第十二篇 从撒母耳记里五个主要人物，看关于享受美地属灵的原则、生命的功课以及圣别的警告
Spiritual Principles, Life Lessons, and Holy Warnings concerning the Enjoyment of the Good Land Seen with Five Major Figures in 1 and 2 Samuel
读经：撒上二27~30、35，三21，十二3~5、23，十八1~4，二三16~18，九1~2、17，十三13~14，十五19、23，十六1、12~13，三十6下~10，二六19下，撒下十一1~27
壹 在以利之下的老旧亚伦祭司体系变得陈腐、衰微（撒上二12~30），神渴望有一个新的起头，以完成祂的经纶：─引用经文
I. Under Eli the old Aaronic priesthood had become stale and waning (1 Sam. 2:12-30), and God desired to have a new beginning for the accomplishing of His economy:
一 我们都需要拒绝一切的陈腐、老旧、不冷不热和骄傲，并且保守自己在主面前倒空、敞开、新鲜、常新、活泼且年轻；我们需要与神的渴望是一，祂渴望我们与基督是一，被基督充满，并被基督占有而活基督，为着基督身体生机的建造─启三15~22，路十八17，腓三7~14，加一15~16，二20，四19，弗四16。
A. We all need to reject anything of staleness, oldness, lukewarmness, and pride and keep ourselves empty, open, fresh, new, living, and young with the Lord; we need to be one with His desire for us to be one with Christ, filled with Christ, and occupied by Christ to live Christ for the organic building up of the Body of Christ—Rev. 3:15-22; Luke 18:17; Phil. 3:7-14; Gal. 1:15-16; 2:20; 4:19; Eph. 4:16.
二 在以利的日子，神的言语稀少；神的说话几乎失去了（撒上三1）；在祭司职分里，祭司该作的第一件事，就是为神说话（出二八30），祭司必须是与神亲近，与神是一，认识神的心，并且说出神永远经纶之独一、健康教训的人（提前一3~4，六3）。─引用经文
B. In the days of Eli the word of God was rare; God's speaking was almost lost (1 Sam. 3:1); in the priesthood the first thing that a priest should do is to speak for God (Exo. 28:30); a priest must be a person who is intimate with God, who is one with God, who knows the heart of God, and who speaks forth the unique and healthy teaching of God's eternal economy (1 Tim. 1:3-4; 6:3).
三 以利教导撒母耳对主说，“耶和华啊，请说，仆人敬听”；我们要为主说话，并与祂是一以完成祂永远的经纶，首先就必须宝贝并仔细听祂的说话，好使我们认识祂的心意和爱好─撒上三9~10、21，赛五十4~5。
C. Eli taught Samuel to say to the Lord, "Speak, O Jehovah; for Your servant is listening"; in order to speak for the Lord and be one with Him to carry out His eternal economy, we must first treasure and listen attentively to His speaking so that we may know His desire and preference—1 Sam. 3:9-10, 21; Isa. 50:4-5.
四 因着对两个邪恶的儿子疏于管教，以利就轻忽了祭司职分（撒上二28~29）；这导致他的历史以悲剧收场，终止了他对美地的享受，并使祭司职分在神圣启示上，就是在为神说话的事上衰微；今天我们需要从以利身上学功课，就是要对神在祂恢复里所给我们的一切，有最高的重视。─引用经文
D. Eli disregarded the priesthood in his loose disciplining of his two evil sons (1 Sam. 2:28-29); this caused the tragedy of the ending of his history, the termination of his enjoyment of the good land, and the fading of the priesthood in the divine revelation, that is, in the speaking for God; today we need to learn of Eli to have a high regard for what God has given us in His recovery.
贰 撒母耳在神所给他的身份和职任上都向神忠信：
II. Samuel was faithful to God in all his God-given statuses and offices:
一 作为利未人，他终身事奉神；作为拿细耳人，他持守奉献，没有失败（35）；作为祭司申言者，他诚实地为神说话，并引进申言者职分，在神圣的启示上顶替衰微的祭司职分；作为士师，他向神忠信，对人公正，结束了士师职分，并带进君王职分，以转变时代，完成神在地上的经纶。─引用经文
A. As a Levite, he served God his whole life; as a Nazarite, he kept his consecration without failure (v. 35); as a priest-prophet, he spoke for God honestly and initiated the prophethood to replace the fading priesthood in the divine revelation; as a judge, he was faithful to God and just to the people, terminating the judgeship and bringing in the kingship in order to change the age for the fulfillment of God's economy.
二 撒母耳是与神同工以完成祂经纶的人（约五17，林后六1上），他被确立为耶和华的申言者，借着听祂的话而为祂说话（撒上三9~10、20~21）；我们需要不断操练自己，有耳可听“那灵向众召会所说的话”（启二7）；不仅如此，我们也需要跟随马利亚的榜样，“在主脚前坐着听祂的话”（路十38~42）：─引用经文
B. As one who worked together with God for the carrying out of His economy (John 5:17; 2 Cor. 6:1a), Samuel was established as a prophet of Jehovah to speak for Him by listening to His word (1 Sam. 3:9-10, 20-21); we need to continually exercise ourselves to have an ear to "hear what the Spirit says to the churches" (Rev. 2:7); furthermore, we need to follow the pattern of Mary, who "sat at the Lord's feet and was listening to His word" (Luke 10:38-42):
1 马利亚是坐在主耶稣的脚前，不是在别人的脚前；时时刻刻亲近主，爱主，敬拜主，不住地与主交通，与主同在─没有一个办法能赶得上这一个。
1. Mary sat at the feet of the Lord Jesus and not at the feet of anyone else; no method is better than coming to Him moment by moment, loving Him, worshipping Him, and unceasingly fellowshipping with Him and remaining in His presence.
2 马利亚是坐在主的脚前；她是在一个极谦卑的地位上，好听主的说话，领受祂的祝福；谦卑并非小看自己，乃是不看自己，没有自己，看自己等于零。
2. Mary sat at the feet of the Lord; she put herself in a humble position in order to hear the Lord's speaking and receive His blessing; humility is not belittling ourselves; humility is ignoring ourselves, negating ourselves, and considering ourselves as nothing.
3 她是坐着；那些忙乱到一个地步被打岔离开主的面光的人，有流荡的心思和起伏的思潮；他们必须停下自己，好每天花时间个人与主同在。
3. She was sitting down; those who are busy to the point of being distracted from the Lord's presence have a wandering mind and vacillating thoughts; they must stop themselves in order to spend personal time with the Lord on a daily basis.
4 她在那里听主的话；主对我们所说的话就是灵，就是生命（约六63）；她听主说话就是给主机会将祂自己交通给她，并将祂自己分赐到她里面，好叫她得着主自己。─引用经文
4. She was listening to the Lord's word; the words that the Lord speaks to us are spirit and life (John 6:63); her listening to the Lord's word afforded the Lord the opportunity to communicate Himself to her and to dispense Himself into her so that she could gain the Lord Himself.
三 撒母耳一生极完满地享受他美地的那一分；因此就新约的意义，我们能说，在享受基督的事上，他没有缺点；撒母耳的历史唯一的缺点，是他立两个儿子在以色列人中间作士师─撒上八1~3：
C. Samuel enjoyed his portion of the good land to the fullest for his whole life; thus, in a New Testament sense, we can say that there was no defect in his enjoyment of Christ; the only defect in Samuel's history was that he appointed his two sons as judges among the children of Israel—1 Sam. 8:1-3:
1 撒母耳的儿子不正直的行径，与他们父亲一生纯净、正直的道路相反（十二3~23），这使以色列百姓有理由，要求撒母耳立王治理他们，像列国一样（八1~7）；因此，撒母耳的儿子不该算为以色列百姓中的士师（徒十三20）；他们的父亲撒母耳该视为最后一位士师。─引用经文
1. The unjust ways of Samuel's sons were contrary to their father's pure and just way in his whole life (12:3-5, 23) and gave the people of Israel cause to ask Samuel to appoint a king to judge them like all the nations (8:1-7); hence, the sons of Samuel should not be reckoned judges among the people of Israel (Acts 13:20), and their father Samuel should be considered the last judge.
2 就人一面说，撒母耳在这事上犯了错，但这错误有助于神带进君王职分，好管理祂百姓当中的光景，以完成祂的经纶。
2. Humanly, Samuel made a mistake in this matter, but this mistake helped God to manage the situation among His people by bringing in the kingship for the fulfillment of His economy.
叁 约拿单爱大卫，与大卫结盟，并预测大卫会作王，国将是他的国─撒上十八1~4，十九1~7，二十8、14~17、41~42，二三16~18：
III. Jonathan loved David, made a covenant with him, and predicted that David would become the king and that the kingdom would be his kingdom—1 Sam. 18:1-4; 19:1-7; 20:8, 14-17, 41-42; 23:16-18:
一 扫罗的心意是将国留给约拿单；然而，约拿单不愿接受这国，反而认定大卫该在宝座上。
A. Saul's intention was to preserve the kingdom for Jonathan; however, Jonathan was not willing to take the kingdom but recognized that David should be on the throne.
二 约拿单应该告诉他父亲这事，并且离开他父亲来跟随大卫；按预表，约拿单跟随大卫，原可表征今天我们跟随基督，并让祂居首位─西一18下，启二4。
B. Jonathan should have told his father about this and then should have left his father to be with David; in typology, for Jonathan to follow David would have signified our following Christ today and our giving Him the preeminence—Col. 1:18b; Rev. 2:4.
三 约拿单由于对自己父亲天然的情感，没有照着神的旨意去跟随大卫，失去了他对神所应许之美地那一分正确且充分的享受；约拿单知道大卫必要作王，却留在他父亲那里，就遭受他父亲同样的悲惨结局，与他父亲一同死在战场─撒上三一2~6。
C. Jonathan lost the proper and adequate enjoyment of his portion in the good land promised by God because of his failure in not following David according to God's will due to his natural affection for his father; although Jonathan realized that David would be king, he stayed with his father, and as a tragic result, he suffered the same fate as his father and died with him in battle—1 Sam. 31:2-6.
四 约拿单乃是在扫罗和大卫之间，他是一个人在两个职事当中；他应当跟随第二个职事，但是因着他与前一个职事的关系太深，所以没有办法脱离：
D. Jonathan stood between Saul and David; he was one man standing between two ministries; he should have followed the second ministry, but because his relationship with the first ministry was too deep, he could not disentangle himself:
1 主在每一个时代都有祂特别要作的事，有祂自己所要恢复、要作的工作；祂在一个时代所要作那特别的恢复和工作，就是那个时代的职事─参创六13~14。
1. In every age the Lord has special things that He wants to accomplish; He has His own recoveries and His own works to do; the particular recovery and work that He does in one age is the ministry of that age—cf. Gen. 6:13-14.
2 大卫是他那时代的执事，有那时代的职事（徒十三21~22、36上）；在旧约里，挪亚有那时代的职事，就是建造方舟，摩西有那时代的职事，就是建造帐幕，大卫和所罗门也有那时代的职事，就是建造圣殿。─引用经文
2. David was a minister of his age with the ministry of that age (Acts 13:21-22, 36a); in the Old Testament, Noah had the ministry of that age to build the ark, Moses had the ministry of that age to build the tabernacle, and David and Solomon had the ministry of that age to build the temple.
3 一个时代的执事有时代的职事，与地方性的执事不一样；路德乃是他那个时代的一个执事，达秘也是他那个时代的一个执事；我们要跟上现今这时代的职事，就需要看见异象；米甲是嫁给大卫的，但是她没有看见；她只看见大卫外面的光景，她就受不了，因此就跟不上─撒下六16、20~23。
3. A minister of the age with the ministry of the age is different from the local ministers; Luther was a minister of his age, and Darby was also a minister of his age; in order to catch up with the ministry of this present age, there is the need for us to see the vision; Michal was married to David, yet she did not see anything; she only saw David's outward condition, and she could not tolerate it; as a result, she was left behind—2 Sam. 6:16, 20-23.
4 在新约里，主耶稣的职事是建造召会作基督的身体（太十六18）；主升天时所产生许多有恩赐的人，只有一个职事，就是供应基督，以建造基督的身体，召会；这建造不是由这些有恩赐的人直接完成的，乃是由有恩赐的人所成全的圣徒完成的（弗四11~12、16）。─引用经文
4. In the New Testament, the ministry of the Lord Jesus is to build up the church as the Body of Christ (Matt. 16:18); the many gifted persons produced in the Lord's ascension have only one ministry, that is, to minister Christ for the building up of the Body of Christ, the church; this building up is not accomplished directly by the gifted ones but by the saints who have been perfected by the gifted ones (Eph. 4:11-12, 16).
5 在神这建造的职事里，每一时代都有在那职事里带头的人；愿主开我们的眼睛，叫我们看见，只要是人，就应该作基督徒；只要是基督徒，就应当进入主今时代的职事里。
5. In God's building ministry there are those who take the lead in that ministry in every age; may the Lord open our eyes to see that as long as we are human beings, we should be Christians; as long as we are Christians, we should enter into the Lord's ministry in this age.
6 一个人能看见、能遇见那时代的职事，乃是神的怜悯；但是一个人能否有勇气舍弃已往的职事并进入神现今的职事，又是另外一件事─参撒上十四1~46，撒下六16、20~23。
6. It is God's mercy that a person can see and come into contact with the ministry of the age, yet it is altogether a different thing for a person to take up the courage to forsake past ministries and enter into God's present ministry—cf. 1 Sam. 14:1-46; 2 Sam. 6:16, 20-23.
7 时代的职事将现有的真理供应给神的子民；彼后一章十二节的“现有的真理”，也可译为“今日的真理”；每一个主的工人都该在神面前求问，什么是现有的真理─太十六18，弗四15~16，启二7、11、17、29，三5、12、21，诗四八2，启十九7~9，二一2。
7. The ministry of the age ministers the present truth to God's people; in 2 Peter 1:12 the present truth can also be rendered "the up-to-date truth"; every worker of the Lord should inquire before God as to what the present truth is—Matt. 16:18; Eph. 4:15-16; Rev. 2:7, 11, 17, 26-29; 3:5, 12, 21; Psa. 48:2; Rev. 19:7-9; 21:2.
肆 扫罗蒙神拣选并由撒母耳所膏，作以色列的王─撒上九1~2、17，十1、24：
IV. Saul was chosen by God and anointed by Samuel to be the king of Israel—1 Sam. 9:1-2, 17; 10:1, 24:
一 扫罗至少两次不顺从神的话，因此失去了他的君王职分和国权（十三13~14，十五19、23，二八17~19）；扫罗在撒上十五章不顺从神时，事实上就是在背叛神。─引用经文
A. Saul disobeyed God's word at least twice so that he lost his kingship and his kingdom (13:13-14; 15:19, 23; 28:17-19); when Saul disobeyed God in 1 Samuel 15, he actually rebelled against Him.
二 在这章里撒母耳对扫罗说，“悖逆与行邪术的罪相等；顽梗与拜虚神和家神相同”（23上）；行邪术就是接触邪灵；扫罗所作背叛神的事，就像这行邪术的罪；扫罗不服神，并在事实上成了神的仇敌；结果他失去了君王职分。
B. In this chapter Samuel told Saul, "Rebellion is like the sin of divination, ? And insubordination is like idolatry and teraphim" (v. 23a); to practice divination is to have contact with evil spirits; what Saul did in rebelling against God was like this sin of divination; he was not subordinate to God and in fact became an enemy to God; as a result, he lost his kingship.
三 扫罗悲惨的结局，完全是由于他没有正确地与神的经纶发生关系；神要在祂的选民中间建立祂的国，就把扫罗带进祂的经纶里，但扫罗没有参与神的经纶并与其合作，反而自私地僭取神的国，以建立自己的王国；他充满王权思想，包括如何让他儿子接续他─二十31。
C. Saul's tragic end was altogether due to his not being properly related to God's economy; God, wanting to build up His kingdom among His chosen people, had brought Saul into His economy, but instead of participating in God's economy and cooperating with it, Saul was selfish and usurped God's kingdom to build up his own monarchy; he was filled with thoughts of the kingship, including thoughts about how his son would succeed him—20:31.
四 在这点上，扫罗自私并错误到极点；至终，神放弃扫罗，把他割除，将国从他身上撕断（十五28）；扫罗因着被神放弃，就被撇下单独一人，如同孤儿，当难处临到时，得不着帮助为供备。─引用经文
D. In this, Saul was selfish and wrong to the uttermost; eventually, God gave Saul up and cut him off, tearing the kingdom away from him (15:28); because Saul was given up by God, he was left alone, like an orphan, having no provision of help when trouble came.
五 因着扫罗的自私，以色列人在与非利士人争战时，就被击败、被屠杀，扫罗和他众子也都被杀了；扫罗要为自己和儿子得国的野心，以及他对大卫的妒忌，废掉并了结他对神所应许之美地的享受─二十30~34。
E. Because of Saul's selfishness, the people of Israel suffered defeat and were slaughtered in the fight against the Philistines, and Saul and his sons were killed; Saul's ambition to have the kingdom for himself and for his son, with his jealousy of David, confiscated and ended his enjoyment of the good land promised by God—20:30-34.
六 扫罗、他三个儿子以及拿他兵器之人集体的死亡，乃是神对那背叛祂、僭夺祂并成了祂仇敌之人公平的审判（代上十13~14）；我们该从扫罗悲惨的结局学功课，把我们的肉体钉十字架，并否认我们的自私─私利和私图（加五24，太十六24，腓二3）。─引用经文
F. The collective death of Saul, his three sons, and his armor bearer was God's fair judgment on the one who had rebelled against Him, had usurped Him, and had become His enemy (1 Chron. 10:13-14); from Saul's tragic end we should learn the lesson of crucifying our flesh and denying our selfishness—our self-interest and self-seeking (Gal. 5:24; Matt. 16:24; Phil. 2:3).
七 扫罗可怕之结局的记载，对一切在神国里事奉的人是很强的警告：不要在神国里作另外的工作，也不要在神国里滥用什么；我们不该像扫罗，企图为自己建立“王国”；反之，我们都该作独一无二的工作，建立神的国，就是建造基督的身体─撒上三一1~13。
G. The record of Saul's terrible end is a strong warning to all who serve in the kingdom of God not to do a separate work within the kingdom of God or to abuse anything in the kingdom; we should not be like Saul, trying to build up a "monarchy" for ourselves; rather, we should all do one unique work to build up the kingdom of God, the Body of Christ—1 Sam. 31:1-13.
伍 大卫借撒母耳蒙神所选所膏，作以色列的王─十六1、12~13：
V. David was chosen and anointed by God through Samuel to be the king of Israel—16:1, 12-13:
一 大卫杀死歌利亚后，被以色列妇女称赞，高过扫罗（十八7），但我们在大卫身上，没有看见他因此骄傲，或有野心要得王位；大卫在扫罗逼迫的试炼下蒙称许，成为正确的人，借着在地上建立神的国，完成神的经纶。─引用经文
A. After David slew Goliath, he was praised by the women of Israel as higher than Saul (18:7), but with David there is no hint that he was made proud or that he became ambitious for the kingship; when David was under the trial of Saul's persecution, he was approved to be the right one to carry out God's economy by establishing the kingdom of God on earth.
二 在扫罗的逼迫下，大卫曾有两次机会杀害扫罗；然而，他不肯这样作，因为他敬畏神，知道扫罗是神的受膏者；这指明大卫维持了神国里美好的等次─二四，二六，参罗十二3。
B. When David was under Saul's persecution, he had two chances to destroy Saul, but David would not do this because of his fear of God in that Saul was God's anointed; this indicates that David maintained a good order in God's kingdom—chs. 24 and 26; cf. Rom. 12:3.
三 由于大卫是一个合乎神心的人，无疑的，他有许多学习，不为自己报复，反而否认自己，为要成就神的定旨─撒上十三14中。
C. No doubt, David learned a lot regarding not avenging himself but denying himself for the fulfilling of God's purpose, on the basis that he was a man according to God's heart—1 Sam. 13:14a.
四 大卫是真以色列人的典范，享受神所应许并赐给祂所拣选之人的美地；他照着神的主宰并照着神的带领和指示，在一切试炼里信靠神并与神同行；大卫期望留在美地，有分于耶和华的产业并事奉祂─十七36~37，二三14~16，三十6下~10，二六19下。
D. David is a typical model of a genuine child of Israel in the enjoyment of the good land promised and given by God to His chosen people; he trusted in God and walked with God according to His sovereignty and according to His leading and instruction in all his trials; David expected to remain in the good land, sharing in God's inheritance and serving Him—17:36-37; 23:14-16; 30:6b-10; 26:19b.
五 大卫真诚地信靠神，并忠信地与神同行，使他完全够资格享受美地到高的水平，甚至达到照着神的心作王，建立一国成为神在地上的国；大卫与神是一；他的就是神的，神的也是他的；他与神只有一个国；这样的一个人享受那预表基督的美地达到极点。
E. David's sincere trust in God and his faithful walk with God qualified him fully to enjoy the good land to a high level, even up to the kingship according to God's heart with a kingdom that became the kingdom of God on the earth; David was one with God; what was his was God's, and what was God's was his; he and God had only one kingdom; such a one enjoyed the good land, typifying Christ, to the uttermost.
六 扫罗死了以后，“扫罗家和大卫家争战许久。大卫家日见强盛；扫罗家日见衰弱”（撒下三1）；大卫为着神百姓以色列的缘故，被神坚立作王，他的国得着高举（五6~25）；不仅如此，“大卫日见强大，耶和华万军之神与他同在”（10）；这指明大卫有神的同在。─引用经文
F. After the death of Saul, "there was a long war between the house of Saul and the house of David; but David became continually stronger, and the house of Saul became continually weaker" (2 Sam. 3:1); David was established by God as king with his kingdom exalted for the sake of God's people Israel (5:6-25); furthermore, "David became greater and greater; and Jehovah the God of hosts was with him" (v. 10); this indicates that David had God's presence.
七 在任何事上，我们里面若没有主与我们同在的感觉，就必须小心，并重新考虑我们的路（撒上十六14）；在主的恢复里，我们无论作什么，都必须顾到主同在的感觉；我们都需要学功课，顾到这两件事：有神内里的同在，也有环境中外面的印证（参撒下五11~12）。─引用经文
G. If in any matter we do not have the inner sense that the Lord is with us, we must be careful and reconsider our way (1 Sam. 16:14); in the Lord's recovery, whenever we do anything, we must take care of the sense of the Lord's presence; we all need to learn the lesson of caring for two things: the inward presence of God and the outward confirmation in our environment (cf. 2 Sam. 5:11-12).
八 此外，我们都必须从大卫学积极一面的功课，也要学消极一面的功课；肉体的情欲是个破坏的因素，会毁坏我们；若是大卫这样敬虔的人也会受引诱，我们怎能逃脱？─十一1~27，参提后二22，林前六13、18：
H. Furthermore, we all need to learn of David on the negative side as well as on the positive side; the lust of the flesh is a devastating element that can destroy us; if such a godly man as David could be seduced, how can we escape?—11:1-27; cf. 2 Tim. 2:22; 1 Cor. 6:13, 18:
1 不论我们在属灵追求上有多少成就，我们任何人仍然可能犯这样的罪；我们该在神面前，严肃地读这段记载；这记载警戒我们，放纵肉体是严重的事；大卫只因看一眼，就受了试诱，无法约束自己。
1. Regardless of our attainment in our spiritual pursuit, it is possible for any of us to commit such a sin; we should read this account seriously in the presence of God; this account warns us that the indulgence of the flesh is a serious thing; David was tempted simply by a glance, and then he failed to restrict himself.
2 众圣徒，特别是年轻人，应当省察自己的心，并在心中定大志，绝不走放纵肉体的路（士五15~16）；我们必须说，“主耶稣，我爱你，我需要你，我接受你”；我们若这样说，祂就会成为我们的救主，和我们大能的救恩；作为那是灵的基督，祂能拯救、保守并保护我们，脱离这世代的污染，使我们能持守我们所得着的荣耀。─引用经文
2. All the saints, especially the young ones, should search their hearts and make a strong resolution of heart never to go the way of the indulgence of the flesh (Judg. 5:15-16); we need to say, "Lord Jesus, I love You, I need You, and I receive You"; if we say this, He will be our Savior and our dynamic salvation; as the pneumatic Christ, He will save us, preserve us, and protect us from the contamination of this age, so that we may keep the glory that we have attained.