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Those that desired a king like all the nations fancied that, when they had one, they should look very great and considerable; but in this chapter we find it proved much otherwise. While Samuel was joined in commission with Saul things went well, 1Sa 11:7. But, now that Saul began to reign alone, all went to decay, and Samuel's words began to be fulfilled: "You shall be consumed, both you and your king;" for never was the state of Israel further gone in a consumption than in this chapter. I. Saul appears here a very silly prince. 1. Infatuated in his counsels, 1Sa 13:1-3. 2. Invaded by his neighbours, 1Sa 13:4,5. 3. Deserted by his soldiers, 1Sa 13:6,7. 4. Disordered in his own spirit, and sacrificing in confusion, 1Sa 13:8-10. 5. Chidden by Samuel, 1Sa 13:11-13. 6. Rejected of God from being king, 1Sa 13:14. II. The people appear here a very miserable people. 1. Disheartened and dispersed, ver. 1Sa 13:6,7. 2. Diminished, 1Sa 13:15,16. 3. Plundered, 1Sa 13:17,18. 4. Disarmed, 1Sa 13:19-23. This they got by casting off God's government, and making themselves like the nations: all their glory departed from them.
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The Philistines War against Israel (1067 BC)
简体中文
非利士人攻打以色列（主前1067年）
¹ 扫罗登基的时候年四十岁；他作以色列王第二年， ² 就从以色列人中拣选了三千人；其中二千跟随扫罗在密抹和伯特利山，一千跟随约拿单在便雅悯的迦巴；其余的人扫罗都打发各回各帐棚去了。 ³ 约拿单攻击在迦巴的非利士人的防营；非利士人听见了这事。扫罗就在遍地吹角，意思说：要让希伯来人听见。 ⁴ 以色列众人听说扫罗攻击了非利士人的防营，又听说以色列人为非利士人所憎恶；百姓就被招聚跟随扫罗到吉甲。 ⁵ 非利士人聚集要与以色列人争战，有车三万辆，马兵六千，民众多如海边的沙；他们上来，在伯亚文东边的密抹安营。 ⁶ 以色列百姓见自己危急窘迫（因为百姓都甚苦恼），就藏在山洞、丛林、磐石穴、隐密处和坑中。 ⁷ 有些希伯来人过了约旦河，到了迦得和基列地。扫罗还在吉甲，跟随他的众民都战战兢兢。
经文并未告诉我们以色列人究竟在何事上得罪了神，以致失去神的同在，神的手转而与他们为敌，正如撒母耳所警诫的那样（撒上 12:15）；但无疑他们先离弃了神，否则神不会离弃他们——此处经文显示，神确实已经离弃他们；因为：
I. 扫罗行事极不明智、缺乏策略，没有以智慧料理自己的事。原文头一句话是扫罗是一岁的儿子——这句话我们译为表示他作王的年月；但通常此语用于表示人的出生之日，因此有人作寓意解释——他像一岁的孩子那样无邪善良；迦勒底意译本正是如此：他如同一个一岁的儿子，毫无过犯。但若容许寓意解释，这句话同样可以表示他无知而不谨慎，作事像一个一岁的孩子那样不堪胜任——下文所记的细节，这种解释比前一种更与他的品格相符。但我们仍按我们所译的来理解：扫罗登基第二年，没有什么显著的事发生，是个无所作为的年头；到了第二年他才行了以下的事：1. 他选了一支三千人的兵——其中二千由自己亲自率领，一千由他儿子约拿单率领，撒上 13:2。其余的百姓他都遣散回自己的帐棚。若他只是要把这些人作为自己的卫队和仪仗随从，那么人数太多，甚不明智；若是作为常备军以防非利士人的危险，那么人数太少，也同样不明智。也许他对这支精兵所寄的信赖，以及他解散那支刚刚击败亚扪人的英勇大军（撒上 11:8-11）的举动，被人视为对国度的侮辱，激起普遍的不满，也成为他到需要时随从者寥寥的原因。倚靠某一特殊党派的君王，削弱了自己在全国的利益。2. 他吩咐他儿子约拿单突袭并歼灭驻扎在迦巴附近的非利士人防营，撒上 13:3。但愿我们没有理由推测这是对非利士人某项条款的违背或破坏，是怀着欺诈背信而行的。我之所以有所怀疑，是因为经文说，行了这事之后，以色列人为非利士人所憎恶——或如原文所说，在非利士人中间发了臭气（撒上 13:4），被视为不讲信义、不可信赖的人。若果真如此，我们不把责任归在动手的约拿单身上，而归在扫罗——他是君王，又是父，是他下令行这事，也许还把他蒙在鼓里，使他不知实情。没有什么比那称为以色列人之名者所行的欺诈和不诚实，更使那名称在外邦人中可憎的了。认信宗教的人若欺骗、侵占，背约、负托，宗教便因此受害，在非利士人中间被憎恶。人若不能信赖一个以色列人——一个本该没有诡诈的人——还能信赖谁呢？3. 他既这样惹动了非利士人，这才开始招聚军兵——若他行事明智，本该在行此事之前就招聚。当非利士人已有庞大军兵准备涌来为他所加的损害报仇时，他才在遍地吹角，对一个既不关心、甚至心怀不满的百姓说：要让希伯来人听见（撒上 13:3），于是凡愿意的人都到吉甲扫罗那里聚集，撒上 13:4。但此时我们可以推想，多数人都退缩了——或是因不满扫罗的策略，或是因惧怕非利士人的势力——这些人若早被征召，必像他出征亚扪人时那样乐于听命。我们常发现，事后的聪明若在事前行，本会好得多，也可避免许多不便。
II. 非利士人从未像此次——在扫罗给他们这一挑衅之后——以如此可畏的阵容出现。我们可以推想，他们从盟友那里得了大力的援助，因为（撒上 13:5）除了六千马兵——在那马车还不太用于战争的年代，已是一支大军——之外，他们还有为数惊人的战车，共三万辆：我们可以推想，其中大多数乃是为这样一支庞大军队运送辎重的辎重车，并非战车。但他们的步兵如海边的沙那样不可胜数——他们为自己国家的尊荣如此热心，又因以色列人卑鄙地毁坏他们的防营而如此恼怒。扫罗若在给非利士人这次挑衅之前求问过神，他和他的百姓便能更好地忍受如今因自己的愚妄所招来的这威胁之患。
III. 以色列人从未像如今这样胆怯、畏缩、懦弱。也许相当多的人到了吉甲扫罗那里；但听见非利士人的数目和预备，他们的心便下沉——有人以为是因为他们没有看见撒母耳与扫罗同在。不久前还厌弃撒母耳、求立一个王的百姓，如今若不见他们的王在撒母耳的指引之下，便几乎得不着什么喜乐。或迟或早，人必被逼着看见：神和他的先知才是他们最好的朋友。如今他们看见非利士人向他们开战，撒母耳又没有进来帮助他们，便不知所措；人的心都因惧怕而消化了。1. 有人躲藏起来。他们宁可在山洞和丛林中将自己活埋，也不愿在非利士人中自投死地，撒上 13:6。请看罪所作的事：它使人陷入危险，然后又夺去他们的勇气，使他们灰心丧胆。一个蒙信心的义人能说：虽有成万的百姓来周围攻击我，我也不怕（诗 3:6）；但此处成千上万堕落的以色列人，却在一大群非利士人临近时战栗。罪疚使人胆怯。2. 又有人逃跑了（撒上 13:7）：他们过了约旦河到基列地——离危险越远越好；那地是他们不久前战胜亚摩拿人的地方。在他们曾夸胜之处，他们指望得以藏身。3. 那些留在扫罗身边的人战战兢兢地跟随他——只等着被剪除；又因军中这么多人的离去，手脚和心灵都大大软弱。也许扫罗自己虽守阵地仍保体面，却没有多余的勇气可以鼓舞他战兢的士兵。
英文原文
The Philistines War against Israel (1067 BC)
¹ Saul reigned one year; and when he had reigned two years over Israel,
² Saul chose him three thousand men of Israel; whereof two thousand were with Saul in Michmash and in mount Beth-el, and a thousand were with Jonathan in Gibeah of Benjamin: and the rest of the people he sent every man to his tent.
³ And Jonathan smote the garrison of the Philistines that was in Geba, and the Philistines heard of it. And Saul blew the trumpet throughout all the land, saying, Let the Hebrews hear.
⁴ And all Israel heard say that Saul had smitten a garrison of the Philistines, and that Israel also was had in abomination with the Philistines. And the people were called together after Saul to Gilgal.
⁵ And the Philistines gathered themselves together to fight with Israel, thirty thousand chariots, and six thousand horsemen, and people as the sand which is on the sea shore in multitude: and they came up, and pitched in Michmash, eastward from Beth-aven.
⁶ When the men of Israel saw that they were in a strait, (for the people were distressed,) then the people did hide themselves in caves, and in thickets, and in rocks, and in high places, and in pits.
⁷ And some of the Hebrews went over Jordan to the land of Gad and Gilead. As for Saul, he was yet in Gilgal, and all the people followed him trembling.
We are not told wherein it was that the people of Israel offended God, so as to forfeit his presence and turn his hand against them, as Samuel had threatened (1Sa 12:15); but doubtless they left God, else he would not have left them, as here it appears he did; for,
I. Saul was very weak and impolitic, and did not order his affairs with discretion. Saul was the son of one year (so the first words are in the original), a phrase which we make to signify the date of his reign, but ordinarily it signifies the date of one's birth, and therefore some understand it figuratively—he was as innocent and good as a child of a year old; so the Chaldee paraphrase: he was without fault, like the son of a year. But, if we admit a figurative sense, it may as well intimate that he was ignorant and imprudent, and as unfit for business as a child of a year old: and the subsequent particulars make this more accordant with his character than the former. But we take it rather, as our own translation has it, Saul reigned one year, and nothing happened that was considerable, it was a year of no action; but in his second year he did as follows:—1. he chose a band of 3000 men, of whom he himself commanded 2000, and his son Jonathan 1000, 1Sa 13:2. The rest of the people he dismissed to their tents. If he intended these only for the guard of his person and his honorary attendants, it was impolitic to have so many, if for a standing army, in apprehension of danger from the Philistines, it was no less impolitic to have so few; and perhaps the confidence he put in this select number, and his disbanding the rest of that brave army with which he had lately beaten the Ammonites (1Sa 11:8-11), was looked upon as an affront to the kingdom, excited general disgust, and was the reason he had so few at his call when he had occasion for them. The prince that relies on a particular party weakens his own interest in the whole community. 2. He ordered his son Jonathan to surprise and destroy the garrison of the Philistines that lay near him in Geba, 1Sa 13:3. I wish there were no ground for supposing that this was a violation or infraction of some articles with the Philistines, and that it was done treacherously and perfidiously. The reason why I suspect it is because it is said that, for doing it, Israel was had in abomination, or, as the word is, did stink with the Philistines (1Sa 13:4), as men void of common honesty and whose word could not be relied on. If it was so, we will lay the blame, not on Jonathan who did it, but on Saul, his prince and father, who ordered him to do it, and perhaps kept him in ignorance of the truth of the matter. Nothing makes the name of Israel odious to those that are without so much as the fraud and dishonesty of those that are called by that worthy name. If professors of religion cheat and over-reach, break their word and betray their trust, religion suffers by it, and is had in abomination with the Philistines. Whom may one trust if not an Israelite, one that, it is expected, should be without guile? 3. When he had thus exasperated the Philistines, then he began to raise forces, which, if he had acted wisely, he would have done before. When the Philistines had a vast army ready to pour in upon him, to avenge the wrong he had done them, then was he blowing the trumpet through the land, among a careless, if not a disaffected people, saying, Let the Hebrews hear (1Sa 13:3), and so as many as thought fit came to Saul to Gilgal, 1Sa 13:4. But now the generality, we may suppose, drew back (either in dislike of Saul's politics or in dread of the Philistines' power), who, if he had summoned them sooner, would have been as ready at his beck as they were when he marched against the Ammonites. We often find that after-wit would have done much better before and have prevented much inconvenience.
II. Never did the Philistines appear in such a formidable body as they did now, upon this provocation which Saul gave them. We may suppose they had great assistance from their allies, for (1Sa 13:5), besides 6000 horse, which in those times, when horses were not so much used in war as they are now, was a great body, they had an incredible number of chariots, 30,000 in all: most of them, we may suppose, were carriages for the bag and baggage of so vast an army, not chariots of war. But their foot was innumerable as the sand of the sea-shore, so jealous were they for the honour of their nation and so much enraged at the baseness of the Israelites in destroying their garrison. If Saul had asked counsel of God before he had given the Philistines this provocation, he and his people might the better have borne this threatening trouble which they had now brought on themselves by their own folly.
III. Never were the people of Israel so faint-hearted, so sneaking, so very cowardly, as they were now. Some considerable numbers, it may be, came to Saul to Gilgal; but, hearing of the Philistines' numbers and preparations, their spirits sunk within them, some think because they did not find Samuel there with Saul. Those that, awhile ago, were weary of him, and wished for a king, now had small joy of their king unless they could see him under Samuel's direction. Sooner or later, men will be made to see that God and his prophets are their best friends. Now that they saw the Philistines making war upon them, and Samuel not coming in to help them, they knew not what to do; men's hearts failed them for fear. And. 1. Some absconded. Rather than run upon death among the Philistines, they buried themselves alive in caves and thickets, 1Sa 13:6. See what work sin makes; it exposes men to perils, and then robs them of their courage and dispirits them. A single person, by faith, can say, I will not be afraid of 10,000 (Ps 3:6); but here thousands of degenerate Israelites tremble at the approach of a great crowd of Philistines. Guilt makes men cowards. 2. Others fled (1Sa 13:7): They went over Jordan to the land of Gilead, as far as they could from the danger, and to a place where they had lately been victorious over the Ammonites. Where they had triumphed they hoped to be sheltered. 3. Those that staid with Saul followed him trembling, expecting no other than to be cut off, and having their hands and hearts very much weakened by the desertion of so many of their troops. And perhaps Saul himself, though he had so much honour as to stand his ground, yet had no courage to spare wherewith to inspire his trembling soldiers.
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Saul Reproved by Samuel; Sentence Passed upon Saul (1067 BC)
简体中文
扫罗受撒母耳责备；判决宣告在扫罗身上（主前1067年）
⁸ 扫罗照着撒母耳所定的日期等了七日；但撒母耳还没有来到吉甲，百姓也离开他散去了。 ⁹ 扫罗说：「把燔祭和平安祭带到我这里来。」他就献上燔祭。 ¹⁰ 刚献完燔祭，撒母耳就到了。扫罗出去迎接他，要问他好。 ¹¹ 撒母耳说：「你做的是什么事呢？」扫罗说：「因为我见百姓离开我散去，你也不照所定的日期来到，非利士人又聚集在密抹； ¹² 所以我心里说：恐怕非利士人下到吉甲攻击我，我就没有祷告耶和华；所以我勉强自己，献上燔祭。」 ¹³ 撒母耳对扫罗说：「你做了糊涂事了，没有遵守耶和华你 神所吩咐你的命令；若遵守，耶和华必在以色列中坚立你的王位，直到永远。 ¹⁴ 现在你的王位必不长久。耶和华已经寻着一个合他心意的人，立他作百姓的君，因为你没有遵守耶和华所吩咐你的。」
这里包含：一、扫罗在撒母耳未到之前献祭的过犯。撒母耳膏他的时候，曾吩咐他在吉甲等候七日，应许到了那几日的末了，必到他那里，为他献祭并指示他所当行的事。这事记在撒上10:8。也许那道命令虽然记在那里，却是后来才赐下的；或者是作为吉甲每逢公众集会时当守的通则赐给他的；又或者最可能的，是虽然此处未再提及，却是最近为此次特别的场合而重新吩咐的；因为很清楚，扫罗自己明白这命令此时约束他必须从 神而来等候撒母耳到来，否则他就不会像撒上13:11那样，为自己没有等候编造那么多借口了。这道命令扫罗违犯了。他一直等到第七日，却没有耐心等到第七日结束。也许他开始责怪撒母耳食言、不顾念国家、不尊重君王，并且认为撒母耳应当等候他，而不是他等候撒母耳。无论如何，1. 他擅自献祭，没有撒母耳在场，而且没有任何相反的证据表明不是他亲自行这事，虽然他既非祭司也非先知，仿佛因为他是王，就可以为所欲为——这一僭越之举，乌西雅王曾付了极重的代价（代下26:16-23等）。2. 他决意在没有撒母耳指示的情形下与非利士人交锋，虽然撒母耳曾应许要「指示他所当行的事」。扫罗如此自恃，竟认为不值得等候耶和华的先知来为他祷告或给他谋略。这就是扫罗的过犯；使过犯加重的是，（1）据我们所知，他没有差遣任何使者到撒母耳那里去询问他的心意，向他陈述实情，并从他领受新的指示，虽然他身边不乏此刻脚程够快的人。（2）当撒母耳来到时，他似乎对自己的所作所为颇为自夸，而非为此悔改；因为他「出去迎接他，要问他好」，如同与他同献祭的弟兄，似乎颇得意于有这样的机会让撒母耳知道他并不需要他，没有他也能应付得很好。他出去要「祝福他」——原文如此，仿佛他现在自认是位齐全的祭司，能祝祐也能献祭，而他本应当出去受他祝福。（3）他控告撒母耳失信：「你所定的日期没有到」（撒上13:11），因此若有任何不妥，撒母耳这位 神的仆人就必须承担罪责；然而撒母耳是照着自己的话来的，七日还没有满。这样，末世好讥诮的人也以为基督再来的应许落了空，因为他没有在他们的时候来到，尽管他必定在所定的时刻来到。（4）当他被指控不顺服时，他为自己所行的辩白，没有丝毫悔改的迹象。毁掉人的不是犯罪本身，而是犯罪不悔改，跌倒不再起来。看他编造了怎样的借口（撒上13:11-12）。他要这桩不顺服的举动被看作，[1.] 他谨慎的一个实例。百姓多半已离开他散去，他别无他法，只能这样留住剩下的人，防止他们也离散。若撒母耳疏忽公众的事务，他却不愿疏忽。[2.] 他敬虔的一个实例。他要被人看作十分虔诚，十分小心，在与非利士人交战之前，先藉着祷告和献祭使 神站在他这一边。「非利士人，」他说，「会下来攻击我，趁我还没有祷告耶和华；那我就完了。怎么！还没有祷告就去打仗！」这样，他用关心 神恩典的托辞，掩饰自己对 神命令的不顺服。假冒为善的人极看重宗教的外在仪节，以为借此可以推卸他们忽略律法上「更重的事」的责任。然而最后，他承认自己这样行是违背良心的：「我勉强自己献上燔祭」，也许是自夸他已冲破了良心的责备而胜过了它，或者至少以为这样可减轻他的过犯——他明知自己不该这样行，却是勉强去行的。愚昧人哪！竟以为 神会喜悦那直接干犯他普遍命令和特别命令而献的祭。
二、为这过犯宣告在扫罗身上的判决。撒母耳发现自己正站在燔祭旁边，但他所得着的不是平安的答复，而是奉差遣带给他沉重的信息，让他知道「恶人的祭物为耶和华所憎恶」，更何况他是像扫罗这样「怀着恶念」献上的。1. 撒母耳向他指明他罪行的加重情节，并对这位君王说：「你行得邪恶」——这话除非是耶和华的先知，无人能说（伯34:18）。他指控他既是自己和自己利益的仇敌——「你做了糊涂事」，又是背叛 神、背叛他治理的叛徒——「你没有遵守耶和华你 神的命令」，就是他原要借此试验你顺服的那条命令。注意，违背 神命令的人，对自己所行的是糊涂事。罪就是愚妄，罪人是最大的愚昧人。2. 撒母耳宣读他的判决（撒上13:14）：「你的王位必不长久归于你和你的家； 神已经看中了另一个人，一个合他心意的人」，不像你这样任性妄为。这判决实质上与「弥尼、提客勒」相同，只是此时似乎还给扫罗的悔改留有余地——悔改之后这判决本可撤销；但到了下一次不顺服时，这判决就成了不可挽回的（撒上15:29）。如今，他宁可千百次继续默默无闻地放驴，也好过被高举为王，这么快就被废黜。但这岂不太严苛了吗——因一次过失，一次似乎微小的过失，而且他还能说出那么多辩解的话，就对他和他的家宣告如此严厉的判决？不，「耶和华在他一切所行的，无不公义」，不亏待任何人，「他出言责备人时显为义，审判人时显为清正」。藉此，（1）他表明没有一样罪是小的，因为所得罪的不是一位小神；每一样罪都是对天国权柄的丧失，而我们原本是与之有分的。（2）他表明对一条明确命令的违背，虽是在小事上，也是极大的惹怒，正如我们始祖的情形。（3）他警戒我们「要谨守我们的心」，因为对人看来不过是小小的过犯，在那知道它出自何种原则、何种心怀意念的主面前，可能显为可憎的大罪。（4） 神因一个看似微小的过失弃绝扫罗，正如此以衬托显出他赦免大卫、玛拿西等人那样大罪的恩典之荣美。（5）由此我们得知，「常常等候我们的 神」是何等必要。扫罗只因缺少了两三个小时的忍耐，就失去了他的国。
英文原文
Saul Reproved by Samuel; Sentence Passed upon Saul (1067 BC)
⁸ And he tarried seven days, according to the set time that Samuel had appointed: but Samuel came not to Gilgal; and the people were scattered from him.
⁹ And Saul said, Bring hither a burnt offering to me, and peace offerings. And he offered the burnt offering.
¹⁰ And it came to pass, that as soon as he had made an end of offering the burnt offering, behold, Samuel came; and Saul went out to meet him, that he might salute him.
¹¹ And Samuel said, What hast thou done? And Saul said, Because I saw that the people were scattered from me, and that thou camest not within the days appointed, and that the Philistines gathered themselves together at Michmash;
¹² Therefore said I, The Philistines will come down now upon me to Gilgal, and I have not made supplication unto the LORD: I forced myself therefore, and offered a burnt offering.
¹³ And Samuel said to Saul, Thou hast done foolishly: thou hast not kept the commandment of the LORD thy God, which he commanded thee: for now would the LORD have established thy kingdom upon Israel for ever.
¹⁴ But now thy kingdom shall not continue: the LORD hath sought him a man after his own heart, and the LORD hath commanded him to be captain over his people, because thou hast not kept that which the LORD commanded thee.
Here is, I. Saul's offence in offering sacrifice before Samuel came. Samuel, when he anointed him, had ordered him to tarry for him seven days in Gilgal, promising that, at the end of those days, he would be sure to come to him, and both offer sacrifices for him and direct him what he should do. This we had 1Sa 10:8. Perhaps that order, though inserted there, was given him afterwards, or was given him as a general rule to be observed in every public congress at Gilgal, or, as is most probable, though not mentioned again, was lately repeated with reference to this particular occasion; for it is plain that Saul himself understood it as obliging him from God now to stay till Samuel came, else he would not have made so many excuses as he did for not staying, 1Sa 13:11. This order Saul broke. He staid till the seventh day, yet had not patience to wait till the end of the seventh day. Perhaps he began to reproach Samuel as false to his word, careless of his country, and disrespectful of his prince, and thought it more fit that Samuel should wait for him than he for Samuel. However, 1. He presumed to offer sacrifice without Samuel, and nothing appears to the contrary but that he did it himself, though he was neither priest nor prophet, as if, because he was a king, he might do any thing, a piece of presumption which king Uzziah paid dearly for, 2Ch 26:16-23, etc. 2. He determined to engage the Philistines without Samuel's directions, though he had promised to show him what he should do. So self-sufficient Saul was that he thought it not worth while to stay for a prophet of the Lord, either to pray for him or to advise him. This was Saul's offence, and that which aggravated it was, (1.) That for aught that appears, he did not send any messenger to Samuel, to know his mind, to represent the case to him, and to receive fresh directions from him, though he had enough about him that were swift enough of foot at this time. (2.) That when Samuel came he rather seemed to boast of what he had done than to repent of it; for he went forth to salute him, as his brother-sacrificer, and seemed pleased with the opportunity he had of letting Samuel know that he needed him not, but could do well enough without him. He went out to bless him, so the word is, as if he now thought himself a complete priest, empowered to bless as well as sacrifice, whereas he should have gone out to be blessed by him. (3.) That he charged Samuel with breach of promise: Thou camest not within the days appointed (1Sa 13:11), and therefore if any thing was amiss Samuel must bear the blame, who was God's minister; whereas he did come according to his word, before the seven days had expired. Thus the scoffers of the latter days think the promise of Christ's coming is broken, because he does not come in their time, though it is certain he will come at the set time. (4.) That when he was charged with disobedience he justified himself in what he had done, and gave no sign at all of repentance for it. It is not sinning that ruins men, but sinning and not repenting, falling and not getting up again. See what excuses he made, 1Sa 13:11,12. He would have this act of disobedience pass, [1.] For an instance of his prudence. The people were most of them scattered from him, and he had no other way than this to keep those with him that remained and to prevent their deserting too. If Samuel neglected the public concerns, he would not. [2.] For an instance of his piety. He would be thought very devout, and in great care not to engage the Philistines till he had by prayer and sacrifice engaged God on his side: "The Philistines," said he, "will come down upon me, before I have made my supplication to the Lord, and then I am undone. What! go to war before I have said my prayers!" Thus he covered his disobedience to God's command with a pretence of concern for God's favour. Hypocrites lay a great stress upon the external performances of religion, thinking thereby to excuse their neglect of the weightier matters of the law. And yet, lastly, He owns it went against his conscience to do it: I forced myself and offered a burnt-offering, perhaps boasting that he had broken through his convictions and got the better of them, or at least thinking this extenuated his fault, that he knew he should not have done as he did, but did it with reluctancy. Foolish man! to think that God would be well pleased with sacrifices offered in direct opposition both to his general and particular command.
II. The sentence passed upon Saul for this offence. Samuel found him standing by his burnt-offering, but, instead of an answer of peace, was sent to him with heavy tidings, and let him know that the sacrifice of the wicked is abomination to the Lord, much more when he brings it, as Saul did, with a wicked mind. 1. He shows him the aggravations of his crime, and says to this king, Thou art wicked, which it is not for any but a prophet of the Lord to say, Job 34:18. He charges him with being an enemy to himself and his interest—Thou hast done foolishly, and a rebel to God and his government—"Thou hast not kept the commandment of the Lord thy God, that commandment wherewith he intended to try thy obedience." Note, Those that disobey the commandments of God do foolishly for themselves. Sin is folly, and sinners are the greatest fools. 2. He reads his doom (1Sa 13:14): "Thy kingdom shall not continue long to thee or thy family; God has his eye upon another, a man after his own heart, and not like thee, that will have thy own will and way." The sentence is in effect the same with Mene tekel, only now there seems room left for Saul's repentance, upon which this sentence would have been reversed; but, upon the next act of disobedience, it was made irreversible, 1Sa 15:29. And now, better a thousand times he had continued in obscurity tending his asses than to be enthroned and so soon dethroned. But was not this hard, to pass so severe a sentence upon him and his house for a single error, an error that seemed so small, and in excuse for which he had so much to say? No, The Lord is righteous in all his ways and does no man any wrong, will be justified when he speaks and clear when he judges. By this, (1.) He shows that there is no sin little, because no little god to sin against; but that every sin is a forfeiture of the heavenly kingdom, for which we stood fair. (2.) He shows that disobedience to an express command, though in a small matter, is a great provocation, as in the case of our first parents. (3.) He warns us to take heed of our spirits, for that which to men may seem but a small offence, yet to him that knows from what principle and with what disposition of mind it is done, may appear a heinous crime. (4.) God, in rejecting Saul for an error seemingly little, sets off, as by a foil, the lustre of his mercy in forgiving such great sins as those of David, Manasseh, and others. (5.) We are taught hereby how necessary it is that we wait on our God continually. Saul lost his kingdom for want of two or three hours' patience.
15-23
The Israelites' Low Condition (1067 BC)
简体中文
以色列人卑微的境况（主前1067年）
¹⁵ 撒母耳起来，从吉甲上便雅悯的基比亚。扫罗数点跟随他的百姓，约有六百人。 ¹⁶ 扫罗和他儿子约拿单，并跟随他们的人，都住在便雅悯的基比亚；非利士人安营在密抹。 ¹⁷ 有掠兵从非利士人的营中出来，分为三队：一队转向俄弗拉，往书亚地去； ¹⁸ 一队转向伯和仑；一队转向边界的旷野，俯瞰洗波音谷。 ¹⁹ 那时以色列全地没有一个铁匠，因为非利士人说：「恐怕希伯来人制造刀枪。」 ²⁰ 惟独以色列人都要下到非利士人那里，各人磨犁头、犁刀、斧子、锄头。 ²¹ 但有锉可以锉锄头、犁刀、三齿叉、斧子，并赶牛锥。 ²² 所以到了争战的日子，跟随扫罗和约拿单的百姓，手里都没有刀枪；惟独扫罗和他儿子约拿单有。 ²³ 非利士人的防营，到了密抹的隘口。
这里包含：1. 撒母耳不悦地离去。扫罗已自作主张，如今他被交在自己手中：「撒母耳从吉甲上去了」（撒上13:15），并不见他与扫罗一同祷告或指教他。然而他上到便雅悯的基比亚——那是扫罗的城——表明他并未完全弃绝他，只等候另一次机会向他行善。或他到那里的先知学校去，为扫罗祷告——他既认为不当与他一同祷告，就在远处为他祷告。2. 扫罗随他到基比亚，在那里点阅军兵，发现总数不过六百人（撒上13:15-16）。他们因自己的罪如此「减少、降卑」。3. 非利士人蹂躏那地，使周围各处都进贡。他们的大军，或常设的营（旁注如此，撒上13:23），扎在密抹一处有利的位置；他们从那里差出三支分遣队，走不同的路，抢掠那地，为军兵运回粮草（撒上13:17-18）。以色列地因此既被惊吓又被贫乏，非利士人因此既被壮胆又被富足。这是以色列的罪所招来的（赛42:24）。4. 随扫罗上阵的以色列人没有兵器，只有甩石机和棍棒，其中连一把刀枪也没有，惟独扫罗和约拿单自己有（撒上13:19、22）。在此看见，（1）非利士人何等诡诈——他们大权在握、在以色列为所欲为之时。他们关闭一切铁匠铺，把铁匠迁到本国，严禁以色列人从事铜铁工艺，违者重罚；虽然以色列人有两者的丰富矿藏（申8:9），多到论亚设说「你的门闩必是铜铁」（申33:25）。非利士人这手段十分狡猾，因为他们不但防止以色列人制造武器（这使他们既不习军事操练，危急时又无兵器可用），更迫使他们连农具也要倚赖非利士人；他们必须下到他们那里，即下到他们散布各地的某个防营去，把一切铁活都作好；以色列人除了用一把锉（撒上13:20-21）之外，再不能作什么；非利士人的铁匠无疑给以色列人开了长长的工钱账单。（2）扫罗何等不智——他在登基之初没有设法纠正这弊端。撒母耳未作这事，倒十分可原谅；他用别样的兵器争战；为应允他祷告而来的雷电，在他就是刀枪；但扫罗既自称要作列国那样的王，却让兵丁没有刀枪，又毫不关心为他们预备——尤其他本可从他登基之初所征服的亚扪人的掳物中预备——这是无法推诿的疏忽。（3）以色列人何等怠惰卑鄙——竟容让非利士人如此欺压他们，毫无心思、毫无志气自助。「在以色列四十万人中，竟找不到一面盾牌、一杆枪」，那时的光景算很坏了（士5:8）；如今也不更好——以色列人中除了王和他儿子之外，腰间再无一人佩刀；再无一个兵丁，再无一个士绅；他们必然是在撒母耳时代就被减到此般地步，或开始如此，因为我们从未见撒母耳手中拿刀或枪。他们若非丧胆，就不会被解除武装；是罪使他们赤身露体以致羞愧。
英文原文
The Israelites' Low Condition (1067 BC)
¹⁵ And Samuel arose, and gat him up from Gilgal unto Gibeah of Benjamin. And Saul numbered the people that were present with him, about six hundred men.
¹⁶ And Saul, and Jonathan his son, and the people that were present with them, abode in Gibeah of Benjamin: but the Philistines encamped in Michmash.
¹⁷ And the spoilers came out of the camp of the Philistines in three companies: one company turned unto the way that leadeth to Ophrah, unto the land of Shual:
¹⁸ And another company turned the way to Beth-horon: and another company turned to the way of the border that looketh to the valley of Zeboim toward the wilderness.
¹⁹ Now there was no smith found throughout all the land of Israel: for the Philistines said, Lest the Hebrews make them swords or spears:
²⁰ But all the Israelites went down to the Philistines, to sharpen every man his share, and his coulter, and his axe, and his mattock.
²¹ Yet they had a file for the mattocks, and for the coulters, and for the forks, and for the axes, and to sharpen the goads.
²² So it came to pass in the day of battle, that there was neither sword nor spear found in the hand of any of the people that were with Saul and Jonathan: but with Saul and with Jonathan his son was there found.
²³ And the garrison of the Philistines went out to the passage of Michmash.
Here, 1. Samuel departs in displeasure. Saul has set up for himself, and now he is left to himself: Samuel gat him from Gilgal (1Sa 13:15), and it does not appear that he either prayed with Saul or directed him. Yet in going up to Gibeah of Benjamin, which was Saul's city, he intimated that he had not quite abandoned him, but waited to do him a kindness another time. Or he went to the college of the prophets there, to pray for Saul when he did not think fit to pray with him. 2. Saul goes after him to Gibeah, and there musters his army, and finds his whole number to be but 600 men, 1Sa 13:15,16. Thus were they for their sin diminished and brought low. 3. The Philistines ravage the country, and put all the adjacent parts under contribution. The body of their army, or standing camp (as it is called in the margin, 1Sa 13:23), lay in an advantageous pass at Michmash, but thence they sent out three separate parties or detachments that took several ways, to plunder the country, and bring in provisions for the army, 1Sa 13:17,18. By these the land of Israel was both terrified and impoverished, and the Philistines were animated and enriched. This the sin of Israel brought upon them, Isa 42:24. 4. The Israelites that take the field with Saul are unarmed, having only slings and clubs, not a sword or spear among them all, except what Saul and Jonathan themselves have, 1Sa 13:19,22. See here, (1.) How politic the Philistines were, when they had power in their hands, and did what they pleased in Israel. They put down all the smiths' shops, transplanted the smiths into their own country, and forbade any Israelite, under severe penalties, to exercise the trade or mystery of working in brass or iron, though they had rich mines of both (De 8:9) in such plenty that it was said of Asher, his shoes shall be iron and brass, De 33:25. This was subtilely done of the Philistines, for hereby they not only prevented the people of Israel from making themselves weapons of war (by which they would be both disused to military exercises and unfurnished when there was occasion), but obliged them to a dependence upon them even for the instruments of husbandry; they must go to them, that is, to some or other of their garrisons, which were dispersed in the country, to have all their iron-work done, and no more might an Israelite do than use a file (1Sa 13:20,21), and no doubt the Philistines' smiths brought the Israelites long bills for work done. (2.) How impolitic Saul was, that did not, in the beginning of his reign, set himself to redress this grievance. Samuel's not doing it was very excusable; he fought with other artillery; thunder and lightning, in answer to his prayer, were to him instead of sword and spear; but for Saul, that pretended to be a king like the kings of the nations, to leave his soldiers without swords and spears, and take no care to provide them, especially when he might have done it out of the spoils of the Ammonites whom he conquered in the beginning of his reign, was such a piece of negligence as could by no means be excused. (3.) How slothful and mean-spirited the Israelites were, that suffered the Philistines thus to impose upon them and had no thought nor spirit to help themselves. It was reckoned very bad with them when there was not a shield or spear found among 40,000 in Israel (Jdg 5:8), and it was not better now, when there was never an Israelite with a sword by his side but the king and his son, never a soldier, never a gentleman; surely they were reduced to this, or began to be so, in Samuel's time, for we never find him with sword or spear in his hand. If they had not been dispirited, they could not have been disarmed, but it was sin that made them naked to their shame.
那些想要「像列国一样立一位王」的人，以为一旦有了王，以色列便会显得威风赫赫、举足轻重；但本章证明，事实远非如此。当撒母耳与扫罗一同奉差掌权之时，凡事顺利（撒上11:7）；可如今扫罗开始独自执政，一切便急速衰败，撒母耳的话也开始应验：「你和你的王都必灭亡」——因为以色列的衰弱程度，从未有比本章所记更甚者。本章中：I. 扫罗显出是极其愚蠢的君王：1. 谋略昏聩（撒上13:1-3）；2. 遭邻邦侵犯（撒上13:4、5）；3. 被手下军兵弃散（撒上13:6、7）；4. 心神紊乱，仓皇献祭（撒上13:8-10）；5. 遭撒母耳严责（撒上13:11-13）；6. 被神弃绝，不得作王（撒上13:14）。II. 百姓显出是极其悲惨的百姓：1. 灰心溃散（撒上13:6、7）；2. 兵力锐减（撒上13:15、16）；3. 遭劫掠（撒上13:17、18）；4. 被解除武装（撒上13:19-23）。这正是他们弃绝神的治理、要使自己效法列国所招来的下场——他们一切的荣耀都离他们而去了。