Chú giải chương
1 Samuel Chương 12
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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)
简体中文
撒母耳对以色列的训诲（主前1069年）
¹ 撒母耳对以色列众人说："你们向我所求的，我已应允了，为你们立了一个王。" ² 现在有这王在你们前面前行。我已年老发白，我的儿子也在你们中间；我从幼年直到今日，都在你们前面行。 ³ 我在这里。你们要在耶和华和他的受膏者面前，为我作见证：我夺过谁的牛？抢过谁的驴？欺骗过谁？欺压过谁？从谁手里受过贿赂因而瞎了眼？若有，我必偿还。 ⁴ 他们说："你未曾欺骗我们，未曾欺压我们，也未曾从谁手里受过什么。" ⁵ 撒母耳对他们说："你们既在我手里没有找出什么，今日耶和华可以作证，他的受膏者也可以作证。"他们说："他可以作证。"
这里我们看到：I. 撒母耳向他们简述近日的变局，以及如今政体的现状，作为他还要对他们所说之话的引言（撒上12:1-2）。1. 论到自己，他毕生为服事他们而度过；他从年幼时便早早开始在他们中间作有用之人，且长久如此：我在你们前面行， 作引路的，作领羊群的牧人（诗80:1），从幼年直到今日。 他一蒙预言之光照，在年少之时，便开始作以色列燃烧发亮的光；"如今我最好的年日已过：我已年老发白；"所以他们弃绝他更显得无情，然而正因年老，觉着治理的重担压在伛偻的肩上，他越发乐于让位。他既年老，便更能劝诫他们，他们本应越发留心他所说的，因为日子当述说， 年岁多者当教导智慧； 而且对老年人，尤其是年老的官长和年老的传道人，当有特别的敬重。"我已年老，所以未必久活，或不再有机会与你们说话，所以要留心我所说的。" 2. 论到他的儿子，"看哪，"他说，"他们与你们同在， 你们若愿意，凡他们行得不正之事，尽可叫他们交账。他们如今在你们中间，并未因这次变局逃亡他乡。他们与你们同等，和你们一样都服在新王之下；你们若能证明他们行了什么不义，如今尽可循合法途径起诉他们、刑罚他们，并勒令他们赔偿。" 3. 论到他们的新王，撒母耳已顺他们的意将他立在他们之上（撒上12:1）：你们向我所求的，我都应允了， 虽要废去自己和家族，仍愿尽量取悦你们，使你们安然；如今你们可愿听从我，接受我的劝告么？"变局今已成全：看哪，王在你们前面前行（撒上12:2）；他公开露面，愿在公共事务上服事你们。你们既在民事治理上使自己像列国一样，并在这事上弃绝了神的治理，便当小心，免得你们在宗教上也使自己像列国一样，弃绝了对神的敬拜。
II. 他郑重地就自己在治理上的清廉向他们申诉（撒上12:3）：为我作见证，我夺过谁的牛？ 当留意，
1. 他申诉的用意。他借此要，（1.）使他们认清自己在废他一事上所行之不义——他们并没有什么可指摘的（他的治理唯一的"不是"，就是太平、太宽、太柔），并使他们认清自己在舍弃那位连牛驴都不曾夺去的人，反要把自己置于那要夺去他们田产葡萄园、甚至他们的儿女之人的权下（撒上8:11）所行的不义——那王的作风与撒母耳的作风何其不同。（2.）保全自己的名声。听见撒母耳被如此弃绝的人，很容易猜测他必作了什么恶事，否则不会受如此苛待；所以他有此挑战，乃属必要，好使在案可查：他之被废并非因手中有何不义，乃是为迁就一班轻浮百姓的脾气——他们自己也承认再找不到比他更好的人来治理，只不过想要一个更大的人物罢了。每一个人对自己的好名声都有一笔当还的债，尤其是身居公职的人——当护卫它免受不实的污蔑和猜疑，使我们既能喜乐，也能有荣耀地走完当跑的路。（3.）他既有意留下美名，也就有意在继任者面前留一个好榜样；让他照着这范本抄写，必写得工整。（4.）他在训诲结尾要责备百姓，所以先从为己辩白开始；因为要坦然指陈他人之罪的，必须先确保自己无可指责。
2. 在申诉本身上当留意，
（1.）撒母耳在此所自陈无亏的是哪些事。[1.] 无论以任何名目，他未曾取过不属自己的——牛或驴；未曾因贡物、罚款或没收而扣留他们的牲畜，也未曾用了他们的劳力而不付价。（2.）[2.] 他未曾欺骗与他交易的人，未曾欺压在他权下的人。（3.）[3.] 他未曾受贿以颠倒公断，也未曾因情面或亲情的偏颇而违背良心断案。
（2.）他怎样呼召那些轻看他的人为他操行作证：我在这里；你们要作见证控我。 你们若有任何事要控告我，就在耶和华和王面前——正当的审判官面前——提出来。他尊荣扫罗，承认自己若有不义，也要向他负责。
III. 因这申诉，他得着光荣的洗雪。他并不指望他们临别时给他尊荣——虽他实配得——所以也未提自己为他们所作的任何善功，那些本是他们当鼓掌称谢、归还议院谢忱的事；他所求的，只是他们当公道待他，他们也这样作了（撒上12:4），欣然承认：1. 他并未使他的治理成为他们的重担，并未用权势亏负他们。2. 他并未使治理成为他们的耗费：你也未曾从谁手里受过什么 以维持你的尊荣。像尼希米一样，他不索总督的俸禄（尼5:18），不但公义，而且慷慨——未曾贪图人的金、银、衣服（徒20:33）。
IV. 这对撒母耳清廉所作的尊荣见证，存记下来，以荣其名（撒上12:5）：耶和华可以作证—— 那鉴察人心的——他的受膏者也可以作证—— 那审断公开行为的；众民也同应：他可以作证。 注意：邻舍的见证，尤其是我们自己的良心为我们所作的见证——证明我们在自己的岗位上诚实度日——便是在我们受轻慢藐视之时的安慰。低米丢是有福的人，因他有众人给他作见证，又有真理给他作见证（约三1:12）。
⁶ 撒母耳对百姓说："从前抬举摩西、亚伦，又把你们列祖从埃及地领出来的，是耶和华。 ⁷ 现在你们要站住，等我在耶和华面前对你们讲论耶和华向你们和你们列祖所行一切公义的事。 ⁸ 从前雅各到了埃及，你们列祖呼求耶和华，耶和华就差遣摩西、亚伦去，把你们列祖从埃及领出来，使他们在这地方居住。 ⁹ 他们却忘了耶和华他们的神，他就把他们交付与夏琐军长西西拉的手里，和非利士人的手里，并摩押王的手里，使他们攻击他们。 ¹⁰ 他们就呼求耶和华，说：'我们犯罪了，因为我们离弃了耶和华，去事奉巴力和亚斯他录；如今求你救我们脱离仇敌的手，我们必事奉你。' ¹¹ 耶和华就差遣耶路巴力、比但、耶弗他、撒母耳，救你们脱离四围仇敌的手，你们才安然居住。 ¹² 你们见亚扪人的王拿辖来攻击你们，就对我说：'不然，总要有一个王治理我们。'其实耶和华你们的神原是你们的王。 ¹³ 现在你们所求所选的王在这里。看哪，耶和华已经为你们立了一个王。 ¹⁴ 你们若敬畏耶和华，事奉他，听从他的话，不违背耶和华的命令，你们和治理你们的王，也都必跟从耶和华你们的神。 ¹⁵ 你们若不听从耶和华的话，违背他的命令，耶和华的手必攻击你们，像从前攻击你们列祖一样。
撒母耳既充分保全了自己的名声，便不因他们待他的不仁而加以责难，反而着手教导他们，保守他们在当尽的本分路上——这样，政体的变易对他们的损害也就较轻。
I. 他提醒他们神对他们和他们的列祖所施的大恩，把本国的简史摆在他们面前，好叫他们因思念神为他们所行的大事，便永远受约束去爱他、事奉他。"来罢，"他说（撒上12:7），"你们要站住，当神对你们说话时，站立以示敬畏，站立以示专心和心平气静，容我与你们理论。"宗教原是有理可据的（赛1:18）。传道人的工，就是与人理论——不单是劝勉和指引，更是劝服，说服人的判断，从而得着他们的意志和情爱。让理性治理人，人便为善。他论及耶和华的公义作为，意思是"他因应许所赐下的恩惠，以及他因你们的罪而加的刑罚"。他的恩宠被称为他的公义作为（士5:11），因为在其中他向自己的荣耀尽忠。他不但提醒他们神在他们这世代所行的事，也提醒他们神在古时他们列祖之日所行的事，因为今世代正得着神从前恩惠的益处。我们可以设想他的讲论比此处所记更长。1. 他提醒他们出埃及的拯救。雅各和他的家眷贫弱地下了那为奴之家；受压迫时他们呼求神，神便抬举摩西、亚伦——出身卑微——作他们的拯救者，并作他们在迦南建国立业的奠基者（撒上12:6-8）。2. 他提醒他们，因着忘却神、事奉别神，他们的列祖把自己陷入何等苦难灾祸之中（撒上12:9）。他们奴役了自己，因为他们如罪犯俘虏般被卖在压迫者手中。他们使自己暴露在战争的蹂躏下，邻邦也与他们争战。3. 他提醒他们列祖因拜偶像而在神前的悔改自卑：他们说，我们犯罪了（撒上12:10）。不要效法他们列祖的罪，因他们所行不当的，曾多次巴不得从未行过。他们在急难之日寻求神，并应许要事奉他；所以他们的子孙当看为美善的——那在顺境时所当持守的——正是他们在逆境中所觉为美的。4. 他提醒他们神为他们所行的荣耀拯救，所赐的胜利，以及在多番患难困苦之后的安靖定居（撒上12:11）。他点名几位士师：基甸和耶弗他，都是当时的大征服者；其中他又提及比但——此人在别处并未见载：他可能是某位显赫之人，是拯救他们的器皿，虽未记在《士师记》中——像珊迦那样，圣经说他拯救了以色列，却不说他审判了以色列（士3:31）。也许这位比但在某位士师在另一边显现并为他们行事的同时，在这一边护卫并拯救了他们。有人以为他就是睚珥（博学的 Poole 先生如此见），也有人以为他就是参孙——他是但人之子，属但支派，神的灵在但营中临到他。撒母耳提及自己，并非为自夸，乃为归荣于神——神使他作了制伏非利士人的器皿。5. 末了，他提醒他们神在这世代近来所施的恩——当他们对神规定要以这样一位来拯救他们脱离亚扪人王拿辖之手时，神竟以一位王赐给他们为满足（撒上12:12-13）。可见他们求立王的直接缘由就在此：拿辖前来威吓；他们要撒母耳指派一位将军；他告诉他们，在他们一切争战中神是元帅，他们别无所需，所缺的必由神的大能补足：耶和华是你们的王。 但他们执意，不然，总要有一个王治理我们。 "如今，"他说，"你们有了王——是你们自己所求的王，这话说出来要叫你们羞愧；但也是神所立的王，这话说出来当叫神得荣，显他恩典的荣耀。"甚至当他们在实际上弃绝神之时，神也未弃绝他们。
II. 他向他们指明，如今他们和他们的王都在受试炼之中。不要以为他们如今既脱离了对神的依靠，又有了自己的王，自己的命运（如愚昧人所称）便握在自己手中；不，他们的判断仍是从耶和华而出。他明明告诉他们，
1. 他们若顺从神，便必得福（撒上12:14）。他们若不背离神去拜偶像，也不违背他的诫命而背叛他，却恒心效忠于他，敬畏他的怒气，事奉他的利益，遵行他的旨意，那么他们和他们的王就必得福；但当留意这应许是怎样说的：那时你们必跟从耶和华你们的神； 意思是，（1.）"你们必继续行在对神当尽本分的路上，这要成为你们的尊荣和安慰。"注意：在宗教上真诚的人，神必赐他恩典持之以恒：忠心跟从神的，必蒙神力扶助，使他继续跟从。且当留意，跟从神这件事，其本身就是它自己的赏赐。它是命令，也是应许。（2.）"你们必继续在神的引导和保护之下："你们必跟从耶和华， 原文如此，意思是，"他必走在你们前面，引导你们、使你们亨通，使你们道路通达。你们若与神同在，神也与你们同在。"
2. 他们若悖逆，便必灭亡无疑（撒上12:15）：你们若背叛， 不要以为有了王就能保你们免受神的审判，也不要以为你们既在这事上使自己像列国一样，便可像他们那样犯罪代价低廉。不，耶和华的手必攻击你们，像从前攻击你们列祖一样——像他们在士师时代得罪他之时。"我们若以为摆脱神的治理便可逃避他的公义，便是大错了。神若不治理我们，也必审判我们。"
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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)
简体中文
撒母耳求雷；撒母耳劝勉安慰以色列人（主前1069年）
¹⁶ 现在你们要站住，看耶和华在你们眼前要行这件大事。 ¹⁷ 这不是割麦子的时候吗？我求告耶和华，他必打雷降雨；使你们又知道又看出，你们求立王的事，是在耶和华面前犯大罪了。 ¹⁸ 撒母耳就求告耶和华；耶和华就在这日打雷降雨。众民便甚惧怕耶和华和撒母耳。 ¹⁹ 众民对撒母耳说：「求你为仆人们祷告耶和华你的 神，免得我们死亡；因为我们求立王的事，正是罪上加罪了。」 ²⁰ 撒母耳对百姓说：「不要惧怕。你们虽然行了这恶，却不要偏离耶和华，只要尽心事奉他。 ²¹ 若偏离耶和华去顺从那不能救人的虚神，这是徒然的。 ²² 耶和华既喜悦选你们作他的子民，就必因他的大名不撇弃你们。 ²³ 至于我，断不停止为你们祷告，以致得罪耶和华。我必以善道正路指教你们。 ²⁴ 只要你们敬畏耶和华，诚诚实实地尽心事奉他，想念他向你们所行的事何等大。 ²⁵ 你们若仍然作恶，你们和你们的王必一同灭亡。」
撒母耳在此要达到两个目的：
一、使百姓认识他们求立王之罪。他们此刻正带着他们的王在 神面前欢乐（撒上11:15），向 神献上赞美之祭，盼望 神悦纳；这也许使他们以为求立王并无过错，实在是做对了。因此撒母耳在此指控他们，把这事当作他们的罪、他们的恶事、「在耶和华眼前为大恶」。注意，我们虽在犯罪的道路上遇见亨通成功，却不可因此对它存更好的看法。他们有了一位王，他们若行事端正，他们的王可以成为他们极大的福分；然而撒母耳仍要他们察觉看见，「求立王乃是他们的恶事」。凡 神在律法中所不悦的，我们绝不可看为好，尽管他在护理中似乎对其微笑。请留意，
1. 神因他们求立王而向他们发作的不悦之情的表显。撒母耳一发声， 神就在他们身上降下奇异的雷雨——那是在那地一年之中从未见过、从未听过的时节（撒上12:16-18）。雷雨有自然的原因，有时也有可畏的果效。但撒母耳使这事显明，乃是由 神全能的能力特意安排，为要使他们确信「求立王所行的是甚恶」；不仅因为它临在不寻常的时节——麦收之时，又是在晴朗无云、眼中毫无暴风迹象的日子；更因为他事先就预告了。若在他正对他们说话时偶然有雷雨，他可以像我们在类似情形下那样，用以唤醒他们、使他们知罪；但为使这事确属神迹，在事未发生之前，（1）他先对他们提起这事（撒上12:16-17）：「站住，看这大事。」他先前曾叫他们「站住，听」（撒上12:7）；但因他见自己的辩论不能打动他们（他们如此迟钝、不思想），如今他叫他们「站住，看」。若他用「微小的声音」所说的不能达他们心中，他那如甘露滴下的教训不能感动他们，他们就要听见 神在可畏的雷声中、在大雨的威能中对他们说话。他以这事为凭据：「我求告耶和华，他就必打雷，现在就打，以印证他仆人的话，并使你们看见，我告诉你们 神因你们『求立王』向你们发怒，说的是真话。」事情果真应验，证明他是真先知；那神迹奇事应验了。（2）他为此向 神呼求。撒母耳求告耶和华，为应允他的祷告，就在他还说话的时候，「耶和华就打雷降雨」。藉此撒母耳显明，不仅 神对这地有何等大的权能——他能在自然原因尚未运行之时，突然产生这可畏的雷雨，从他的府库中带出（诗135:7）；也显明「他在天上」有何等大的地位—— 神竟如此「垂听人的声音」（书10:14），在「雷声的秘密处」应允他（诗81:7）。撒母耳——那个祷告之子——在祷告上得蒙应允，向来著名。如今 神为这事降下这特别的雷雨，[1] 神以从前他表明对非利士人之不悦的同样方式，并应撒母耳的祷告，作证他对他们的不悦。「耶和华用大声雷鸣把他们扰乱」（撒上7:10）。如今以色列背叛，使他的圣灵担忧，他就转过来作他们的仇敌，用不久前用以对付他们仇敌的同样兵器来攻击他们（赛63:10）。[2] 神向他们显出他们想求一位王来拯救他们、过于求 神或撒母耳的愚妄——他们指望血肉的膀臂过于 神的膀臂，过于祷告的能力。他们的王能「以 神那样的声音雷鸣」吗（伯40:9）？他们的君能像先知那样藉祷告调动这样的军兵吗？[3] 神向他们暗示：他们如今既有王，其光景看似何等平静顺遂，如麦收时的天气，然而 神若愿意，他能转眼改变他们诸天的面貌，用他的暴风追赶他们——如诗篇作者所说。
- 这事在百姓身上所留下的印象。这事使他们大受惊吓，理当如此。（1）「他们甚惧怕耶和华和撒母耳。」虽然他们有了王，便以为只要怕他， 神却使他们知道「他大可敬畏」，他的先知也因他的缘故可畏。如今他们正因他们的王欢乐， 神却教导他们「当存战兢而欢乐」。（2）他们承认求立王的罪和愚妄：「我们求立王的事，正是罪上加罪了」（撒上12:19）。有些百姓若不用暴风雷鸣，就不能被带到看见自己罪的地步。撒母耳直到事情定妥、王位确定之后，才从他们口中逼出这承认，免得这事看来似乎他更想藉此在政权上建立自己，而不是要领他们悔改。如今他们「自夸自媚」，他们的罪孽「终必显露为可憎恶」（诗36:2）。（3）他们恳切求撒母耳为他们祷告（撒上12:19）：「求你为仆人们祷告，免得我们死亡。」他们惧怕 神的震怒之危险，又不能指望他亲自垂听他们自己的祷告，因此求撒母耳为他们祷告。如今他们才看见不久前还轻慢的那人的需要。这样，许多不愿「基督作王治理他们」的人，却乐意基督为他们代求，使 神的震怒转消。时候将到，那曾藐视、讥笑祷告之人的，必看重他们的祷告，愿与他们有分。「求你」（他们说）「告耶和华你的 神」；我们不知道怎样称他为我们的 神，但你若与他有什么关系，求你为我们运用这关系。
二、他要使百姓在他们的信仰上坚固，使他们永远倚靠耶和华。他这番话的目的，与约书亚的话大致相同（撒上23:1-24:22）。
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他不愿耶和华的可畏使他们远离他，因为那是要使他们归向他（撒上12:20）：「不要惧怕；虽然你们行了这一切恶事，虽然 神因此向你们发怒，却不要因此离弃他的事奉，也不要转去不跟随他。」「不要惧怕」，即「不要绝望，不要因惊恐而惧怕，暴风雨之后天必放晴。不要惧怕；因为 神虽向他的百姓皱眉，却『为自己的大名』必不撇弃他们（撒上12:22），所以你们也不要离弃他。」在恩约中每一次过犯，虽使主不悦，却不会把我们抛出恩约之外；所以 神公义的责备不应把我们从仰望他怜悯的盼望中赶走。 神拣选的坚定，源于他拣选的自由；我们因此可以盼望他不撇弃他的百姓，因为「他喜悦使他们作他的百姓」。他若因他们的善功拣选他们，我们也许怕他因他们的恶功弃绝他们；但他既「为自己的名」拣选他们，也必为自己的名不离弃他们。
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他警戒他们防备偶像：「不可偏离 神、偏离对他的敬拜」（撒上12:20-21）；「因为你们若偏离 神，无论偏向何处，你们必发现那是虚空之事，绝不能如你们所愿地满足你们，若倚靠它必被它欺骗；它是折断的芦苇、破裂的池子。」偶像不能使那有所缺而求它的人得益，也不能拯救那在急难中求它的人，因为它是虚妄的，并非它所自称的那样。「偶像在世上算不得什么」（林前8:4）。
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他以将继续关心顾念他们的保证安慰他们（撒上12:23）。他们求他为们祷告（撒上12:19）。他本可以说：「你们去找你们放在我位置上的扫罗王，让他为你们祷告吧。」但他非但不因他们对他的不敬而责备他们，反而应许他们过于他们所求的。（1）他们把它当作恩惠来求；他却把它当作本分来应许，并且一想到疏忽就惊惧。「为你们祷告！」他说，「我若不这样行，就是得罪耶和华，断乎不可。」注意，不为 神的以色列祷告，尤其不为那在我们照管之下的，就是得罪 神；敬虔人惧怕忽略之罪。（2）他们求他此时、为此事祷告，他却应许终身为他们祷告、不止息地祷告。我们的准则乃是「不住地祷告」；我们若在一般情况下停止祷告便是犯罪，若停止为教会祷告更是如此。（3）他们只求他为他们祷告，他却应许为他们作更多——不仅为他们祷告，更教导他们；虽然他们不愿受他作士师的治理，他却不愿因此拒绝他作先知的教导。他们可以确信，他所教导他们的，必不外乎「善道正路」：正路必是善路；本分之路必是快乐得益之路。
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他以切实的宗教和严肃的敬虔作为恳切的劝勉作结（撒上12:24-25）。这里所吩咐的大本分，就是「敬畏耶和华」。他先前说过（撒上12:20），「不要惧怕（奴仆式的惧怕）」，此处却说，「要敬畏耶和华（儿子的敬畏）」。作为这敬畏的果子与凭据，要在宗教敬拜的本分和敬虔的生活上事奉他，要诚诚实实，不可只在表面和口头，要用心，并「尽全心」——不虚假，不二心。他用两件事作为动机劝勉他们：（1）他们因感恩而当事奉 神，思念「他向你们所行的事何等大」，使你们永远归于他的事奉。（2）他们因利益而当事奉他，思念他们若仍然作恶，他必向他们行何等大的事：「『你们必被毁灭』，被 神的审判毁灭，『你们和你们所夸耀、所仰望的王』——你们若与 神相和，这王本是你们的福分。」他作为忠心的守望者，如此警戒他们，便救了自己的灵魂。
bản gốc tiếng anh
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.
上一章末了，我们看见全会众仍聚集一处；本章所记的，则是撒母耳在把治理之权交托扫罗之时，向他们所发表的一篇演说：I. 他在治理之时，为自己撇清一切失职的嫌疑和指控（撒上12:1-5）。II. 他提醒他们，神曾为他们和他们的列祖行了何等大事（撒上12:6-13）。III. 他把祸福、福与祸摆在他们面前（撒上12:14、15）。IV. 他借求告神降下雷声，唤醒他们留心他所说的话（撒上12:16-19）。V. 他用一切都必顺利的盼望来勉励他们（撒上12:20-25）。这就是他对那庄严集会所作的告别讲论，也是扫罗加冕之时的训勉之辞。