第三篇 从撒母耳的历史看属灵的原则、生命的功课以及圣别的警告
Spiritual Principles, Life Lessons, and Holy Warnings Seen in the History of Samuel
读经：撒上一10~11、18~20、27~28，二30、35~36，三1~21，四11~22，七3~17，十二23
壹 撒母耳属利未支派（代上六33~38），但不属亚伦家，就是神所命定为祭司的家；撒母耳不是生为祭司，乃是凭拿细耳人的愿成为祭司事奉主：─引用经文
I. Samuel was of the tribe of Levi (1 Chron. 6:33-38) but was not of the house of Aaron, the family of the priests ordained by God; Samuel ministered to the Lord as one who was a priest not by birth but by the Nazarite vow:
一 神的行动和祂对哈拿祷告的答应，乃是要产生一个绝对为着成全神愿望之得胜的拿细耳人；撒母耳甚至在出生之前，就被他母亲奉献作这样的人─撒上一10~11、18~20。
A. God's move with His answer to Hannah's prayer was to produce an overcoming Nazarite who was absolute for the fulfilling of God's desire; even before he was born, Samuel was consecrated by his mother to be such a person—1 Sam. 1:10-11, 18-20.
二 神渴望祂所有的子民都是拿细耳人；作拿细耳人乃是绝对且彻底地成为圣别，分别出来归给神，就是不为着神以外的其他事物，而只为着神和神的满足─耶稣的见证，就是作见证的召会，作为基督的见证和彰显─民六1~2，诗七三25~26，启一2、9~13，十九10，参出三八21：
B. God desires that all His people be Nazarites; to be a Nazarite is to be sanctified, separated, absolutely and ultimately to God, that is, to be for nothing other than God and for nothing other than His satisfaction—the testimony of Jesus, which is the testifying church as the testimony and the expression of Christ—Num. 6:1-2; Psa. 73:25-26; Rev. 1:2, 9-13; 19:10; cf. Exo. 38:21:
1 拿细耳人要禁绝酒和任何与其来源有关的东西，表征禁绝各种属地的享受和娱乐，并接受且经历基督作他的享受和娱乐；吃生命树，就是享受基督作我们生命的供应，该是召会生活中首要的事─民六3~4，启二7，士九12~13。
1. For a Nazarite to abstain from wine and anything related to its source signifies abstaining from all kinds of earthly enjoyment and pleasure and taking and experiencing Christ as his enjoyment and pleasure; eating the tree of life, that is, enjoying Christ as our life supply, should be the primary matter in the church life—Num. 6:3-4; Rev. 2:7; Judg. 9:12-13.
2 拿细耳人不可剃头，表征不可弃绝主的主权，乃要绝对服从，也要服从神所设立的一切代表权柄─民六5，罗十三1~2上，弗五21、23，六1，来十三17，彼前五5。
2. For a Nazarite to not shave his head signifies not rejecting but being absolutely subject to the headship of the Lord as well as to all deputy authorities appointed by God—Num. 6:5; Rom. 13:1-2a; Eph. 5:21, 23; 6:1; Heb. 13:17; 1 Pet. 5:5.
3 拿细耳人不该因血亲的死受玷污，而该一直分别为圣归神，表征拿细耳人要胜过天然的情感─民六7。
3. For a Nazarite to not be defiled by the death of his blood relatives, but remain in his separation to be holy to God, signifies that a Nazarite overcomes natural affection—Num. 6:7.
4 拿细耳人不可挨近死人，或因身旁有人忽然死了，以致受了玷污，表征拿细耳人要从死亡分别出来─6~9节，启三4，利十一31，五2，参约壹五16。
4. For a Nazarite to not come near a dead person or to not be defiled by the sudden death of one beside him signifies that a Nazarite is separated from death—vv. 6-9; Rev. 3:4; Lev. 11:31; 5:2; cf. 1 John 5:16.
贰 在撒母耳的时候，亚伦家的祭司职分已完全堕落；但神预先看见这光景，就在祂命定亚伦家作祭司以外，作了一个补充─倘若命定的祭司有所不足，就有民数记六章拿细耳人的愿：
II. At the time of Samuel, the priesthood of the house of Aaron was utterly fallen; God, however, foresaw the situation; besides His ordaining the house of Aaron to be the priests, He made a supplement—the Nazarite vow in Numbers 6—in case there should be an inadequacy in the ordained priests:
一 当亚伦家堕落了，这个补充就实际被使用；撒母耳就是借着奉献、分别并借与而成为祭司─撒上一11、27~28。
A. When the house of Aaron fell, this supplement was put into practical use; Samuel became a priest by being consecrated, separated, and lent to the Lord—1 Sam. 1:11, 27-28.
二 在以利的时候，就祭司职分而言，神是贫穷的，所以哈拿将撒母耳借与耶和华；在不正常的光景中，就着主的行政而言，祂变穷了，需要有人自愿将自己借给祂。
B. At the time of Eli, God was poor as far as the priesthood was concerned, so Hannah lent Samuel to the Lord; when the situation is abnormal, the Lord becomes poor with respect to His administration, and there is the need for someone to voluntarily lend himself to the Lord.
三 哈拿将撒母耳交给以利之后，她在祷告里，赞美神借着祂奇妙的作为所施的救恩；她的祷告与神在祂经纶里的行动有关，指明她认识一些神经纶的事─二1~10。
C. After she presented Samuel to Eli, Hannah praised God for His salvation accomplished through His marvelous deeds; her prayer was related to God's move in His economy and indicated that she realized something concerning God's economy—2:1-10.
叁 撒母耳在老以利的监护下长大；撒母耳年幼时，在以利面前事奉耶和华（11下、18~19），受以利教导事奉神的路：─引用经文
III. Samuel grew up under the custody of Eli; in his youth Samuel ministered to Jehovah before Eli (vv. 11b, 18-19), being taught by Eli the way to minister to God:
一 耶和华三次呼唤撒母耳；“以利才明白是耶和华呼唤童子。于是以利对撒母耳说，去睡吧；祂若呼唤你，你就说，耶和华啊，请说，仆人敬听。……耶和华又来站着，像前几次呼唤说，撒母耳，撒母耳。撒母耳说，请说，仆人敬听”─三1~10：
A. God called Samuel three times; "then Eli perceived that it was Jehovah calling the boy. And Eli said to Samuel, Go and lie down, and if He calls you, you shall say, Speak, O Jehovah; for Your servant is listening…Then Jehovah came and stood by and called as at the other times, Samuel! Samuel! And Samuel said, Speak, for Your servant is listening"—3:1-10:
1 这是撒母耳从以利所学习完全积极的事；我们作主的仆人，需要维持我们与祂的交通，一直听祂─路一34~38，十38~42。
1. This was something completely positive that Samuel learned from Eli; as the Lord's servants, we need to maintain our fellowship with Him, always listening to Him—Luke 1:34-38; 10:38-42.
2 我们的生命，乃是在乎主的话语；我们的工作，乃是在乎主的命令（启二7，撒上三9~10，参赛五十4~5，出二一6）；信徒的一生，都系于主的说话上（弗五26~27）。─引用经文
2. Our lives depend on the Lord's words, and our work depends on His commands (Rev. 2:7; 1 Sam. 3:9-10; cf. Isa. 50:4-5; Exo. 21:6); the life of the believers hinges totally upon the Lord's speaking (Eph. 5:26-27).
3 主的说话使我们能够达成祂永远经纶的目标，就是要得着新妇作祂的配偶─启二7，弗五26~27，歌八13~14。
3. The Lord's speaking enables us to fulfill the goal of His eternal economy to have a bride as His counterpart—Rev. 2:7; Eph. 5:26-27; S. S. 8:13-14.
二 撒母耳学习的时候，看到堕落之亚伦祭司职分的败落：
B. While Samuel was learning, he observed the deterioration of the degraded Aaronic priesthood:
1 撒母耳看见神的约柜被以色列人的长老所僭用，被非利士人掳去，以及神的荣耀离开以色列；他看见神对以利家严厉的审判，包括以利的死，以及他两个儿子何弗尼、非尼哈的死─撒上二12~36，四11~22。
1. He saw the Ark of God being usurped by the elders of the people and captured by the Philistines with the glory of God departing from Israel; he realized God's severe judgment on the house of Eli, which included the deaths of Eli and his two evil sons, Hophni and Phinehas—1 Sam. 2:12-36; 4:11-22.
2 神对以利家严厉的审判，先由一个神人所预言（二27~36）；然后这严厉的审判由耶和华借着撒母耳说的话所证实（三11~18）。─引用经文
2. God's severe judgment on the house of Eli was prophesied by a man of God (2:27-36); then, this severe judgment was confirmed by the word of Jehovah spoken through Samuel (3:11-18).
3 神借着撒母耳告诉以利要来的审判，目的也许是要给这年幼的孩童祭司难忘的印象；这是神的智慧─17~18节。
3. God's purpose in telling Eli through Samuel of the coming judgment might have been to make an unforgettable impression on this young priestly boy; this was God's wisdom—vv. 17-18.
4 这并没有减弱撒母耳将来的拿细耳祭司职分，反而在他日后的祭司事奉中，一直成为对他的警告；这帮助撒母耳在他一生对神的事奉上保持纯洁。
4. This did not weaken Samuel in his future Nazarite priesthood; rather, it became a constant warning to him throughout his priestly service that helped him to remain pure in his service to God for his entire life.
肆 撒母耳是转移时代的人，将时代转到国度连同君王职分的时代；这不仅在以色列历史上是大事，甚至在人类历史上也是大事：
IV. Samuel was one who turned the age into the age of the kingdom with the kingship; this was a great thing not only in the history of Israel but even in the history of mankind:
一 撒母耳没有背叛亚伦家，也没有僭取亚伦家任何东西；在他成长时，神安排环境成全他，并加增他的度量，使他能为神作每一件需要的事，以转变时代成为君王连同国度的时代。
A. Samuel did not rebel against the house of Aaron, and he did not usurp anything of the house of Aaron; as Samuel was growing, God arranged the environment to perfect him and to build up his capacity to do everything that was needed for God to change the age into the age of the king with the kingdom.
二 撒母耳作祭司，顶替陈腐的亚伦祭司职分，并且在某一面意义说，了结了这祭司职分；神使用撒母耳转变时代，不是借着背叛或革命，乃是借着神圣启示的方式，以带进君王职分。
B. As a priest Samuel replaced and, in a sense, terminated the stale Aaronic priesthood; God used Samuel to change the age not through rebellion or revolution but through the way of divine revelation to bring in the kingship.
三 撒母耳是有启示的人，他所作的每件事都是照着他所看见的；“耶和华……借着祂的话，将祂自己启示给撒母耳”（21）；不仅如此，他是合乎神心的人─他是神心的复制、翻版；他是这样一个人，绝不作任何背叛的事。
C. Samuel was a man of revelation, and he did everything according to what he saw; "Jehovah revealed Himself to Samuel…by the word of Jehovah" (v. 21); furthermore, Samuel was a man according to God's heart—a copy, a duplicate, of God's heart; as such a person, he would never do anything rebellious.
伍 撒母耳不仅行事、生活并工作是照着神，他的全人和所是也是照着神；撒母耳的所是和神的心乃是一；为这缘故，我们可以说撒母耳这位照着神的人，就是在地上代理的神：
V. Samuel's whole being and person, not just his doing, living, and work, were according to God; Samuel's being and God's heart were one; for this reason we may say that Samuel, a man according to God, was the acting God on earth:
一 神的心思就是撒母耳的考量；撒母耳没有别的意念、考量或想法，他的生活和工作乃是为着完成一切在神心中的事。
A. God's mind was Samuel's consideration; he had no other thought, consideration, or thinking; his living and working were for the carrying out of whatever was in God's heart.
二 撒母耳膏扫罗和大卫作王（十1，十六1、13）；这是照着神所命定的，要撒母耳永远行在神的受膏者面前（二35），以监督君王，观察君王的作为。─引用经文
B. Samuel anointed Saul and David to be kings (10:1; 16:1, 13); this was according to God's ordination that Samuel should go before His anointed continually (2:35) to supervise the king, observing what the king was doing.
三 这指明撒母耳作为在地上代理的神，比君王更大；撒母耳之所以够资格到这样的程度，乃是因为神为着祂的经纶，多年来专特地成全他：
C. This indicates that Samuel, the acting God on earth, was greater than the king; Samuel could be qualified to such an extent because for many years God had been perfecting him uniquely for His economy:
1 撒母耳能够被神使用来完成祂的经纶，乃因他是一个照着神，合乎神心的人，他不为自己寻求什么，也从不想为自己得利─参太十六24~26，路九23~25。
1. Samuel could be used by God to carry out His economy because he was a man according to God and God's heart, having no self-seeking nor any thought of self-gain—cf. Matt. 16:24-26; Luke 9:23-25.
2 他的心只为着神的心和神的选民，此外别无所顾；他的心乃是神心的返照─参腓二19~22，林后三16~18。
2. He had no heart for anything besides God's heart and God's elect; his heart was a ref lection of God's heart—cf. Phil. 2:19-22; 2 Cor. 3:16-18.
3 撒母耳认为，不为神的百姓祷告乃是得罪耶和华；神的选民是祂私有的珍宝和产业─撒上十二23，出十九5。
3. Samuel considered that not praying for God's people, who are His personal treasure and possession, was a sin against Jehovah—1 Sam. 12:23; Exo. 19:5.
四 虽然撒母耳在他那特别的环境中，要为神站住并不容易，但他顾到神的权益，并且转移了时代；照着旧约，撒母耳在为着神和神权益的事上，是与摩西并列的─耶十五1。
D. Although it was not easy for Samuel to stand for God in his particular environment, he cared for God's interest and turned the age; according to the Old Testament, Samuel is ranked with Moses in being for God and for God's interest—Jer. 15:1.
五 “撒母耳将国法告诉百姓，又记在书上，放在耶和华面前”─撒上十25上：
E. "Samuel told the people the practice of the kingdom, and he wrote it in a book and laid it before Jehovah"—1 Sam. 10:25a:
1 摩西将律法颁赐给以色列人，但在撒母耳来到以前，他们没有一套法规、宪法。
1. Moses gave the law to the children of Israel, but before Samuel came they did not have a set of bylaws, a constitution.
2 撒母耳教导百姓如何在地上实行神国的法规、宪法、国法、惯例、方法、规条、法则。
2. Samuel taught the people the bylaws, the constitution, the practice, the customs, the manners, the ordinances, and the rules of how to practice the kingdom of God on earth.
陆 神开始了新的时代，兴起撒母耳这年轻的拿细耳人作忠信的祭司，顶替堕落的祭司职分─二35：
VI. God began a new age in raising up Samuel, a young Nazarite, as a faithful priest to replace the degraded priesthood—2:35:
一 撒母耳被神确立说神的话，以顶替老旧祭司职分教导神的话语；在祭司职分里，祭司该作的第一件事，就是为神说话。
A. Samuel was established by God to speak the word of God to replace the teaching of the word of God by the old priesthood; in the priesthood the first thing that a priest should do is to speak for God.
二 大祭司所戴的胸牌和乌陵土明，乃是神用来对祂百姓说话的凭借（出二八30）；祭司职分堕落后，神的说话几乎失去了（撒上三1、3上）。─引用经文
B. The breastplate and the Urim and the Thummim worn by the high priest were the means used by God to speak to His people (Exo. 28:30); in the degradation of the priesthood God's speaking was almost lost (1 Sam. 3:1, 3a).
三 神借着建立撒母耳在被拔高的申言者职分里作申言者，将祂的话供应给祂的选民（20~21）；神也借着兴起撒母耳作士师，施行祂的权柄，治理祂的选民（七15~17）。─引用经文
C. God ministered His word to His elect by establishing Samuel as a prophet in the uplifted prophethood (vv. 20-21), and He exercised His authority over His elect by raising up Samuel as a judge (7:15-17).
四 撒母耳这最后一位士师，结束了士师职分；他作为新的祭司，带进由拔高的申言者职分所加强的君王职分。
D. Samuel, as the last judge, terminated the judgeship, and, as the new priest, brought in the kingship, which was strengthened by the uplifted prophethood.
五 神需要兴起一个活的人，一个申言者，来为祂说话；在神的命定里，撒母耳算为第一位申言者，因为他带进为神说话的申言者职分─徒三24，十三20，来十一32。
E. God needed to raise up a living person, a prophet, to speak for Him; in God's ordination Samuel is considered as the first prophet because he brought in the prophethood for God's speaking—Acts 3:24; 13:20; Heb. 11:32.
柒 撒母耳是一个在地上与神是一的人；作为在地上代理的神，代表天上的神在地上治理祂的百姓，撒母耳以五种身份供职─撒上七3：
VII. Samuel was one with God on earth; as the acting God on earth, the representative of the very God in heaven to rule over His people on earth, Samuel ministered in five statuses—1 Sam. 7:3:
一 撒母耳作为拿细耳人供职，绝对奉献给神，使神得以完成祂的经纶─一11、28上。
A. Samuel ministered as a Nazarite, consecrated to God absolutely for God's fulfillment of His economy—1:11, 28a.
二 撒母耳作为尊重神、讨神喜悦的祭司供职，顶替陈腐并堕落的祭司职分，忠信地代表神行动，甚至为着神在地上的行政，设立并建立君王─二30、35~36，七3~17，士九9、13。
B. Samuel ministered as a God-honoring, God-pleasing priest to replace the stale and degraded priesthood, and he was faithful to act on behalf of God, even to appoint and establish kings for the divine government on earth—2:30, 35-36; 7:3-17; Judg. 9:9, 13.
三 撒母耳作为神所确立的申言者供职（撒上三20），在耶和华的言语稀少，不常有异象的时候，说神的话，以顶替老旧祭司职分教导神的话语（1~10、19~21）。─引用经文
C. Samuel ministered as a prophet established by God (1 Sam. 3:20) to speak the word of God to replace the teaching of the old priesthood at a time when the word of Jehovah was rare and visions were not widespread (vv. 1-10, 19-21).
四 撒母耳作为在君王职分之实际里的士师，以顶替老旧并陈腐的祭司职分审断百姓─七15~17。
D. Samuel ministered as a judge in the reality of the kingship to replace the judging of the people by the old and stale priesthood—7:15-17.
五 撒母耳作为祷告的人供职，为神的选民祷告，使他们蒙保守在神的道路上，与神是一，不落在外邦偶像的网罗里，却享受神作以便以谢（意，“帮助的石头”─12节），使神对祂选民旨意中的愿望得以成全（3~17，八6，十二19~25，十五11下）。─引用经文
E. Samuel ministered as a man of prayer who prayed for God's elect so that they would be kept in the way of God, would be one with God, would not be ensnared by the idols of the nations, and would enjoy God as Ebenezer (meaning "the stone of help"—v. 12) in order that God's desire in His will regarding them might be fulfilled (vv. 3-17; 8:6; 12:19-25; 15:11b).