1
1Sa 4:1-11.
英文原文
1Sa 4:1-11.
ISRAEL OVERCOME BY THE PHILISTINES.
1. the word of Samuel came to all Israel--The character of Samuel as a prophet was now fully established. The want of an "open vision" was supplied by him, for "none of his words were let fall to the ground"
(1Sa 3:19);
and to his residence in Shiloh all the people of Israel repaired to consult him as an oracle, who, as the medium of receiving the divine command, or by his gift of a prophet, could inform them what was the mind of God. It is not improbable that the rising influence of the young prophet had alarmed the jealous fears of the Philistines. They had kept the Israelites in some degree of subjection ever since the death of Samson and were determined, by further crushing, to prevent the possibility of their being trained by the counsels, and under the leadership, of Samuel, to reassert their national independence. At all events, the Philistines were the aggressors
(1Sa 4:2).
But, on the other hand, the Israelites were rash and inconsiderate in rushing to the field without obtaining the sanction of Samuel as to the war, or having consulted him as to the subsequent measures they took.
Israel went out against the Philistines to battle--that is, to resist this new incursion.
Eben-ezer . . . Aphek--Aphek, which means "strength," is a name applied to any fort or fastness. There were several Apheks in Palestine; but the mention of Eben-ezer determines this "Aphek" to be in the south, among the mountains of Judah, near the western entrance of the pass of Beth-horon, and consequently on the borders of the Philistine territory. The first encounter at Aphek being unsuccessful, the Israelites determined to renew the engagement in better circumstances.
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无标题
3-9. 我们将耶和华的约柜从示罗抬到我们这里来吧——奇怪的是,他们竟对灾祸的真正原因如此盲目,没有从宗教与道德普遍的败坏中(1Sa 2:22-25; 7:3; Ps 78:58)看出神的同在与帮助之所以远离他们的缘由。他们本当以彻底的改革——以普遍回归纯洁的敬拜与道德——作为重振民族精神与力量的第一步。然而他们非但没有怀着深切谦卑与真诚悔改的心,立志废除既存的弊端、重建纯正的信仰,反而采取了一条看似更省事、更快捷的路——他们倚靠礼仪的遵守,毫不怀疑把约柜抬到战场上就必能确保胜利。长老们在建议这一非常之举时,或许想起它曾给祖先带来的信心(Nu 10:35; 14:44),以及在耶利哥所行的事。但更可能的是,他们受了拜偶像的邻邦那种异教观念的影响——那些邻邦把他们的神大衮、或其神圣象征抬到战场上,相信他们神祇的能力与神像不可分离,或住在其中。简言之,约柜抵达时希伯来营中所发出的大声欢呼,清楚表明此时以色列人中间盛行着对民族神祇的信仰——以为其影响是地域性的,其关切尤其为敬奉他们的百姓而施展。以色列人的喜乐与非利士人相应的惊慌,源自同一种迷信情感;神让他们现在所受的管教,其更深一层的目的,就是给他们一个虽痛苦却叫人信服的证据,证明他们的错误——神藉着任凭约柜被掳来惩罚他们的背道,同时另有目的:要显著地为祂超越列邦诸神的主权作辩护。
英文原文
3-9. Let us fetch the ark of the covenant of the Lord out of Shiloh unto us--Strange that they were so blind to the real cause of the disaster and that they did not discern, in the great and general corruption of religion and morals
(1Sa 2:22-25; 7:3; Ps 78:58),
the reason why the presence and aid of God were not extended to them. Their first measure for restoring the national spirit and energy ought to have been a complete reformation--a universal return to purity of worship and morals. But, instead of cherishing a spirit of deep humiliation and sincere repentance, instead of resolving on the abolition of existing abuses, and the re-establishing of the pure faith, they adopted what appeared an easier and speedier course--they put their trust in ceremonial observances, and doubted not but that the introduction of the ark into the battlefield would ensure their victory. In recommending this extraordinary step, the elders might recollect the confidence it imparted to their ancestors
(Nu 10:35; 14:44),
as well as what had been done at Jericho. But it is more probable that they were influenced by the heathenish ideas of their idolatrous neighbors, who carried their idol Dagon, or his sacred symbols, to their wars, believing that the power of their divinities was inseparably associated with, or residing in, their images. In short, the shout raised in the Hebrew camp, on the arrival of the ark, indicated very plainly the prevalence among the Israelites at this time of a belief in national deities--whose influence was local, and whose interest was especially exerted in behalf of the people who adored them. The joy of the Israelites was an emotion springing out of the same superstitious sentiments as the corresponding dismay of their enemies; and to afford them a convincing, though painful proof of their error, was the ulterior object of the discipline to which they were now subjected--a discipline by which God, while punishing them for their apostasy by allowing the capture of the ark, had another end in view--that of signally vindicating His supremacy over all the gods of the nations.
12
1Sa 4:12-22.
1Sa 4:12-22.
以利闻信。
英文原文
1Sa 4:12-22.
ELI HEARING THE TIDINGS.
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13-18. 以利在道旁坐在位上——这位年迈的祭司身为公务士师,平时每日坐在城门口宽敞的凹处施行审判。他因急于得知战况,便坐在平常的位置——那里最方便遇见来往之人。他的座位是官式的椅子,与古埃及法官的椅子相似,雕工精美,装饰华丽,高耸且没有靠背。曾向撒母耳宣告即将临到以利家的灾祸(1Sa 2:34),如今在他两个儿子之死中应验了;他死后,又应验在他儿媳之死上,她所生的婴孩得了个名字,使教会与国家失落的荣耀长留不忘(1Sa 4:19-22)。
随着约柜被掳,这场国难彻底成就。可怜的以利啊!尽管他有不幸的软弱,仍是个好人。他的情感如此强烈地倾向宗教,以致约柜被掳的消息对他而言成了丧钟;然而他对家庭的过分放纵,或是可悲的疏忽——那是导致这一切灾祸、引致他家倾覆的主因——却被记录下来,作为鉴戒,警告一切基督徒家庭的家长,免得在同一块礁石上沉船。
英文原文
13-18. Eli sat upon a seat by the wayside--The aged priest, as a public magistrate, used, in dispensing justice, to seat himself daily in a spacious recess at the entrance gate of the city. In his intense anxiety to learn the issue of the battle, he took up his usual place as the most convenient for meeting with passers-by. His seat was an official chair, similar to those of the ancient Egyptian judges, richly carved, superbly ornamented, high, and without a back. The calamities announced to Samuel as about to fall upon the family of Eli
[1Sa 2:34]
were now inflicted in the death of his two sons, and after his death, by that of his daughter-in-law, whose infant son received a name that perpetuated the fallen glory of the church and nation
[1Sa 4:19-22].
The public disaster was completed by the capture of the ark. Poor Eli! He was a good man, in spite of his unhappy weaknesses. So strongly were his sensibilities enlisted on the side of religion, that the news of the capture of the ark proved to him a knell of death; and yet his overindulgence, or sad neglect of his family--the main cause of all the evils that led to its fall--has been recorded, as a beacon to warn all heads of Christian families against making shipwreck on the same rock.
1Sa 4:1-11.
以色列人 被非利士人 击败
1. 撒母耳的话传遍以色列众人——此时撒母耳作为先知的地位已经完全确立。「默示」(open vision)的缺乏由他来补足,因为「耶和华与他同在,使他所说的话一句都不落空」
(1Sa 3:19);
于是以色列众人都到他居住的示罗去,把他当作神谕来求问;他作为领受神命令的器皿,或说借着他先知的恩赐,能将神的心意指示他们。这位年轻先知日益增长的影响力,很可能引起了非利士人嫉惧的戒心。自从参孙死后,他们就一直使以色列人处于某种程度的臣服之下;如今他们定意进一步加以镇压,免得以色列人在撒母耳的谋略和领导之下受训,重新争取民族的独立。无论如何,是非利士人首先挑起战端
(1Sa 4:2)。
但另一方面,以色列人并未先取得撒母耳对这场战争的认可,也没有就随后所采取的措施求问他,就贸然、轻率地奔赴战场,这也是有责任的。
以色列人出去与非利士人打仗——即要抵挡这一次新的入侵。
以便以谢……亚弗——亚弗(Aphek)意为「力量」,是任何堡垒或要塞的通称。巴勒斯坦有好几处亚弗;但提到以便以谢,就可确定这个「亚弗」是在南方,位于犹大山地之中,靠近伯和仑隘口的西端,因而紧邻非利士人的疆界。以色列人在亚弗初次交锋失利,便决定在更有利的条件下重新开战。