This week, we shall begin the study
of 2 Chronicles of the Old Testament.
2 Chronicles 1-9
As previously mentioned, 1 & 2 Chronicles formed one unit in the Hebrew Bible. As 1 Chronicles ends with the history of David, 2 Chronicles begins with the history of Solomon in chapters 1-9. If we compare the description of Solomon’s reign in 1 Kings 1-11, we will notice that many events during the reign of Solomon have been omitted by the Chronicler, and in particular the following:
- Solomon’s succession to the throne as a result of Adonijah’s attempted usurpation of the throne (chs. 1-2);
- His marriage to the Egyptian princess (3:1);
- His wise judgment (3:16-28);
- His public administrators (4:1–34);
- The building of his palace (7:1-12);
- His idolatry and his adversaries (11:1-40).
However, the Chronicler supplements much about the building and consecration of the temple. Therefore, it appears that the Chronicler’s focus is on the process of the building and consecration of the temple which might be more relevant to his immediate audience the returnees from exile—who sought to re-establish a permanent worship in the rebuilt temple, hence the reference in 5:9, “These poles [of the ark] were so long that their ends, extending from the ark could be seen in front of the inner sanctuary…and they were still there today”.
(1) 1:1 acts a summary heading for the reign of Solomon:
a. What were the emphases the Chronicler wants us to know about the reign of Solomon?
b. Why?
(2) While 1 Kings 3:4 only mentions that Solomon offered a huge sacrifice on the altar, consider the following:
a. According to the Chronicler, what really happened? (v. 2)
b. While the Chronicler does not spell out what Solomon actually (spoke) to all Israel, how did Solomon’s action in offering the huge sacrifice at such a time (quite a few years after he took the reign from David) speak to them?
(3) Where did Solomon make his sacrifice to the Lord? Why? (vv. 3-6; see Note below)
(4) Both here and 1 Kings 3:5 makes it clear that God appeared to Solomon right at the place of the sacrifice (Gibeon).
a. What did Solomon’s action in Gibeon mean to the Lord?
b. What did the Lord offer Solomon as a result? (v. 7)
c. Was it really a gift or a test? Or both? Why?
(5) God has never asked any king of Israel such a question:
a. Do you think Solomon expected such an offer by God?
b. Was his answer something he dreamed up at the time or did it represent his heart’s desire? Why?
c. If you were asked the same question by the Lord today, what might your answer be?
(6) Solomon’s answer deserve our further reflection: (vv. 8-10)
a. How did Solomon look at his kingship? (v. 8)
b. He asked God to confirm His promise to David. What was the promise he referred to? (see a more detailed account of God’s promise to David in 2 Sam. 7:11-16)
c. Why did Solomon, of all things, ask for wisdom and knowledge only from the Lord? (v. 10)
(7) What is the main message to you today and how may you apply it to your life?
Note:
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) has 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 in Jerusalem (2 Sam. 6:16-17).
本週我們開始研讀舊約歷代志下。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。
歷代志下 1-9章
在開始研讀歷代志時我已指出，歷代志上、下在希伯來文聖經原為一卷。歷代志上以大衛的死為結束，歷代志下則以所羅門作王的歷史為開始(第1-9章)。若把歷代志下對所羅門的歷史的記載，與列王紀上第1-11章的記載相比，我們很容易察覺到歷代志的作者刻意略去以下的事蹟：
- 亞多尼雅圖謀篡位失敗、引至所羅門的登基(王上1-2章)
- 所羅門娶法老女兒為妻(3:1)
- 他智慧的判案(3:16-28)
- 他的臣僕與政要（4:1-34）
- 興建宮殿(7:1-12)
- 他娶眾多異邦妃嬪、隨從別神和他眾仇敵(11:1-40)
同時，也加以詳細補充有關聖殿的建造和奉獻禮，用意似乎在於鼓勵當時被擄歸回的以色列民，當如何看重在這重新被建造神聖的殿中事奉和敬拜；正如這句話所顯示的：“基路伯張著翅膀在約櫃之上，遮掩約櫃和抬櫃的杠。這杠甚長，杠頭在內殿前可以看見，在殿外卻不能看見，直到如今還在那裡。” （5:9）
(1) 1:1是這段有關所羅門作王的歷史總論：
a. 我們可以從這總論了解歷代志下1-9章對所羅門的管治要刻劃的是什麼？
b. 他的用意何在？
(2) 列王紀上3:4只提到所羅門在此所獻上極誇張的祭：
a. 歷代志要作什麼的補充？(1:2)
b. 1:2原文指所羅門是對眾人“說話” ，但聖經其實沒有記載他說的是什麼；不過，在登位好幾年後，現在作出如此隆重的獻祭，是要說明什麼？
(3) 現在，所羅門是在什麼地方獻祭？為什麼？(1:3-6; 參下註)
(4) 這裡清楚的指出，神就在所羅門獻祭的當夜向他顯現：
a. 這樣，他的獻祭對神有多大意義？
b. 神因此要怎樣恩待他？(1:7)
c. 你認為這是一份「禮物」或是「試驗」？為什麼？
(5) 神從來未如此問過以色列任何一個君王：
a. 你認為所羅門是否料到神會如此問他？
b. 你認為他的回答是一早種在心裡，還是臨急想出來的？為什麼
c. 如果神今天同樣問你這問題，你會怎樣回答？
(6) 所羅門的回答值得我們的再思(1:8-10)：
a. 所羅門怎樣看他的國位？(1:8)
b. 他求神成就向大衛所應許的：是指什麼的應許？（這應許詳述在撒下7:11-16）
c. 為何在眾多的想望中，所羅門單求智慧與聰明？(1:10)
(7) 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：邱壇(即高崗/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，當時以色列人的高崗，開始時是單用來敬拜耶和華的，與迦南人敬拜巴力的高崗有別。然而，在高崗上敬拜耶和華是與律法相違的，因為這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) 。
“Give me wisdom and knowledge that I may lead this people, for who is able to govern this great people of yours?” (2 Chr. 1:10)
God said to Solomon, “Ask for whatever you want me to give you” (1:7). It reminds me of what Herod said to Herodias' 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: 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: “Give me wisdom and knowledge that I may lead this people, for who is able to govern this great people of yours?” (2 Chr. 1:10).
Indeed, he did not ask for longevity, wealth or the death of his enemies (1:11), 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. It was in God’s hands. But what was in his hands for which he would be held accountable was how he governed the people, and he also understood that it was 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 should be the kingdom of God and His righteousness (Matt. 6:33). No wonder he was so pleasing to the Lord, and God responded with giving far more than what he asked for—wealth, possession and honor as well (1:12).
I wonder if the Lord asks you the same question today, what might your answer be? Food for thought!
「求你賜我智慧聰明，我好在這民前出入；不然，誰能判斷這眾多的民呢？」(代下1:10)
神對所羅門說：“你願我賜你什麼，你可以求”(1:7) 。這句話使我想起希律王對他女兒所說的：“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！
我們自然會問：究竟所羅門作了什麼，如此叫父神這樣的喜悅他？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”(王上3:3) 。更藉著他對神的回答來證明他確是配得神的喜悅：“求你賜我智慧聰明，我好在這民前出入；不然，誰能判斷這眾多的民呢？”(1:10)
正如神對他的稱許，所羅門沒有為自己求壽、求富，也不求滅絕仇敵的性命(1:11)，單求與完成神的聖召必須有的智慧來判斷“祢眾多的民”(1:10原文直譯 ) — 他看準這些百姓不是他的、是神的！
換句話說，所羅門知道長壽、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，是他要向神交賬的。這也是說，既然百姓是神的，不是他的；這國也都不是他的，乃是神的國！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(1:12) 。
不知道，若然神也問你同樣的問題，你會怎樣回答祂呢？
(1) What did the Lord say Solomon’s request represented? (v. 11a)
(2) What did the Lord say the heart’s desire of a king normally was? (v. 11b)
(3) What is your heart’s desire today?
(4) Since Solomon’s heart was in the right place, what did God grant him?
(5) How did what God granted to him echo that which is granted in Matthew 6:33?
(6) Yesterday, we considered whether God’s offer to give whatever Solomon asked for was “a gift or a test”. What about this grant in v. 11?
a. Was it a gift or a test?
b. Or both? Why?
(7) After his sacrifice at Gibeon and his encounter with the Lord, Solomon went back to Jerusalem (v. 13) and 1 Kings 3:15 adds that he “stood before the ark of the Lord’s covenant and sacrificed burnt offerings and fellowship offerings. Then he gave a feast for all his court”. What might his action represent?
(8) Vv. 14-17:
a. What is this section about?
b. How does it confirm the summary heading of Solomon’s reign in 1:1?
c. Is it a good thing or a bad thing? Why?
(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。
(1) 從神的角度，所羅門所求的代表著什麼？(1:11a)
(2) 按神所言，一般人(或王) 的「心意/heart’s desire」是什麼？(1:11b)
(3) 你今日的「心意/heart’s desire」是什麼？
(4) 所羅門的「心」誠然是討神喜悅的，結果神還給他什麼？
(5) 神這額外賜予:
a. 是「禮物」還是「試驗」？
b. 或是兩者皆是？為什麼？
(6) 在基遍，所羅門獻上極豐盛的燔祭，亦有神向他顯現、給他寶貴的應許；現在他回到耶路撒冷(1:13) ，列王紀上3:15就補充說：“所羅門醒了，不料是個夢。他就回到耶路撒冷，站在耶和華的約櫃前，獻燔祭和平安祭，又為他眾臣僕設擺筵席” 。他這第二次的獻祭代表什麼？
(7) 1:14-17:
a. 這小段的記載的用意何在？
b. 如何顯明馬太福音6:33的真理？
c. 他這樣蒙福是好還是壞？為什麼？
(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？
“…therefore wisdom and knowledge will be given you. And I will also give you wealth, possessions and honor, such as no king who was before you ever had and none after you will have.” (2 Chr. 1:12)
It is obvious that Solomon’s heart was in such a right place that the Lord gave him far more than he wished for, and the Lord had kept His promise and “made him exceedingly great” (1:1).
However, we know that Solomon ended up giving in to sensual pleasures, causing him to turn “his heart after other gods and his heart was not fully devoted to the Lord his God” (1 Ki. 11:4). We cannot help but ask: “Was such a reward by God a blessing or a curse?”.
I believe the following:
(1) We cannot and should not blame God for our own actions and the choices we make. As much as Solomon appeared to have fallen victim to his success and wealth, it was after all his own choice. Many other biblical characters had great wealth too, like Job and Abraham, but they maintained their full devotion the Lord.
(2) Indeed, success and wealth are always a “test” of our singular devotion to the one who blesses us in the first place. It is very easy to love the blessings instead of the Blesser—the Lord. This is why the wise author of this proverb asks this from the Lord instead:
“give me neither poverty nor riches, but give me only my daily bread. Otherwise, I may have too much and disown you and say, ‘Who is the Lord?’ Or I may become poor and steal, and so dishonor the name of my God.” (Prov. 30:8-9)
In this sense, he is wiser than Solomon!
「我必賜你智慧聰明，也必賜你資財、豐富、尊榮。在你以前的列王都沒有這樣，在你以後也必沒有這樣的。」(代下1:12)
所羅門的心實在是很合神心意，以至神賜給他是超過他所想所求的，並“使他甚為尊大。” （1:1）
可惜的是，所羅門在晚年放縱情慾，被眾多的妃嬪“誘惑他的心，去隨從別神，不……誠誠實實的順服耶和華他的神” （王上11:4）。我們不禁的要問：“神這樣的賜福，是禍還是福呢？”
不過，我們要知道：
(1) 我們不能為自己的決定與行為，把責任推卸在神的身上。雖然所羅門的跌倒實在與他的成功與和財富有關，但至終，這是他的選擇。聖經上也多有成功和極富有的人物，如亞伯拉罕和約伯；但他們始終“誠誠實實的順服耶和華他（們）的神” ；
(2) 誠然，財富與世上的成就往往是對我們專一對神的心極大的“試驗” 。我們確實會很容易的愛所得的恩福多過那位賜恩的神。因這原故，箴言其中的一位作者向神求（不曉得神是否也對他說：“你願我賜你甚麼，你可以求”）：“求祢使虛假和謊言遠離我；使我也不貧窮也不富足；賜給我需用的飲食，恐怕我飽足不認祢，說：耶和華是誰呢？又恐怕我貧窮就偷竊，以致褻瀆我神的名” （箴30:8-9）。看來，這人比所羅門更有智慧！
The account about the preparation by Solomon in building the temple is also recorded in 1 Kings 5:1-18. There are obvious differences in both accounts, but it only highlights the fact that both accounts have different foci and emphases, and in the case of Chronicles, it will be helpful to bear in mind the immediate audience being the returnees from exile who were being encouraged to fully re-establish a permanent worship of the Lord in the rebuilt temple.
2:1-10—Solomon Sought Help from Hiram, king of Tyre (which included Sidon)
(1) 1 Kings 5:1 gives us the occasion for Solomon to make his request to Hiram: What was the occasion?
(2) What was the basis on which Solomon now made his request? (v. 3)
(3) Now, Solomon gave the purpose of building a temple for the Lord (vv. 4-6):
a. Why did Solomon say that he was about to build a temple “for the Name of the Lord my God”? Why didn’t he simply say a temple of the Lord my God?
b. What was this temple dedicated to? (v. 4)
c. How then was it any different from any temple dedicated to the gods?
d. What reason did Solomon give in wanting to build such a lavish temple? (v. 5)
e. How did Solomon clarify the uniqueness of this temple? (v. 6)
f. In this clarification, how did Solomon “evangelize” king Hiram?
(4) Solomon’s request and promise (vv. 7-10)
a. What kind of a person did he request from King Hiram? (v. 7)
b. What materials did he require from King Hiram? (vv. 8-9)
c. What did he promise in return as compensations of the deal? (v. 10)
2:11-16—King Hiram’s Written Reply
(5) In his written reply, how did he address the God of Israel in his praise? (v. 12)
(6) Do you think it was simply out of political expediency? Why or why not?
(7) Whom did King Hiram send for this important job? Was his ethnic descent a coincidence? Why or why not?
(8) He had impressive skills (vv. 13-14): See if you can list all his skills. How would you call such a person?
2:17-18—Solomon’s Drafted Foreign Workers
(9) How did David make preparation in drafting foreign workers for this task? (1 Chr. 22:2)
(10) These were likely “descendants of the Canaanites who were not exterminated” (K&D, 584):
a. How would they feel about being “forced” into such labor?
b. Would they feel like the Hebrew slaves in the time of Egypt? Why or why not?
c. What if some of them had already adopted the God of Israel as their own?
(11) 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。
所羅門為建聖殿而作準備的事情，同樣詳述在列王紀上5:1-18中，但這兩處的記載明顯有不相同的地方；也明顯讓我們看出兩個的記載有不同的焦點與角度。特別是歷代志，其主要的聽眾（或讀者）是當時被擄歸回重建了聖殿的百姓；故此其焦點自然是在乎鼓勵他們決心重新建立穩固和長久以聖殿為中心的民生：
(1) 請先參閱列王紀上5:1看看所羅門向希蘭求助的背景是什麼。
(2) 他現在向他求助的原委是什麼？(2:3)
(3) 所羅門告訴希蘭，他為耶和華建聖殿的目的(2:4-6):
a. 為何說是為「神的名」建殿？這是什麼意思？
b. 這殿有什麼特別用途？(2:4)
c. 這與其他外邦神廟有何分別？
d. 要建如此宏大的殿，原因何在？(2:6)
e. 所羅門如何解釋這殿的屬靈的真諦？(2:6)
f. 他這解釋如何叫希蘭認識耶和華是誰？
(4) 所羅門的要求和答應（2:7-10）
a. 他要求希蘭差什麼人來幫助他？(2:7)
b. 他要求的材料包括什麼？(2:8-9)
c. 他答應給什麼工價？(2:10)
2:11-16—希蘭的書面回覆
(5) 希蘭在信中怎樣稱以色列的神？(2:12)
(6) 你認為這是真心話，還是政治的客套話？為什麼？
(7) 結果希蘭差誰來協助建聖殿？為何要特別提到他種族背景？
(8) 這人真本事：試詳列他的技能。你會怎樣稱這樣的一個人？
2:17-18—所羅門徵外邦寄居者服役
(9) 大衛如何先為人手作準備？(代上22:2)
(10) 這些寄居的相信是“未被殺滅的迦南人的後裔” （K&D, 584）：
a. 如果你是這樣被「徵」作苦工，你會有什麼感受？
b. 你會否像在埃及為奴的希伯來人一樣的憤慨？為什麼？
c. 這些人中一定已有歸向耶和華的：他們的感受會有什樣的不同？
(11) 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？
“Now let my lord send his servants the wheat and barley and the olive oil and wine he promised.” (2 Chr. 2:15)
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. According to the account in 1 Kings 5:6, Solomon originally offered to pay Hiram’s men wages, but Hiram wisely refused to have Solomon pay his workers, thereby maintaining the loyalty of his people and bringing them still under his direct control. 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. It is likely that he gave praise to the God of Israel as the God who made heaven and earth (2:12) out of genuine belief and not out of political expediency.
「主所說的小麥、大麥、酒、油，願我主運來給眾僕人。」(代下2:15)
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。
按列王紀上5:6，所羅門欲給希蘭工人工價，但在談判條款時，希蘭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，希蘭更能得到所羅門的保護，通行無阻的利用前往埃及和幼法拉底的主要通道了。
不過，其實希蘭最大的得益，乃在乎得到權利為獨一的真神 — 耶和華 — 來建殿。相信他對神的讚美不是政治性的客套話，乃出於對神真正的認識：“創天造地的耶和華” ，以色列的神，是應當稱頌的 ！”(2:12)
It is helpful to read the dimensions, materials and furnishings of the temple with reference to the diagram below. Listed below are the main measurements in “feet” (1 cubit roughly = 1.5 feet).
3:1-7—The Main Structure of the Temple
(1) Where was the temple going to be located and why? (v. 1)
(2) What other significance does Mount Moriah have? (see Gen. 22:2-14)
(3) The specified measurements of the building and its parts are as follows (combining the details of 1 Ki. 6 and 2 Chr. 3):
|
|
Length |
Width |
Height |
|
Temple itself |
90’ |
30’ |
45’ |
|
The Portico |
20’ |
30’ |
45’ |
|
Side rooms-lower |
|
7.5’ |
7.5’ |
|
Side rooms-middle |
|
9’ |
7.5’ |
|
Side rooms-upper |
|
10.5’ |
7.5’ |
(4) What was the main kind of materials used to adorn the temple? (vv. 5-7) What might this indicate?
3:8-14—The Most Holy Place
|
|
Length |
Width |
Height |
|
Temple itself (v. 3) |
90’ |
30’ |
45’ |
|
The Main Hall (v. 4) |
60’ |
30’ |
45’ |
|
The Inner Sanctuary |
30’ |
30’ |
30’ |
(5) How much gold did Solomon use in constructing the Most Holy Place? (vv. 8-9)
(6) The two cherubim were 7.5’L x 15’W x 15’H: What is the significant symbol of these two cherubim? (see Gen. 3:24; Exod. 25:20; Isa. 37:16 and Heb. 9:5)
(7) What was the purpose of the curtain and what did it signify? (Exod. 26:33)
(8) When was the curtain of the Second Temple torn apart? What did it signify? (Lk. 23:45)
Vv.15-17—The bronze pillars of the porch—The measurement is 27’H x 18’ in circumference with the top capitals being 7.5’ H:
(9) See the detailed work that would go into their construction: Why should even the bronze pillars be so elaborately decorated?
(10) What is the 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。
這段是有關所羅門所建的聖殿，相信以下圖表有助於較容易明白聖殿的設計：
3:1-7—聖殿的主要部份
(1) 聖殿將要在何處建造？原因是什麼？(3:1)
(2) 摩利亞山尚有什麼歷史的重要性？(參創22:2-14)
(3) 請參閱以下聖殿的尺度，是縱合列王上6:1-10和這樣所記載的呎度(1肘大概是1.5英呎)
|
|
長度 |
寬度 |
高度 |
|
聖殿本身 |
90’ |
30’ |
45’ |
|
廊子 |
20’ |
30’ |
45’ |
|
旁房：低層 |
|
7.5’ |
7.5’ |
|
旁房：中層 |
|
9’ |
7.5’ |
|
旁房：上層 |
|
10.5’ |
7.5’ |
(4) 聖殿主要是以什麼材料來裝飾的？（3:5-71）用意是要表達什麼？
3:8-14—至聖所
|
|
長度 |
寬度 |
高度 |
|
聖殿本身(3:3) |
90’ |
30’ |
45’ |
|
聖所 |
60’ |
30’ |
45’ |
|
至聖所(3:8) |
30’ |
30’ |
30’ |
(5) 所羅門一共用了金子來裝飾至聖所？(3:8-9)
(6) 二基路伯的尺寸是長7.5呎、寬15呎、高15呎：這基路伯放在這裡有什麼重要的徵記？(參創3:24；出記25:20；賽37:16 和來9:5)
(7) 幔子的作用是什麼？也是象徵什麼？（出26:33）
(8) 這幔子（指重建之聖殿的幔子）在何時“從當中裂為兩半” ？這裂開是象徵什麼？（路23:45）
3:15-17—殿前的柱子—每根高27呎、圓周18呎，柱頂7.5呎(參王上7:15-22)
(9) 為何連柱子也這樣細緻的設計？
(10) 今天你得到的提醒是什麼？你會怎樣應用在你的生命中？
“Then Solomon began to build the temple of the Lord in Jerusalem on Mount Moriah where the Lord has appeared to his father David.” (2 Chr. 3:1)
The choice of Mount Moriah as the temple site was certainly most fitting in that it was the place the Lord chose to reveal His presence and delight to two of the most significant “fathers” of Israel with whom God made and/or renewed His covenant respectively. And, the two incidents also encapsulate the true spirit of worship.
Abraham was willing to offer his one and only son, Isaac on the altar to the Lord—an act of total surrender to God which is indeed the true spirit of worship (Gen. 22). The result was not only the appearance of the Lord to him through the Angel of the Lord, but the provision of a lamb on behalf of Isaac, which is a powerful foreshadow of the true Lamb of God, God’s only begotten Son, Jesus Christ who takes away the sin of the world (Jn. 1:29).
The Chronicler also reminds us that God revealed His presence and His acceptance of the offer by David in the very same place (1 Chr. 21:26), except that David’s act of worship was not because of his prior total surrender to Him, but his disobedience. However, God still fully accepted his worship because of his true contrition and the offer of his sacrifice. That, too, is a true spirit of worship.
Therefore the location of the temple powerfully reminded all the children of Israel that God would be there to a accept their worship and reveal His presence if they would come in the spirit of Abraham—of total surrender, or that of David—of true contrition.
But you may wonder, since the temple has been totally destroyed since A.D. 70, how and where can the children of God worship Him? To this question, because the Lord Jesus has come to offer the ultimate sacrifice on behalf of all humankind, He says, “Yet a time is coming and has now come when the true worshipers will worship the Father in the Spirit and in truth, for they are the kind of worshipers the Father seeks” (Jn. 4:23).
In other words, the hearts of all who believe in Jesus Christ as their Lord and Savior have become “Mount Moriah” in which God is delighted to reveal His presence and accept our daily worship, even at this very moment!
「所羅門就在耶路撒冷、耶和華向他父大衛顯現的摩利亞山上，就是耶布斯人阿珥楠的禾場上、大衛所指定的地方預備好了，開工建造耶和華的殿。」(代下3:1)
選擇在摩利亞山上建神的殿確是十分合宜，因為神在這裡至少兩次分別向以色列人歷史中兩位“先祖” 顯現、立約或重新祂的約。而且，這兩次的事件可恰恰顯明真正對神的敬拜的真諦。
(1) 第一位是亞伯拉罕：他甚至在摩利亞山願意把自己獨生的兒子以撒獻給神—是完全順服神的表現，也就是真正敬拜神的真諦（創22）。結果是神著「耶和華的使者」向他顯現，更為他預備了羊羔來代替以撒—這正預表後來降世神獨生的兒子，耶穌基督，成為除去世人罪孽的「神的羔羊」（約1:29）；
(2) 第二位是大衛：正如歷代志這裡提醒我們，神亦在這地向大衛顯現，並接納他所獻的祭(代上21:26)。與亞伯拉罕不同的是，大衛這獻祭卻非先出自對神完全的聽命，乃因誠心對自己所行的大惡而悔罪的獻上—這也是真正敬拜神的真諦。因此，亦為神全然的悅納！
故此，每當以色列人來到這裡敬拜的時候，他們曉得神也照樣會與他們同在、悅納他們的獻上—如果，他們是照亞伯拉罕完全順服的心、或照大衛誠心悔罪的心而獻上。
不過，神的聖殿在主後70年已被拆毀，至今沒有被重建。神的子民何以能到神面前敬拜呢？主耶穌對此早已說明：“時候將到，如今就是了，那真正拜父的，要用心靈和誠實拜祂，因為父要這樣的人拜祂” （約4:23）
換句話說，凡已接受主耶穌基督為救主和主的信徒，他們的心就成了“摩利亞山” —是神喜悅把自己的同在顯出來，並悅納我們敬拜之地；正如現今你敬拜祂的這時刻！
The Chronicler now describes the furnishing of Solomon’s temple in a summarized fashion (refer to the diagram of the temple). You may also wish to see the parallel but more detailed account in 1 Kings 7:23-26 and 38-50.
4:1-10—The Bronze altar, the Sea and the Basins
(1) The bronze altar is 30’ x 30’ x15’ while the Sea is 15’ in diameter and 7.5' high and 45’ in circumference (vv. 1-6)
a. What was the sea (or basin) used for? (See v. 6; Exod. 30:18ff)
b. What might be the symbolic significance of having 12 bulls supporting this sea used by the priests to prepare for service? (Note that bulls were the costliest animals used in sacrifice.)
c. What were the ten basins for? (v. 6)
(2) The golden lampstands (vv. 7-8)
a. How many were there? What was their practical function?
b. What is the significance of their symbolic function? (see Rev. 1:20; 2:5; Zech. 4:1-6)
(3) The courtyards (vv. 9-10)—When you compare the furnishings of the temple of old and the church buildings of today, one of the main difference is the lack of chairs or pews in the temple:
a. What does this speak to in the Old Testament’s concept of worship?
b. How would you respond today if people make an issue out of what type of chairs or pews are appropriate to the church?
4:11-22—The Other Furnishings
(4) Do you know how many years it took for Solomon to finish building the temple? (See 1 Ki. 6:38)
(5) Now that “Huram finished the work he had undertaken for King Solomon in the temple of God” (4:11), can you describe how he must have felt?
(6) The Bible points out that “All these things that Solomon made amounted to so much that the weight of the bronze could not be calculated” (4:18).
a. Do you think it really was worth the manpower, time and money in building and furnishing such a magnificent temple? (see Solomon’s own words in 2:5-6 and David’s words in 1 Chr. 22:4)
b. What might the returnees feel about their far-less glamorous “Second Temple”?
c. Upon reading the account of the Chronicler, should they be discouraged or thankful? Why?
d. What might be the message to them and to us today?
(7) 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。
歷代志的作者繼續形容聖殿各種的家具和用具（參上圖）。若同時請參閱列王紀上7:23-26; 38-50之記載更佳：
4:1-10—銅壇與海及盆
(1) 銅壇: 30’x30’x15’；銅海：高7.5’、圓周15’(4:1-6)
a. 這銅海的功用是什麼？（參4:6；出埃及記30:18ff）
b. 用十二隻銅牛作支撐可有什麼意思？（註：牛是祭牲中最昂貴的）
c. 那十個盆有什麼功用？(4:6)
(2) 金燈臺（4:7-8）
a. 共有多少個？實際的作用是什麼？
b. 在靈意上，它們有什麼重要的意義？（參啟1:20; 2:5;亞4:1-6）
(3) 院子（4:9-10）—如果你把聖殿敬拜的範圍與今天教會的設備相比，很容易留意到其中最顯著的分別是聖殿是沒有坐椅的：
a. 這給領會到舊約敬拜所看重的是什麼？
b. 若今日有人為教會的坐椅的設計或安舒與否爭論，你會怎樣回答他？
4:11-22—聖殿其他的裝置和器具
(4) 你曉得所羅門一共用了多少時間來建聖殿？（參王上6:38）
(5) 戶蘭現在“作完了神殿的工” （4:11）：你可以怎樣形容他當時的感受？
(6) 聖經指出使用的銅多到無法可查(4:18)
a. 你認為值得花費如此多人力、物力和時間來建造如此宏偉的聖殿嗎？（可參所羅門和大衛分別就此所言—2:5-6；代上22:4）
b. 當那些被擄歸回的讀到歷代志這裡的記載，又看看眼前遠不能與前殿相比的“第二殿” ：心中會有什麼感受？
c. 他們該是氣餒，還是感恩？為什麼？
d. 這對我們今日又有什麼的信息？
(7) 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 Sea stood on twelve bulls, three facing north, three facing west, three facing south and three facing east.” (2 Chr. 4:4)
As the Chronicler summarizes the furnishings of the temple, we notice that those within the Holy Place and the Most Holy Place were mainly made of gold. While those in the courtyard were mainly made with bronze, we should not overlook the significance of some of symbols prescribed for their construction of the latter. One of these important symbols is the 12 bulls used to support the bronze sea (or basin). Allow me to share with you the insight of Keil and Delitzsch in this respect:
“This vessel, which took the place of the laver in the tabernacle, was provided for the priests to wash themselves (2 Chr. 4:6), that is to say, that a supply of water might be kept in readiness to enable the priests to wash their hands and feet when they approached the altar to officiate, or were about to enter the Holy Place (Exod. 30:18ff.). There were no doubt taps by which the water required for this purpose was drawn off from the sea. The artistic form of the vessel corresponded to its sacred purpose. The rim of the basin, which rose upwards in the form of a lily, was intended to point to the holiness and loveliness of that life which issued from the sanctuary. The twelve oxen, on which it rested, pointed to the twelve tribes of Israel as a priestly nation, which cleansed itself here in the persons of its priests, to appear clean and holy before the Lord. Just as the number twelve unquestionably suggests the allusion to the twelve tribes of the covenant nation, so, in the choice of oxen or bullocks as supporters of the basin, it is impossible to overlook the significance of this selection of the first and highest of the sacrificial animals to represent the priestly service, especially if we compare the position of the lions on Solomon’s throne (ch. 10:20).”
(K&D, Vol. 3, 75)
「有十二隻銅牛馱海：三隻向北，三隻向西，三隻向南，三隻向東；海在牛上，牛尾向內。」(代下4:4)
歷代志對聖殿的器具和裝飾的記載雖比列王紀為短，但足以給我們看到，聖所和至聖所的物件主要都是用金造的；外面院子的物件多是用銅造的。我們不要因是用銅造，而輕忽了其中一些重要的徵記，就如支撐銅海的十二隻銅牛。容許我與你們分享解經家Keil and Delitzsch的分析：
“這器皿(指銅海) 代替了會幕的洗濯盆(出30:18) ，是給祭司沐浴的(代下4:6) ；意思是給祭司預備了水，在他們進到壇前事奉或將要進聖所前，洗淨他們的手和腳(出30:18ff) 。毫無疑問，這些水是從海中取來。這(銅)海的設計與它的聖職相稱。(銅)海的口，如百合花般向上張開，意指聖所給予之生命的神聖與美麗。用作支撐的十二隻牛是代表以色列十二支派；藉著祭司的洗濯得潔淨，能在神的面前顯為清潔與聖潔。另一方面，正如十二隻牛無疑代表著這約民的十二支派，就不能忽視選擇以牛作支撐的重要性。牛無疑是祭牲中尊貴和首要的，象徵祭司之職，與所羅門寶座旁的獅子是異曲同工的(10:20) 。” (K&D, Vol.3, 75)
(1) Since the temple was completed in the 8th month of Solomon’s 11th year of reign and he dedicated the temple in the 7th month (1 Ki. 6:38), how long did Solomon wait to dedicate the temple?
(2) What might be the reason for celebrating in the 7th month (see Num. 29)?
(3) Where was the ark moved from and where was it now re-united with the new dwelling of the Lord? (v. 5 and 3:1)
(4) The ark was separated from the Tabernacle since the time of Eli (1 Sam. 4:17) and it was not reunited with the Tabernacle even during the reigns of Saul and David. How did the people now celebrate its return to its proper dwelling place? (v. 6) How would you feel if you were one of the priests?
(5) What might be the reason for making mention of the protrusion of the poles of the ark and the assertion that “they are still there today”? (vv. 7-9) (“Today” means the time of the writing of Chronicles.)
(6) V. 10 states that “There was nothing in the ark except the two stone tablets”. If we take this statement at face value (and there is no reason not to), consider the following:
a. Does it matter that the urn of manna (Exod. 16:33), and Aaron’s budded staff (Num. 17:10) were missing from it? Why or why not?
b. What might be the message to the immediate audience of Chronicles—the returnees from exiles who were seeking to re-establish permanent worship at the “Second Temple”?
(7) It was a great celebration (vv. 11-14):
a. How does the Chronicler describe this massive celebration?
b. I think the songs sung were likely longer and with more words than just “He is good; His loves endures forever” which would likely be a “refrain” or theme of these praises:
- How fitting were these words for such an occasion?
- Can you echo this refrain in your heart today? Why or why not?
c. How did the Lord affirm His pleasure in dwelling in Solomon’s temple? (See also Deut. 4:11; 5:22ff; Exod. 40:34ff)
(8) 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) 聖殿既在所羅門在位十一年八月既完成，他是在下一年的七月才舉行獻殿禮（見王上6:38）。這樣，他等了多久才行獻殿禮？
(2) 選擇在七月獻殿可有什麼原因？（見民29章）
(3) 約櫃是從那裡運送過來的？這新址是在什麼地方？（參3:1; 5:5）
(4) 約櫃自祭司以利的時候從會幕挪走（撒上4:17）後，就是在撒母耳、掃羅和大衛時代也未能「歸家」：現在，百姓怎樣慶祝這時刻？（5:6）你若是祭司之一，會有什麼感受？
(5) 為何要提到約櫃之杠甚長，杠頭能在內殿可見，“直到如今還在那裡” ？(5:7-9 — “今日” 是指歷代志寫作的年代)
(6) 按5:10所說：“約櫃裡惟有兩塊石版……除此以外，並無別物”
a. 這樣看來盛載嗎哪的罐子（出16:33）和亞倫發芽的杖已失去了。三樣原在約櫃內之物，那個最為重要？為什麼？
b. 這對當時被擄歸回在重建的聖殿中敬拜的人有什麼重要的信息？
(7) 極大的慶祝（5:11-14）
a. 歷代志怎樣形容這慶典？
b. 我相信他們所歌唱的不單是“耶和華本為善，祂的慈愛永遠長存” —這該是他們歌唱的主題或重複的「副歌」：
i. 在此時唱出這句話是怎樣的合宜呢？
ii. 你能否從心中對這句話說出「阿們」？為什麼？
c. 耶和華怎樣表達祂對這殿的悅納？（5:13-14; 亦參申4:11; 5:22ff; 出40:34ff）
(8) 今天你得到的提醒是什麼？你會怎樣應用在你的生命中？
“Then the temple of the Lord was filled with the cloud, and the priests could not perform their service because of the cloud, for the glory of the Lord filled the temple of God.” (2 Chr. 5:13-14)
The dedication of the temple was indeed a tremendous time of celebration for Solomon and his people. It was not only the first time the ark was reunited with its dwelling place since Eli’s sons took the ark away from the Tabernacle, but it was also the first time God signified His perpetual dwelling among Israel as their God through the building of a fixed structure, the temple.
We know that God did not ask for a temple, He only gave commands to Moses to build a tent for Him; and through the placing of the ark of the covenant in it, He signified His presence among them. Of course, the Lord did more than signify His presence, He often appeared in the cloud and filled the Tabernacle with His glory (e.g. Exod. 40:34-35; Lev. 9:23; Num. 14:10). However, since the time of Exodus which was 480 years ago (1 Ki. 6:1), such an appearance of the Lord upon His dwelling place, the Tabernacle, was nothing more than hearsay to the post-Exodus generations. Samuel did not have the privilege of seeing God’s glory; neither did Saul or David, not to mention Solomon.
But, at the dedication of the temple Solomon built for the Lord, and when all the people gathered to celebrate the return of the ark to this new temple, what they had heard, they saw with their own eyes: “Then the temple of the Lord was filled with the cloud, and the priests could not perform their service because of the cloud, for the glory of the Lord filled the temple of God” (5:13-14). No wonder Solomon was so touched by the Lord’s affirmation and uttered one of the greatest and longest prayer in the Bible (6:14-42).
We too, have heard and read about glory of the Lord, and one day, like Solomon, we shall see with our own eyes; and like Charles Gabriel, the hymn writer says,
“O that will be, glory for me, glory for me, glory for me;
When by His grace, I shall look on His face.
That will be glory, be glory for me!”
「那時，耶和華的殿有雲充滿，甚至祭司不能站立供職，因為耶和華的榮光充滿了神的殿。」(代下5:13-14)
獻殿禮對所羅門和全以色列會眾，實在是非常值得興奮和歡樂的時刻。這不單單是自祭司以利的兒子時候約櫃從會幕被挪走以來，第一次約櫃被帶回聖所；這更是神首次藉著一個固定的建築物來表明祂住在祂的百姓中間。
我們知道神沒有向他們要求為祂建殿，祂只吩咐摩西為祂建造一個帳棚；要藉著棚內的約櫃來表明祂住在他們中間。不過，神不單以這徵記作代表，祂更多次在雲中顯現，以祂的榮耀充滿會幕(見出40:34-35; 利9:23; 民14:10) 。但自出埃及的時代後(王上6:1就說明自出埃及至所羅門時代足足有480年) ，神再沒有這樣的顯現。這榮耀的降臨，對所羅門時代的百姓(包括所羅門在內) 僅是傳聞而已。連撒母耳和大衛也未曾目睹這榮耀。
但在這獻殿的時刻，眾百姓齊集慶祝約櫃的回歸之際，他們以前所耳聞的，現在竟然親眼的看見：“那時，耶和華的殿有雲充滿，甚至祭司不能站立供職，因為耶和華的榮光充滿了神的殿” (5:13-14)。無怪，所羅門大受感動，發出了聖經中極動人和冗長的禱告之一(6:14-42) ！
我們同樣聽聞及讀到神榮耀這樣的彰顯；但像當時所羅門一樣，有一天，我們要看見這榮耀。那時，就如詩人Charles Gabriel 所說：
“見主慈面，何等榮耀—我的榮耀、無比榮耀；
藉主恩典，得見主的慈面；這是我榮耀、永遠的榮耀！” ( 生命聖詩，482)
6:1-11—Solomon’s Declaration
(1) “Darkness” refers to the cloud which filled the temple:
a. When did God say He would dwell in a dark cloud? (See Exod. 19:9; 20:21; Deut. 4:11; 5:22ff)
b. How did Solomon interpret the magnificent appearance of the Lord in the cloud which filled the temple? (v. 1)
c. How did he respond to it? (v. 2)
(2) As God affirmed His presence and His delight, and before Solomon uttered his great prayer, he made a public acknowledgement to his people (vv. 3-10):
a. What were the two promises of God that he referred to? (vv. 5-6)
b. While God did not choose David to build the temple, what promise did God make to David in this respect? (vv. 7-9)
c. While God has kept His latter promise, what has Solomon done and what did he see as the significance of the temple he has just built for the Lord? (v. 11)
6:12-21—Prayer of Solomon—Part 1, Invocation
(3) Solomon’s adoration (vv. 14-15):
a. Who God is: How did he praise and adore God in v. 14?
b. In what way is God unlike any other gods? (vv. 14-15)
c. How did this opening adoration serve as a foundation to the rest of his supplication?
(4) Based on who God is and what He has done
a. What personal request did he make? (vv. 16-17)
b. Of all the things, why did he make this his first request?
(5) Solomon continued his adoration in v. 18
a. What was the context of this adoration?
b. What was the essence of this adoration?
(6) Based on this adoration, what did Solomon ask for in vv. 19-21 in a nutshell?
a. What is the relationship between the adoration in v. 18 and the petitions of vv. 19-21?
b. Based on his petitions in vv. 19-21, what was the primary function of the temple to Solomon? (See Isa. 56:7; Matt. 21:13)
c. Should it still be the primary function of a church (and its building) today? Why or why not?
(7) 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。
6:1-11—所羅門獻殿的前言
(1) “幽暗之處” 是指雲霧：
a. 所羅門看到雲充滿聖殿有什麼領會？
b. 神何曾說祂住在“幽暗之處” ？（參出19:9; 20:21；申4:11; 5:22ff)）
c. 他作出什麼回應？（6:2）
(2) 因著神這樣顯出祂的同在和喜悅，所羅門在大伸禱告時，先發出讚美（6:3-10）
a. 他論到神那兩個應許？（6:5-6）
b. 神雖然沒有揀選大衛建殿，但卻就建殿之事給他什麼應許？（6:7-9）
c. 神既應驗所應許的，所羅門如何對神的應許作出回應？他看所建成的殿有何重要性？（6:11）
6:12-21—所羅門的大伸禱告（一）—宣召語
(3) 所羅門的「頌讚」（6:14-15）
a. 神是誰：他在6:14怎樣讚美神？
b. 耶和華怎樣與其他神靈有別（無可比）？(6:14-15)
c. 他這頌讚如何成為他以下的禱告之基礎？
(4) 按著神是誰 (who God is) 和祂的作為 (what God has done)
a. 他怎樣為自己祈求？（6:16-17）
b. 他本可向神求別的，但他現在單向神求的是什麼？為什麼？
(5) 所羅門在6:18繼續他的頌讚：
a. 這頌讚與殿的建造可有關連？
b. 這頌讚的真義是什麼？
(6) 按著這頌讚，所羅門在6:19-21所求的總意是什麼？
a. 6:19-21所求與6:18的頌讚有什麼關連？
b. 按6:19-21所言，這殿主要的功用是什麼？（參賽56:7和太21:13）
c. 這是否今天教會（和堂址）該有的主要功用嗎？為什麼？
(7) 今天你得到的提醒是什麼？你會怎樣應用在你的生命中？
“LORD, the God of Israel, there is no God like you in heaven or on earth...” (2 Chr. 6:14)
It is not unusual for Christians to come before God in prayer focusing on our needs or those of others whom we love. There is nothing wrong with it, after all, this is His throne of grace before which we approach, “so that we may receive mercy and find grace to help us in our time of need” (Heb. 4:16).
However, the Psalmists have demonstrated to us time and again that this is not their usual way in approaching the Lord. Irrespective of how dire a situation they might be facing or how pressing a need they had in mind, they often opened their prayers with “adoration”, i.e. by praising God for who He is and what He has done.
This is very important for both our prayer-life and for our relationship with the Lord. If we learn to approach God first and foremost with our adoration:
- It will help our prayers be more God-centered and less self-centered;
- By recognizing who God is and remembering what He has done, even our seemingly dire situation will pale in comparison to His greatness;
- By adjusting our focus away from ourselves and fixing our eyes on who God is and what He has done, our prayers will likely be less dominated by fear or complaint and more likely be filled with confidence and even praise.
In other words, we are able to allow the Holy Spirit to lead us to petition or intercede “for God’s people in accordance with the will of God” (Rom. 8:27).
Solomon followed the example of David in this respect by opening his great prayer of dedication of the temple with praising God for who He is—the God who is unparalleled “in heaven or on earth” and is so great that “even the highest heaven cannot contain” Him (6:14, 18). He also praised God for what He has done—fulfilling His promise to David right before his eyes in making him king of Israel.
The unsurpassing greatness and faithfulness of God thus formed the basis of his great prayer of intercession for his people at the dedication of the temple, making his prayer more than just wishful thinking on his part, but solidly grounded in who God is and what He has done!
「耶和華─以色列的神啊，天上地下沒有神可比你的。」(代下6:14)
信徒來到神的面前禱告，很自然的常常以祈求為主，為自己、也為別人的需要而求。一般教會的禱告會也是這樣。當然，來到神「施恩座前」，我們“為要得憐恤，蒙恩惠，作隨時的幫助”(來4:16) ， 確是頂自然的事。
但詩人在眾多的詩篇中給我們一個重要的榜樣，就是身處甚至險境、落在極大的需要當中，他們來到神的跟前，往往仍是以讚美為先—以神是誰(who He is) 和祂的作為先獻上頌讚。
這對我們禱告的生命，甚至我們與神整個的關係是至為重要的。如果我們培養到神面前先敬拜、讚美的生命：
- 這會使我們的禱告，多以神為中心，少以自我為中心；
- 藉著意識到神的屬性，又回想神的作為，我們面前的難處往往變成微小；
- 這樣，我們就能有信心的祈求、不致被恐懼所勝，也不致滿口埋怨的說話;
- 同時，我們就更能容讓聖靈引導我們 “照著神的旨意替聖徒” 祈求了(羅8:27) 。
所羅門在此跟隨大衛留下的榜樣，在大伸代求的禱告之前，先讚美神的偉大：“耶和華─以色列的神啊，天上地下沒有神可比你的……天和天上的天尚且不足祢居住 的”( 6:14, 18) 。他也為神的作為獻上頌讚：“向你僕人─我父大衛所應許的話現在應驗了。祢親口應許，親手成就，正如今日一樣。”(6:15)
神超越一切之偉大和信實就成為他為民代求的基礎，使這些代求並非空言，使他的禱告並非在打空氣，乃是建基於神的屬性和作為。