서론
無題
繁體中文
英語原文
We left the general assembly of the states together, in the close of the foregoing chapter; in this chapter we have Samuel's speech to them, when he resigned the government into the hands of Saul, in which, I. He clears himself from all suspicion or imputation of mismanagement, while the administration was in his hands, 1Sa 12:1-5. II. He reminds them of the great things God had done for them and for their fathers, 1Sa 12:6-13. III. He sets before them good and evil, the blessing and the curse, 1Sa 12:14,15. IV. He awakens them to regard what he said to them, by calling to God for thunder, 1Sa 12:16-19. V. He encourages them with hopes that all should be well, 1Sa 12:20-25. This is his farewell sermon to that august assembly and Saul's coronation sermon.
1-15
Samuel's Discourse to Israel (1069 BC)
繁體中文
撒母耳對以色列的訓辭（主前1069年）
¹ 撒母耳對以色列眾人說：「你們向我所說的話，我都聽從了，為你們立了一個王治理你們。 ² 現在你們有王引導你們。我已年老髮白；我的兒子也在你們這裡。我從幼年直到今日，都在你們前面行。 ³ 我在這裡。你們要在耶和華和他所膏者面前，為我作見證：我奪過誰的牛？搶過誰的驢？欺負過誰？虐待過誰？從誰手裡受過賄賂因而瞎了眼？我必還給你們。」 ⁴ 他們說：「你未曾欺負我們，虐待我們，也未曾從誰手裡受過甚麼。」 ⁵ 撒母耳對他們說：「你們今日在耶和華和他所膏者面前，沒有在我手裡找著甚麼；耶和華和他所膏者今日可以作見證。」百姓說：「願他作見證。」
此處：一、撒母耳以簡短的話向他們述說近來的變局和當前政府的狀況，作為他還要進一步對他們說的話的引言（撒上十二1-2）。1. 至於他自己，他畢生在事奉他們；他早早便開始在他們中間作有用的人，並且長久如此：「『我在你們前面行』——作引導你們的嚮導，如同牧人引導羊群一般（詩八十1），『從幼年直到今日』。」他一蒙先知之光的照耀，在年幼時便開始成為以色列燃燒發亮的光；「如今我最好的日子已經過去：『我已年老髮白』。」所以他們將他撇棄是更為無情；然而他也因此更樂意退位，因為感到政權的重擔壓在他衰弱的肩上。他年紀老邁，因此更能勸導他們，他們也更當留意他所說的；因為「年老的當先說話」，「壽高的當以智慧教訓人」；對老年人、特別是年老的官長和年老的傳道人，應當有特別的敬意。「我已年老，因此不久於人世，或許再沒有機會向你們說話；所以請留意我所說的。」2. 至於他的兒子，「『看哪』，他說，『他們在你們這裡』，你們若願意，可以因他們所作的任何錯事追究他們。他們仍在你們中間，並沒有在這變動之時逃離本國。他們與你們同等，也如你們一樣是新王的臣民；你們若能證明他們有任何過犯，如今可以循正當的法律程序起訴他們、懲罰他們，並勒令他們賠償。」3. 至於他們的新王，撒母耳已照他們的願望設立了他（撒上十二1）：「『你們向我所說的一切話，我都聽從了』，渴望盡可能討你們喜悅、使你們安心，甚至不惜捨棄自己和家族；如今你們肯聽我、接受我的勸告麼？」如今這變動已經完成：「『看哪，王在你們前面行』」（撒上十二2）；他在公眾面前出現，隨時可以在公共事務上為你們效力。你們既在民事治理上使自己「像列國一樣」，並在那方面丟棄了神的治理，就當小心，免得你們在宗教上也使自己「像列國一樣」，丟棄了對神的敬拜。
二、他就自己在治理上的廉正，向他們鄭重上訴（撒上十二3）：「你們要為我作見證：我奪過誰的牛？」請注意，
-
他這上訴的目的。他藉此想要：（一）使他們明白他們將他撇在一邊對他所行的傷害——他們在他身上找不到任何可指責的過失（他的政權除了太廉價、太輕省、太溫和之外，再無別的瑕疵）；也使他們明白他們對自己所行的傷害——他們趕走了一個連牛驢都不曾取的人，反將自己置於一個要奪去他們田地葡萄園、甚至他們親生兒女之人的權下（撒上八11）；那王的作風與撒母耳的作風將何等不同。（二）保全自己的名聲。聽見撒母耳如此被棄的人，容易猜疑他一定作了甚麼惡事，否則不會受這樣的虧待；所以他必須如此挑戰，使有記錄可查，表明他被擱置並非因他手中有何不義，只是為了迎合一個輕浮百姓的喜好——他們承認自己找不著比他更好的人來治理，只是想要一個更大的人罷了。每人都當對自己的好名聲盡正當的本分，尤其是身居公職的人——當守衛它不受不實的誣蔑和猜疑，使我們可以帶著尊榮和喜樂走完我們的路程。（三）他既定意要留一個好名聲在身後，也定意要為他的繼任者留一個好榜樣在前頭；讓他照著這範本寫，必寫得端正。（四）他定意在演講的末了責備百姓，所以先為自己辯白；因為要滿有把握地指責別人的罪，必須先確保自己清白。
-
在上訴的本身，請注意：
（一）撒母耳在此為自己開脫了甚麼。[1] 他從未在任何名目之下取過不屬於自己的東西——牛或驢；從未為徵收貢物、罰款或沒收而扣押他們的牲畜，也未曾不付報酬而使用他們的勞役。[2] 他從未欺騙與他交易的人，也未曾壓迫在他權下的人。[3] 他從未收受賄賂以顛倒是非，也未曾因人情或好惡而違背良心判案。
（二）他怎樣呼召那些輕看他的人來為他的行事為人作見證：「『我在這裡，你們要在耶和華面前……為我作見證。』你們若有甚麼要控告我的，就在『耶和華和王面前』——適當的審判官面前——行出來。」他承認自己若有任何過犯，也要向掃羅負責，這是給掃羅的尊榮。
三、在這上訴之上，他得著了光榮的開脫。他並不期望他們在他離別之時給他尊榮，雖然他極配得，所以他沒有提及他為他們所作的任何善工——這些原是他們應當鼓掌稱謝他的；他所求的只是他們行公義，這也正是他們所作的（撒上十二4）：他們樂意承認：1. 他並未使他的治理成為他們的重擔，也未用權力虧負他們。2. 他並未使他的治理在他們看來昂貴：「你也未曾從誰手裡受過甚麼」，作為你尊嚴的供養。他像尼希米一樣，「不索取省長的俸祿」（尼五18），不僅公義，而且慷慨，「不曾貪圖過人的金、銀、衣服」（徒二十33）。
四、這為撒母耳的廉正所作的光榮見證，被記錄下來作他的尊榮（撒上十二5）：「『耶和華……可以作見證』——他察看人心；『他所膏者也可以作見證』——他審判外表的行為」；百姓也同意：「『願他作見證。』」請注意，我們鄰舍的見證、尤其是我們自己良心的見證，證明我們在自己的崗位上為人誠實，將是我們在被輕視藐視之時的安慰。低米丟是一個有福的人，因為「有眾人給他作見證，又有真理給他作見證」（約叁12）。
⁶ 撒母耳對百姓說：「從前立摩西、亞倫，又領你們列祖出埃及地的，是耶和華。 ⁷ 現在你們要站住，等我在耶和華面前，向你們說明耶和華向你們和你們列祖所行一切公義的事。 ⁸ 從前雅各到了埃及，你們列祖呼求耶和華，耶和華就差遣摩西、亞倫，領你們列祖出埃及，使他們在這地方居住。 **⁹ 他們卻忘記耶和華——他們的神，耶和華就將他們賣在夏瑣將軍西西拉的手裡，和非利士人的手裡，並摩押王的手裡，使他們攻打他們。 ¹⁰ 他們就呼求耶和華，說：『我們得罪了耶和華，因為我們離棄了耶和華，事奉諸巴力和亞斯他錄。現在求你救我們脫離仇敵的手，我們必事奉你。』 ¹¹ 耶和華就差遣耶路巴力、比但、耶弗他、撒母耳，拯救你們脫離四圍仇敵的手，你們才安然居住。 ¹² 你們見亞捫人的王拿轄來攻擊你們，就對我說：『不然，求你為我們立一個王治理我們。』其實耶和華——你們的神是你們的王。 ¹³ 現在你們所揀選、所求的王在這裡。看哪，耶和華已經為你們立了一個王。 ¹⁴ 你們若敬畏耶和華，事奉他，聽從他的話，不違背耶和華的命令，你們和治理你們的王，也都必跟從耶和華——你們的神。 ¹⁵ 你們若不聽從耶和華，違背他的命令，耶和華的手必攻擊你們，像從前攻擊你們列祖一樣。」
撒母耳既已充分保全了自己的聲譽，並不因此而責備百姓對他的無情；反倒專心教導他們、保守他們在本分的道路上——這樣，政權的變動對他們的損害也就較小了。
一、他提醒他們神向他們和他們列祖所施的大恩，為他們的國史作了一個摘要，藉著思想神為他們所行的大事，使他們永遠受約束去愛他、事奉他。「來吧，」（撒上十二7）他說，「站住，當神對你們說話之時，以敬畏的姿態站住；以專心和心靈平靜的姿態站住，讓我與你們理論。」宗教是以理為依據的（賽一18）。傳道人的工作就是與人理論——不僅勸勉和指引，更要勸服，說服人的判斷力，從而得著他們的意志和情感。讓理性管轄人，他們便會為善。他論到「耶和華公義的作為」——就是「他所賜給你們的福氣（為應驗他的應許），以及他因你們的罪所加的刑罰」。他的恩惠被稱為「公義的作為」（士五11），因為在其中他向自己的榮耀守約。他不僅使他們回想神在他們自己日子裡所行的事，更使他們回想古時神在他們列祖日子裡所行的事——因為當今世代也得著了神先前恩惠的益處。我們可以設想他的講論比此處所記的要長得多。1. 他提醒他們神領他們出埃及。雅各和他的全家下到那為奴之家時，貧窮微小；他們受壓迫時呼求神，神就抬舉摩西、亞倫——從卑微的出身成為他們的拯救者，並成為他們在迦南建國立業的奠基者（撒上十二6、8）。2. 他提醒他們列祖因忘記神、事奉別神而給自己招來的痛苦和災禍（撒上十二9）。他們自己賣身為奴，因為他們如罪犯和俘虜被賣在壓迫者手中。他們使自己暴露在戰禍的荒涼之下，鄰邦便來攻擊他們。3. 他提醒他們列祖為自己的偶像崇拜而在神面前的悔改和自卑：「他們說：『我們得罪了耶和華』」（撒上十二10）。他們不可效法列祖的罪，因為列祖所行的錯事，已屢次盼望未曾行過。在患難之日他們尋求神，又應許要事奉他；所以他們的子孫當看那在壞時候看作好的事，在好時候也當如此看。4. 他提醒他們神為他們所行的榮耀拯救、所賜的勝利，以及他們在許多次患難和困苦之後所得的安然定居（撒上十二11）。他舉出幾位士師——基甸和耶弗他，都是他們時代的大征服者；其中他也提到比但，我們在別處沒有讀過：他可能是某個顯赫的人，曾作他們拯救的工具，雖然沒有記在《士師記》上——如同珊迦一樣，聖經說他「拯救了以色列」，卻沒有說他「作以色列的士師」（士三31）。或許這位比但曾在另一邊護衛和拯救他們，同時別的士師在另一邊為他們出頭行事。有人認為他就是睚珥（博學的普爾先生如此說），也有人認為他就是參孫——他是便但（Ben-Dan，但之子的意思），屬於但支派，耶和華的靈在他身上 Be-Dan（在但，在但的營中）。撒母耳也提到自己，不是為自誇，而是為神的榮耀——神使他成為制伏非利士人的工具。5. 最後他使他們回想神對當今世代的近期恩惠——當他們要以神所立的那樣一位王救他們脫離亞捫人拿轄之手時，神就照他們所求的賜給了他們（撒上十二12-13）。可見這乃是他們要求立王的直接緣由：拿轄威脅他們；他們求撒母耳指派一位將軍；他告訴他們，神在他們一切爭戰中是元帥，他們不需別的，他們所缺的必由他的大能補足：「耶和華是你們的王。」但他們堅持說：「不然，要有王治理我們。」「如今，」他說，「你們有王了——是你們自己所求的王（這話當使你們羞愧）；卻也是神所立的王（這話當歸榮耀與他、歸榮耀與他的恩）。」即使他們實際上棄絕了神，神也沒有棄絕他們。
二、他向他們表明，如今他們和他們的王都在考驗之中。他們不要以為自己如今已經切斷了對神的一切倚靠，如今既有了自己選立的王，自己的命運（如愚昧人所說的）便掌握在自己手中了；不，他們的審判仍要從耶和華而出。他坦白告訴他們：
-
他們對神的順服必然是他們的幸福（撒上十二14）。他們若不背棄神歸向偶像，不違背他的誡命而背叛他，反而在對他的效忠上堅持——敬畏他的怒氣、事奉他的利益、順服他的旨意——他們和他們的王就必亨通。但要注意這應許是怎樣表達的：「那時你們和治理你們的王，都必跟從耶和華——你們的神。」意思是：（一）「你們必繼續走在對神盡本分的道路上，這將是你們的尊榮和安慰。」請注意，神必賜恩給那些在宗教上真誠的人，使他們堅忍到底：那些忠心跟從神的，必蒙神的能力堅固，繼續跟從他。當注意，跟從神這工作本身便是它自己的報酬。這既是應許之事，也是命令之事。（二）「你們必繼續在神的引導和保護之下」：原文作「你們必在耶和華之後」，意思是：「他必在你們前頭行，引導你們、使你們亨通，又使你們的道路平坦。『你們若與耶和華同在，耶和華也必與你們同在。』」
-
他們的不順服也照樣必然是他們的毀滅（撒上十二15）：「你們若背叛，不要以為你們有了王便能使你們免受神的審判，也不要以為你們在這一件事上使自己『像列國一樣』之後，便可以像他們那樣廉價地犯罪。不，『耶和華的手必攻擊你們，像從前攻擊你們列祖一樣』——他們得罪他的時候，就是在士師的日子。」我們若以為擺脫神的統治便能逃避神的公義，便是自欺。神若不治理我們，卻仍要審判我們。
英語原文
Samuel's Discourse to Israel (1069 BC)
¹ And Samuel said unto all Israel, Behold, I have hearkened unto your voice in all that ye said unto me, and have made a king over you.
² And now, behold, the king walketh before you: and I am old and gray-headed; and, behold, my sons are with you: and I have walked before you from my childhood unto this day.
³ Behold, here I am: witness against me before the LORD, and before his anointed: whose ox have I taken? or whose ass have I taken? or whom have I defrauded? whom have I oppressed? or of whose hand have I received any bribe to blind mine eyes therewith? and I will restore it you.
⁴ And they said, Thou hast not defrauded us, nor oppressed us, neither hast thou taken ought of any man's hand.
⁵ And he said unto them, The LORD is witness against you, and his anointed is witness this day, that ye have not found ought in my hand. And they answered, He is witness.
Here, I. Samuel gives them a short account of the late revolution, and of the present posture of their government, by way of preface to what he had further to say to them, 1Sa 12:1,2. 1. For his own part, he had spent his days in their service; he began betimes to be useful among them, and had continued long so: "I have walked before you, as a guide to direct you, as a shepherd that leads his flock (Ps 80:1), from my childhood unto this day." As soon as he was illuminated with the light of prophecy, in his early days, he began to be a burning and shining light to Israel; "and now my best days are done: I am old and gray-headed;" therefore they were the more unkind to cast him off, yet therefore he was the more willing to resign, finding the weight of government heavy upon his stooping shoulders. He was old, and therefore the more able to advise them, and the more observant they should have been of what he said, for days shall speak and the multitude of years shall teach wisdom; and there is a particular reverence due to the aged, especially aged magistrates and aged ministers. "I am old, and therefore not likely to live long, perhaps may never have an opportunity of speaking to you again, and therefore take notice of what I say." 2. As for his sons, "Behold" (says he), "they are with you, you may, if you please, call them to an account for any thing they have done amiss. They are present with you, and have not, upon this revolution, fled from their country. They are upon the level with you, subjects to the new king as well as you; if you can prove them guilty of any wrong, you may prosecute them now by a due course of law, punish them, and oblige them to make restitution." 3. As for their new king, Samuel had gratified them in setting him over them (1Sa 12:1): "I have hearkened to your voice in all that you said to me, being desirous to please you, if possible, and make you easy, though to the discarding of myself and family; and now will you hearken to me, and take my advice?" The change was now perfected: "Behold, the king walketh before you" (1Sa 12:2); he appears in public, ready to serve you in public business. Now that you have made yourselves like the nations in your civil government, and have cast off the divine administration in that, take heed lest you make yourselves like the nations in religion and cast off the worship of God.
II. He solemnly appeals to them concerning his own integrity in the administration of the government (1Sa 12:3): Witness against me, whose ox have I taken? Observe,
1. His design in this appeal. By this he intended, (1.) To convince them of the injury they had done him in setting him aside, when they had nothing amiss to charge him with (his government had no fault but that it was too cheap, too easy, too gentle), and also of the injury they had done themselves in turning off one that did not so much as take an ox or an ass from them, to put themselves under the power of one that would take from them their fields and vineyards, nay, and their very sons and daughters (1Sa 8:11), so unlike would the manner of the king be from Samuel's manner. (2.) To preserve his own reputation. Those that heard of Samuel's being rejected as he was would be ready to suspect that certainly he had done some evil thing, or he would never have been so ill treated; so that it was necessary for him to make this challenge, that it might appear upon record that it was not for any iniquity in his hands that he was laid aside, but to gratify the humour of a giddy people, who owned they could not have a better man to rule them, only they desired a bigger man. There is a just debt which every man owes to his own good name, especially men in public stations, which is to guard it against unjust aspersions and suspicions, that we may finish our course with honour as well as joy. (3.) As he designed hereby to leave a good name behind him, so he designed to leave his successor a good example before him; let him write after his copy, and he will write fair. (4.) He designed, in the close of his discourse, to reprove the people, and therefore he begins with a vindication of himself; for he that will, with confidence, tell another of his sin, must see to it that he himself be clear.
2. In the appeal itself observe,
(1.) What it is that Samuel here acquits himself from. [1.] He had never, under any pretence whatsoever, taken that which was not his own, ox or ass, had never distrained their cattle for tribute, fines, or forfeitures, nor used their service without paying for it. [2.] He had never defrauded those with whom he dealt, nor oppressed those that were under his power. [3.] He had never taken bribes to pervert justice, nor was ever biassed by favour for affection to give judgment in a cause against his conscience.
(2.) How he calls upon those that had slighted him to bear witness concerning his conduct: "Here I am; witness against me. If you have any thing to lay to my charge, do it before the Lord and the king, the proper judges." He puts honour upon Saul, by owning himself accountable to him if guilty of any wrong.
III. Upon this appeal he is honourably acquitted. He did not expect that they would do him honour at parting, though he well deserved it, and therefore mentioned not any of the good services he had done them, for which they ought to have applauded him, and returned him the thanks of the house; all he desired was that they should do him justice, and that they did (1Sa 12:4) readily owning, 1. That he had not made his government oppressive to them, nor used his power to their wrong. 2. That he had not made it expensive to them: Neither hast thou taken aught of any man's hand for the support of thy dignity. Like Nehemiah, he did not require the bread of the governor (Ne 5:18), had not only been righteous, but generous, had coveted no man's silver, or gold, or apparel, Ac 20:33.
IV. This honourable testimony borne to Samuel's integrity is left upon record to his honour (1Sa 12:5): "The Lord is witness, who searcheth the heart, and his anointed is witness, who trieth overt acts;" and the people agree to it: "He is witness." Note, The testimony of our neighbours, and especially the testimony of our own consciences for us, that we have in our places lived honestly, will be our comfort under the slights and contempts that are put upon us. Demetrius is a happy man, that has a good report of all men and of the truth itself, 3Jo 1:12.
⁶ And Samuel said unto the people, It is the LORD that advanced Moses and Aaron, and that brought your fathers up out of the land of Egypt.
⁷ Now therefore stand still, that I may reason with you before the LORD of all the righteous acts of the LORD, which he did to you and to your fathers.
⁸ When Jacob was come into Egypt, and your fathers cried unto the LORD, then the LORD sent Moses and Aaron, which brought forth your fathers out of Egypt, and made them dwell in this place.
⁹ And when they forgat the LORD their God, he sold them into the hand of Sisera, captain of the host of Hazor, and into the hand of the Philistines, and into the hand of the king of Moab, and they fought against them.
¹⁰ And they cried unto the LORD, and said, We have sinned, because we have forsaken the LORD, and have served Baalim and Ashtaroth: but now deliver us out of the hand of our enemies, and we will serve thee.
¹¹ And the LORD sent Jerubbaal, and Bedan, and Jephthah, and Samuel, and delivered you out of the hand of your enemies on every side, and ye dwelled safe.
¹² And when ye saw that Nahash the king of the children of Ammon came against you, ye said unto me, Nay; but a king shall reign over us: when the LORD your God was your king.
¹³ Now therefore behold the king whom ye have chosen, and whom ye have desired! and, behold, the LORD hath set a king over you.
¹⁴ If ye will fear the LORD, and serve him, and obey his voice, and not rebel against the commandment of the LORD, then shall both ye and also the king that reigneth over you continue following the LORD your God:
¹⁵ But if ye will not obey the voice of the LORD, but rebel against the commandment of the LORD, then shall the hand of the LORD be against you, as it was against your fathers.
Samuel, having sufficiently secured his own reputation, instead of upbraiding the people upon it with their unkindness to him, sets himself to instruct them, and keep them in the way of their duty, and then the change of the government would be the less damage to them.
I. He reminds them of the great goodness of God to them and to their fathers, gives them an abstract of the history of their nation, that, by the consideration of the great things God had done for them, they might be for ever engaged to love him and serve him. "Come," says he (1Sa 12:7), "stand still, stand in token of reverence when God is speaking to you, stand still in token of attention and composedness of mind, and give me leave to reason with you." Religion has reason on its side, Isa 1:18. The work of ministers is to reason with people, not only to exhort and direct, but to persuade, to convince men's judgments, and so to gain their wills and affections. Let reason rule men, and they will be good. He reasons of the righteous acts of the Lord, that is, "both the benefits he hath bestowed upon you, in performance of his promises, and the punishments he has inflicted on you for your sins." His favours are called his righteous acts (Jdg 5:11), because in them he is just to his own honour. He not only puts them in mind of what God had done for them in their days, but of what he had done of old, in the days of their fathers, because the present age had the benefit of God's former favours. We may suppose that his discourse was much larger than as here related. 1. He reminds them of their deliverance out of Egypt. Into that house of bondage Jacob and his family came down poor and little; when they were oppressed they cried unto God, who advanced Moses and Aaron, from mean beginnings, to be their deliverers, and the founders of their state and settlement in Canaan, 1Sa 12:6,8. 2. He reminds them of the miseries and calamities which their fathers brought themselves into by forgetting God and serving other gods, 1Sa 12:9. They enslaved themselves, for they were sold as criminals and captives into the hand of oppressors. They exposed themselves to the desolation of war, and their neighbours fought against them. 3. He reminds them of their fathers' repentance and humiliation before God for their idolatries: They said, We have sinned, 1Sa 12:10. Let not them imitate the sins of their fathers, for what they had done amiss they had many a time wished undone again. In the day of their distress they had sought unto God, and had promised to serve him; let their children then reckon that good at all times which they found good in bad times. 4. He reminds them of the glorious deliverances God had wrought for them, the victories he had blessed them with, and their happy settlements, many a time, after days of trouble and distress, 1Sa 12:11. He specifies some of their judges, Gideon and Jephthah, great conquerors in their time; among the rest he mentions Bedan, whom we read not of any where else: he might be some eminent person, that was instrumental of salvation to them, though not recorded in the book of Judges, such a one as Shamgar, of whom it is said that he delivered Israel, but not that he judged them, Jdg 3:31. Perhaps this Bedan guarded and delivered them on one side, at the same time when some other of the judges appeared and acted for them on another side. Some think it was the same with Jair (so the learned Mr. Poole), others the same with Samson, who was Ben Dan, a son of Dan, of that tribe, and the Spirit of the Lord came upon him Be-Dan, in Dan, in the camp of Dan. Samuel mentions himself, not to his own praise, but to the honour of God, who had made him an instrument of subduing the Philistines. 5. At last he puts them in mind of God's late favour to the present generation, in gratifying them with a king, when they would prescribe to God by such a one to save them out of the hand of Nahash king of Ammon, 1Sa 12:12,13. Now it appears that this was the immediate occasion of their desiring a king: Nahash threatened them; they desired Samuel to nominate a general; he told them that God was commander-in-chief in all their wars and they needed no other, that what was wanting in them should be made up by his power: The Lord is your king. But they insisted on it, Nay, but a king shall reign over us. "And now," said he, "you have a king, a king of your own asking—let that be spoken to your shame; but a king of God's making—let that be spoken to his honour and the glory of his grace." God did not cast them off, even when they in effect cast him off.
II. He shows them that they are now upon their good behaviour, they and their king. Let them not think that they had now cut themselves off from all dependence upon God, and that now, having a king of their own, the making of their own fortunes (as men foolishly call it) was in their own hands; no, still their judgment must proceed from the Lord. He tells them plainly,
1. That their obedience to God would certainly be their happiness, 1Sa 12:14. If they would not revolt from God to idols, nor rebel against him by breaking his commandments, but would persevere in their allegiance to him, would fear his wrath, serve his interests, and obey his will, then they and their king should certainly be happy; but observe how the promise is expressed: Then you shall continue following the Lord your God; that is, (1.) "You shall continue in the way of your duty to God, which will be your honour and comfort." Note, To those that are sincere in their religion God will give grace to persevere in it: those that follow God faithfully will be divinely strengthened to continue following him. And observe, Following God is a work that is its own wages. It is the matter of a promise as well as of a precept. (2.) "You shall continue under the divine guidance and protection:" You shall be after the Lord, so it is in the original, that is, "he will go before you to lead and prosper you, and make your way plain. The Lord is with you while you are with him."
2. That their disobedience would as certainly be their ruin (1Sa 12:15): "If you rebel, think not that your having a king will secure you against God's judgments, and that having in this instance made yourselves like the nations you may sin at as cheap a rate as they can. No, the hand of the Lord will be against you, as it was against your fathers when they offended him, in the days of the judges." We mistake if we think that we can evade God's justice by shaking off his dominion. If God shall not rule us, yet he will judge us.
16-25
Samuel Calls for Thunder; Samuel Encourages and Comforts Israel (1069 BC)
繁體中文
撒母耳呼求雷聲；撒母耳勸勉安慰以色列（公元前1069年）
¹⁶ 現在你們要站住，看耶和華在你們眼前要行的一件大事。
¹⁷ 這不是割麥子的時候嗎？我求告耶和華，他必打雷降雨；使你們知道，你們求立王的事，是在耶和華眼中看為大惡。
¹⁸ 撒母耳就求告耶和華，耶和華就在這日打雷降雨。眾民便甚懼怕耶和華和撒母耳。
¹⁹ 眾民對撒母耳說：願你為僕人們禱告耶和華你的神，免得我們死亡；因為我們求立王的事，正是罪上加罪了。
²⁰ 撒母耳對百姓說：不要懼怕。你們雖然行了這惡，卻不要偏離耶和華，只要盡心事奉他。
²¹ 若偏離耶和華去順從那不能救人的虛無神，這是徒然的。
²² 耶和華既喜悅選你們作他的子民，就必因他的大名不撇棄你們。
²³ 至於我，斷不停止為你們禱告，以致得罪耶和華。我必以善道正路指教你們。
²⁴ 只要你們敬畏耶和華，誠誠實實地盡心事奉他，想念他向你們所行的事何等大。
²⁵ 你們若仍然作惡，你們和你們的王必一同滅亡。
撒母耳在此要達到兩個目的：
I. 要使百姓承認自己求立王的罪。他們如今正與他們的王一同在神面前歡喜（1Sa 11:15），向神獻上讚美的祭，盼望神悅納；這也許使他們以為求立王並無不妥，反倒真的作得對了。因此撒母耳在此指控他們，以此為罪，為惡，為在耶和華眼中看為大惡。注意：雖然我們在犯罪的道路上遇見順利和成功，卻不可因此對它有更好的評價。他們有了一個王，他們若謹慎行事，他們的王可以成為他們極大的祝福；然而撒母耳仍要使他們覺察並看見，他們求立王的事是在耶和華眼中看為大惡。我們絕不可對神在律法中所不喜悅的事心存好感，即使神在護理中似乎對它微笑。請留意：
1. 神因他們求立王而向他們表達的不悅。撒母耳一發話，神就在當時一年之中——在那個國家從來沒有見過或聽過類似情形的季節——降下了奇異的雷雨（1Sa 12:16-18）。雷雨有自然的原因，有時也有可怕的效果。但撒母耳使之顯明，這是神以他的大能特意安排，為要使他們確信他們求立王的事是大惡——不僅因為它來在不尋常的時候——割麥子的時候——而且是在一個晴朗的日子，肉眼看不見任何暴風雨的徵兆；更因為他事先已經預告。如果正當他對他們說話時碰巧打雷下雨，他固然可以利用它來喚醒他們、使他們知罪，正如我們在類似的情形中也可以作的；但要使這事不亞於一個奇蹟，他在它來到之前：（1）他先對他們說了（1Sa 12:16-17）：你們要站住，看這一件大事。他從前曾告訴他們要站住聽（1Sa 12:7）；但因為他沒有看見與他們的理能感動他們（他們是如此麻木、如此不加思想），如今他便吩咐他們站住看。他若以微小的聲音所說的不能觸動他們的心，他那如甘露滴下的教訓也不能，他們就要聽見神在可怕的雷聲中、在他權能的暴雨中向他們說話。他以這事為一個兆頭：「我求告耶和華，他必打雷——他必就在此時打雷——以印證他僕人的話，並使你們看見，我告訴你們神因你們求立王而向你們發怒時，我所說的是真話。」事情的結果證明他是真先知；那兆頭和奇事都應驗了。（2）他為這事向神呼求。撒母耳求告耶和華，在他禱告的答覆中，正當他還在說話的時候，耶和華就打雷降雨了。藉此，撒母耳不僅顯明了神對這地有何等大的影響力——他能在自然的原因尚未起作用時，突然之間產生這可怕的雨和雷，把它們從自己的府庫中帶出來（詩135:7）——更顯明了他在天上有何等大的情面，以致神竟這樣聽人的聲音（書10:14），在隱密的雷聲中回答他（詩81:7）。撒母耳這個禱告之子，至今仍以禱告的功效著稱。神藉著在此時所降的這場奇異的雷雨，[1] 以他從前所用的同樣方式，並藉著撒母耳的禱告，見證了他對他們的不悅——正如他從前對非利士人所見證的那樣。耶和華用大雷聲擾亂他們（1Sa 7:10）。如今以色列既然悖逆，使他的聖靈擔憂，他就轉過來作他們的仇敵，親自攻擊他們，所用的兵器與不久之前用來對付他們仇敵的相同（賽63:10）。[2] 他向他們顯明了，他們指望靠一位君王來拯救自己，而不靠神或撒母耳，妄想從人的膀臂得著比從神的膀臂、或從禱告的大能更多的幫助——這是何等愚昧。他們的王能用神這樣的聲音發雷嗎？（伯40:9）他們的君王能像先知藉著禱告那樣調動這樣的軍隊嗎？[3] 他向他們暗示，他們如今有了王，其光景雖然看似如同割麥子時節的天氣那樣平靜昌盛，然而神若願意，他很快就能改變他們天上的面貌，用他的暴風追趕他們，如詩人所說的。
2. 這事在百姓中間所留下的印象。這事極大地驚嚇了他們，這也實在理所當然。（1）他們甚懼怕耶和華和撒母耳。他們有了王之後，本以為只當懼怕王；神卻使他們知道，他當大受敬畏，而他的先知也因他的緣故當受敬畏。他們如今正在為自己的王歡喜，神卻教導他們當存畏懼的心歡喜。（2）他們承認自己在求立王的事上的罪和愚昧：我們在一切罪上加了這惡（1Sa 12:19）。有些百姓，除非用風暴和雷轟，不能用更溫和的方法使他們看見自己的罪。撒母耳並沒有在事情定下來、王位確認之前就勉強他們作這認罪，免得看來他似乎是藉此要在政權上鞏固自己，而不是要領他們悔改。他們自誇之時，他們的罪孽顯出是可惡的（詩36:2）。（3）他們懇切地求撒母耳為他們禱告（1Sa 12:19）：願你為僕人們禱告，免得我們死亡。他們怕的是神的烈怒，又不能指望神親自垂聽他們為自己所發的禱告，因此懇求撒母耳為他們代求。他們如今才看出他們不久前還輕看的那位是何等需要。這樣，有許多人不肯讓基督作王治理他們，卻樂意讓他為他們代求，以挽回神的烈怒。也許時候將到，那些藐視、嘲笑禱告之人的人，會看重他們的禱告，並渴望在其中同得一份。「求你（他們說）向耶和華你的神禱告；我們不知怎樣稱他為我們的神，但你若在他面前有任何情面，求你為我們運用。」
II. 他要使百姓在他們的信仰上堅定，並吸引他們永遠歸向耶和華。他所說之話的目的，與約書亞所說的十分相似（書23:1-24:22）。
1. 他不願耶和華的可畏使他們離開神，因為這些是要使他們歸向神（1Sa 12:20）：不要懼怕。你們雖然行了這一切惡，雖然神因此向你們發怒，卻不要因此離棄他的事奉，不要偏離他。不要懼怕，就是說：「不要絕望，不要驚惶失措，暴風雨之後天必放晴。不要懼怕；因為神雖然要向他百姓皺眉，卻必不撇棄他們（1Sa 12:22），是因他的大名的緣故；所以你們也不可離棄他。」盟約中的每一個過犯，雖然不討耶和華喜悅，卻不會把我們逐出盟約之外；因此神公義的責罰不可把我們從在他憐憫中的盼望裏趕走。神揀選的堅定，是出於他揀選的自由；我們因此可以盼望他不會撇棄他的百姓，因為他喜悅使他們作他的百姓。他若因他們的善行而揀選他們，我們也許要怕他因他們的惡行而丟棄他們；但他既為他名的緣故揀選了他們，就必為他名的緣故不離棄他們。
2. 他警告他們防備偶像崇拜：不要偏離神和對他的敬拜（1Sa 12:20-21）；因為你們若偏離神，無論偏離去倚靠甚麼，你們必發現那是虛無之物，永不能滿足你們的期望，若信靠它，必被它欺騙；它是折斷的蘆葦，是破裂的池子。偶像不能使那些在缺乏中投靠它的人得益處，也不能拯救那些在困境中投靠它的人，因為它們是虛無的，不是它們所自稱的那樣。偶像在世上算不得甚麼（林前8:4）。
3. 他以將繼續關心眷顧他們的應許來安慰他們（1Sa 12:23）。他們求他為他們禱告（1Sa 12:19）。他本可以說：「你們去找掃羅吧，就是你們拿來代替我的那個王，讓他為你們禱告」；但他非但不因他們對自己的輕慢而責備他們，反答應給他們比所求更多的。（1）他們以之為恩惠來求的；他以之為本分來答應，並且以忽略這本分的念頭為驚駭：為你們禱告！他說，我若不作這事，斷不以為是得罪耶和華。注意：不為神的以色列民禱告——尤其不為那些在我們照管之下的禱告——乃是得罪神；善良的人害怕疏忽的罪。（2）他們求他在此時、為此緣故為他們禱告，他卻答應要繼續為他們禱告，終生不止。我們的法則是不住地禱告；我們若在禱告上有所保留，便是犯罪——在禱告的事上如此，在為教會禱告的事上尤其如此。（3）他們只求他為他們禱告，他卻答應要為他們作更多的事——不僅為他們禱告，還要教導他們；雖然他們不願受他作士師的治理，他卻不因此拒絕以先知的身分教導他們。他們可以確信，他所教導的無非是善道正路；而正路必定是善路：本分的道路也就是快樂和得益的道路。
4. 他以對實踐性的信仰和真實的敬虔的懇切勸勉作為結束（1Sa 12:24-25）。此處所力陳的大本分，就是敬畏耶和華。他先前說過（1Sa 12:20）不要懼怕（奴僕的懼怕），此處則說「敬畏耶和華」（兒子的敬畏）。作為這敬畏的果子與憑據，要在宗教敬拜的本分和敬虔的生活中事奉他——要真實誠懇，不可只在表面上和口頭上；要用心，並盡心，不可虛假，不可心懷二意。他以兩件事作為動機來激勵他們：（1）他們因感恩而有義務事奉神，當顧念他向你們所行的事何等大，這些事應當使他們永遠歸屬於他的事奉。（2）他們因利益而有義務事奉他，當顧念他們若仍舊作惡，他必向他們行何等大的事：你們和你們的王必一同滅亡——被神的審判所毀滅——就是你們所引以為榮、寄以厚望的那個王；但你們若與神相合，他必成為你們的祝福。他如此作了一個忠心的守望人，向他們發出警告，藉此救了自己的靈魂。
英語原文
Samuel Calls for Thunder; Samuel Encourages and Comforts Israel (1069 BC)
¹⁶ Now therefore stand and see this great thing, which the LORD will do before your eyes.
¹⁷ Is it not wheat harvest to day? I will call unto the LORD, and he shall send thunder and rain; that ye may perceive and see that your wickedness is great, which ye have done in the sight of the LORD, in asking you a king.
¹⁸ So Samuel called unto the LORD; and the LORD sent thunder and rain that day: and all the people greatly feared the LORD and Samuel.
¹⁹ And all the people said unto Samuel, Pray for thy servants unto the LORD thy God, that we die not: for we have added unto all our sins this evil, to ask us a king.
²⁰ And Samuel said unto the people, Fear not: ye have done all this wickedness: yet turn not aside from following the LORD, but serve the LORD with all your heart;
²¹ And turn ye not aside: for then should ye go after vain things, which cannot profit nor deliver; for they are vain.
²² For the LORD will not forsake his people for his great name's sake: because it hath pleased the LORD to make you his people.
²³ Moreover as for me, God forbid that I should sin against the LORD in ceasing to pray for you: but I will teach you the good and the right way:
²⁴ Only fear the LORD, and serve him in truth with all your heart: for consider how great things he hath done for you.
²⁵ But if ye shall still do wickedly, ye shall be consumed, both ye and your king.
Two things Samuel here aims at:—
I. To convince the people of their sin in desiring a king. They were now rejoicing before God in and with their king (1Sa 11:15), and offering to God the sacrifices of praise, which they hoped God would accept; and this perhaps made them think that there was no harm in their asking a king, but really they had done well in it. Therefore Samuel here charges it upon them as their sin, as wickedness, great wickedness in the sight of the Lord. Note, Though we meet with prosperity and success in a way of sin, yet we must not therefore think the more favourably of it. They have a king, and if they conduct themselves well their king may be a very great blessing to them, and yet Samuel will have them perceive and see that their wickedness was great in asking a king. We must never think well of that which God in his law frowns upon, though in his providence he may seem to smile upon it. Observe,
1. The expressions of God's displeasure against them for asking a king. At Samuel's word, God sent prodigious thunder and rain upon them, at a season of the year when, in that country, the like was never seen or known before, 1Sa 12:16-18. Thunder and rain have natural causes and sometimes terrible effects. But Samuel made it to appear that this was designed by the almighty power of God on purpose to convince them that they had done very wickedly in asking a king; not only by its coming in an unusual time, in wheat-harvest, and this on a fair clear day, when there appeared not to the eye any signs of a storm, but by his giving notice of it before. Had there happened to be thunder and rain at the time when he was speaking to them, he might have improved it for their awakening and conviction, as we may in a like case; but, to make it no less than a miracle, before it came, (1.) He spoke to them of it (1Sa 12:16,17): Stand and see this great thing. He had before told them to stand and hear (1Sa 12:7); but, because he did not see that his reasoning with them affected them (so stupid were they and unthinking), now he bids them stand and see. If what he said in a still small voice did not reach their hearts, nor his doctrine which dropped as the dew, they shall hear God speaking to them in dreadful claps of thunder and the great rain of his strength. He appealed to this as a sign: "I will call upon the Lord, and he will send thunder, will send it just now, to confirm the word of his servant, and to make you see that I spoke truly when I told you that God was angry with you for asking a king." And the event proved him a true prophet; the sign and wonder came to pass. (2.) He spoke to God for it. Samuel called unto the Lord, and, in answer to his prayer, even while he was yet speaking, the Lord sent thunder and rain. By this Samuel made it to appear, not only what a powerful influence God has upon this earth, that he could, of a sudden, when natural causes did not work towards it, produce this dreadful rain and thunder, and bring them out of his treasures (Ps 135:7), but also what a powerful interest he had in heaven, that God would thus hearken to the voice of a man (Jos 10:14) and answer him in the secret place of thunder, Ps 81:7. Samuel, that son of prayer, was still famous for success in prayer. Now by this extraordinary thunder and rain sent on this occasion, [1.] God testified his displeasure against them in the same way in which he had formerly testified it, and at the prayer of Samuel too, against the Philistines. The Lord discomfited them with a great thunder, 1Sa 7:10. Now that Israel rebelled, and vexed his Holy Spirit, he turned to be their enemy, and fought against them with the same weapons which, not long before, had been employed against their adversaries, Isa 63:10. [2.] He showed them their folly in desiring a king to save them, rather than God or Samuel, promising themselves more from an arm of flesh than from the arm of God or from the power of prayer. Could their king thunder with a voice like God? Job 40:9. Could their prince command such forces as the prophet could by his prayers? [3.] He intimated to them that how serene and prosperous soever their condition seemed to be now that they had a king, like the weather in wheat-harvest, yet, if God pleased, he could soon change the face of their heavens, and persecute them with his tempest, as the Psalmist speaks.
2. The impressions which this made upon the people. It startled them very much, as well it might. (1.) They greatly feared the Lord and Samuel. Though when they had a king they were ready to think they must fear him only, God made them know that he is greatly to be feared and his prophets for his sake. Now they were rejoicing in their king, God taught them to rejoice with trembling. (2.) They owned their sin and folly in desiring a king: We have added to all our sins this evil, 1Sa 12:19. Some people will not be brought to a sight of their sins by any gentler methods than storms and thunders. Samuel did not extort this confession from them till the matter was settled and the king confirmed, lest it should look as if he designed by it rather to establish himself in the government than to bring them to repentance. Now that they were flattering themselves in their own eyes, their iniquity was found to be hateful, Ps 36:2. (3.) They earnestly begged Samuel's prayers (1Sa 12:19): Pray for thy servants, that we die not. They were apprehensive of their danger from the wrath of God, and could not expect that he should hear their prayers for themselves, and therefore they entreat Samuel to pray for them. Now they see their need of him whom awhile ago they slighted. Thus many that will not have Christ to reign over them would yet be glad to have him intercede for them, to turn away the wrath of God. And the time may come when those that have despised and ridiculed praying people will value their prayers, and desire a share in them. "Pray" (say they) "to the Lord thy God; we know not how to call him ours, but, if thou hast any interest in him, improve it for us."
II. He aims to confirm the people in their religion, and engage them for ever to cleave unto the Lord. The design of his discourse is much the same with Joshua's, 1Sa 23:1-24:22
1. He would not that the terrors of the Lord should frighten them from him, for they were intended to frighten them to him (1Sa 12:20): "Fear not; though you have done all this wickedness, and though God is angry with you for it, yet do not therefore abandon his service, nor turn from following him." Fear not, that is, "despair not, fear not with amazement, the weather will clear up after the storm. Fear not; for, though God will frown upon his people, yet he will not forsake them (1Sa 12:22) for his great name's sake; do not you forsake him then." Every transgression in the covenant, though it displease the Lord, yet does not throw us out of covenant, and therefore God's just rebukes must not drive us from our hope in his mercy. The fixedness of God's choice is owing to the freeness of it; we may therefore hope he will not forsake his people, because it has pleased him to make them his people. Had he chosen them for their good merits, we might fear he would cast them off for their bad merits; but, choosing them for his name's sake, for his name's sake he will not leave them.
2. He cautions them against idolatry: "Turn not aside from God and the worship of him" (1Sa 12:20,21); "for if you turn aside from God, whatever you turn aside to, you will find it is a vain thing, that can never answer your expectations, but will certainly deceive you if you trust to it; it is a broken reed, a broken cistern." Idols could not profit those that sought to them in their wants, nor deliver those that sought to them in their straits, for they were vain, and not what they pretended to be. An idol is nothing in the world, 1Co 8:4.
3. He comforts them with an assurance that he would continue his care and concern for them, 1Sa 12:23. They desired him to pray for them, 1Sa 12:19. He might have said, "Go to Saul, the king that you have put in my room," and get him to pray for you; but so far is he from upbraiding them with their disrespect to him that he promised them much more than they asked. (1.) They asked it of him as a favour; he promised it as a duty, and startles at the thought of neglecting it. Pray for you! says he, God forbid that I should sin against the Lord in not doing it. Note, It is a sin against God not to pray for the Israel of God, especially for those of them that are under our charge: and good men are afraid of the guilt of omissions. (2.) They asked him to pray for them at this time, and upon this occasion, but he promised to continue his prayers for them and to cease as long as he lived. Our rule is to pray without ceasing; we sin if we restrain prayer in general, and in particular if we cease praying for the church. (3.) They asked him only to pray for them, but he promised to do more for them, not only to pray for them, but to teach them; though they were not willing to be under his government as a judge, he would not therefore deny them his instructions as a prophet. And they might be sure he would teach them no other than the good and the right way: and the right way is certainly the good way: the way of duty is the way of pleasure and profit.
4. He concludes with an earnest exhortation to practical religion and serious godliness, 1Sa 12:24,25. The great duty here pressed upon us is to fear the Lord. He had said (1Sa 12:20), "Fear not with a slavish fear," but here, "Fear the Lord, with a filial fear." As the fruit and evidence of this, serve him in the duties of religious worship and of a godly conversation, in truth and sincerity, and not in show and profession only, with your heart, and with all your heart, not dissembling, not dividing. And two things he urges by way of motive:—(1.) That they were bound in gratitude to serve God, considering what great things he had done for them, to engage them for ever to his service. (2.) That they were bound in interest to serve him, considering what great things he would do against them if they should still do wickedly: "You shall be destroyed by the judgments of God, both you and your king whom you are so proud of and expect so much from, and who will be a blessing to you if you keep in with God." Thus, as a faithful watchman, he gave them warning, and so delivered his own soul.
我們在上章末了看見全國議會仍聚集未散；本章我們看見撒母耳向他們講論，當他把政權交在掃羅手中之時。其中：I. 他從一切疑忌和失職的指控中為自己申辯（1Sa 12:1-5）。II. 他提醒他們神為他們和他們列祖所行的奇事（1Sa 12:6-13）。III. 他將福與禍、祝福與咒詳擺在他們面前（1Sa 12:14,15）。IV. 他求告神打雷，以喚醒他們留意他所說的話（1Sa 12:16-19）。V. 他以"萬事必好"的盼望勉勵他們（1Sa 12:20-25）。這就是他向那隆重集會的告別講道，也是掃羅的加冕講章。