的人所留下的光芒，包括大衛的光芒。
當然，大衛絕非完全人；他所犯的姦淫和謀殺罪，是歷代信徒的警惕(撒下11) 。使徒馬太在聖靈感動下寫出耶穌基督的家譜時，不承認拔示巴是大衛的妻，而稱她為「烏利亞的妻子」(太1:6) 。
事實上，先知拿單清楚的告訴大衛：“耶和華已經除掉你的罪”( 撒下12:13) ；這是大衛真誠懊悔的結果—是帶著“憂傷痛悔的心”的懊悔(詩51:17) 。是的，雖然他犯了極可惡的罪，大衛仍是一個合神心意的人(撒上13:14; 徒13:22) 。
當然，神的赦罪是完全的，能叫悔改的人重新與祂和好、重新享受祂的同在和同行。但那人所犯的罪，往往仍帶著今生的遺禍。就大衛而言，這些包括了“刀劍必永不離開你的家…….我必從你家中興起禍患攻擊你”( 撒下12:10-11) 。
雖然如此，在大衛承受這些自作孽的當中，我們看到他不用獨自承受。因著他繼續的愛神、遵行神的旨意，以至在臨終時他仍能無愧的吩咐所羅門：“遵守耶和華─你神所吩咐的，照著摩西律法上所寫的行主的道，謹守他的律例、誡命、典章、法度”( 王上2:3) 。以致在他死後，所羅門對神說：“我父親大衛用誠實、公義、正直的心行在你面前” ；神也如此的肯定大衛的一生(王上3:6, 14) 。
對歷代不少信徒而言，大衛留下的光芒，是在他們同樣跌倒、失敗的時刻，照得最為明亮；使他們能重新爬起來，藉著真誠的懊悔，再一次能抓著勇氣和希望，信靠這位「再給機會」的神！
2:13-25—The Elimination of Adonijah, the Usurper of the Throne
(1) Given the history of Adonijah gathering support to usurp the throne, what did his words in vv. 13-15 sound like to you? Did his reference to God’s will sound genuine or was it an attempt to disarm any suspicion of Bathsheba?
(2) Did he not fear for his life with this request? Why or why not?
(3) Who was Abishag, even though David did not have any sexual intimacy with her? (1:1-4)
(4) What might be the reason that Bathsheba agreed to his request?
a. Was she jealous of Abishag? (1:15)
b. Did she desire for peace between the two sons of David? or
c. Was there something else?
(5) Why did Solomon react so emotionally (and even violently) to Adonijah’s request?
(6) Why did Solomon link Adonijah’s request to his desire for his kingdom (and even to his supporters, Abiathar and Joab)?
(7) Why did Solomon decide to kill Adonijah over this request? Was he justified? Why or why not?
2:26-27—Removal of Abiathar from Priesthood
(8) Why didn’t Solomon kill Abiathar as well?
(9) What prophecy did the removal of Abiathar fulfill? (See 1 Sam. 2:30-36)
(10) What is the main message to you today and how may you apply it to your life?
請慢慢細心讀每天指定的經文至少兩遍，然後反復思考問題。
值得留意的是，2:12-46是一個完整的段落，以“所羅門坐他父親大衛的位，他的國甚是堅固”(2:12) 為始，以“這樣，便堅定了所羅門的國位”(2:46) 為終。
2:13-25—除掉欲篡位的亞多尼雅
(1) 亞多尼雅既招集眾領袖，欲奪王位，但卻失敗。你對他在2:13-15對拔示巴的一番話有什麼感想？他是否真的以為這事出乎耶和華？為什麼？
(2) 難道不怕因這求情而招致殺身之禍嗎？為什麼？
(3) 大衛雖然與亞比煞沒有發生關係，她在宮中的身份是什麼？(1:1-4)
(4) 拔示巴為何會答應亞多尼雅的請求？
a. 是出於對亞比煞的妒忌？(1:15)
b. 欲見兄弟和好？
c. 或另有原因？
(5) 為何所羅門對這請求有這樣猛烈的回應？
(6) 為何他把這請求與奪位聯在一起？
(7) 他因而把亞多尼雅處死作得對嗎？為什麼？
2:27-27 — 罷免亞比亞他祭司之職
(8) 為何所羅門卻不殺亞比亞他？
(9) 所羅門罷免他祭司之職，與先前聖經的預言有何關？(見撒母耳記上2:30-36)
(10) 今日你得到的主要提醒是什麼？你會怎樣應用在你的生命中？
“Why do you request Abishag the Shunammite for Adonijah? You might as well request the kingdom for him — after all, he is my older brother — yes, for him and for Abiathar the priest and Joab son of Zeruiah!” (1 Ki. 2:22)
In reading the events leading up to the death of Adonijah, I was caught by many surprises:
- I was surprised by either the foolishness or guts of Adonijah. His life was just spared by Solomon for his attempted usurpation of the throne. Why would he make such a foolish request and give Solomon an excuse to put him away for good?
- I was surprised by Bathsheba for making this “small” request for Adonijah. Did she not know the implication of this request? Did she not know what Adonijah’s ultimate intention was?
- Of course, at first I was also surprised by the extremely emotional and even violent reaction of Solomon.
Upon reading some of the commentaries, and looking up some ancient sources, I have come to understand the implication of Adonijah’s request.
While Abishag did not have any sexual intimacy with David, nonetheless, she was admitted into David’s harem as one of his concubines. The Bible appears to intentionally highlight the fact that when Bathsheba went to see King David, “the Shunammite was attending him” (1:15). Therefore, no explanation was needed to explain Adonijah’s fatal mistake in the ancient time, “because taking over the harem of a former king amounted to a claim to the throne” (NCBC, 1 & 2 Kings, I, 111). This fact is backed by the famous Greek historian Herodotus (c. 484-425 B.C.) who recorded how Darius, “according to the notions of the Persians”, consolidated his claim to the Persian throne by taking his predecessor’s wives and concubines (Herodotus, Histories, III).
Thus, Solomon saw this as Adonijah’s first step toward reclaiming the throne Adonijah considered his (2:15). It is no accident that the Bible records the death of Adonijah and Joab together with the removal of Abiathar as the high priest as an “inclusio” beginning with v. 12, stating that “Solomon sat on the throne of his father David and his rule was firmly established” and ending with v. 46, stating that “The kingdom was now firmly established in Solomon’s hands”.
As much as we hate to see violence, it was obvious that Adonijah was still thinking of dethroning Solomon with the help of Abiathar and Joab. However, Solomon’s treatment of Abiathar shows that he was a man of grace and he held great respect for God’s servant although he told Abiathar, “You deserve to die” (2:26).
「所羅門王對他母親說：為何單替他求書念的女子亞比煞呢？也可以為他求國罷！他是我的哥哥，他有祭司亞比亞他和洗魯雅的兒子約押為輔佐。」(王上2:22)
讀到亞多尼雅求得亞比煞為妻的事情，我不禁連連的感到驚訝：
1. 我對亞多尼雅的愚昧感到驚訝：不是嗎！他剛被所羅門免去一死，為何要給他多一個藉故來除掉你呢！你的頭上豈不仍掛著「叛國」的罪嗎？
2. 我因拔示巴竟願意代他提出這「小」事而感到驚訝：她豈會不知這請求的不當？她豈會看不出亞多尼雅的動機呢！
3. 當然，我也因所羅門如此猛烈的反應而感到驚訝！
不過，當我有機會求教一些早期的解經書籍和古代文獻時，我就稍為明白這件事情的真相。
雖然亞比煞沒有與大衛有肉體的關係，她卻是屬於大衛宮室的妃嬪之一。聖經也似乎是故意刻劃這事實，就是當拔示巴求見大衛時，聖經說：“童女亞比煞正伺候王”(1:15) 。故此，聖經不用刻意解釋亞多尼雅這請求的不當，因為在古時，“娶上任君主的妻妾、妃嬪是等同篡位一樣”( NCBC, 1 & 2 Kings, I, 111) 。這事實有著名希臘史家Herodotus(主前484-425) 的著作為證。他指出大利烏王是按「波斯的傳統」，藉著娶了過去君主的妻嬪，而堅固他坐波斯王位的權力(Herodotus, Histories, III) 。
故此，所羅門看出亞多尼雅這請求是欲重奪王位的第一步(2:15) 。聖經也藉著記載所羅門如何除掉亞多尼雅和支持他的約押許和亞比亞他，再加上示每，而宣稱：“這樣，便堅定了所羅門的國位”(2:46) 。
雖然我們都不願意看到暴力的使用，但亞多尼雅此舉確是叛變的先聲。不過，看到所羅門並沒有殺死祭司亞比亞他，雖然他是「該死的」(2:26) ，我們就看出所羅門是有恩慈的，對神的僕人是存著尊重的心的。
2:28-35—The Death of Joab
(1) Why does the Bible mention that Joab had not conspired with Absalom? What might be the difference between conspiring with Absalom and with Adonijah?
(2) Joab took hold of the horns of the altar, thinking that what worked for Adonijah must work for him:
a. Did it?
b. Why not?
(3) How heinous were the sins of Joab? (2:31 and 2:5-6)
2:36-43—The Death of Shimei
(4) What crime did Shimei commit against David? (see 2 Sam. 16:5-13)
(5) Why didn’t David kill him then?
(6) What did David tell Solomon to do with Shimei and why? (2:8-9)
(7) How did Solomon deal with Shimei? (vv. 36-37)
(8) Why didn’t he kill him right away? (1 Ki. 1:8)
(9) How did the last words by Solomon to Shimei reveal what might be in the heart of Shimei? (2:44-45)
(10) This section concludes with the words that “The kingdom was now established in Solomon’s hands”: How did the removal of these individuals — Adonijah. Abiathar, Joab and Shimei, help put the establishment firmly in the hands of Solomon?
(11) What is the main message to you today and how may you apply it to your life?
請慢慢細心讀每天指定的經文至少兩遍，然後反復思考問題。
2:28-35—約押之死
(1) 為何聖經特別提到約押沒有歸從押沙龍？歸從押沙龍與歸從亞多尼雅有別嗎？
(2) 約押為何仿效亞多尼雅抓住祭壇角？(見1:50)
a. 有效嗎？
b. 為什麼？
(3) 按這裡提出的罪行(2:31; 2:5-6) ，他是否罪有應得？為什麼？
2:36-43—示每之死
(4) 示每如何干犯大衛？(見撒下16:5-13)
(5) 為何大衛當時不除掉他？
(6) 大衛遺言論到如何處理示每？(2:8-9) 為什麼？
(7) 所羅門卻是先怎樣處理他？
(8) 為何不立時殺他？
(9) 在置示每於死地之前，所羅門所說的那番話有什麼特別的意思？(2:44-45)
(10) 這一段以2:12為始，以“這樣，便堅定了所羅門的國位” 為終：處理了亞多尼雅、亞比亞他，約押和示每，與國位堅定何關？
(11) 今日你得到的主要提醒是什麼？你會怎樣應用在你的生命中？
“The kingdom was now established in Solomon’s hands.” (1 Ki. 2:46)
At the removal of Adonijah, Abiathar, Joab and Shimei, the Bible says “The kingdom was now established in Solomon’s hands” (1 Ki. 2:46). In other words, all these individuals posed a continuous threat to the kingdom of Solomon, and only their death or removal would ensure the firm establishment of Solomon’s reign over Israel.
However, David could have dealt with them himself directly except for the following:
- Adonijah was his own son and we know that “doting” was one of the greatest weaknesses of David. It was sad that he had to leave the elimination of Adonijah in the hands of his own brother!
- But the other two individuals were different in that as much as Abiathar and Joab “conspired” with Adonijah (2:28), they had been loyal to David and shared in all his hardships (2:26). While they conspired with Adonijah, they meant no harm to David directly and so David did not feel right to repay them with death. But in his foresight, he knew they would continue to pose a threat to Solomon’s reign.
- As much as Shimei deserved death because of his mocking and cursing of David at the time of his fleeing from Absalom, David did not kill him likely because he knew his fleeing was a result of his own fault — not punishing the crime of Amnon as he should. In a way, he saw his own guilt greater than that of Shimei at the time. But he knew that deep in Shimei’s heart, he never accepted the reign of David who was not a Benjaminite as King Saul.
The fact that David left Solomon to deal with these potential rebels was very helpful to Solomon in establishing his firm reign over Israel, because by killing Adonijah and Joab, he demonstrated his decisiveness to the people, and by sparing Abiathar and Shimei, he demonstrated his grace — qualities that earned the respect of his people!
「於是王吩咐耶何耶大的兒子比拿雅，他就去殺死示每。這樣，便堅定了所羅門的國位。」(王上2:46)
在所羅門處置了亞多尼雅、亞比亞他、約押和示每後，聖經說：“這樣，便堅定了所羅門的國位”(2:46) 。換句話說，這些人都是對所羅門的統治成為威脅的，故此他們的處死或罷免，堅定了所羅門的國位。
其實，大衛在生之時，豈沒有機會處置這些人嗎？
4. 他是知道亞多尼雅的野心的(1:6) ，只是對兒女的縱容是大衛的一大弱點。故此，弄到兄弟互相殘殺，是一更大的悲劇；
5. 至於亞比亞他和約押就更難處理。雖然二人有「歸從」亞多尼雅的罪(2:28) ，他們都是對大衛本人效忠，並曾與他「同受一切苦難」的(2:26) 。雖然是支持亞多尼雅，他們並沒有存心加害大衛。故此，大衛豈能除掉他們？還有一點，大衛曾藉著約押來謀殺烏利亞—恐怕他連責備約押也沒有資格！
6. 示每這樣咒罵、侮辱大衛這君主，當然是死有餘辜。大衛當時不殺他，甚有可能是他自知被兒子押沙龍追殺是神早已預言的審判(撒下12:11) ；這示每的咒罵也或許是出於神！但他心中知道，這似乎是有相當勢力的示每，始終是不服大衛家掌權，因為他是忠於掃羅的便雅憫人。
雖然如此，大衛留待所羅門來處理這幾個「後患」，卻有助於堅定所羅門的國位，因為藉著殺掉亞多尼雅和約押，所羅門顯出他的果斷；藉著免卻亞比亞他，甚至示每立刻的死亡，所羅門顯出他的恩慈—這些都能叫百姓對這位君王產生尊敬的心！
(1) What did the Lord offer Solomon in v. 5 and how did it reveal how pleased the Lord was with Solomon?
(2) Why was the Lord so exceedingly pleased with Solomon? (v. 3)
a. Why was his love not tainted by his marriage with Pharaoh’s daughter? (see Note 1 below)
b. Why did the offering of sacrifices in high places serve as a qualification of his love for the Lord? (see Note 2 below)
c. However, did the Lord accept his sacrifices at Gibeon? (vv. 4-5) Why?
(3) If you were asked the same question in v. 5 by the Lord today, what might your answer be?
(4) What did God say the normal answer was? (v. 11)
(5) What did Solomon ask for? (vv. 7-9)
(6) How did it demonstrate the greatest desire of his heart and the biblical comment that he loved the Lord?
(7) Why didn’t he ask for what God might have expected from a king in v. 11?
(8) In the end, what did God grant him?
(9) How did God’s grant to him echo that of Matthew 6:33?
(10) Upon his return to where the ark of the Lord was, why did he offer sacrifices again?
(11) What is the main message to you today and how may you apply it to your life?
Note 1:
Marriage with an Egyptian woman technically was not a transgression of the Law, only marriages with Canaanites (Exod. 34:16; Deut. 7:3). Given how God was pleased with Solomon, it was obvious that Solomon did not, at least at the time, tolerate the idolatry of his wives and they would have confessed their faith in Yahweh.
Note 2:
High places were places of sacrifice and prayer, and were built upon eminences of hills, because men thought they were nearer the Deity there. But Solomon’s high places were consecrated to the worship of YHWH, and essentially different from the high places of the Canaanites which were consecrated to Baal. Nevertheless, sacrificing upon these high places was still opposed to the law, according to which the place which the Lord Himself had chosen for the revelation of His name was the only place where sacrifices were to be offered (Lev. 17:3ff). However, it was excused here on the ground that no house (temple) had yet been built to the name of the Lord. Note also that the Mosaic Tabernacle was in Gibeon at the time (1 Chr. 16:39; 21:29), but the ark, brought back by David to the City of David, was resting in the tent he built for it (2 Sam. 6:16-17).
請慢慢細心讀每天指定的經文至少兩遍，然後反復思考問題。
(1) 耶和華在3:5向所羅門提出了什麼極稀奇的建議？這是否表示神極喜悅他？為什麼？
(2) 神為何如此喜悅所羅門？(3:3)
a. 聖經說：“所羅門愛耶和華” ：為何他娶埃及女子不是不愛神？(參下註一)
b. 既在邱壇(即高崗/high places) 獻祭不是神的心意，他仍算是愛神嗎？(參下註二)
c. 神是否悅納他在基遍所獻的祭(3:4-5) ？為什麼？
(3) 如果神今天同樣問你第5節的問題，你會怎樣回答？
(4) 按神所言，一般人(或王) 會怎樣回答祂？(3:11)
(5) 但所羅門求的是什麼？(3:7-9)
(6) 這答案給我們看到他內心最大的希望是什麼？這答案如何證明3:3所言的確實？
(7) 為何他不向神要求3:11的東西？
(8) 結果神要給他的包括什麼？
(9) 所羅門這經歷如何印證馬太福音6:33的話？
(10) 他回到約櫃所在的地方，為何再次獻祭？
(11) 今日你得到的主要提醒是什麼？你會怎樣應用在你的生命中？
註一：娶埃及而不是迦南女子為妻，並沒有干犯摩西的律法 (出34:16；申7:3) 。神既在當時如此喜悅所羅門，相信他在那段日子是連自己的妻妾也禁止拜偶像，也要她們敬拜耶和華為神。
註二：邱壇(即高岡/high places) 是獻祭和祈求的地方，因處於高地，人以為因而更靠近神靈。當然，當時以色列人的高岡，開始時是單用來敬拜耶和華的，與迦南人敬拜巴力的高岡有別。然而，在高岡上敬拜耶和華是與律法相違的，因為不是在耶和華所指定的地方獻祭(見利17:3ff) 。但神在此作出通容，因為神的殿尚未被建造。當時，基遍是會幕的所在地(代上16:39; 21:29) ，而大衛把約櫃運到大衛城，即耶路撒冷；並為約櫃搭了帳幕(撒下6:16-17) 。
“So give your servant a discerning heart to govern your people and to distinguish between right and wrong. For who is able to govern this great people of yours?” (1 Ki. 3:9)
God said to Solomon, “Ask for whatever you want me to give you” (1 Ki. 3:5). It reminds me of what Herod said to his daughter when he was so pleased with her: “Ask me for anything you want, and I’ll give it to you” (Mk. 6:22). Of course, I am not comparing the Lord to this wicked king Herod, but it does show how pleased the Lord was with Solomon. Indeed, this is a Father’s heart, wanting to do all that He can for His beloved children!
Our natural question is this: What did Solomon do that so pleased the Lord? The Bible has already given us the answer: “Solomon showed his love for the LORD by walking according to the instructions given him by his father David” (1 Ki. 3:3). And he backed it up with his amazing answer to this most generous offer by God: “So give your servant a discerning heart to govern your people and to distinguish between right and wrong. For who is able to govern this great people of yours?” (1 Ki. 3:9).
Indeed, he did not ask for longevity, wealth or the death of his enemies (1 Ki. 3:11), but only for what was most needed to carry out the calling he received from the Lord — to govern God’s people, not his!
Solomon knew longevity, wealth or the stability of his kingdom was not something he needed to pursue or worry about, for it was in God’s hands, but what was in his hands (for which he would be held accountable) was how to govern the people, and he also understood that they were not his people, but God’s. In other words, he knew that it was not really his kingdom, but God’s. Therefore, what he asked for and what he sought after first and foremost was the kingdom of God and His righteousness (Matt. 6:33). No wonder he was so pleasing to the Lord, and God responded with giving him far more than what he asked for — wealth and honor as well (1 Ki. 3:13).
I wonder if the Lord asks you the same question today, what might your answer be? Food for thought!
「所以求你賜我智慧，可以判斷你的民，能辨別是非。不然，誰能判斷這眾多的民呢？」(王上3:9)
神對所羅門說：“你願我賜你什麼，你可以求”(3:5) 。這句話使我想起希律王對他女兒所說的話：“你隨意向我求什麼，我必給你”( 可6:22) 。當然，我不是要用這可惡的希律與耶和華神相比，而是叫我領會到，所羅門一定叫神非常的喜悅他；引動了這為父的心，要賜最好的給祂喜悅的兒女！
自然地我們會問：究竟所羅門作了什麼，叫父神如此的喜悅他？聖經就這樣的告訴我們：“所羅門愛耶和華，遵行他父親大衛的律例”(3:3) 。更藉著他對神的回答來證明他確是配得神的喜悅：“求祢賜我智慧，可以判斷祢的民，能辨別是非。不然，誰能判斷這眾多的民呢？”(3:9)
正如神對他的稱許，所羅門沒有為自己求壽、求富，也不求滅絕他仇敵的性命(3:11)，單求與完成神的聖召必須有的，就是智慧來判斷“祢的民” — 他看準這些百姓不是他的、是神的！
換句話說，所羅門知道長籌、財富、和穩定的國家不是他要追求、要掛慮的；這些都是在神的手中。但百姓才是神所交付他手中，是要向神交賬的。這也是說，既然百姓是神的，不是他的；這國也都不是他的，乃是神的！於是，他這樣的求，就真的是在「求神的國和祂的義」了(太6:33) 。無怪，他是如此的討神的喜悅，使神要加給他甚至沒有求的財富與尊榮(3:13) 。
不知道，若然神也問你同樣的問題，你會怎樣回答祂呢？
3:16-28—Validation of Solomon’s Dream
(1) Of course, there was no DNA technology available in Solomon’s days, so how then would this case be determined?
(2) What was the most difficult part in discerning whose baby this was?
(3) What was the crux of Solomon’s approach?
(4) How did it demonstrate Solomon’s wisdom was from God?
(5) The granting of wisdom to Solomon was given through a dream (3:15). How did this incident prove that it was not just a dream but God’s revelation to Solomon?
4:1-19—Solomon’s Officials—While this passage is placed at the beginning of Solomon’s reign, it appears that it contains a recap of the major officials during the entire reign of Solomon:
(6) The first list of Solomon’s “chief officials’ (vv. 1-6) resembles today’s cabinet posts of a government which includes secretaries, recorder, command-in-chief, district officers, personal adviser, the one in charge of the palace (chief of staff?) and the head of the forced labor, with Azariah topping the list (not as a priest, but likely the top official among them). No such list was provided for David (though he must have had such officials). What might this speak to Solomon’s approach to his government and his wisdom?
(7) Solomon had twelve district governors:
a. Why twelve? (see Note below)
b. What were their responsibilities?
c. How might this speak to his wisdom in government?
(8) What is the main message to you today and how may you apply it to your life?
Note:
While some of the names of cities are hard to identify today, they roughly covered the territories occupied by all twelve tribes, including those east of Jordan.
請慢慢細心讀每天指定的經文至少兩遍，然後反復思考問題。
3:16-28—所羅門得啟示的明證
(1) 昔日當然沒有DNA的驗證，你以為一般人如何為這兩人的官司作出判斷？
(2) 在這事上，判斷孩子歸誰最困難之處是什麼？
(3) 所羅門這樣判決的基礎在乎什麼？
(4) 這判決如何顯出王的心有神的靈呢？
(5) 神給予智慧的應許是藉著夢來傳遞的(3:15) 。這事件如何證明這夢原是神的啟示呢？
4:1-19 —所羅門的臣僕：這段經文雖然放在所羅門作王的早期，但按其內容的顯示，乃是把他作王整個時期的政要名單列了出來。
(6) 第1-6節的名單，類似今天政府的「內閣」要員，包括書記、史官、元帥、祭司長、領袖(即顧問)、家宰(Chief of Staff?) 和掌管服苦的(Secretary of Labor?) 。亞撒利亞是祭司的後裔，但卻被放在首，不是因身為祭司，乃因他是內閣之首：不論如何，聖經沒有這樣詳列大衛的政要，卻在此列出所羅門內閣的名單。你認為這名單如何反映所羅門治國的方式與智慧？
(7) 所羅門更立12官吏：
a. 他們的責任是什麼？
b. 為何要選立12位？(參下註)
c. 這樣如何顯出所羅門的智慧？
(8) 今日你得到的主要提醒是什麼？你會怎樣應用在你的生命中?
註：這十二個地區內一些地方的名字是今天不能追尋得到的。概括而言，包括了河東和河西十二支派的地土。
“When all Israel heard the verdict the king had given, they held the king in awe, because they saw that he had wisdom from God to administer justice.” (1 Ki. 3:28)
The Bible is indeed a book that is authentic and honest and we can see this quality in its record about the giving of wisdom by God to Solomon.
The conversation between the Lord and Solomon concerning how pleased God was with Solomon resulted in God meeting his request for wisdom and is very touching and offers great spiritual lessons to us. But it ends with these words, “Then Solomon awoke and he realized it had been a dream” (1 Ki. 3:15). However, it does not mean that it was just another dream, but a dream not unlike that of Jacob at Bethel which was a revelation by God (Gen. 28:10ff). This fact is further validated through the story of Solomon’s ruling over the disputed baby, resulting in this affirmation in the Bible:
“When all Israel heard the verdict the king had given, they held the king in awe, because they saw that he had wisdom from God to administer justice.” (1 Ki. 3:28)
However, the biblical affirmation of his God-given wisdom does not end with the story of the baby, but continues with the list of Solomon’s officials, his fame and his many literary compositions (1 Ki. 4:1ff).
The positions of those in the list of officials is rather important in that it is recorded here in the initial stage of his reign, while it is obviously a recap of his officials of his entire reign as evidenced by the listing of Ahimaaz, the district governor of Naphtali who was Solomon’s son-in-law (1 Ki. 4:15). With Solomon barely in his mid-twenties (some opine that he was even in his teens which was unlikely) when he assumed his reign, he would not have a daughter of marriage-age.
I believe this list of officials is placed here not just to show Solomon’s “might and glory” (as K&D opines), but rather to demonstrate his wisdom in that he surrounded himself with able officials and was willing to delegate both his responsibilities and his authority.
「以色列眾人聽見王這樣判斷，就都敬畏他；因為見他心裡有神的智慧，能以斷案。」(王上3:28)
聖經誠然是一本誠實無偽的書，是按事實來記載的；就像所羅門從神得智慧的事件中的記載可以看得到。
當然，所羅門是怎樣討神的喜悅，叫神願意給他所求的智慧這段對話是很叫人感動，也充滿了屬靈的教訓。但聖經卻非常清楚的說：“所羅門醒了，不料是個夢”(3:15) 。這不是說這是所羅門的幻覺而已，乃是像雅各在伯特利所見的夢一樣，是神的啟示(創28:10ff) 。這個事實，就藉著所羅門對誰是嬰孩的母親的判斷印證了。聖經說：“以色列眾人聽見王這樣判斷，就都敬畏他；因為見他心裡有神的智慧，能以斷案”(3:28) 。
不過，聖經對神給予所羅門無比的智慧之印證，不是停在這判斷而已，乃是繼續用所羅門治國所設立的內閣、他因有大智慧而得的名聲和他眾多的著作而作出印證(王上4) 。
第四章所列出的內閣名單猶為特別。按其內容，是指所羅門整個統治時期的政府要員，例如掌管拿弗他利的官長是他的女婿(4:15) 。所羅門登位時仍年輕，雖不至如一些解經者所言是個少年人，但極其量是二十多歲，相信他還未有合婚嫁年齡的女兒。
我相信，這政要的名單不但顯出所羅門的“勢力與尊榮”(K&D) ，乃是要顯出他治國的智慧，把權力與責任分授給各部門和地區的官員。
4:20-28—The Prosperity Under Solomon’s Reign
(1) This is not just a passage of the might, glory and prosperity of Solomon’s reign. From the wording of vv. 20-21, one detects a special meaning. See Genesis 15:18 and 22:17. What is the biblical message conveyed by these verses here?
(2) What further depictions of Solomon’s kingdom are made by vv. 22-26?
(3) What kind of a picture is painted by the words in v. 25: “everyone under their own vine and under their own fig tree”? (See Mic. 4:4; Isa. 65:21)
4:29-34—Solomon’s Fame
(4) Vv. 29-31 indicates that Solomon’s wisdom was greater than that of the Eastern sages, the wise men of Egypt and of the local Israelites (see 1 Chronicles 2:6 for the names cited). Accompanying his wisdom is his “very great insight” and “a breath of understanding”. What do they mean?
(5) Solomon spoke 3,000 proverbs: The collection in the Book of Proverbs represents a small collection, perhaps of the best of his sayings. Based on some of the Proverbs you have read in the past, what do you think of Solomon’s wisdom and insight?
(6) Solomon composed 1,005 songs — only the Song of Songs and two Psalms of his are included in the Bible (Ps. 72 and 127). Perhaps, you will want to read the shortest of them, Psalm 127. See what you think of his spiritual insight.
(7) How would you categorize Solomon’s scientific knowledge described in v. 33 in today’s terms?
(8) As “science”, what process would have been involved by Solomon in order that he could master such insight, understanding and knowledge?
(9) Given the description of this passage, what word or words would you use to describe Solomon?
(10) What is the main message to you today and how may you apply it to your life?
請慢慢細心讀每天指定的經文至少兩遍，然後反復思考問題。
4:20-28—所羅門之富強
(1) 這裡除了顯出所羅門的富強外， 20-21節所形容的更要顯出什麼？請特別留意所用的字眼與創世記15:18，22:17甚為相似—究竟要道出什麼信息？
ii. 4:22-26描繪了所羅門的國度的那一方面？
iii. 4:25說：“以色列人都在自己的葡萄樹下和無花果樹下安然居住” 有什麼特別的意味呢？(參彌4:4和賽65:21)
4:29-34—所羅門的名聲
iv. 4:29-31指出所羅門的智慧勝過東方人、埃及人和本土的哲士(參代上2:6) 。這裡特別稱他有「廣大的心/breadth of understanding」，是什麼意思？
v. 他作了3,000句箴言(箴言書記載了其中的精華) ：按著你以前讀到的箴言，你對他的「知慧聰明」有什麼領會？
vi. 他也作了1,005首詩歌：不過只有雅歌和詩篇72和127篇被記錄在聖經正典中。你或許對雅歌未有太多了解；試翻到較短的詩篇127篇，看看你對所羅門屬靈的智慧有什麼領會。
vii. 請試把4:33所記載的，用今天的詞彙來歸類，看看他科學上的見識有多廣博！
viii. 作為對科學的研究，你認為所羅門對這些有如此的認識，是否單單因神給的智慧，還是尚要自己有所付出？
ix. 按這段的形容與記載，除稱所羅門為智慧人，你尚可怎樣形容他？
x. 今日你得到的主要提醒是什麼？你會怎樣應用在你的生命中？
“He spoke about plant life, from the cedar of Lebanon to the hyssop that grows out of walls. He also spoke about animals and birds, reptiles and fish.” (1 Ki. 4:33)
It is true that Solomon’s wisdom was God-given (1 Ki. 3:12). However, if we think that he was just sitting there and all his wisdom, insight and breadth of understanding simply fell upon him from the sky, we are totally wrong!
Just as he must have spent time observing, comparing, analyzing and perhaps testing his findings in order to be a botanist, an ornithologist, a zoologist and more, he would have read a great deal of books and a large variety of literature, plus spent much time in reflection and prayers in order to write his 3,000 proverbs and 1,005 songs. It means that as much as God has given him unparalleled wisdom, in order to acquire, maintain and use such wisdom, it took discipline and hard work.
Two of Michelangelo’s famous sayings are, “If people knew how hard I worked to get my mastery, it wouldn’t seem so wonderful at all” and “If you knew how much work went into it, you would not call it genius”.
This was true of Michelangelo, it was true of Solomon, it is true of all students, it is true of all professionals and it is true of all God’s servants as well.
「他講論草木，自利巴嫩的香柏樹直到牆上長的牛膝草，又講論飛禽走獸、昆蟲水族。」(王上4:33)
所羅門的智慧無疑是神所賜的(3:12) ，但這並不是說，他就閒懶度日，只顧享樂，這些智慧、聰明和廣大的學識就從天而降。這絕不是如此的。
為要能了解草木、飛禽、走獸、昆蟲和水族，他一定像現代的科學家一樣，用了不少時間來觀察、記錄、考驗和推考，神就給他智慧作出結論。同樣地，他也必用了不少時間來研讀書籍和更多用時間來安靜、反思和禱告，才能寫出他那3,000句箴言和1,005首詩歌。換句話說，他的智慧誠然是神所賜的，但他仍要有紀律的下功夫，才能持守和發揮這智慧。
這就如人人稱頌的雕刻家米開朗基羅(Michelangelo) ；人看他為天才，他卻說：“如果你知道我花了多少工夫來完成，你就不會說我是天才了” 。
是的，不論是Michelangelo、是所羅門，是作學生的、是專業人士或是服侍神的人，紀律與勤勞是與得智慧不能分開的。
(1) God did not only appoint Solomon to build His temple, but what other preparation had the Lord done in advance for him?
(2) What reason did Solomon give for David not building the temple for the Lord? Why did Solomon appear to have twisted the facts a little? (1 Chr. 22:8)
(3) What was Solomon’s express purpose for building the temple? (v. 4)
(4) By comparison, what might be some of the wrong reasons for “church planting” today?
(5) What was Solomon’s proposal to King Hiram? (v. 6)
(6) How did King Hiram modify his proposal and why? (vv. 8-9)
(7) Who was wiser in your opinion?
(8) In the end, Solomon’s men would work in Lebanon for one month (likely in assisting in logging and receiving training in woodworking) and return to be involved in the temple building directly for two months: With all the natural and human resources and time put into building such a massive and extravagantly beautiful temple, do you think it was necessary or worth it? Why or why not?
(9) What is the main message to you today and how may you apply it to your life?
請慢慢細心讀每天指定的經文至少兩遍，然後反復思考問題。
(1) 神不是單單指定所羅門作為祂建殿的那位，祂還為他作了什麼準備的工夫？
(2) 所羅門說大衛沒有為神建殿的原因是什麼？為何會與聖經所說的有點出入？(見代上22:8)
(3) 所羅門申明他建殿的原因是什麼？(5:4)
(4) 與今日不少人和宗派建立自己的教會相比，可有什麼分別？
(5) 所羅門對希蘭王提出什麼建議？(5:6)
(6) 希蘭王怎樣把他的建議作出修改？(2:8-9)
(7) 在這事上，你認為誰更有智慧？
(8) 你認為因建造這宏偉的殿而付出這樣的人力、物力和時間，是必需的嗎？是值得的嗎？為什麼？
(9) 今日你得到的主要提醒是什麼？你會怎樣應用在你的生命中?
“In this way Hiram kept Solomon supplied with all the cedar and juniper logs he wanted, and Solomon gave Hiram twenty thousand cors (3,600 tons) of wheat as food for his household, in addition to twenty thousand baths of pressed olive oil. Solomon continued to do this for Hiram year after year.” (1 Ki. 5:10-11)
Solomon was indeed a very wise king , but in my opinion, Hiram was also a very wise ruler as well.
By helping Solomon build the temple of the Lord, he had secured a huge international trade agreement. What he supplied Solomon was the natural resources from his land — the famed cedar of Lebanon — plus his craftsmen. In return, he received a huge supply of food and valuable goods in the finest oil. And, in cutting the deal with Solomon, he wisely refused to have Solomon pay his workers, thereby maintaining the loyalty of his people and bringing them still under his direct control. His ingenious suggestion of division of labor predated Henry Ford by a good three thousand years! Also, with this alliance with Solomon, he secured the protection of this growing and powerful nation, and undoubtedly gained access to many important trade routes, both to Egypt and to the Euphrates.
However, the greatest benefit he got was the privilege of being used in the building of the temple of the One True God, Yahweh. One can only hope that what he said represented his acknowledgement of the God of Israel when told Solomon, “Praise be to the Lord today” (1 Ki. 5:7).
「於是希蘭照著所羅門所要的，給他香柏木和松木；所羅門給希蘭麥子二萬歌珥，清油二十歌珥，作他家的食物。所羅門每年都是這樣給希蘭。」(王上5:10-11)
所羅門固然是智慧人，但看來希蘭王也不是愚昧人。
希蘭藉著幫助所羅門興建耶和華的殿，而與他立了一龎大的國際性貿易的條約。他供給所羅門他本土著名的天然資源—舉世聞名的利巴嫩香柏木。換來的是極豐富的食物和極貴重的橄欖油。
在談判條款時，他更修改了所羅門的建議，不用他給砍木人的工價；這樣他就保持了自己工人對他的效忠和管理了。實質上，他提議的是分工合作；各人專心作自己所長的。原來，亨利福特的Division of Labor是從希蘭王學的！
不但如此，藉著和這越來越強大的以色列國結盟，希蘭更可以得到所羅門的保護，通行無阻的利用到埃及和幼法拉底的主要通道了。
不過，其實希蘭最大的得益，乃在乎能有權利為獨一的真神 — 耶和華 — 來建殿。惟願他說這話是出自對神真正的認識：“今日應當稱頌耶和華” ！(5:7)