This week, we shall conclude the
study of I Chronicles of the Old Testament.
The Chronicler continues to relate the record about King David’s preparation for the resumption of formal and permanent temple worship, likely for the purposes of reorganizing the same at the completion of the building of the second temple during the time of Ezra. This chapter focuses on the divisions of Priests.
24:1-9—The Descendants of Aaron
(1) Introductory explanations about the basis of divisions of the priests (vv. 1-5)
a. Why were the descendants of only two of Aaron’s sons counted? (v. 2)
b. Why were more descendants of Eleazar being counted than those of Ithamar? (v. 4)
c. What does the Chronicler emphasize as the basis of such divisions and why? (v. 5)
d. Who were the two main (or high) priests being selected at the time of David? (v. 3)
(2) The twenty four divisions of priests (vv. 6-19)
a. Who was the scribe or secretary in the recording of these heads of families of priestly divisions? (v. 6)
b. The procedure of lot-drawing is explained: “one family being taken from Eleazar and then one from Ithamar”. But Eleazar’s descendants had 16 heads of families while Ithamar’s descendants had 8: How then did it work? What was the emphasis here? (v. 6; see Note below)
c. What do you think was the need to split these priests into divisions? (You may want to read today’s Meditative Article.)
(3) The rest of the Levites (vv. 20-31): It appears that the Chronicler does not simply repeat the information in chapter 23 concerning the Levites, but only focuses on those Levites who were assigned by David to directly take part in the offices related to temple worship, and his preparation for its full resumption of worship upon the building of the temple by his son.
a. How many heads of families are being enumerated here?
b. How were they being assigned to help the priests? (v. 31)
c. Why does the Chronicler emphasize that, “the families of the oldest brother were treated the same as those of the youngest”? (v. 31)
(4) What is the main message to you today and how may you apply it to your life?
Note:
“These words much rather suggest that a lot for Eleazar alternated with the drawing of one for Ithamar, until the eight heads of Ithamar's family had been drawn, when, of course, the remaining eight lots of Eleazar must be drawn one after the other.”
(K&D, 550)
本週我們會讀完舊約歷代志上。請細心慢慢讀每天指定的經文至少兩遍，然後反複思考問題。
歷代志在此繼續記載大衛為將來聖殿的敬拜作好種種的準備，似乎藉此幫助以斯拉時代重建的聖殿重立敬拜的規模。這一章的重點在乎編定祭司和其他利未人的班次：
24:1-9—亞倫後裔的班次
(1) 班次分配的解釋（24:1-5）
a. 為何只算亞倫四個兒子中的兩位？(24:2)
b. 為何以利亞撒子孫的班次比以他瑪的子孫班次為多？(24:4)
c. 聖經在此強調班次分配的方法是什麼？(24:5)
d. 大衛在此揀選那兩位作（大）祭司？(24:3)
(2) 祭司的二十四班次(24:6-19)
a. 誰作文書記載這些班次？(24:6)
b. 掣籤的方式是“在以利亞撒的子孫中取一族，在以他瑪的子孫中取一族” （24:6）。但以利亞撒子孫有16個族長，以他瑪的子孫則有8個：如何輪流掣籤？(參下註)
c. 為何需要為祭司們定出班次？（可稍後參閱今天靈修小篇）
(3) 其他的利未子孫（24:20-31）：在此聖經並非單單重複第23章的記載，乃在乎記述大衛所指派準備在所羅門將來建成的聖殿恢複全面敬拜中司職的利未人：
a. 試數一數這裡一共有多少個族長被選立？
b. 他們被選立的方法是什麼？(24:31)
c. 為何聖經強調“各族的長者與兄弟沒有分別” ？(24:31)
(4) 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：“這些話(指24:6) 的意思是開始輪流的給以利亞撒和以他瑪子孫掣籤，直到後者8個族長家庭都掣出，然後再為其餘以利亞撒的子孫掣出班次” （K&D, 550）
“They divided them impartially by casting lots, for there were officials of the sanctuary and officials of God among the descendants of both Eleazar and Ithamar.” (1 Chr. 24:5)
The reading of the procedures involving the assignment of so many descendants of Aaron into divisions reminds me of the father of John the Baptist, Zechariah, who saw the vision about the birth of his son while he took his turn in serving in the temple according to the arrangement made by David some 1,000 years ago. William Barclay’s commentary about the Zechariah’s event sheds light on why such divisions were necessary:
“Zacharias, the central character in this scene (in Lk. 1) was a priest. He belonged to the section of Abia (i.e. Abijah of 1 Chr. 24:10). Every direct descendant of Aaron was automatically a priest. That meant that for all ordinary purpose there were far too many priests. They were therefore divided into twenty-four sections. Only at Passover, at Pentecost and the Feast of Tabernacles did all the priests serve. For the rest of the year each course served two periods of one week each. Priests who loved their work looked forward to that week of service above all things; it was the highlight of their lives.
“A priest might marry only a woman of absolutely pure Jewish lineage. It was specially meritorious to marry a woman who was also a descendant of Aaron, as was Elizabeth, the wife of Zacharias.
“There was as many as twenty thousand priests altogether (at the time Zacharias) and so there were not far short of a thousand in each section. Within the sections all the duties were allocated by lot. Every morning and evening sacrifice was made for the whole nation.
“A burnt offering of a male lamb, one year old, without spot or blemish was offered, together with a meat offering of flour and oil and a drink offering of wine. Before the morning sacrifice and after the evening sacrifice incense was burned on the altar of incense so that, as it were, the sacrifices might go up to God wrapped in an envelope of sweet-smelling incense. It was quite possible that many a priest would never have the privilege of burning incense all his life; but if the lot did fall on any priest that day was the greatest day in all his life, the day he longed for and dreamed of. On this day the lot fell on Zacharias and he would be thrilled to the core of his being.”
(The Daily Study Bible Series, Luke, 10)
「都掣籤分立，彼此一樣。在聖所和神面前作首領的有以利亞撒的子孫，也有以他瑪的子孫。」(代上24:5)
當讀到歷代志上第24章有關亞倫的後裔被編成班次，在殿中作祭司的聖職時，就叫我想到施洗約翰的父親撒迦利亞按班次在聖殿當值時，看見異象的情景。雖然那與大衛當初為祭司編定班次相隔有差不多一千年，但這事蹟給我們較多了解這班次的安排。容許我與你們分享William Barclay就這事件的分析：
“撒迦利亞，這位(在路1的)主角是一位祭司，是屬亞比雅的班次(歷上24:10) 。由於每一個亞倫的後裔自然就成為祭司，結果，在一般情況下是供過於求的。因此需要給他們劃分了24個班次。祇有在逾越節、五旬節和住棚節時才能應用全部的祭司。在其餘的日子，每個班次其實在一年中只負責兩次輪值，每次一星期。那些熱心奉主的祭司都是期待著這一星期，那實屬一生大事的輪值。
祭司只可以娶純種的猶太婦女為妻。能娶到亦屬亞倫後裔的女子為妻就是更大的權利。撒迦利亞的妻子以利沙伯正是屬亞倫後裔的。
在撒迦利亞時代約有二萬個祭司。故此，每個班次的人數相當可觀。就是輪到屬你的班次，還需再掣籤才有份進殿事奉，為全國獻早、晚祭。
獻上的燔祭是一歲大的羊羔，要完全沒有殘疾的；加上細麵澆上油的素祭和澆奠祭。早祭之前和晚祭之後要在壇上燒香，這樣所獻的就如煙上升到神那樣，成為馨香的祭。甚可能一些祭司一生都沒有機會輪到他們進祭燒香的。但若是籤到自己，就真是人生大事，美夢成真了。那一天，撒迦利亞就抽到籤；他一定是喜出望外的了。” (The Daily Study Bible Series, Luke, 10)
(1) Why did David have to involve the commanders of the army in setting apart some Levites to be musicians at the temple?
(2) Why was their music ministry called “the ministry of prophesying”? (v. 1)
(3) Descendants of Asaph, Jeduthun and Heman (vv. 2-6)
a. Why did Asaph need to prophesy “under the king’s supervision”?
b. What kind of musicians were the descendants of Jeduthun? (v. 3)
c. What kinds of musicians were the descendants of Heman? (v. 6)
d. Why was Heman called the “king’s seer”? (v. 5)
(4) Assignment of duties (vv. 7-8)
a. How many musicians were there in total?
b. How were their duties assigned? (v. 8)
c. What does such an arrangement mean?
(5) Consider these facts: (i) These musicians had to be set apart by David and his commanders. (ii) Their music ministry was called the ministry of prophesying. (iii) One of them, Heman, was also the king’s seer.
a. What does it say about the role of music in the house of God?
b. How should such musicians look at themselves?
(6) What is the main message to you today and how may you apply it to your life?
請細心慢慢讀每天指定的經文至少兩遍，然後反複思考問題。
(1) 為何大衛要包括“眾將領/commanders” 一起去分配(set apart)聖殿敬拜的詩班員和樂師？(25:1)
(2) 為何聖經原文稱他們歌唱的職事為“說豫言” 呢？(見25:1的細字)
(3) 亞薩、耶社頓和希幔的子孫(25:2-6)
a. 為何說亞薩是要“遵王的旨意說豫言” ？(25:2)
b. 耶社頓的子孫負責什麼？(25:5—原文單指彈弦琴/harpists)
c. 希幔的子孫負責什麼？(25:6)
d. 希幔本身就有什麼特殊的位份？(25:5)
(4) 職務的分配（25:7-8）
a. 一共有多少位樂師和歌唱的？
b. 分班次的方法是什麼，(25:8)
c. 為何聖經要作這樣的強調？
(5) 既然這些聖樂家是（i）被大衛與眾將領分別出來，（ii）他們的事奉被稱為“說豫言” ；（iii）其中的希幔更是王的先見：
a. 這給我們看到聖樂事奉在神的殿中佔什麼位置？
b. 這些樂師和歌唱者該怎樣看自己？
(6) 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？
“David, together with the commanders of the army, set apart some of the sons of Asaph, Heman and Jeduthun for the ministry of prophesying, accompanied by harps, lyres and cymbals.” (1 Chr. 25:1)
In relating the process of divisions of the temple’s musicians at the time of King David, the Chronicler brings out a few points that are certainly not accidental and are therefore worth-noting. They include these facts:
- These musicians were set apart by David, “together with the commanders of the army” (v. 1).
- Their ministry was called the “ministry of prophesying” (v. 1).
- One of their chiefs, Heman, was called the “king’s seer” (v. 5).
While it was generally thought that “prophesying” is used here “in its wider signification of the singing and playing to the praise of God performed in the Divine Spirit” (K&D, 553), it does highlight two important things about the ministry of music in the house of the Lord:
(1) The musicians need to be filled with the Holy Spirit and
(2) Their ministry does involve the element of “teaching” which is always part of the ministry of a prophet.
The fact that one of their chiefs, Heman, was also the king’s seer points to the quality of his spiritual life—a life that is looked up to by the people and even the king.
No wonder, in the setting apart of these musicians, David felt the need to get the commanders of his army involved, so that these Levites so appointed would take their sacred duties seriously and that the people, as represented by these army chiefs, would hold not just the priest but these temple’s ministers in the highest regards as well.
As a result, those who have the privilege of leading music in church worship, singing in the choir or playing instruments at church services should take their ministry seriously because God is using your ministry as a prophetic ministry. As such, these musicians should lead a holy life themselves, so that they can be filled with the Holy Spirit and would not bring disgrace to the Lord.
「大衛和眾首領（原文作軍長）分派亞薩、希幔，並耶杜頓的子孫彈琴、鼓瑟、敲鈸、唱歌(原文作說預言)。他們供職的人數記在下面。」(代上25:1)
在記載大衛如何立聖殿中以音樂事奉的利未人時，聖經刻意記載幾樣事情，絕非是隨意的，故堪留意：
- 首先，不是大衛自己一人為他們作出的安排，乃是聯同“眾軍長” 一起作出安排（25:1）；
- 這歌唱的事奉原被稱為“說預言” ；
- 加上為首之一的希幔更是“奉神之命作王的先見” （25:5）
雖然一般解經家認為在此「預言」 “含較廣的意思，是指在聖靈中以歌聲和奏樂來讚美神” （K&D, 553）；卻足以給我們看見這事奉的重要：
(1) 這些歌唱的和奏樂的需要被聖靈所充滿；
(2) 這既是屬預言性的事奉，就一定帶著“教導性” 的事工。
在他們中的希幔是位先見，讓百姓看到他和同僚是有美好的靈性，是被百姓和王所尊重的。
無怪，把這些利未人分別出來作聖樂事奉時，大衛特別招聚了軍長一起作分配。這樣的鄭重其事，是叫百姓不單以作祭司的為聖職，也同樣以在聖殿中作聖樂事奉的為聖職。
故此，我們有這權利在教會中擔任聖樂事奉的—不論是領詩、奏樂或歌唱的—都要慎重其事，知道神要使用我們如先知一樣作教導的工具。因此，我們需要過聖潔的生活，好讓聖靈能使用我們；同時因我們是在神和眾人面前事奉的，更要小心不可叫神的名因我們的不潔而受羞辱。
26:1-19—Gatekeepers—It appears that of the three sons of Levi—Gershon, Kohath and Merari, only the descendants of Kohath and Merari were assigned as gatekeepers of the temple:
(1) From the two main heads of families from the descendants of Kohath:
a. How many sons did Meshelemiah have and together with their relatives, how many families did Meshelemiah’s descendants have serving as gatekeepers? (vv. 2-3, 9)
b. How many sons did Obed-Edom have and together with their relatives, how many families did Obed-Edom’s descendants have serving as gatekeepers? (vv. 4-8)
c. Why did the Lord bless Obed-Edom in particular? (v. 5; see 13:13-14 also)
(2) From the descendants of Merari, how many sons did Hosah have and together with their relatives, how many families did Hosah’s descendants have serving as gatekeepers? (vv. 10-11)
(3) Casting lots for postings (vv. 12-19)
a. What was the basis of lot casting? (v. 13)
b. Which family was assigned to guard the East Gate? (v. 14—Shelemiah is a variation of Meshelemiah in v. 1) How many guards were there per shift? (v. 17)
c. Which family was assigned to guard the North Gate? (v. 14) How many guards were there per shift? (v. 17)
d. Which family was assigned to guard the South Gate and the storehouse? (v. 15) How many guards were there per shift? (v. 17)
e. Which family was assigned to guard the West Gate and the Shalleketh Gate? (v. 16) How many guards were there per shift? (v. 18)
f. Why did David need to assign “able men” to guard the temple as gatekeepers in normal times?
g. What might be the added significance of gatekeepers after the rebuilding of the temple upon their return from exile? (Neh. 12:25; 13:22)
26:20-28—Treasurers—While v. 23 serves as a superscription of the duties assigned to the descendants of all four sons of Kohath, the overall charge of treasuries falls under the descendants of Gershon:
(4) Which family from the descendants of Gershon was put in charge of the treasuries of the temple? (vv. 21-22)
(5) Under them, the descendants from which son of Levi was in charge of the treasuries? (v. 24; see 6:1-3)
(6) What were the descendants from Shelomith and their relatives in charge of? (v. 26)
(7) Of these things “dedicated” to the temple, what does the Chronicler choose to highlight? (vv. 26-28)
26:29-32—Officials and Judges
(8) From the descendants of Izhar (v. 29)
a. What were the duties assigned to them?
b. To which family were the duties assigned?
(9) From the descendants of Hebron (vv. 30-32)
a. What were the duties assigned to the descendants of Hashabiah? (v. 30)
b. How many men did they have in performing these duties?
c. Of the Hebronites, one chief was particularly mentioned (vv. 31-32)
- When was he appointed to his duties? (v. 31; see 29:29)
- What was the region his family was assigned to oversee? (v. 32)
- How many did his family and relatives have in performing these duties? (v. 32)
(10) What is the main message to you today and how may you apply it to your life?
請細心慢細慢讀每天指定的經文至少兩遍，然後反複思考問題。
26:1-19—守門者的班次—利未的三個兒子革順、可拉和米拉利中，只有後兩位的子孫被立為聖殿的守門人：
(1) 可拉子孫中有兩個主要族長的子孫：
a. 第一個是米施利米雅的兒子和弟兄的家庭：他們一共有多少個壯士作守門的？(26:2-3, 9)
b. 第二個是俄別以東的兒子和弟兄的家庭：他們一共有多少個壯士作守門的？(26: 4-8)
c. 為何聖經說神是“賜福與俄別以東” ？(26:5; 參13:13-14)
(2) 米拉利的子孫：何薩兒子的子孫共有多少個壯士作守門的？(26:10-11)
(3) 掣定班次(26:12-19)
a. 掣籤的原則是什麼？(26:13)
b. 那一個宗族守東門？（26:14 — “示利米雅” 是26:1之“米施利米雅”的別名）每更有多少人？(26:17)
c. 那一個宗族守北門？（26:14）每更有多少人？(26:17)
d. 那一個宗族守南門和庫房？（26:15）每更有多少人？(26:17)
e. 那一個宗族守西門和靠近沙利基門？（26:16）每更有多少人？(26:18)
f. 為何大衛要選「壯士」看守聖殿的門？
g. 被擄歸回後在聖殿守門的利未人，更有什麼重任？（見尼12:25; 13:22）
26:20-28—掌府庫的利未人—26:23雖然列出可拉哥轄四個兒子的名字，但府庫總管之職其實是落在革順的後裔身上：
(4) 革順的後裔那些族長是統管府庫的？(26:21-22)
(5) 在他們之下，利未那一個兒子的子孫掌管府庫？(26:24; 參6:1-3)
(6) 示羅密和他的弟兄則掌管府庫中的什麼東西？(26:26)
(7) 聖經在此特別指出這些聖物包括什麼？(26:26-28)
26:29-32—作官長與士師的利未人
(8) 以斯哈的後裔（26:29）
a. 他們的職務是什麼？
b. 那一族長得派此職？
(9) 希伯倫的後裔（26:30-32）
a. 哈沙比雅和他的兄弟的職務是什麼？(26:30)
b. 他們一共有多少壯士？
c. 聖經在此特別提及希伯倫其中一個後人(26:31-32):
i. 他是那時才被大衛委任的？(26:31; 參29:29)
ii. 他的家族被委派的區域包括什麼？(26:32)
iii. 他們一共有多少壯士承擔此責？(26:32)
(10) 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？
“From the Izharites: Kenaniah and his sons were assigned duties away from the temple as officials and judges over Israel.” (1 Chr. 26:29)
We normally identify Levites with clergymen of our days who devote themselves to serving within the house of the Lord, but in the last few chapters we have come to understand that their duties were sacred and multifaceted, especially under David.
While out of the four of the sons of Levi (6:1-3), only the descendants of Amram, and more specifically of his grandson Aaron could serve as priests. The rest of the Levites are assigned to serve in both “spiritual” and “non-spiritual” functions of great importance.
- Most of the rest of the Levites who were not of Aaron’s descent were to assist the priests in the performance of their duties in the house of the Lord. While they could not perform the offering of the sacrifice itself, they did participate in the preparation that made the offering possible. At the time of David, they had a total of 24,000 Levites who devoted themselves to the ministry at the temple (23:24).
- Some were musicians, as we read in the last chapter, whose ministry was called the ministry of prophesying (25:1) without which the temple worship became much impoverished and they numbered 4,000 in the time of David (23:5).
- Today, we also read that the descendants of Kohath and Merari were assigned as doorkeepers to the temple and they numbered 4,000 in the time of David (23:5). This was a very important task in many ways, the most important of which was to prevent people from entering the courts of the Lord unprepared and without the proper cleansing ritual. And in the time of the Second Temple, under the threats of neighboring enemies, they would also bear arms to protect the house of the Lord (Neh. 12:25; 13:22). David was so envious of their sacred duties and their continual presence in the house of the Lord that he once said, “Better is one day in your courts than a thousand elsewhere; I would rather be a doorkeeper in the house of my God than dwell in the tents of the wicked” (Ps. 84:10).
- Many of the Levites who were assigned to live outside of Jerusalem were given the important duties to serve as “officials and judges over Israel” (26:29). In other words they served as scribes to teach the people and as judges to administer justice according to the Law of Moses—a very important extension of the business of the king and they numbered only 6,000 initially. It had increased greatly toward the end of the reign of David with the family and relatives of Jeriah alone numbering 2,700, and they oversaw the Transjordan tribes east of Jordan (26:32).
When we consider the roles and duties performed by the Levites who had no inheritance (of land) among Israel, but to whom the Lord Himself was their inheritance (Deut. 10:9), we come to understand that, in essence, there is really no demarcation between “spiritual” and “non-spiritual” works, but only “spiritual” and “non-spiritual” people. If we make God our inheritance and give ourselves totally to the Lord, all the things we do are “spiritual”.
「以斯哈族有基拿尼雅和他眾子作官長和士師，管理以色列的外事。」(代上26:29)
當我們想到舊約的利未人時，自然會聯想到今天的神職人員—他們都是在神的殿中事奉的人。當我們讀到歷代志上25和26章時，就曉得利未人的職事不但是神聖的，也是多元化，超出聖所事奉範疇的：
- 當然，不少的利未人，因不是亞倫的後裔，在聖殿中只能擔任協助祭司的工作。他們雖然不能像祭司在燔祭壇和香壇上燒香和為民獻祭贖罪（6:49），但參與這些獻祭的準備工夫中。在大衛的時候，一共有24,000個利未人“管理耶和華殿的事” （23:4）；
- 當然有被委任在聖殿中作歌唱或奏樂的，他們的事奉甚至被稱為“說預言” 的（25:1）。明顯的，若聖殿中缺乏了他們，敬拜就頓見失色了。在大衛的時候，一共有4,000個擔任聖樂事工的利未人(23:5)；
- 今天，我們讀到可拉和米拉利的子孫被委任作守門的。在大衛的時候，他們共有4,000人承擔這職份（23:5）。這守門的工作是重要的：在一般的情況下，他們守衛著殿門，不容許人隨便的進入神的殿，特別是不潔的。在被擄歸回者重建聖殿後，他們更要拿刀來保衛聖殿和聖城（見尼12:25; 13:22）。大衛心中非常羨慕這些常在聖殿事奉的守門者，以致作詩時曾這樣說：“在你的院宇住一日，勝似在別處住千日；寧可在我神殿中看門，不願住在惡人的帳棚裡。” （詩84:10）；
- 我們也讀到原來不少的利未人被委派在以色列全地作“官長和士師” 的（26:29）。一般認為“官長” 是指作文士來教導百姓，作“士師” 當然是按摩西律法來判斷民間的訴訟—這是代表王治理國家的要職。在大衛的時候，他們共有6,000人承擔這職份（23:4）；但在大衛死前，他們的數目已大增，就是耶利雅的家族就有2,700人代王管治約但河東的二支派半（26:32）。
當看到這些利未人多元化的工作時，我們不要忘記他們在以色列人中，像祭司一樣是沒有產業的，因耶和華是他們的產業（申10:9），我們就該明白到，原來在神面前是沒有「屬靈」和「屬世」的分別；只有「屬靈人」和「不屬靈人」的分別。如果我們是以神為我們的產業，我們一切所作的，就自然是「屬靈」的了。
In addition to the establishment of permanent worship at the house of the Lord, it is obvious that David desired to pass on to Solomon a well-organized government:
27:1-15—A Regular Defense Force
(1) How many divisions did David set up?
(2) How many men were there in each division?
(3) What was the frequency of the rotation?
(4) Many of these names can be cross-referenced to the names in chapter 11, especially from the list of mighty men in 11:26-31. The more worth-noting ones include the following:
a. The third army commander: Who was he? (see 11:22-25)
b. The fourth army commander: Who was he and why was his successor named? (11:26; 2 Sam. 2:18-23)
27:16-24—Tribal Leaders
(5) While we do not know for sure why two of the twelve tribes were omitted from this list, it is helpful to refer to a map of the Bible to see which two tribes were omitted and where they were located.
(6) At the end of listing the “heads of families, commanders and their officers”, the Chronicler states that, “David did not take the number of men twenty years old or less” (v. 23).
a. What was the reason given by the Chronicler?
b. What does it really mean? (you may wish to consult today’s Meditative Article later)
27:25-31—Heads of Ministries—Just to make it more relevant to our days, what can you identify below?
(7) Who were in charge of Government Supplies? (v. 25)
(8) Who was David’s Minister/Secretary of Labor? (v. 26)
(9) How was David’s Ministry of Agriculture sub-divided? (vv. 27-28)
(10) What might be today’s equivalent of the ministries described in vv. 29-31?
(11) What might be today’s equivalent of the ministry described in v. 30?
27:32-34—David’s Inner Cabinet
(12) Who were the chief officials within David’s inner cabinet?
(13) Of the names mentioned in the cabinet, you might want to look up the events related to Ahithophel and Hushai in 2 Samuel 16:23, and 17:1-23.
(14) What is the message behind this military and political organization to you today and how may you apply it to your life?
請細心慢慢讀每天指定的經文至少兩遍，然後反複思考問題。
除編訂聖殿事奉班次外，大衛亦為所羅門預先制定政治與軍事的系統：
27:1-15—正規（防禦）軍
(1) 大衛一共設立多少個班次？
(2) 每一班次有多少人？
(3) 每一班次當值多久？
(4) 班長的名字，多已在第11章的勇士名單出現，尤其是11:26-31之名單。猶堪注意的包括：
a. 第三個月的班長：他是誰？(見11:22-25)
b. 第四個月的班長：他是誰？為何要提到承繼他兒子的名？(參11:26; 撒下2:18-23)
27:16-24—各支派的旅長
(5) 以色列十二個支派中有兩個在此沒有被提及。試從聖經地圖中尋看兩個沒有被提及的支派的地域，看看是否與他們的後裔沒有在歷代志寫成的被擄歸回的情況有關？
(6) 在這名單的末了，聖經說：“以色列人二十歲以內的，大衛沒有記其數目”(27:23)
a. 這裡說的原因是什麼？
b. 這是什麼意思？(稍後可參今天的靈修小篇)
27:25-31—政府部門的首長—請以現今一般政府的部門來看：
(7) 誰是物料供應的首長？(27:25)
(8) 誰是勞工處的部長？(27:26)
(9) 大衛的農務部是怎樣劃分的？(27:27-28)
(10) 27:29-31的職責屬於今天一般國家的那一個部門？
(11) 27:30的職責屬於今天一般國家的那一個部門？
27:32-34—大衛的內閣
(12) 大衛內閣的要員包括誰？
(13) 在這些要員中，請翻閱撒母耳記下16:23和 17:1-23，看看亞希多弗和戶篩的事蹟。
(14) 今天你得到的提醒是什麼？你會怎樣應用在你的生命中？
“David did not take the number of the men twenty years old or less, because the LORD had promised to make Israel as numerous as the stars in the sky.” (1 Chr. 27:23)
It is indeed wrong and tragic for David to number his army, i.e. those fighting men over twenty years old. because of pride and in complete disregard of the requirement of the Law of Moses (Exod. 30:12). The Chronicler clarified that the whole numbering had not been completed because “the wrath of God [in the form of a plague] came on Israel on account of this numbering” (27:24). It also notes that whatever numbers were counted, they did not get entered into “the books of the annals of King David”. This obviously reflects that David’s repentance was genuine.
However, the Chronicler also mentions that, “David did not take the number of the men twenty years old or less, because the LORD had promised to make Israel as numerous as the stars in the sky” (27:23).
At first glance, it sounds rather strange, because if David did believe in this promise of God to Abraham (Gen. 22:17), he should not have numbered his people in the first place. I believe what the Chronicler wishes to point out is that as much as David was wrong in his pride and ignorance of the Law of Moses as stated above, his intention of the numbering of his people was never one of trusting in the might of men and not of God. If he felt that he needed to develop as huge an army as possible on which to depend, he would likely also count those young men, perhaps, between 15-20 so that he would also have a pretty good idea of the size of his future army as well.
As it was, according to the Chronicler, David’s sins were ones of pride and disobedience, but not of a lack of trust in God’s promise.
「以色列人二十歲以內的，大衛沒有記其數目；因耶和華曾應許說，必加增以色列人如天上的星那樣多。」(代上27:23)
大衛數點軍力固然是錯，因為明顯是出於驕傲，也完全忽視了摩西律法對數點人數的吩咐（參出30:12）。歷代志在此澄清一點，其實大衛沒有完全數點所有以色列人超過二十歲的男丁，因為“耶和華的烈怒臨到” ，約押就立刻停止數點了（27:24）。歷代志也告訴我們，已數點的人數並沒有記在“大衛王記” 上。這正表明大衛後悔的心。
歷代志同時指出，“以色列人二十歲以內的，大衛沒有記其數目；因耶和華曾應許說，必加增以色列人如天上的星那樣多” (27:23) 。 這看來是有點奇怪的，因為如果他真的相信神的應許，就早該連二十歲以上的也不數算。我相信歷代志作者的意思是，雖然大衛在數算人丁的事上犯了罪，但他的罪不在乎信靠自己的軍力而不信靠神。如果他是想增強軍力作為他的倚靠，或許他會連“以色列人二十歲以內的” 也數算，特別是那些15-20歲的，因為這些是他軍力將來擴張的來源。
故此，我相信歷代志要指出，雖然大衛有他的軟弱，卻沒有失去信靠神的心。
It is more than obvious that the Chronicler arranges the previous chapters in order to build up to the climax of this chapter:
28:1—David’s Summon
(1) Who had David summoned before him? (v. 1)
(2) Where do you think the priests and Levites were?
28:2-3—David’s Opening Remark
(3) What did David publicly admit to?
(4) What might be the significance of such a public admission?
28:4-7—Remarks on his reign
(5) What was the first emphasis made by David and what was its purpose?
(6) What was the second emphasis made by David and what was its purpose?
(7) When did God tell David of His choice of Solomon? (the closest remark seems to be from 2 Sam. 12:24)
28:8—David’s Charge to His Leaders
(8) Since David made it so official in “summoning” all the leaders (v. 1), what might you expect to be the charge he wanted to give?
(9) What was the charge he actually gave them? (v. 8)
(10) Was it what you would have expected on this occasion? Why or why not?
(11) What does this charge reveal as far as the heart of David was concerned?
28:9-10—David’s Charge to Solomon
(12) While this was the occasion to officially commission Solomon to build the temple, what did David preface this charge with and why?
28:11-19—David’s Detailed Preparation
(13) What were the plans he passed on to Solomon? (vv. 11-12)
(14) Where did his inspiration come from? (v. 12)
(15) What other details did David give concerning the temple’s design, construction and operation? (vv. 13-18)
(16) Why did David have to do all these preparations, almost to the last detail?
(17) Where did all these details come from? (v. 19)
28:20-21—David’s Further Admonition to Solomon
(18) What admonition did David give to Solomon concerning the building of the temple?
(19) What excuse could Solomon have in not proceeding with this charge?
(20) What did this admonition mean to the returnees from exile who were about to complete or had just completed the rebuilding of the temple?
(21) What might this admonition mean to you today?
(22) What is the main message to you today, and how may you apply it to your life?
請細心慢慢讀每天指定的經文至少兩遍，然後反複思考問題。
相信歷代志的作者是刻意把上幾章如此的編排來引入這章的高潮：
28:1—大衛的御旨
(1) 大衛招聚那些人到耶路撒冷來？
(2) 為什麼沒有提到祭司和利未人？
28:2-3—大衛的序言
(3) 大衛向眾人公開承認什麼？(28:3)
(4) 這有什麼重要意義？
28:4-7—大衛的國位—大衛對他的國位作出兩個聲明：
(5) 第一個聲明是什麼？用意何在？(28:4)
(6) 第二個聲明是什麼？用意何在？(28:5-6)
(7) 神何時說話、揀選所羅門？(最近似的記載是在撒母耳記下12:24)
28:8—大衛對首領和軍長的吩咐
(8) 按這御旨的原意，你會猜想大衛吩咐他們什麼？
(9) 大衛首先吩咐什麼？(28:8)
(10) 是否與你猜想的相同？為什麼？
(11) 大衛這時的吩咐怎樣顯出他的心？
28:10—大衛對所羅門的吩咐
(12) 大衛這次招聚眾人在乎正式委托所羅門建聖殿。但在此之前，他先吩咐所羅門什麼？
28:11-19—大衛詳述為建聖殿的準備工夫
(13) 大衛把什麼圖則交付所羅門？(28:11-12)
(14) 這些圖則的樣式來自誰？(28:12)
(15) 大衛還交付那些樣式給所羅門？(28:13-18)
(16) 為何大衛要作出如此詳盡的準備？
(17) 這一切是誰畫出來的？(28:19)
28:20-21—大衛再對所羅門的吩咐
(18) 對建聖殿大衛給所羅門什麼勉勵？
(19) 所羅門還可有藉口不建殿嗎？為什麼？
(20) 這番話對被擄歸回者（即歷代志第一代的讀者）有什麼重要性？
(21) 這番話對你今天又有什麼意義？
(22) 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？
“And you, my son Solomon, acknowledge the God of your father, and serve him with wholehearted devotion and with a willing mind, for the LORD searches every heart and understands every desire and every thought. If you seek Him, He will be found by you; but if you forsake Him, He will reject you forever.” (1 Chr. 28:9)
I am very impressed by one of David’s last speeches which was meant to publicly commission his son Solomon to build the temple of the Lord:
(1) Instead of asking the people and the leaders to lend support to Solomon in this important task, he focuses on the relationship of his people with the Lord. In other words, to him it is the people that matter and ultimately not the task. And so he admonishes them by saying, “So now I charge you in the sight of all Israel and of the assembly of the LORD, and in the hearing of our God: Be careful to follow all the commands of the LORD your God” (28:8). What a great man of God David was!
(2) He also reminds the people and the leaders that his kingship and that of Solomon’s is purely the “grace” of God, implying that it has nothing to do with whether they deserve it or not. In fact, he recognizes even if Solomon were to fulfill God’s purpose, he has to be “unswerving in carrying out [God’s] commands and laws” (28:7). How humble and right-minded David was.
(3) As a result, it is paramount that Solomon would acknowledge God, serve Him with wholehearted devotion and with a willing mind and seek Him (28:9). Indeed, Solomon had obeyed his father’s charge in building a glorious temple, except that he had not heeded his father’s charge to love and seek God. The results were most tragic: His kingdom was immediately divided upon his death, and the temple and the nation both met the fate of total destruction eventually.
The Apostle Peter reminds us that, we too, are building the temple of God (1 Pet. 2:5ff). Consider how much more do we need
- To acknowledge our God, that is, to know Him personally and publicly acknowledge Him in all that we do.
- To serve Him with wholehearted devotion and with a willing mind, that is, to pursue Him singularly with all our hearts and to serve Him willingly which can only come from a heart of gratitude.
- To seek Him, that is, to make Him our only love!
「我兒所羅門哪，你當認識耶和華─你父的神，誠心樂意地事奉他；因為祂鑒察眾人的心，知道一切心思意念。你若尋求祂，祂必使你尋見；你若離棄祂，祂必永遠丟棄你。」(代上28:9)
大衛招聚了眾領袖與軍長，為要正式委任他的兒子所羅門為神建造殿宇。他在這時刻所宣講的話，卻使我受到感動：
(1) 他沒有一開始就吩咐眾人要盡力支持所羅門來作這事工，反而是先關心他們與神的關係。換句話說，大衛看重的不是工作，乃是人。故此，他這樣先勉勵眾人：“你們應當尋求耶和華─你們神的一切誡命，謹守遵行” (28:8) 。這是值得我們學習的。
(2) 他也向眾人表明，他是深深知道他和兒子的國位純是出於神的恩典，不是他們配得的，也不是靠自己力量得來的。他更明白到，若要滿足神的揀選，所羅門就要“恆久遵行神的誡命典章” （28:7）。大衛充份表現他的謙卑和對神心意的了解。
(3) 故此，大衛吩咐所羅門“當認識耶和華─你父的神，誠心樂意地事奉他” (28:9) 。我們知道，所羅門確實遵從了父命，為神興建了極榮美的聖殿；可惜他卻沒有遵從父親接續的吩咐—沒有恆久遵行神的誡命典章。結果是可怕、亦是可悲的：以色列國隨著所羅門的去世，立即分裂了；而國與聖殿至終全被毀滅！
使徒彼得提醒我們，今日我們同是在建造神的靈宮（彼前2:5ff），故此我們更要聽從大衛的勸勉：
- 認識神：不但是要個人性的認識祂，也要在一切事上認定祂(acknowledge Him)；
- 誠意(whole-heartedly)樂意的事奉祂：要專一的、全心全意的、以感謝的心事奉祂；
- 尋求神：以祂為我們人生追求和愛的對象。
29:1-9—David’s Final Speech (continued)
(1) In appealing to the whole assembly, how did David describe the task at hand? (v. 1)
(2) What was he trying to say?
(3) David told the whole assembly of his own example:
a. What has he already done? (v. 2)
b. What is he now willing to do further? (vv. 3-4)
(4) What was his challenge to the whole assembly? (v. 5b)
(5) What does he mean by that?
(6) How did the leaders respond? (vv. 6-8)
(7) How much did their response have to do with David’s own example according to your opinion?
(8) What was the result of the action of the leaders? (v. 9)
(9) What might be the lesson for you?
(10) What is the main message to you today and how may you apply it to your life?
請細心慢慢讀每天指定的經文至少兩遍，然後反複思考問題。
29:1-9—大衛的訓言(續)
(1) 大衛覺得面對建聖殿最大的挑戰是什麼？(29:1)
(2) 他這樣說的用意是什麼？
(3) 他指出自己已以身作則：
a. 他已為建殿付出了什麼？(29:2)
b. 他現在更要付出什麼？(29:3-4)
(4) 他對眾人發出什麼挑戰？(29:5b)
(5) 這句話實際的意思是什麼？
(6) 這次領袖與軍長立時作出什麼回應？(29:6-8)
(7) 他們的回應可與大衛的榜樣有關嗎？為什麼？
(8) 他們的回應產生了什麼後果？(29:9)
(9) 這對你有什麼啟發？
(10) 今天你得到的提醒是什麼？你會怎樣應用在你的生命中？
“Now, who is willing to consecrate themselves to the LORD today?” (1 Chr. 29:5b)
Many years ago before I was called into full-time gospel ministry by the Lord, I belonged to a church pastored by a servant of the Lord whom I held in very high regard. However, there was one policy that he promoted that caused me to wonder if it was prudent or helpful at all. He would publish the names of the donors in the church bulletin for all to see. I felt very uncomfortable because of my past experience.
I used to attend a small church in Hong Kong, and most of the members were young and not of a wealthy background. I was one of the few who worked as a professional in the business world, and earned a much higher salary that the average member of the church. As I was the treasurer for quite a long time, I knew that I was among to top donors of the church—a fact that I tried my best to hide from the people of the church. As a result, I mildly objected to the pastor whom I respected when he wanted to publish all the individual donation records. His reason was that good examples could encourage others to follow. But I also know that this would make people like me feel good about ourselves which is not very good for the soul. Shouldn’t we give with our right hand not knowing what our left hand has given? (Matt. 6:3)
While I have not completely resolved in my heart whether this is a prudent or right policy, the example set by David in publicly giving “over and above everything [he] ha[s] provided for God’s temple" (29:3) does speak powerfully to the need to encourage others for the sake of God’s house by setting and even making public your own example. The leaders responded with giving far more than David and they in turn set an example for the people (29:7-9).
I guess if we can have David’s attitude of giving—not out of pride or a desire to flaunt his wealth, but out of a sincere heart for the Lord—not hiding one’s good work is alright, since sooner or later, “A city on a hill cannot be hidden” (Matt. 5:14).
「今日有誰樂意將自己獻給耶和華呢？」(代上29:5b)
在我奉獻傳道之前，在所屬的教會中，我們都非常敬重我們的牧者。不過，他有一次提出的建議，使我感到有點困惑：就是他希望把奉獻的名單和數目經常刋登在周刊上。我知道這是不少教會的做法，但因我以前的經歷，使我感到困惑，
我早期在香港一個小小的教會中成長。教會成員多為學生和一般的「打工仔」；而我卻是少數在工商界作專業的人仕。自己當時的收入不錯，我就成為教會奉獻較多的少數成員。我曾負責教會的財政多年，知道這是個事實，也盡力試圖不讓人知道這事實。故此，我對這位提議公開奉獻名單的牧者表示我的不同意。他回答說：“那些好的榜樣能鼓勵別人去跟隨他們的。” 雖然如此，我總覺得公開自己的奉獻數目會叫自己驕傲；況且主耶穌也曾說，當我們捐輸時，“ 不要叫左手知道右手所做的。”(太6:3)
至今我仍然在這問題上掙扎。但當讀到大衛這樣公開的在眾人面前所樹立的榜樣—自言在已奉獻聖殿興建的需要「之外/over and above everything」，現在還要作更多的奉獻（29:3）時，就給我看到樹立、甚至公開好的榜樣的重要。眾首領和軍長，因為大衛的感動而作出樂意、加倍的奉獻（29:7-9）。
當然，大衛給我們樹立的榜樣，是更在乎他是以“正直的心樂意獻上這一切物”(29:17) 。就是他沒有這樣公開自己所獻的，眾人的眼睛是雪亮的，因為光是不能被隱藏的（太5:14-16）。
29:10-20—David’s Prayer—At the generous response in the offerings by the leaders of the people, David offers his praise to the Lord which was likely his last recorded public prayer. Let’s learn from this man of prayer:
(1) God-centered Praise (vv. 10-13)
a. V. 10: What does David address the Lord as? As he remembers the Lord as “the God of our father Israel [i.e. Jacob]", why does it lead him to recognize the Lord as “from everlasting to everlasting”?
b. V. 11a: What is the reason David gave for ascribing greatness and power to the Lord? What might be the difference between the couplet (greatness and power) with the triplet (glory, majesty and splendor)? Are they essentially the same? Why or why not?
c. V. 11b: Earlier (in 28:4-7), David was mindful that it was God who chose him and his son to sit on the throne of the kingdom of the Lord. Now how does he see God and His kingdom?
d. V. 12: David has certainly possessed wealth, honor, strength and power. How important it is for him, as king of Israel, to acknowledge that all these have come from God?
e. V. 13: Take a moment to reflect on the above, and see how you may personalize it yourself and offer your own praise and thanksgiving to the Lord, and in a “God-centered” fashion.
(2) Who am I and who are we? (vv. 14-17)
a. What is the thing that has overwhelmed the heart of David? (v. 17)
b. Why does the generous giving of the people cause David to ask “who am I and who are my people”?
c. Who were they according to David? (v. 15)
d. Imagine if you had not come to know the Lord, what would you be today? Would your days on earth be like “a shadow, without hope”? Why or why not?
e. As much as David himself has given lavishly to the Lord, consider the following:
- How does he describe his heart of giving? (v. 17)
- How does he see all that he has given to the Lord? (v. 16)
(3) David’s petition to the Lord (vv. 18-20)
a. What is his prayer for the people?
b. What is his prayer for his son?
c. What is the one thing that touches you most in his prayer above?
29:21-25—Affirmation of Solomon’s Kingship—The Chronicler refers to this as the “second time” David affirmed the kingship of Solomon before the people. The first time was likely the occasion described in 23:1.
(4) How meaningful was this affirmation by David on the day that they celebrated the dedication of all their offerings to the building of the temple?
(5) Can you recount all that David has done in preparation for his handover of his throne to Solomon?
(6) Given the description of these verses, can you imagine what David must have felt as he was nearing his death?
(7) What preparation can you do for your next generation and what legacy do you think you are passing on to them?
29:26-30—The Death of David
(8) Please pause for a moment and write either a short eulogy or a short epitaph for David.
(9) What is the main message to you today and how may you apply it to your life?
請細心慢慢讀每天指定的經文至少兩遍，然後反複思考問題。
29:10-20—大衛的禱告—相信這是大衛最後一次的公禱，是因領袖們樂意為聖殿而奉獻所觸發的。讓我們從這「禱告人/man of prayer」好好的學習：
(1) 以神為中心的讚美（29:10-13）
a. 29:10—他怎樣稱呼神？“從永遠到永遠”( 直譯) 是什麼意思？
b. 29:11a—大衛從何看出神的尊大和大能(greatness and power) ？這與榮耀(glory) 、強勝(majesty) 、威嚴(splendor) 有何分別？
c. 29:11b —在較早前(28:4-7) ，大衛已說明是神揀選自己與所羅門“坐耶和華的國位” ：他現在怎樣論到神和祂的國度？
d. 29:12—大衛誠然擁有豐富(wealth)、尊榮、能力：作為一國之君，承認這一切都出於神有何重要？
e. 29:13 —試稍停下思想，你可以怎樣把以上的讚美，用你個人的感受重寫出來。
(2) 我和民算什麼？(29:14-17)
a. 是什麼現在叫大衛心受感動？(29:17)
b. 為何百姓的樂捐使大衛發出“我算什麼？我的民算什麼” 的感嘆？
c. 按大衛所言，他們是誰？(29:15)
d. 你能想像，如果你沒有認識主，這是否也是你人生的寫照？為什麼？
e. 大衛固然已悉力的為聖殿奉獻：
i. 他指出自己奉獻的態度是怎樣的？(29:17)
ii. 他如何看自己所付出的一切？(29:16)
(3) 大衛的祈求(29:18-20)
a. 他為民求什麼？
b. 他為所羅門求什麼？
c. 以上一篇的禱告最令你受感動的是什麼？
29:21-25—再膏所羅門—這裡所羅門第二次的受膏；第一次相信是記載在23:1：
(4) 在這時刻再膏所羅門有什麼特別意義？
(5) 請在此刻重憶述大衛為建殿作的準備工夫所包括的。
(6) 從這小段的記載，你可以想像到大衛在臨終時的感受會是怎樣？
(7) 你可以為下一代作出什麼準備？你有給他們留下什麼屬靈產業嗎？
29:26-30—大衛壽終
(8) 請試為大衛寫出合適的墓碑文。
(9) 今天你得到的提醒是什麼？你會怎樣應用在你的生命中？
“I know, my God, that you test the heart and are pleased with integrity. All these things I have given willingly and with honest intent. And now I have seen with joy how willingly your people who are here have given to you.” (1 Chr. 29:17)
It is obvious that the Chronicler is very selective in his reiteration of the history of Israel from the death of Saul (1 Chr. 10) to the fall of Jerusalem (2 Chr. 36), and his intention is quite clear as he purposely skips over the events of David’s adultery with Bathsheba and the murder of her husband.
As we come to the last few chapters of 1 Chronicles (from chapter 22 onwards), we can understand that the Chronicler wants us to focus on the positive examples that David has left for his son, Solomon, as his legacy, as flawed as he was as a person:
- His heart was singularly devoted to the Lord: As a result he wanted to set up a permanent system and organization for the worship of the Lord once the temple was to be built. He knew how central the temple worship would be to the spiritual well-being of the nation. So he put in place the permanent rosters and assigned the proper duties to all the priests and the Levites which include the singers, the door-keepers and the managers within the temple (chapters 23-26).
- He knew that Solomon was young and inexperienced, so he has done as much as possible in preparing not only the necessary materials but the labors that would be required, together with all the plans and dimensions for the furniture (chapters 22, 28). In other words, David has devoted much of his senior years in praying and waiting before the Lord (28:12-19), and in making the preparation for the temple building his main project—what a wise use of his “retirement years”.
- As much as his numbering of fighting men was wrong and drew the wrath of God, he seemed to dovetail this effort to organize a proper defense force on a monthly rotation which was the backbone of every nation with such hostile neighbors (chapter 27).
- He set an awesome example in giving lavishly to the temple of the Lord which served as a great inspiration to the people (chapter 29).
- His greatest desire as a king was to see his people “keep their hearts loyal” to the Lord (29:18) and his son to maintain “wholehearted devotion” to keep God’s commands and decrees (29:19).
I think, irrespective of how we might have lived our lives in the past, the least we can learn from David is his ultimate desire for his people and his sons, and that he obviously did not express it only in his last public prayer, but it formed part of his intercessory life.
「我的神啊，我知道你察驗人心，喜悅正直；我以正直的心樂意獻上這一切物。現在我喜歡見你的民在這裡都樂意奉獻與你。」(代上29:17)
歷代志在記述以色列人的歷史，由掃羅的死亡(代上1)到耶路撒冷的陷落(代下36) ，明顯是非常有選擇性的；這選擇性在越過大衛與拔示巴犯姦淫和謀殺她丈夫的事件上就更明顯了。
當讀到歷代志上記述大衛晚年的事蹟時（即由第22章開始），我們可以意識到作者希望我們注意的，是大衛怎樣盡力為他兒子所羅門留下正面的屬靈產業：
- 因大衛始終是專一愛神的。故此他盡力為將來所羅門要興建的聖殿定立長久穩固的敬拜系統和司職人員。他明白到聖殿的敬拜對極個國家的靈性是甚為重要的。因而我們讀到他怎樣詳細的編排祭司、利未人、歌唱的、守殿門等的班次和工作的細則（第23-26章）；
- 他亦鑒於所羅門仍是“年幼嬌嫩/young and inexperienced” ，就不但預備了大批物資、工人，還把一切有關聖殿和用具的圖則做好，交付所羅門（參第22和28章）。28:12, 19告訴我們是神的靈感動他，甚至“一切工作的樣式，都是耶和華用手劃出來” 的。換句話說，大衛是好好的利用晚年，用心、用時間的等候在神面前，全力為建殿作預備—這給我們“退休人仕” 立下極好的榜樣(wise use of our retirement years)；
- 雖然數點人數是大錯特錯，但在跌倒之餘，神容許他把全國各支派的戰士納成一隊「正規軍」，各按班每年輪流當值(27章）。這是明智之舉；
- 當然，他更傾力的為建聖殿而作奉獻，成為眾民極美的榜樣（29章）；
- 在這一切之上，他公開對眾人和兒子表明心跡：就是希望百姓“常存這樣的心思意念，堅定他們的心歸向神” ，並希望所羅門能有“誠實的心” 遵守神的命令(29:18-19) 。
是的，不論我們往過的生活是好、是壞，我們最少能從大衛晚年對神、對百姓、對兒子的心學個榜樣：就是要盡力為下一代留下屬靈的產業 。