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In this chapter we have the first-fruits of Saul's government, in the glorious rescue of Jabesh-Gilead out of the hands of the Ammonites. Let not Israel thence infer that therefore they did well to ask a king (God could and would have saved them without one); but let them admire God's goodness, that he did not reject them when they rejected him, and acknowledge his wisdom in the choice of the person whom, if he did not find fit, yet he made fit, for the great trust he called him to, and enabled, in some measure, to merit the crown by his public services, before it was fixed on his head by the public approbation. Here is, I. The great extremity to which the city of Jabesh-Gilead, on the other side of Jordan, was reduced by the Ammonites, 1Sa 11:1-3. II. Saul's great readiness to come to their relief, whereby he signalized himself, 1Sa 11:4-10. III. The good success of his attempt, by which God signalized him, 1Sa 11:11. IV. Saul's tenderness, notwithstanding this, towards those that had opposed him, 1Sa 11:12,13. V. The public confirmation and recognition of his election to the government, 1Sa 11:14,15.
1-4
Extremity of Jabesh-Gilead (1069 BC)
简体中文
雅比基列的绝境（主前1069年）
¹ 亚扪人拿辖上来，对着雅比基列安营。雅比的一切人对拿辖说："你与我们立约，我们就服事你。" ² 亚扪人拿辖回答说："你们若由我剜出你们各人的右眼，以此羞辱以色列众人，我才与你们立约。" ³ 雅比的长老对他说："求你宽容我们七天，等我们打发人往以色列的全境去。若没有人救我们，我们就出来归顺你。" ⁴ 使者到了扫罗的基比亚，将这话说给百姓听，百姓就都放声而哭。
亚扪人对那些与他们毗邻的以色列支派一向是恶邻，虽然他们不过是罗得的子孙，正因这缘故以色列也以礼相待。见申2:19。耶弗他在他那个时候曾使他们臣服，但如今以色列的罪使他们又有力量重新抬头，要为那场旧仇雪恨。雅比基列城在几个世代之前曾被以色列的公义之剑所毁，因他们没有出来对付基比亚的邪恶（士21:10）；如今既重新繁盛起来——大概是由当年逃过刀锋之人的后裔所重建——又面临被亚扪人毁灭的危险，仿佛这地有某种厄运相随。亚扪人的王拿辖（代上19:1）前来围攻它。如今这里，
I. 被围困者提出议和（撒上11:1）：你们与我们立约， 我们就有条件地投降，并服事你。* 他们已失去以色列人的德行，否则不会这样失去以色列人的勇气——竟驯驯服服地甘心事奉一个亚扪人，而毫不为自己英勇一搏。他们若没有背弃与神所立的约、离弃他的事奉，本不必这样去与一个外邦国求立约，自献为奴。
II. 围困者向他们提出卑鄙野蛮的条件：他们可免其死，收他们为奴，条件是他们要剜出右眼（撒上11:2）。基列人情愿舍弃自由和产业来赎自己的命；亚扪人若照他们所提的应允，事情就立即了结，基列人也不会求救了。但他们卑屈的让步反倒使亚扪人要求更加蛮横，他们不满足于收他们为奴，更要：1. 折磨他们，使他们受剧痛——剜去一眼正是如此。2. 使他们不能再战——虽不至不能作工（那将是主人的损失），却不能再执兵器；因那时人以左手执盾遮蔽左眼，所以无右眼的兵士实际上等于瞎子。3. 要把羞辱加在以色列众人身上——说他们懦弱无能，竟任凭自己一座首要城邑的居民受如此苦待，而不肯施救。
III. 被围困者请求并获允七日宽限，以考虑这一提议（撒上11:3）。拿辖若不允这宽限，我们可设想那提议的恐怖必使他们铤而走险，宁可执刀战死，也不肯向如此残忍的仇敌投降；所以拿驰——他想不到在如此短的时间内他们竟能得到救援，又自以为所据的优势稳如磐石——便在狂傲中给了他们七日，好使以色列因不施救而受的羞辱更大，自己的胜利也更辉煌。但其中实有神护理，要使他的自负成为他的迷乱和覆亡。
IV. 这事被报信到基比亚。他们说他们要打发使者往以色列的全境（撒上11:3），这反倒使拿驰更为放心——他想那要费时日，且若没有一位共同的首领，谁也不肯挺身而出；也许拿驰还未听见新选之王的事。但使者们——或自动，或奉主人之命——直往基比亚去，未在里面找到扫罗，便把消息告诉百姓，百姓听见就都放声而哭（撒上11:4）。他们宁可为弟兄的苦难和危险哀哭，也不肯设法救援；宁为他们流泪，也不肯为他们流血。他们哭，是因绝望于救雅比基列的人，又恐这边境一城若失，敌人就要深入腹地——这如今看来已大有危险。
英文原文
Extremity of Jabesh-Gilead (1069 BC)
¹ Then Nahash the Ammonite came up, and encamped against Jabesh-gilead: and all the men of Jabesh said unto Nahash, Make a covenant with us, and we will serve thee.
² And Nahash the Ammonite answered them, On this condition will I make a covenant with you, that I may thrust out all your right eyes, and lay it for a reproach upon all Israel.
³ And the elders of Jabesh said unto him, Give us seven days' respite, that we may send messengers unto all the coasts of Israel: and then, if there be no man to save us, we will come out to thee.
⁴ Then came the messengers to Gibeah of Saul, and told the tidings in the ears of the people: and all the people lifted up their voices, and wept.
The Ammonites were bad neighbours to those tribes of Israel that lay next them, though descendants from just Lot, and, for that reason, dealt civilly with by Israel. See De 2:19. Jephthah, in his time, had humbled them, but now the sin of Israel had put them into a capacity to make head again, and avenge that quarrel. The city of Jabesh-Gilead had been, some ages ago, destroyed by Israel's sword of justice, for not appearing against the wickedness of Gibeah (Jdg 21:10); and now being replenished again, probably by the posterity of those that then escaped the sword, it is in danger of being destroyed by the Ammonites, as if some bad fate attended the place. Nahash, king of Ammon (1Ch 19:1) laid siege to it. Now here,
I. The besieged beat a parley (1Sa 11:1): "Make a covenant with us, and we will surrender upon terms, and serve thee." They had lost the virtue of Israelites, else they would not have thus lost the valour of Israelites, nor tamely yielded to serve an Ammonite, without one bold struggle for themselves. Had they not broken their covenant with God, and forsaken his service, they needed not thus to have courted a covenant with a Gentile nation, and offered themselves to serve them.
II. The besiegers offer them base and barbarous conditions; they will spare their lives, and take them to be their servants, upon condition that they shall put out their right eyes, 1Sa 11:2. The Gileadites were content to part with their liberty and estates for the ransom of their blood; and, had the Ammonites taken them at their word, the matter would have been so settled immediately, and the Gileadites would not have sent out for relief. But their abject concessions make the Ammonites more insolent in their demands, and they cannot be content to have them for their servants, but, 1. They must torment them, and put them to pain, exquisite pain, for so the thrusting out of an eye would do. 2. They must disable them for war, and render them incapable, though not of labour (that would have been a loss to their lords), yet of bearing arms; for in those times they fought with shields in their left hands, which covered their left eye, so that a soldier without his right eye was in effect blind. 3. They must put a reproach upon all Israel, as weak and cowardly, that would suffer the inhabitants of one of their chief cities to be thus miserably used, and not offer to rescue them.
III. The besieged desire, and obtain, seven days' time to consider of this proposal, 1Sa 11:3. If Nahash had not granted them this respite, we may suppose the horror of the proposal would have made them desperate, and they would rather have died with their swords in their hands than have surrendered to such merciless enemies: therefore Nahash, not imagining it possible that, in so short a time, they should have relief, and being very secure of the advantages he thought he had against them, in a bravado gave them seven days, that the reproach upon Israel, for not rescuing them, might be the greater, and his triumphs the more illustrious. But there was a providence in it, that his security might be his infatuation and ruin.
IV. Notice is sent of this to Gibeah. They said they would send messengers to all the coasts of Israel (1Sa 11:3), which made Nahash the more secure, for that, he thought, would be a work of time, and none would be forward to appear if they had not one common head; and perhaps Nahash had not yet heard of the new-elected king. But the messengers, either of their own accord or by order from their masters, went straight to Gibeah, and, not finding Saul within, told their news to the people, who fell a weeping upon hearing it, 1Sa 11:4. They would sooner lament their brethren's misery and danger than think of helping them, shed their tears for them than shed their blood. They wept, as despairing to help the men of Jabesh-Gilead, and fearing lest, if that frontier-city should be lost, the enemy would penetrate into the very bowels of their country, which now appeared in great hazard.
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The Distress of Jabesh-Gilead; Saul Succours Jabesh-Gilead (1069 BC)
简体中文
雅比基列的困苦；扫罗救援雅比基列（主前1069年）
⁵ 扫罗正从田间赶牛回来，问说：「百姓为什么哭呢？」众人就将雅比人的事告诉他。 ⁶ 扫罗听见这话， 神的灵大大感动他，他就甚发怒。 ⁷ 他将一对牛切成块子，交给使者，送到以色列的全境，说：「凡不出来跟随扫罗和撒母耳的，也必这样切开他的牛。」于是耶和华使百姓惧怕，他们就都出来如同一人。 ⁸ 他在比色数点他们：以色列人有三十万，犹大人有三万。 ⁹ 他们对那来的使者说：「你们要这样对雅比基列人说：明日太阳近午的时候，你们必得解救。」使者回去告诉雅比人，他们就欢喜。 ¹⁰ 于是雅比人对亚扪人说：「明日我们出来归顺你们，你们可以随意待我们。」 ¹¹ 第二日，扫罗将百姓分为三队；在晨更的时候入了亚扪人的营，击杀他们直到太阳近午。剩下的人都逃跑，没有两人同在一起的。
这里所记的事大大归荣耀给扫罗，也显明了他所得那另一个心所带来的美好果子。请留意，
一、他的谦卑。他虽然受膏为王，又被百姓悦纳，却并不以为亲自料理自家畜群是屈尊的事；他亲自去看顾它们，傍晚和仆人一同「从田间赶牛回来」（撒上11:5）。这证明他升高之后并不自高自大——从卑微境况被高举的人最易如此。护理尚未为他安排君王的差事，他把一切交给撒母耳；因此与其闲懒，他宁可暂时重新操起他的农家事务。虽然彼列的儿女也许因此更藐视他，但凡正直智慧、自己喜爱勤勉的人，必不会因此看轻他。他尚未得着为维持他尊严而拨定的收入，他也不愿成为百姓的负担，因此像保罗一样亲手做工；因为他若疏忽家务，怎能维持自己和家眷呢？所罗门劝人当详细知羊群的景况，理由是「因冠冕不能传到万代」（箴27:23-24）。扫罗的冠冕果然没有传下去；所以他必须预备更稳妥的。
二、他对邻舍的关切。他察觉他们在哭，就问：「百姓为什么哭呢？叫我知道，若是可补救的冤情，我可以帮助他们；若不然，我可以与他们同哭。」好官长若见百姓流泪，心中便不安。
三、他为以色列的安全和尊荣所发的热心。他听见亚扪人的狂妄、一座「以色列之母」的城邑的困苦，「 神的灵大大感动他」，将他极大的意念放在他心中，「他就甚发怒」（撒上11:6）。他为亚扪人的狂妄发怒，为雅比基列人卑鄙怯懦的心态发怒，也因他们没有早些通知他亚扪人的进攻和他们可能陷入的绝境而发怒。他看见邻舍哭泣就发怒——他们本该去预备打仗。此刻在扫罗胸中点燃的，是英勇慷慨的火，与他崇高的身分相称。
四、他在这一重大场合中所运用的权柄和能力。他很快让以色列人知道：他虽然退隐私下，却仍关心公众，并且知道怎样把人召上战场，正如他知道怎样把牛从田间赶出来一样（撒上11:5、7）。他向以色列全地发出召集，为要显明他的权柄超越自己本支派，达于一切支派，并吩咐所有能上阵的兵丁立即武装集合，到比色的大集合点。请留意：1. 他的谦逊——他让撒母耳与他同列。他不愿在先知的职分之外独行君王的职分。2. 他在刑罚上的宽厚——他威胁那不顺命的，不是严厉之词。他把一对牛切成块子，送到以色列各城，威胁那推辞公众服役的人，不是说「必这样待他」，而是说「必这样待他的牛」。 神曾以之为大灾祸来警告（申28:31）：「你的牛在你眼前被宰，你却不得吃。」命令必须以某种刑罚来执行，但这一刑罚远不如全会众对类似命令所附的刑罚那样严厉（士21:5）。扫罗愿意表明他的治理比他们从前所受的更为温和。这道召集令的果效是：全国的民兵「如同一人」出来，所给的理由是「耶和华使百姓惧怕」。扫罗并不想要他们怕他，他们乃是因敬畏 神、因敬重那使扫罗作王、又使他们彼此为肢体的主，才遵行他的命令。注意，宗教和对 神的敬畏，能使人作好百姓、好兵丁、好国中公众利益的朋友。敬畏 神的人，必尽他们对一切人的本分，尤其对他们的官长。
五、他在这一大事上审慎的处置（撒上11:8）。他数点那些来归附他的人，为要知己之力，并按其人数所能容许的最好方式部署兵力。君王知其兵丁的数目是尊荣，但万王之王的尊荣是「他的众军不能数算」（伯25:3）。在这次点兵中，犹大似乎虽单独计数，却没多大势力；因为它是十二支派之一，却只占全数的十一分之一，三万三百三十人，虽然集合点比色就在那支派境内。他们或缺少数目，或缺少勇气，或缺少那支派向来著称的热心；在权杖因大卫而归入那支派之前，它竟是如此低落。
六、他在这一事业上所显的信心和信靠，以及由此而生的勇气和决断。看来那些从雅比基列报信的使者，正是扫罗打发到乡间召集民兵的人——他们必在自己本国的事上忠心谨慎；如今他打发他们回到受苦的同胞那里，带着这保证（撒母耳大概也曾鼓励他）：「明日，到了某时，在敌人还能借口七日未满之前，你们必得拯救」（撒上11:9）。「你们预备尽自己的本分，我们必不亏负我们的本分。你们出城突击围城的人，我们从四围把他们包围。」扫罗知道自己的事业是正义的，呼召是清楚的， 神是站在他这一边的，因此对成功毫无怀疑。这对被围困的基列人是好消息——他们的右眼因灾难哭得干涩，如今又因盼望救援而疲乏，因等候次日即将宣告的判决而疼痛——那时他们要看最后一眼；急难越大，解救越显可贵。他们听见就欢喜，信赖所送给他们的保证。他们差人到敌人营中（撒上11:10），告诉他们次日愿出来与他们相会——敌人以为这是他们绝望、无援的表示，因此更加松懈。敌人若不差哨兵去纠正自己的错误，被突袭就只能怪自己；被围困的人并无义务通知他们所确知的救援。
七、他在这事上的勤勉和专心致志。即使他自幼受训为战，率过队伍像赶过畜群那样频繁，也不会比这次处理这类事情更灵巧、更殷勤。当耶和华的灵临到人，即使没有经验也能使人灵巧。扫罗此时手下有大军（与现今的惯例相比尤其可观），又有漫长的征程，将近六十英里，还要渡过约旦河。军中没有骑兵，全是步兵，他将之分作三队（撒上11:11）。请留意：1. 他以何等难以置信的速度飞赴敌人。一日一夜他便到了战场——他自己的命运和以色列的命运都要在此决定。他既已许诺，就必不失信；不，他比所许的更好，因为他应许次日「太阳近午」时救援（撒上11:9），却在天亮之前、「晨更」之时就来到了（撒上11:11）。「 神帮助他，就是天一亮的时候」（诗46:5）。2. 他以何等难以置信的英勇扑向敌人。清早他们还在躺着作梦，指望那日要向雅比基列可怜的居民夸胜；他们还未觉察，他已在他们营中；他的兵分作三列前来，把他们四面包围，使他们既无心情、也无时间抵抗。
最后，为使他的尊荣完全， 神以成功为这一切德行加冕。雅比基列得救，亚扪人彻底溃败；他面前还有一整日可以完成他的胜利，而那胜利如此完全——经过大屠杀后剩下的人四散，竟没有两人同在一起，可以互相鼓励、互相帮助（撒上11:11）。我们可以推想，扫罗在此事上格外奋勇，1. 因为便雅悯支派与雅比基列城之间有些姻亲关系。那城当初没有与其他以色列人一同去灭基遍，那时被当作罪受罚，如今也许被记起作为善行——当基遍的扫罗如此乐意而坚决地来救援雅比基列。然而不止于此；当时所剩下的便雅悯人，有三分之二从那城娶了妻（士21:14），所以便雅悯众人的母亲多半是雅比基列的女子，因此身为便雅悯人的扫罗，对那城格外有恩情；我们也看见他们报答了他的恩情（撒上31:11-12）。2. 因为正是亚扪人的入侵，使百姓想要立王（撒母耳如此说，士12:12），所以如果他在此役中不尽本分，就要叫他们失望，永远失去他们的尊敬。
英文原文
The Distress of Jabesh-Gilead; Saul Succours Jabesh-Gilead (1069 BC)
⁵ And, behold, Saul came after the herd out of the field; and Saul said, What aileth the people that they weep? And they told him the tidings of the men of Jabesh.
⁶ And the Spirit of God came upon Saul when he heard those tidings, and his anger was kindled greatly.
⁷ And he took a yoke of oxen, and hewed them in pieces, and sent them throughout all the coasts of Israel by the hands of messengers, saying, Whosoever cometh not forth after Saul and after Samuel, so shall it be done unto his oxen. And the fear of the LORD fell on the people, and they came out with one consent.
⁸ And when he numbered them in Bezek, the children of Israel were three hundred thousand, and the men of Judah thirty thousand.
⁹ And they said unto the messengers that came, Thus shall ye say unto the men of Jabesh-gilead, To morrow, by that time the sun be hot, ye shall have help. And the messengers came and shewed it to the men of Jabesh; and they were glad.
¹⁰ Therefore the men of Jabesh said, To morrow we will come out unto you, and ye shall do with us all that seemeth good unto you.
¹¹ And it was so on the morrow, that Saul put the people in three companies; and they came into the midst of the host in the morning watch, and slew the Ammonites until the heat of the day: and it came to pass, that they which remained were scattered, so that two of them were not left together.
What is here related turns very much to the honour of Saul, and shows the happy fruits of that other spirit with which he was endued. Observe here,
I. His humility. Though he was anointed king, and accepted by his people, yet he did not think it below him to know the state of his own flocks, but went himself to see them, and came in the evening, with his servants, after the herd out of the field, 1Sa 11:5. This was an evidence that he was not puffed up with his advancement, as those are most apt to be that are raised from a mean estate. Providence had not yet found him business as a king; he left all to Samuel; and therefore, rather than be idle, he would, for the present, apply himself to his country business again. Though the sons of Belial would, perhaps, despise him the more for it, such as were virtuous and wise, and loved business themselves, would think never the worse of him. He had no revenues settled upon him for the support of his dignity, and he was desirous not to be burdensome to the people, for which reason, like Paul, he worked with his hands; for, if he neglect his domestic affairs, how must he maintain himself and his family? Solomon gives it as a reason why men should look well to their herds because the crown doth not endure to every generation, Pr 27:23,24. Saul's did not; he must therefore provide something surer.
II. His concern for his neighbours. When he perceived them in tears, he asked, "What ails the people that they weep? Let me know, that, if it be a grievance which can be redressed, I may help them, and that, if not, I may weep with them." Good magistrates are in pain if their subjects are in tears.
III. His zeal for the safety and honour of Israel. When he heard of the insolence of the Ammonites, and the distress of a city, a mother in Israel, the Spirit of God came upon him, and put great thoughts into his mind, and his anger was kindled greatly, 1Sa 11:6. He was angry at the insolence of the Ammonites, angry at the mean and sneaking spirit of the men of Jabesh-Gilead, angry that they had not sent him notice sooner of the Ammonites' descent and the extremity they were likely to be reduced to. He was angry to see his neighbours weeping, when it was fitter for them to be preparing for war. It was a brave and generous fire that was now kindled in the breast of Saul, and such as became his high station.
IV. The authority and power he exerted upon this important occasion. He soon let Israel know that, though he had retired to his privacy, he had a care for the public, and knew how to command men into the field, as well as how to drive cattle out of the field, 1Sa 11:5,7. He sent a summons to all the coasts of Israel, to show the extent of his power beyond his own tribe, even to all the tribes, and ordered all the military men forthwith to appear in arms at a general rendezvous in Bezek. Observe, 1. His modesty, in joining Samuel in commission with himself. He would not execute the office of a king without a due regard to that of a prophet. 2. His mildness in the penalty threatened against those that should disobey his orders. He hews a yoke of oxen in pieces, and sends the pieces to the several cities of Israel, threatening, with respect to him who should decline the public service, not, "Thus shall it be done to him," but, "Thus shall it be done to his oxen." God had threatened it as a great judgment (De 28:31), Thy ox shall be slain before thy eyes, and thou shalt not eat thereof. It was necessary that the command should be enforced with some penalty, but this was not nearly so severe as that which was affixed to a similar order by the whole congregation, Jdg 21:5. Saul wished to show that his government was more gentle than that which they had been under. The effect of this summons was that the militia, or trained bands, of the nation, came out as one man, and the reason given is, because the fear of the Lord fell upon them. Saul did not affect to make them fear him, but they were influenced to observe his orders by the fear of God and a regard to him who had made Saul their king and them members one of another. Note, Religion and the fear of God will make men good subjects, good soldiers, and good friends to the public interests of the country. Those that fear God will make conscience of their duty to all men, particularly to their rulers.
V. His prudent proceedings in this great affair, 1Sa 11:8. He numbered those that came in to him, that he might know his own strength, and how to distribute his forces in the best manner their numbers would allow. It is the honour of princes to know the number of their men, but it is the honour of the King of kings that there is not any number of his armies, Job 25:3. In this muster, it seems, Judah, though numbered by itself, made no great figure; for, as it was one tribe of twelve, so it was but an eleventh part of the whole number, 30,330, though the rendezvous was at Bezek, in that tribe. They wanted the numbers, or the courage, or the zeal for which that tribe used to be famous; so low was it, just before the sceptre was brought into it in David.
VI. His faith and confidence, and (grounded thereon) his courage and resolution, in this enterprise. It should seem that those very messengers who brought the tidings from Jabesh-Gilead Saul sent into the country to raise the militia, who would be sure to be faithful and careful in their own business, and them he now sends back to their distressed countrymen, with this assurance (in which, it is probable, Samuel encouraged him): "To-morrow, by such an hour, before the enemy can pretend that the seven days have expired, you shall have deliverance, 1Sa 11:9. Be you ready to do your part, and we will not fail to do ours. Do you sally out upon the besiegers, while we surround them." Saul knew he had a just cause, a clear call, and God on his side, and therefore doubted not of success. This was good news to the besieged Gileadites, whose right eyes had wept themselves dry for their calamities, and now began to fail with looking for relief and to ache in expectation of the doom of the ensuing day, when they must look their last; the greater the exigence the more welcome the deliverance. When they heard it they were glad, relying on the assurances that were sent to them. And they sent into the enemies' camp (1Sa 11:10) to tell them that next day they would be ready to meet them, which the enemies understood as an intimation that they despaired of relief, and so were made the more secure by it. If they took not care, by sending out scouts, to rectify their own mistake, they must thank themselves if they were surprised: the besieged were under no obligation to give them notice of the help they were assured of.
VII. His industry and close application to this business. If he had been bred up to war from his youth, and had led regiments as often as he had followed droves, he could not have gone about an affair of this nature more dexterously nor more diligently. When the Spirit of the Lord comes upon men it will make them expert even without experience. A vast army (especially in comparison with the present usage) Saul had now at his foot, and a long march before him, nearly sixty miles, and over Jordan too. No cavalry in his army, but all infantry, which he divides into three battalions, 1Sa 11:11. And observe, 1. With what incredible swiftness he flew to the enemy. In a day and a night he came to the place of action, where his own fate, and that of Israel, must be determined. He had passed his word, and would not break it; nay, he was better than his word, for he promised help next day, by that time the sun was hot (1Sa 11:9), but brought it before day, in the morning-watch, 1Sa 11:11. Whom God helps he helps right early, Ps 46:5. 2. With what incredible bravery he flew upon the enemy. Betimes in the morning, when they lay dreaming of the triumphs they expected that day over the miserable inhabitants of Jabesh-Gilead, before they were aware he was in the midst of their host; and his men, being marched against them in three columns, surrounded them on every side, so that they could have neither heart nor time to make head against them.
Lastly, To complete his honour, God crowned all these virtues with success. Jabesh-Gilead was rescued, and the Ammonites were totally routed; he had now the day before him to complete his victory in, and so complete a victory it was that those who remained, after a great slaughter, were scattered so that two of them were not left together to encourage or help one another, 1Sa 11:11. We may suppose that Saul was the more vigorous in this matter, 1. Because there was some alliance between the tribe of Benjamin and the city of Jabesh-Gilead. That city had declined joining with the rest of the Israelites to destroy Gibeah, which was then punished as their crime, but perhaps was now remembered as their kindness, when Saul of Gibeah came with so much readiness and resolution to relieve Jabesh-Gilead. Yet that was not all; two-thirds of the Benjamites that then remained were provided with wives from that city (Jdg 21:14), so that most of the mothers of Benjamin were daughters of Jabesh-Gilead, for which city Saul, being a Benjamite, had therefore a particular kindness; and we find they returned his kindness, 1Sa 31:11,12. 2. Because it was the Ammonites' invasion that induced the people to desire a king (so Samuel says, Jdg 12:12), so that if he had not done his part, in this expedition, he would have disappointed their expectations, and for ever forfeited their respect.
12-15
Sacrifices Offered to God (1069 BC)
简体中文
向 神献祭（主前1069年）
¹² 百姓对撒母耳说：「谁说『扫罗岂能管理我们』呢？可以将那些人交出来，我们好治死他们。」 ¹³ 扫罗说：「今日不可杀人；因为今日耶和华在以色列中施行了拯救。」 ¹⁴ 撒母耳对百姓说：「来，我们到吉甲去，在那里重新立国。」 ¹⁵ 众百姓就到了吉甲，在那里在耶和华面前立扫罗为王；又在耶和华面前献平安祭。扫罗和以色列众人在那里大大欢喜。
这里我们看见扫罗所得那辉煌胜利的善用——不是在国外的善用，虽然我们假定雅比基列人既如此险险保住他们的右眼，如今必用这右眼看出他们可以向这些残忍的仇敌报仇，使他们再不能那样苦害他们；他们如今要为所失的右眼向亚扪人复仇，正如参孙为所剜的两眼向非利士人复仇一样（士16:28）。但此处所给的记载是这胜利在本国的善用。
一、百姓趁机表明他们对扫罗尊荣的护卫，以及对向他所作侮辱的愤慨。看来撒母耳在场，即使不在战事中（他行军去太远），却在他们得胜归来时迎接他们；众人向他（作为士师）提议（因为他们知道扫罗不肯在自己案件中作士师）：那些不要扫罗治理他们的彼列之子当被带出来处死（撒上11:12）。扫罗的「好运」（愚昧人通常如此称呼）在他们心中印证扫罗的王权，比掣签选他或撒母耳膏他更有效。当扫罗自己看上去卑微之时，他们无勇气如此提议追诉反对他的人；但如今他的得胜使他看上去伟大，他们非处死那些人不可。
二、扫罗趁机进一步表明他的宽厚，因为他不等撒母耳的回答，自己就驳回了这提议（撒上11:13）：「今日不可杀人」，不，连那些人也不可——那些凌辱了他的恶人，又因此反射到 神自己。1. 因为这是喜乐得胜的日子：「『今日耶和华在以色列中施行了拯救』； 神既如此恩待我们众人，我们不可彼此苛刻。如今 神既使以色列众人心中如此喜乐，我们不可叫任何以色列个人的心忧愁。」2. 因为他盼望他们因今日之事被带到更好的心情中，如今既信服这人在 神之下能救他们，就尊崇他们先前所藐视的；他们若被挽回，他便确保不会受他们的搅扰，因此他的目的已达。使仇敌变朋友，胜于将他杀死，对我们更有益处。一切良善的君王都记得他们的权柄是为建立，不是为毁坏。
三、撒母耳趁机招聚百姓「在吉甲耶和华面前」（撒上11:14-15）。1. 为要公开为近来的得胜向 神献上感谢。他们在那里「大大欢喜」；他们既因这得胜得安慰，要让 神得那赞美，便向他「献祭」——视他为一切成功之赐予者——献「平安祭」。2. 为要在治理上坚立扫罗，比先前更隆重，使他不再退回默默无闻。撒母耳要使国更新；他要更新他的让位，百姓要更新他们的认可；如此在与属 神提名的同工中，更恰当地说是伺候属 神的提名，他们立扫罗为王，使之成为他们自己顺服他的行为和契约。
英文原文
Sacrifices Offered to God (1069 BC)
¹² And the people said unto Samuel, Who is he that said, Shall Saul reign over us? bring the men, that we may put them to death.
¹³ And Saul said, There shall not a man be put to death this day: for to day the LORD hath wrought salvation in Israel.
¹⁴ Then said Samuel to the people, Come, and let us go to Gilgal, and renew the kingdom there.
¹⁵ And all the people went to Gilgal; and there they made Saul king before the LORD in Gilgal; and there they sacrificed sacrifices of peace offerings before the LORD; and there Saul and all the men of Israel rejoiced greatly.
We have here the improvement of the glorious victory which Saul had obtained, not the improvement of it abroad, though we take it for granted that the men of Jabesh-Gilead, having so narrowly saved their right eyes, would with them now discern the opportunity they had of avenging themselves upon these cruel enemies and disabling them from ever straitening them in like manner again; now shall they be avenged on the Ammonites for their right eyes condemned, as Samson on the Philistines for his two eyes put out, Jdg 16:28. But the account here given is of the improvement of this victory at home.
I. The people took this occasion to show their jealousy for the honour of Saul, and their resentment of the indignities done him. Samuel, it seems, was present, if not in the action (it was too far for him to march) yet to meet them when they returned victorious; and to him, as judge, the motion was made (for they knew Saul would not be judge in his own cause) that the sons of Belial that would not have him to reign over them should be brought forth and slain, 1Sa 11:12. Saul's good fortune (as foolish men commonly call it) went further with them to confirm his title than either his choice by lot or Samuel's anointing him. They had not courage thus to move for the prosecution of those that opposed him when he himself looked mean, but, now that his victory made him look great, nothing would serve but they must be put to death.
II. Saul took this occasion to give further proofs of his clemency, for, without waiting for Samuel's answer, he himself quashed the motion (1Sa 11:13): There shall not a man be put to death this day, no, not those men, those bad men, that had abused him, and therein reflected on God himself, 1. Because it was a day of joy and triumph: "To day the Lord has wrought salvation in Israel; and, since God has been so good to us all, let us not be harsh one to another. Now that God has made the heart of Israel in general so glad, let not us make sad the hearts of any particular Israelites." 2. Because he hoped they were by this day's work brought to a better temper, were now convinced that this man, under God, could save them, now honoured him whom before they had despised; and, if they are but reclaimed, he is secured from receiving any disturbance by them, and therefore his point is gained. If an enemy be made a friend, that will be more to our advantage than to have him slain. And all good princes consider that their power is for edification, not for destruction.
III. Samuel took this occasion to call the people together before the Lord in Gilgal, 1Sa 11:14,15. 1. That they might publicly give God thanks for their late victory. There they rejoiced greatly, and, that God might have the praise of that which they had the comfort of, they sacrificed to him, as the giver of all their successes, sacrifices of peace-offerings. 2. That they might confirm Saul in the government, more solemnly than had been yet done, that he might not retire again to his obscurity. Samuel would have the kingdom renewed; he would renew his resignation, and the people should renew their approbation, and so in concurrence with, or rather in attendance upon, the divine nomination, they made Saul king, making it their own act and deed to submit to him.
在本章中，我们看见扫罗治下初熟的果子——他从亚扪人手中光荣地解救了基列雅比。但愿以色列人不可因此推断：他们求立王的事便做对了（神本可以、也定会不用君王就拯救他们）；倒要赞叹神的良善——当他们厌弃他时，他并未厌弃他们；并要承认他在选人一事上的智慧——那被选召之人即使原本并非合宜，他也使他合宜，以承担所托付的大任，并使他能在某种程度上，借着公开的服侍赢得冠冕，远在那冠冕借着众人的认可而戴在他头上之前。本章内容如下：I. 约旦河那边的基列雅比城被亚扪人逼入极大的绝境（撒上11:1-3）。II. 扫罗爽快迅速地赶来援救，借此显扬了自己（撒上11:4-10）。III. 他此举大获全胜，借此神使他得荣耀（撒上11:11）。IV. 尽管如此，扫罗对那些曾经反对他的人仍心怀宽容（撒上11:12、13）。V. 他被选立治理国家一事得到公开的确认与承认（撒上11:14、15）。