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1Sa 10:1-27.
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1Sa 10:1-27.
SAMUEL ANOINTS SAUL, AND CONFIRMS HIM BY THE PREDICTION OF THREE SIGNS.
1. Then Samuel took a vial of oil--This was the ancient
(Jud 9:8)
ceremony of investiture with the royal office among the Hebrews and other Eastern nations. But there were two unctions to the kingly office; the one in private, by a prophet
(1Sa 16:13),
which was meant to be only a prophetic intimation of the person attaining that high dignity--the more public and formal inauguration
(2Sa 2:4; 5:3)
was performed by the high priest, and perhaps with the holy oil, but that is not certain. The first of a dynasty was thus anointed, but not his heirs, unless the succession was disputed
(1Ki 1:39; 2Ki 11:12; 23:30; 2Ch 23:11).
kissed him--This salutation, as explained by the words that accompanied it, was an act of respectful homage, a token of congratulation to the new king
(Ps 2:12).
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2节. 你今日离开我之后. 这些关于路上将遇见之事的具体预言，其数目之多、细节之详，足以引人注意，目的是要坚立扫罗对撒母耳先知身分的信赖，使他完全相信所启示给他、作为神之话语的内容。
拉结的坟墓. 在伯利恒附近
(见 Ge 35:16 注释)。
泄撒. 或作洗拉，今为 Bet-jalah，在那城附近。
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2. When thou art departed from me to-day--The design of these specific predictions of what should be met with on the way, and the number and minuteness of which would arrest attention, was to confirm Saul's reliance on the prophetic character of Samuel, and lead him to give full credence to what had been revealed to him as the word of God.
Rachel's sepulchre--near Beth-lehem (see on
Ge 35:16).
Zelzah--or Zelah, now Bet-jalah, in the neighborhood of that town.
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3节. 平原. 或作「他泊的橡树」，非指那座名山，因那山相距甚远。
有三个人上伯特利去朝见神. 似乎是要在约柜和帐幕尚无定所、神也尚未宣告要拣选之永久之地的时候，在那里献祭。山羊羔是为献祭，饼是为供物，酒是为浇奠。
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3. the plain--or, "the oak of Tabor," not the celebrated mount, for that was far distant.
three men going up to God to Beth-el--apparently to offer sacrifices there at a time when the ark and the tabernacle were not in a settled abode, and God had not yet declared the permanent place which He should choose. The kids were for sacrifice, the loaves for the offering, and the wine for the libations.
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5. 神的山——大概是迦巴(1Sa 13:3),因那里设有一所先知学校而得此名。那群先知无疑就是这所学校的学员;这所学校大概由撒母耳创办,所教的主要科目是律法的知识,以及配以乐器的诗章,这在此处和1Ch 25:1, 7被称为「说预言」。
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5. the hill of God--probably Geba
(1Sa 13:3),
so called from a school of the prophets being established there. The company of prophets were, doubtless, the pupils at this seminary, which had probably been instituted by Samuel, and in which the chief branches of education taught were a knowledge of the law, and of psalmody with instrumental music, which is called "prophesying" (here and in
1Ch 25:1, 7).
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6节. 耶和华的灵必大大感动你. 字面是「猛然临到你」，忽然赐你一种远超从前品格和习惯的能力与心志，使你以远胜农夫之单纯、无知和羞怯的活力、智慧和度量行事。
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6. the Spirit of the Lord will come upon thee--literally, "rush upon thee," suddenly endowing thee with a capacity and disposition to act in a manner far superior to thy previous character and habits; and instead of the simplicity, ignorance, and sheepishness of a peasant, thou wilt display an energy, wisdom, and magnanimity worthy of a prince.
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8. 你要在我以先下到吉甲去——据约瑟夫所记,这是先知在世之日扫罗当守的常例:每逢国家遭遇大危机——例如敌人入侵——他都要到吉甲去,在那里停留七日,好让约旦两岸的各支派有时间集结,撒母耳也能赶到那里。
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8. thou shalt go down before me to Gilgal--This, according to JOSEPHUS, was to be a standing rule for the observance of Saul while the prophet and he lived; that in every great crisis, such as a hostile incursion on the country, he should repair to Gilgal, where he was to remain seven days, to afford time for the tribes on both sides Jordan to assemble, and Samuel to reach it.
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9-11. 他转身离开撒母耳时,神赐给他一个新心——在撒母耳的话以及这些兆头应验的影响下,扫罗对承担这沉重职任的犹豫已被克服。头两个兆头(1Sa 10:7, 8)的应验被略过不提,但第三个却被特别记下。一个照看父亲的牛群似乎比参与年轻先知的圣操更为合适的人——既无先前教导、又无为人所知的爱好——竟然热情投入那种精神,并娴熟地应和那圣乐团的旋律:这样奇异的景象,催生了「扫罗也列在先知中吗?」这句谚语(1Sa 19:24)。
预言的灵临到了他。对扫罗而言,这是对他所听见之神的话语真实的个人性、经历性的证据,正如基督徒归信者因福音使人成圣的大能而在自己里头所得的那证据。
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9-11. when he had turned his back to go from Samuel, God gave him another heart--Influenced by the words of Samuel, as well as by the accomplishment of these signs, Saul's reluctance to undertake the onerous office was overcome. The fulfilment of the two first signs
[1Sa 10:7, 8]
is passed over, but the third is specially described. The spectacle of a man, though more fit to look after his father's cattle than to take part in the sacred exercises of the young prophets--a man without any previous instruction, or any known taste, entering with ardor into the spirit, and skilfully accompanying the melodies of the sacred band, was so extraordinary a phenomenon, that it gave rise to the proverb, "Is Saul also among the prophets?" (see
1Sa 19:24).
The prophetic spirit had come upon him; and to Saul it was as personal and experimental an evidence of the truth of God's word that had been spoken to him, as converts to Christianity have in themselves from the sanctifying power of the Gospel.
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12. 他们父亲是谁呢?——《七十士译本》作「他父亲是谁呢?」是指基士的儿子扫罗。
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12. But who is their father?--The Septuagint reads, "Who is his father?" referring to Saul the son of Kish.
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17-25. 撒母耳把百姓召聚……到米斯巴——靠近希伯仑的一座柱状山冈,高五百英尺。以色列的全国大会在此举行。既定了选王之日,撒母耳先指责百姓抛弃神的制度、要以自己的制度取而代之,随即着手新王的提名。由于这任命必须在神的指引和管理下进行,就借着神奇的掣签来决定:支派、宗族、个人依次经过,直到找着扫罗。他躲藏起来,要么是出于天生的谦逊,要么是在那种境况下突发的紧张。当被人拉出来时,众人见他具备粗犷之民对君王所期望的一切体魄优势;这展示也使这位王子博得撒母耳的好评。然而在举国狂热之中,先知深切的敬虔与真正的爱国心仍不忘说明「国之体制」,即王的权利与特权,以及当受的限制;为使这宪政能以应有的庄严获得批准,这部立宪君主的宪章被记录下来,「放在耶和华面前」——即交托祭司保管,与国家最神圣的档案一同存放。
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17-25. Samuel called the people together . . . at Mizpeh--a shaft-like hill near Hebron, five hundred feet in height. The national assemblies of the Israelites were held there. A day having been appointed for the election of a king, Samuel, after having charged the people with a rejection of God's institution and a superseding of it by one of their own, proceeded to the nomination of the new monarch. As it was of the utmost importance that the appointment should be under the divine direction and control, the determination was made by the miraculous lot, tribes, families, and individuals being successively passed until Saul was found. His concealment of himself must have been the result either of innate modesty, or a sudden nervous excitement under the circumstances. When dragged into view, he was seen to possess all those corporeal advantages which a rude people desiderate in their sovereigns; and the exhibition of which gained for the prince the favorable opinion of Samuel also. In the midst of the national enthusiasm, however, the prophet's deep piety and genuine patriotism took care to explain "the manner of the kingdom," that is, the royal rights and privileges, together with the limitations to which they were to be subjected; and in order that the constitution might be ratified with all due solemnity, the charter of this constitutional monarchy was recorded and laid up "before the Lord," that is, deposited in the custody of the priests, along with the most sacred archives of the nation.
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26. 扫罗也回基比亚的家去——基比亚靠近迦巴。这是他的住所(Jud 20:20),在耶路撒冷以北约五英里。
有一群人……神感动他们心的人,也跟随他——这些人敬畏神,把效忠王视为良心的本分。他们与「彼列之子」相对。
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26. And Saul also went home to Gibeah--near Geba. This was his place of residence (see
Jud 20:20),
about five miles north of Jerusalem.
there went . . . a band of men, whose hearts God had touched--who feared God and regarded allegiance to their king as a conscientious duty. They are opposed to "the children of Belial."
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27. 彼列之子说:这人怎能救我们?他们就藐视他,不送他礼物——东方国家里,君王的尊严和王室的气派,不是靠固定税率来维持,而是靠官员和富人按个人资力、在特定季节从王国各地带来的、具有惯常登记价值的礼物。扫罗的反对者所扣留的正是这种贡品;因缺少它,他一时无法建立起王家的体制。但他「等待时机」,以在执政初期极有益处的审慎和宽宏忍受了这侮辱。
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27. the children of Belial said, How shall this man save us? And they despised him, and brought him no presents--In Eastern countries, the honor of the sovereign and the splendor of the royal household are upheld, not by a fixed rate of taxation, but by presents brought at certain seasons by officials, and men of wealth, from all parts of the kingdom, according to the means of the individual, and of a customary registered value. Such was the tribute which Saul's opponents withheld, and for want of which he was unable to set up a kingly establishment for a while. But "biding his time," he bore the insult with a prudence and magnanimity which were of great use in the beginning of his government.
撒上 10:1-27.
撒母耳膏扫罗，并以三个兆头的预言坚立他。
1节. 撒母耳就拿瓶膏油. 这是希伯来人及其他东方民族中立王登基的古老
(Jud 9:8) 礼仪。但王职有两次受膏：一次是私下由先知所行
(1Sa 16:13)， 其意仅在预言性暗示那将获此高位的人——更公开正式的就职典礼
(2Sa 2:4; 5:3) 则由大祭司主持，可能用的是圣膏油，但不确定。一个王朝的开国之君如此受膏，但他的后继者除非继位有争议，否则不再受膏
(1Ki 1:39; 2Ki 11:12; 23:30; 2Ch 23:11)。与他说的话一同说明的，亲嘴是带尊敬的敬意之举，也是向新王献上的祝贺表示
(Ps 2:12)。