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列王纪生命读经 · 第6篇

所罗门作王（四）

The Reign Of Solomon (4)
1读经：列王纪上7:1-12，8:1-66。在本篇信息中，我们要继续来看所罗门建造神的殿和他自己的宫室。
1Scripture Reading: 1 Kings 7:1-12; 8:1-66 In this message we will continue to consider Solomon’s building the temple of God with his own palaces
九 、建造他的宫室与神的居所相关联
I. His Palaces Built in Association with God’s Dwelling
2所罗门建造他的宫室与神的居所相关联。（王上七１～１２。）
2Solomon built his palaces in association with God’s dwelling (7:1-12
１ .用的材料与建殿的材料相同
1. Built with the Same Materials as Those for the Temple
3所罗门的宫室所用的材料，与建殿的材料相同。这指明他的宫室与神的居所地位相等。神的居所是为著给神得著祂子民的敬拜。所罗门的宫室是为著给他掌管行政，治理百姓。所罗门的行政乃是神对祂子民的行政管理。
3Solomon’s palaces were built with the same materials as those for the temple. This indicates that his palaces were on the same rank as God’s dwelling. God’s dwelling was for God to be worshipped by His people. Solomon’s palaces were for him to administrate his government over the people. Solomon’s government was the governmental administration of God over His people
２ .指明神的行政该与对祂的敬拜并行
2. Indicating That God’s Government Should Go Along with His Worship
4所罗门建造他的宫室与神的居所相关联，指明神管理祂子民的行政，该与祂得著祂子民的敬拜并行。
4The fact that Solomon’s palaces were built in association with God’s dwelling indicates that God’s government over His people should go along with His worship by His people
３ .豫表和新约的实际
3. The Typology and the New Testament Reality
5在豫表里，王的宫室和神的殿是分开的，但在新约的实际里，这二者乃是一个建筑。我们新约的信徒一面是神的祭司，事奉、敬拜神，另一面是神的君王，为神掌权。
5In typology the king’s palaces and God’stem ple were separate, whereas in the New Testament reality these two are one building. We, the New Testament believers, are on the one hand God’s priests to serve, to worship, God and on the other hand God’skin gs to reign for God
十 、献殿
J. The Dedication of the Temple
6八章说到献殿。１.帐幕与殿合并一至十一节给我们看见帐幕与殿合并。
6Chapter eight is concerned with the dedication of the temple. 1. The Tabernacle Being Merged with the Temple Verses 1 through 11 show us that the tabernacle was merged with the temple
ａ.帐幕是可移动的前身
a. The Tabernacle Being a Portable Precursor
7帐幕是可移动的前身，行经旷野。
7The tabernacle was a portable precursor moving through the wilderness.
ｂ.殿在豫表里是神建造的终极完成
b. The Temple Being a Consummation of God’s Building in Typology
8殿在豫表里是神建造的终极完成，建造在锡安山上，就是摩利亚山的峰顶。
8The temple was a consummation of God’s building in typology built upon Mount Zion, a peak of Mount Moriah
ｃ.耶和华的荣耀充满殿
c. The Glory of Jehovah Filling the Temple
9耶和华的荣耀充满殿，（王上八，参出四十３４，）这将诸天之上的神带到地上，并将地联于诸天。这该是我们今天的情形。在创世记二十八章，雅各作了一个梦，他称那地方为伯特利，意思是『神的家』。在那里，藉著雅各在梦中所见的梯子，天来到地上，并且地联于天。这梯子豫表基督作为人子，使天向地开启，并使地联于天。（约一５１。）今天藉著那住在我们里面的基督，天上的神来到地上，并且地联于神。２.他对百姓的祝福和宣告所罗门对百姓的祝福和宣告，说到神住在幽暗之处，以及神应许大卫，他的儿子要为神建殿。（王上八１２～２１。）
9The glory of Jehovah filled the temple (cf. Exo. 40:34), bringing the God who is in the heavens to the earth 10~11 and joining the earth to the heavens. This should be our situation today. In Genesis 28 Jacob had a dream and he called that place Bethel, meaning “the house of God.” There heaven came down to the earth and the earth was joined to heaven by the ladder which Jacob saw in his dream. This ladder was a type of Christ who, as the Son of Man, keeps heaven open to earth and joins earth to heaven (John 1:51). Today the heavenly God comes down to the earth and the earth is joined to God by the very Christ who dwells in us. 2. His Blessing and Declaration to the People Solomon’s blessing and declaration to the people were related to God’s dwelling in the deep darkness and to God’s promise to David that his son would build a house for God (1 Kings 8:12-21).
３ .他的祷告
3. His Prayer
10二十二至五十三节记载所罗门的祷告。这里我的负担是要我们看见这祷告的内在意义。我们若要领略所罗门祷告的内在意义，就需要属灵的智慧和属灵的启示。
10Verses 22 through 53 are a record of Solomon’spray er. My burden here is that we would see the intrinsic significance of this prayer. If we would apprehend the intrinsic significance of Solomon’spray er, we need spiritual wisdom and spiritual revelation
ａ.求神不断看顾他为神所造的殿
a. Asking God to Pay Constant Attention to the House He Built for God
11所罗门在他的祷告中，求神不断看顾他为神所建的殿。（２２～２９。）
11In his prayer Solomon asked God to pay constant attention to the house he built for God (vv. 22-29
ｂ.恳求神从诸天之上的居所垂听
b. Supplicating God to Hear from His Dwelling Place in the Heavens
12所罗门恳求神从诸天之上的居所，垂听神子民向著所罗门为神在地上所豫备的居所，向祂所献上的祷告。这里我们看见神有两个居所－一个在诸天之上，一个在地上。事实上，这二者乃是一，因牠们是神居所的两端。一端在诸天之上，另一端在地上。今天，我们在基督里的信徒是一班特别的人，是在诸天之上又在地上，在地上又在诸天之上。
12Solomon supplicated God to hear from His dwelling place in the heavens the prayers offered to Him by His people toward this dwelling place of His on the earth that Solomon had prepared for God. Here we see that God has two dwelling places—one in the heavens and one on earth. Actually, these two are one, for they are the two ends of God’s dwelling place. One end is in the heavens, and the other is on earth. Today, as believers in Christ, we are a particular people, a people who are in the heavens and on earth, on earth and in the heavens.
（一） 在审判神的子民时
1) In Judging God’sP eople
13所罗门恳求神非常明确的垂听祂子民的祷告，题起有关神垂听祂选民祷告的七种情形。首先，所罗门求神在审判祂的子民时垂听，定恶人有罪，定义人有理。（３１～３２。）神在祂的子民中间，照著祂的公平施行管理；就是定恶人有罪，定义人有理。
13Solomon supplicated God to hear the prayers of his people in a very definite way, mentioning seven conditions concerning God’s listening to the prayers of His elect. First, Solomon asked God to hear in judging His people, condemning the wicked and justifying the righteous (vv. 31-32). God exercises His ruling among His people according to His justice; that is, He condemns the wicked and justifies the righteous
（二） 在神的子民打败时
2) In the Defeat of His People
14所罗门继续求神，在祂的子民打败时，祂从诸天之上垂听他们的恳求，使他们归回祂赐给他们列祖之地。（３３～３４。）
14Solomon went on to ask God that when His people were defeated, He would hear their supplication from the heavens and bring them back to the land He gave to their fathers (vv. 33-34
（三） 在干旱时
3) In Drought
15所罗门继续祷告，在干旱时，神赦免祂子民的罪，降雨在祂的地，就是祂赐给祂子民为业之地。（３５～３６。）
15Solomon continued by praying that in drought God would forgive His people’ss in and bring rain upon His land, which He had given to His people for an inheritance (vv. 35-36
（四） 在饥荒瘟疫时
4) In Famine and Pestilence
16接著，所罗门祷告，在饥荒瘟疫时，求神赦免，照各人所行的待他们。（３７～４０。）
16Next, Solomon prayed that during a time of famine and pestilence God would forgive and bring to each man according to all his ways (vv. 37-40
（五） 关于寻求的外邦人关于寻求的外邦人，所罗门祷告
5) Concerning the Seeking Gentile Stranger Concerning the seeking Gentile stranger, Solomon
17神，照著外邦人向神求告的而行。（４１～４３。）
17prayed that God would act according to all that the foreigner would call upon Him for (vv. 41-43
（六） 在神子民受差遣争战时
6) In His People’s Being Sent into Battle
18在四十四至四十五节，所罗门祷告，倘若神的子民受差遣争战，神要垂听他们的祷告，为他们施行公理。神为祂的子民施行公理，意思是祂就著他们的情形施行公平。
18In verses 44 and 45 Solomon prayed that if God’sp eople were sent into battle, God would hear their prayer and maintain their cause. For God to maintain the cause of His people means that He executes justice regarding their situation
（七） 在神子民被掳时
7) In the Captivity of His People
19所罗门甚至为著神的子民将来的被掳祷告。（４６～５３。）他祷告在祂的子民被掳时，耶和华垂听祂子民的祷告，为他们施行公理，只要他们肯全心全魂归服神，又向神赐给他们列祖之地，和神所拣选的城，并所罗门为神的名所建造的殿祷告，好使他们从地上的万民中分别出来，作祂的产业。
19Solomon prayed even concerning the future captivity of God’sp eople (vv. 46-5 3). He prayed that in the captivity of His people Jehovah would hear His people’spray er and maintain their cause when they would return to Him with all their heart and with all their soul and pray to Him toward the land that He had given to their fathers, toward the city that He had chosen, and toward the house that Solomon had built for His name, that they could be separated from all the peoples of the earth to be His inheritance.
20关于神垂听祂选民祷告的七种情形，末了一种强调三件事（４８）：圣地，豫表基督是神分给众信徒的分；（西一１２；）圣城，表征在基督里之神的国；以及圣殿，表征神在地上的家，就是召会。这三项－圣地、圣城和圣殿，是有关神经纶的三个重要项目。以色列人被掳到巴比伦时，但以理打开窗户，面向耶路撒冷，一日三次为圣地、圣城和圣殿祷告。（但六１０。）这指明我们的祷告，必须向著基督、神的国和神的家，就是神永远经纶的目标，这样神必垂听我们的祷告。圣地、圣城和圣殿，都是基督的豫表。基督是我们美地；基督是我们的城，我们的国；基督也是殿，神的居所。今天，我们的祷告该对准圣地、圣城和圣殿。这就是说，我们的祷告该对准神在地上的权益，就是基督与召会。神权益的属灵意义，就是基督自己。这指明无论我们为谁祷告，我们的祷告必须对准基督，就是神的权益。我们需要为圣徒祷告，但我们的祷告不该对准他们。一面我们为他们祷告，另一面我们是因著神的权益为他们祷告。倘若我们的祷告只对准我们所代祷的人，这会带进仇敌的攻击。这是属灵争战中的属灵战略。
20In the last of the seven conditions concerning God’s listening to the prayers of His elect, three things are stressed (v. 48): the holy land, typifying Christ as God’s allotted portion to the believers (Col. 1:12); the holy city, signifying the kingdom of God in Christ; and the holy temple, signifying God’sho use, the church, on the earth. These three things—the holy land, the holy city, and the holy temple—are the three crucial things regarding God’secon o my. During the Babylonian captivity Daniel prayed for the holy land, the holy city, and the holy temple three times a day by opening his window toward Jerusalem (Dan. 6:10). This indicates that God will listen to our prayer in the way that our prayer to God must be toward Christ, the kingdom of God, and the house of God as the goal in God’s eternal economy. The holy land, the holy city, and the holy temple are all types of Christ. Christ is our good land; Christ is our city, our kingdom; and Christ is the temple, God’s dwelling place. Today, our prayers should be aimed at the holy land, the holy city, and the holy temple. This means that our prayers should be aimed at the interest of God, that is, at Christ and the church as God’sin te rest on earth. The spiritual significance of God’sin te rest is Christ Himself. This indicates that no matter for whom we are praying, our prayer must be aimed at Christ as God’sin te rest. We need to pray for the saints, but we should not aim our prayers at them. On the one hand we pray for them, but on the other hand we pray for them because of God’sin te rest. If in our prayer we aim at the one for whom we pray, this will bring in the enemy’s attack. This is a spiritual strategy in the spiritual warfare
21我们需要记得，祷告与三方有关：我们、神和撒但。有时我们为某人祷告，撒但就来攻击他，使他的情形变得更糟。这原因是我们的权益在于那人，不在于神的经纶。无论我们为谁祷告，我们的祷告都该对准神的基督，就是神在祂经纶中的权益。要正确的祷告，我们必须在主耶稣的名里向神祷告，（约十六２４，）对准神为著祂经纶的权益。我说『在主耶稣的名里』这辞，意思不是指任何传统形式的祷告。在耶稣的名里祷告，就是为著神在地上的权益祷告；神在地上的权益，就是基督作神给我们的分，作神的国，并作神的居所。我们的祷告该全然为著神的权益，以完成神的经纶。
21We need to remember that prayer involves three parties: we, God, and Satan. Sometimes when we pray for a certain person, Satan comes to attack him, and his situation becomes worse. The reason for this is that our interest is in that person, not in God’s economy. No matter for whom we are praying, we should aim our prayer at God’s Christ, who is God’s interest in His economy. To pray properly, we must pray to God in the name of the Lord Jesus (John 16:24), aiming at God’sin te rest for His economy. By the expression “in the name of the Lord Jesus” I do not mean any traditional form of prayer. To pray in the name of Jesus is to pray for the interest of God on earth, which is Christ as God’sport i on to us, as God’skin gdom, and as God’s dwelling place. Our prayer should be altogether for God’s interest to fulfill God’secon o my.
22４.他对百姓进一步的祝福所罗门对百姓进一步的祝福，是愿神不撇下他们，不丢弃他们，按每日所需求的，为祂的子民施行公理，并愿百姓向耶和华存纯全的心，遵行祂的律例，谨守祂的诫命，像当日一样。（王上八５４～６１。）在五十九节所罗门说，『我向耶和华恳求的这些话，昼夜达于耶和华我们的神，按每日所需求的，为祂仆人和祂民以色列施行公理。』历世纪以来，神已为祂民以色列施行公理，为他们施行公平。他们与祂关系不对时，祂就藉著外邦强权的手惩治他们，管教他们，包括巴比伦、波斯、希腊、罗马帝国。但这些国对付以色列太过时，神就为以色列施行公理，惩罚那些苦待他们的人。在物质的范围背后，有属灵的范围；神在其中管理整个宇宙，按每日所需求的，天天为祂的子民施行公理。神为祂的选民这样作，为以色列人，也为在基督里的信徒。祂的选民若是犯错，得罪祂，祂就管教他们，用别人作惩治的工具。但同时，祂也为祂的选民施行公理，对那些逼迫他们的人施行公平。例如，希特勒无故杀了数百万犹太人，但神进来对希特勒施行公平，并为以色列施行公理。
224. His Blessing to the People Solomon’s blessing to the people was that God would not forsake them nor abandon them but rather maintain the cause of His people as each day required, and that the people would have a perfect heart with Jehovah, to walk in His statutes and keep His commandments as on that day (1 Kings 8:54-61). In verse 59 Solomon said, “Let these words of mine, with which I made supplication to Jehovah, be near to Jehovah our God day and night to maintain the cause of His servant and the cause of His people Israel as each day requires.” Throughout the centuries God has maintained the cause of His people Israel, exercising His justice for them. When they were wrong with Him, He chastised them and disciplined them through the hands of the Gentile powers, including the Babylonian, Persian, Grecian, and Roman empires. But when these nations went too far in dealing with Israel, God maintained Israel’s cause, punishing those who mistreated them. Behind the physical realm there is the spiritual realm in which God governs the entire universe, executing justice for His people every day as each day requires. God does this for His elect, both for Israel and for the believers in Christ. When His elect make mistakes and offend Him, He will discipline them, using others as an instrument for chastening. At the same time, He maintains the cause of His elect by executing justice upon those who persecute them. For example, Hitler killed millions of Jews without a cause, but God came in to execute His justice over Hitler and to maintain the cause of Israel
５ .他和众民向神献上大量的祭牲
5. He and the People Offering a Vast Quantity of Sacrifices to God
23所罗门祝福众民之后，他和众民向神献上大量的祭牲作燔祭、素祭和平安祭。（６２～６４。）燔祭是为著神的喜悦；素祭是为著神的满足，平安祭是为著神和祂的民在平安中是一。
23After Solomon blessed the people, he and the people offered a vast quantity of sacrifices as the burnt offering, the meal offering, and the peace offering to God (vv. 62- 64). The burnt offering is for God’s pleasure; the meal offering is for God’s satisfaction; and the peace offering is for God and His people to be one in peace
６ .他和众民守节十四日
6. He and the People Holding a Feast for Fourteen Days
24所罗门和众民守节七日，又七日，共十四日，就遣散众民，他们都为王祝福，因见耶和华向大卫和祂民以色列所施的一切恩惠，就都心中欢喜快乐，各归自己的帐棚去了。（６５～６６。）
24Solomon and the people held a feast for seven days and seven more days, fourteen days in all. Then he sent the people away, and the people blessed him as their king and went to their tents joyful and glad of heart for all the goodness which Jehovah had done to David and Israel His people (vv. 65-66
十一 、在豫表里，所罗门和他为神所建之殿的属灵意义
K. The Spiritual Significance, in Typology, of Solomon and the Temple He Built for God
25所罗门豫表基督，（太十二４２，）说神智慧的话，（十三３５，）并建造召会作神的殿；（太十六１８，林前三１６，弗二２１～２２；）殿豫表基督（太十二６）与召会，作神在宇宙中独一的建造。这二者－基督和祂的身体，就是召会－乃是神永远经纶的中心、实际和目标。既然所罗门和他所建的殿，在以色列历史中扮演极重大的角色，并在这样的历史中占有广大的范围，二者就是有力的证明，以色列的历史在旧约里就著豫表说，与神永远经纶的完成极有关系。倘若我们查读这样的历史，却不将其联于神的经纶，我们的查读就徒劳无益。基督与召会乃是神经纶的中心和普及，这在新旧约里都是一样。我们需要清楚看见，历史书是从神关于基督与召会之永远经纶的观点写的。
25Solomon typifies Christ (Matt. 12:42) in speaking God’s word of wisdom (13:35) and in building the church as the temple of God (16:18; 1 Cor. 3:16; Eph. 2:21-22), and the temple typifies Christ (Matt. 12:6) and the church as the unique building of God in the universe. These two — Christ and His Body, the church — are the center, the reality, and the goal of God’s eternal economy. Since Solomon and the temple built by him play the strongest roles in the history of Israel and occupy a wide realm in such a history, they are the strong evidence that the history of Israel concerns very much the fulfillment of God’s eternal economy in the Old Testament in the way of typology. If our study of such a history is detached from the economy of God, our study will be a labor in vain. That Christ and the church are the centrality and universality of God’secon o my is universal in both the New Testament and the Old Testament. We need to see clearly that the books of history were written from the point of view of God’s eternal economy concerning Christ and the church.