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撒母耳记生命读经 · 第5篇

撒母耳的历史（四）他的职事（一）

The History Concerning Samuel (4) His Ministry (1
1读经：撒母耳记上1:11,28a;2:35;10:1;。从本篇信息起，我们要来看撒母耳的职事。在神主宰的安排下，撒母耳由他的母亲奉献给神，并在以利的监护下长大，得著教育和成全；他的眼晴也得开启，看见积极和消极的事。结果他成了一个豫备好的人，给神使用来转移时代。
1Scripture Reading: 1 Sam. 1:11, 28a; 2:35; 10:1; 16:1, 13; 3:20; 7:3-17; 8:6; 15:11b; 12:23 16:1, 13; 3:20; 7:3-17; 8:6; 15:11b; 12:23 In this message we will begin to consider Samuel's ministry. Under God's sovereignty, Samuel was given to God by his mother, he grew up under the custody of Eli, he was educated and perfected, and his eyes were opened to see both positive and negative things. As a result, he became a person who was ready to be used by God to turn the age.
2撒上七章一节告诉我们，基列耶琳人将耶和华的约柜接到亚比拿达的家中。『约柜停在基列耶琳许久，过了二十年，以色列全家都哀恸倾向耶和华。』（2。）这里给我们看见以色列历史中的分界线：在这之前，以色列的光景是颠倒过来的；在这之后，以色列的光景就直立起来了。三节说，撒母耳『对以色列全家说，你们若全心归顺耶和华，就要把外邦的神和亚斯他录，从你们中间除掉，专心归向耶和华，单单的事奉祂；祂必救你们脱离非利士人的手』。以色列人就除掉诸巴力和亚斯他录，单单的事奉耶和华。（4。）之后撒母耳说，『要使以色列众人聚集在米斯巴，我好为你们祷告耶和华。』（5。）这几节所描绘的图画非常美丽，给我们看见百姓回转归向神，也看见在地上有一个人－撒母耳－与神是一。我们可以说，撒母耳是在地上行动的神。至少我们可以说，撒母耳是天上之神的代表，在地上治理神的百姓。撒母耳成了这样一个人，就开始尽职。
2First Samuel 7:1 tells us that the men of Kiriath-jearim brought the ark of Jehovah to the house of Abinadab. "It was a long time from the day when the ark began to abide in Kiriath-jearim, for it was twenty years. And all the house of Israel lamented after Jehovah" (v. 2). Here we see a dividing line in the history of Israel. Prior to this time Israel's situation was upside-down; after this time the situation became right-side-up. According to verse 3 Samuel "spoke to all the house of Israel, saying, If you are returning with all your heart to Jehovah, remove the foreign gods and the Ashtaroth from your midst, and direct your heart to Jehovah and serve only Him; and He will deliver you from the hand of the Philistines." Then the children of Israel removed the Baalim and the Ashtaroth and served only Jehovah (v. 4). Following this Samuel said, "Gather all Israel to Mizpah, and I will pray to Jehovah for you" (v. 5). The picture portrayed in these verses is very beautiful. Here we have a people returning to God and a man— Samuel—who was one with God on earth. We may say that Samuel was the acting God on earth. At least we may say that Samuel was the representative of the very God in heaven to rule over His people on earth. As such a person, Samuel began to minister
壹 撒母耳凭五种身分供职
I. SAMUEL MINISTERING IN FIVE STATUSES
3撒母耳本身是利未人，是从极大的背叛者可拉的后裔所生。（代上六33～38，参民十六1～33。）他以五种身分来供职。一是拿细耳人，分别归给神，
3Samuel, who was by nature a Levite born of one of the descendants of the great rebel Korah (1 Chron. 6:33-38; cf. Num. 16:1-33), ministered in five statuses. A. As a Nazarite Consecrated to God Absolutely
绝对为神完成祂的经纶
for God's Fulfillment of His Economy
4第一，撒母耳供职作拿细耳人，分别归给神，绝对为神完成祂的经纶。他是自愿奉献的，顶替了那正式、形式的事奉神者。（撒上一11，28上。）拿细耳人的愿是由撒母耳的母亲发起，而由撒母耳完成的。二是祭司
4First, Samuel ministered as a Nazarite consecrated to God absolutely for God's fulfillment of His economy, a volunteer to replace any official and formal serving ones of God (1 Sam. 1:11, 28a). The Nazarite vow was initiated by his mother and completed by Samuel. B. As a Priest
5第二，撒母耳供职作祭司。
5Second, Samuel ministered as a priest
１ 不是生来为祭司，乃是神特别兴起的
1. Not by Birth but by God Raising Him Up Particularly
6撒母耳不是生来为祭司，乃是神特别兴起的。神在二章三十五节题到撒母耳，说，『我要为自己立一个忠信的祭司，他必照我的心意而行；我要为他建立坚固的家；他必永远行在我的受膏者面前。』这指明撒母耳要成为一个忠信的祭司，代替神行动，甚至设立并建立君王，为著神在地上的行政；大卫就是他所设立并施膏的。从这里我们看见，撒母耳在资格上是高的，在度量上是大的。
6Samuel was a priest not by birth but by God raising him up particularly. Referring to Samuel, God says in 2:35, "I shall raise up for Myself a faithful priest, who will do according to what is in My heart and in My mind; and I shall build him a sure house; and he shall go before My anointed continually." This indicates that Samuel would be a faithful priest to act on behalf of God, even to appoint and establish kings for the divine government on earth. David was appointed and anointed by him. From this we see that Samuel was high in qualifications and great in capacity
２ 向著神忠信，照著凡在神心中和心思中的去行
2. Faithful to God to Do What Was in God'sHe art and in His Mind
7撒母耳向著神忠信，照著凡在神心中和心思中的去行。不只他的作为、生活和工作是照著神，他的全人和所是，都是照著神。撒母耳的所是和神的心乃是一。为这缘故，我们说撒母耳这位照著神的人，就是在地上行动的神，是不过分的。神的心思就是撒母耳的思想，撒母耳没有别的思想、考量或想法；他的生活和工作乃是为著完成凡在神心中的。结果，撒母耳就成了转移时代的人。
7Samuel was faithful to God to do according to what was in God'she art and mind. His whole being and person, not just his doing, living, and work, were according to God. Samuel's being and God'she art were one. For this reason it is not too much to say that Samuel, a man according to God, was the acting God on earth. God's mind was Samuel's consideration. He had no other thought, consideration, or thinking. His living and working were for the carrying out of whatever was in God'she art. As a consequence, Samuel was one who turned the age
３ 在某种意义上，顶替并了结陈腐之亚伦祭司的职分
3. To Replace and Terminate, in a Sense, the Stale Aaronic Priesthood
8撒母耳作祭司，在某种意义上，顶替并了结陈腐之亚伦祭司的职分。他没有背叛亚伦家，也没有僭取亚伦家任何东西。没有革命，只有启示。当他长大时，神安排环境成全他，并建立他的度量，使他能为神作每一件事，以转移时代。在主的恢复里，主绝不容许任何种的背叛。祂不是藉著背叛，乃是藉著启示，带进许多转变、调整和进步。
8As a priest Samuel replaced and terminated, in a sense, the stale Aaronic priesthood. He did not rebel against the house of Aaron, and he did not usurp anything of the house of Aaron. There was no revolution; there was only revelation. As Samuel was growing, God arranged the environment to perfect him and to build up his capacity to do everything that was needed for God to change the age. In the recovery the Lord will never allow any kind of rebellion, but He will bring in many changes, adjustments, and improvements, not through rebellion but through revelation.
9撒母耳对于神的经纶，以及仇敌为破坏神在地上的经纶所作的，有清楚的看见。撒母耳对于神的经纶和环境中的各种情形，满有洞察力。至终神也作了一些事来配合他，使以色列人中间有转变。以色列人回转归向神，在神面前哀恸，愿意除去一切的偶像。在这个改变发生之前，有两面的豫备。在百姓那一面，他们回转归向神；在撒母耳这一面，他受成全，得装备，彀资格为著神在地上的行动。在这种情形里，那些认识一些关于以色列和神的事，且想要用他们的赎愆祭来贿赂神的非利士人，就完全被击败了。
9Samuel had a clear view of God'secon o my and also of what the enemy had been doing to devastate God'secon o my on earth. Samuel was thus a person full of insight concerning God ' secon o my and concerning the environmental situation. Eventually, God did something to match him, and there was a change among the people of Israel. The people returned to God, lamented before God, and were willing to remove all the idols. Before this change took place, there was preparation on two sides: on the side of the people, who returned to God, and on the side of Samuel, who was perfected, equipped, and qualified for God's move on earth. In this situation the Philistines, who knew certain things concerning Israel and God and who tried to bribe God with their kind of trespass offering, were defeated to the uttermost.
４ 膏扫罗和大卫作王
4. Anointing Saul and David to Be Kings
10在这顶替的祭司职任里，撒母耳膏了扫罗和大卫作王，（十1，十六1，，）如神所命定，他必永远行在神的受膏者面前，（二35下，）以监督、观察王的作为。这指明撒母耳这位在地上行动的神，比任何君王都大。撒母耳之所以彀资格到这样一个程度，乃是因为神为著祂的经纶，不是为著别的事物，多年一直成全他。当神的经纶在祂子民中得以实行时，他们就要蒙福。这指明我们的幸福，我们的好处，完全联于神经纶的实行。我们不该在神的经纶之外寻求自己的好处。因著这一面被忽略，甚至失去了，所以需要有恢复。我愿意对你们，特别是对青年的圣徒说，我们不该为著自己盼望亨通。我们在主恢复中的圣徒，应当盼望主藉著我们，会尽可能的作事，好完成祂的经纶。这样我们就会蒙福。
10In this replacing priesthood, Samuel anointed Saul and David to be kings (10:1; 16:1, 13) as God ordained that he should go before His anointed continually 13 (2:35b) to supervise the king, observing what the king was doing. This indicates that Samuel, the acting God on earth, was greater than the king. Samuel could be qualified to such an extent because for many years God had been perfecting him for His economy, not for anything else. When God ' secon o my is carried out among His people, they are blessed. This means that our welfare, our well - being, is altogether linked to the carrying out of God'secon o my. We should not seek our well-being apart from God'secon o my. Because this has been neglected and even lost, it needs to be recovered. I wish to say, especially to the young saints, that we should not expect to have prosperity for ourselves. Rather, as saints in the Lord's recovery, we should expect that through us the Lord will do as much as possible to accomplish His economy. Then we will be blessed.
三 是申言者
C. As a Prophet
11撒母耳不仅供职（事奉）作祭司，也作申言者。身为祭司，他膏立君王；身为申言者，他辅助君王。
11Samuel ministered, or served, not only as a priest but also as a prophet. As a priest he anointed the king, and as a prophet he assisted the king
１ 由神所立
1. Established by God
12撒母耳是由神所立的申言者，（三20，）没有人能推翻他。
12Samuel was established as a prophet by God (3:20), and no one could overthrow him.
２ 说神的话，
2. To Speak the Word of God
13以顶替老旧之祭司职任
13to replace the teaching of the word of God
关于神话语的教导
by the Old Priesthood
14撒母耳是由神所立，来说神的话，以顶替老旧之祭司职任关于神话语的教导。在祭司职任里，祭司该作的第一件事，就是为神说话。大祭司所穿的胸牌和乌陵土明，乃是神用来对祂百姓说话的凭藉。祭司职任堕落后，神的说话几乎失去了。因此，神需要兴起一个活的人，一个申言者，来为祂说话；这就是神在撒母耳身上所作的。在神命定的制度里，撒母耳被算为第一位申言者。当然，亚伯拉罕是为神说话的申言者；但在神命定的方式里，撒母耳是第一位申言者，建立了申言者职分。旧约中神圣启示的最后一部分（从以赛亚书到玛拉基书），乃是赐给申言者的。若没有神的说话，宇宙就是空虚的。我们感谢主，因著祂的怜悯，今天在祂的恢复里，有祂
14Samuel was established by God to speak the word of God to replace the teaching of the word of God by the old priesthood. In the priesthood the first thing that a priest should do is speak for God. The breastplate and the Urim and the Thummim worn by the high priest were the means used by God to speak to His people. In the degradation of the priesthood, God's speaking was almost lost. Thus, God needed to raise up a living person, a prophet, to speak for Him, and this is what He did with Samuel. In God'so rd i nation Samuel is counted as the first prophet. Of course, Abraham was a prophet speaking for God, but in God's ordained way Samuel was the first prophet to set up a prophethood. In the Old Testament the last part of the divine revelation is with the prophets, from Isaiah to Malachi. Apart from God's speaking the universe would be empty. We thank the Lord that, by His mercy, we have His continual speaking in His recovery today
15持续不断的说话。
15
３ 撒母耳得著神的话，并且将这话告诉在衰微之祭司职任中的老以利
3. Samuel Receiving the Word of God and Speaking It to the Old Eli in the Waning Priesthood
16撒母耳第一次的申言是对以利的说话。（三1～18。）撒母耳得著神的话，并且将这话告诉在衰微之祭司职任中的老以利。这说话本应藉著以利说出来，但他正在衰退中，神就不能藉著他说话，反而藉著一个比他年轻许多的人说话。
16Samuel's first prophesying was his speaking to Eli (3:1-18). Samuel received the word of God and spoke it to the old Eli in the waning priesthood. This speaking should have gone forth through Eli, but he was waning, and God could not speak through him. Instead, God spoke through someone much younger
ａ在当时
a. At the Time:
（一） 耶和华的言语稀少，不常有默示
1) When the Word of Jehovah Was Rare and Visions Were Not Widespread
17『当那些日子，耶和华的言语稀少，不常有默示。』（1下。）这指明撒母耳在三章的申言，是在耶和华的言语稀少，不常有默示的时候。
17Now the word of Jehovah was rare in those days; visions were not widespread" (v. 1b). This indicates that Samuel's prophesying in chapter three was at the time when the word of Jehovah was rare and visions were not widespread
（二） 衰微的以利眼目昏花，看不分明
2) When the Waning Eli'sE ye sight Was So Dim That He Could Not See
18根据二节，撒母耳第一次申言，也是在衰微的以利眼目昏花，看不分明的时候。
18According to verse 2, Samuel's first prophesying was also at a time when the waning Eli'se ye sight was so dim that he could not see.
（三） 神殿中的灯还没有熄灭
3) When the Lamp of God Had Not Yet Gone Out in the Temple
19不仅如此，撒母耳开始申言，也是在神殿中的灯还没有熄灭的时候。（3。）神的说话已经停止，但还有些亮光。将这点应用于今天的情形，我们可以说，在堕落的天主教和更正教里还有一点点亮光。这是神的怜悯。
19Furthermore, Samuel began to prophesy at a time when the lamp of God had not yet gone out in the temple (v. 3). God's speaking had stopped, but there was still some light. Applying this to today's situation, we may say that in degraded Catholicism and Protestantism there is still a little enlightening. This is God's mercy
（四） 撒母耳还未认识耶和华在三章的时候，撒母耳『还未认识
4) When Samuel Did Not Yet Know Jehovah At the time of chapter three, Samuel "did not yet
20耶和华，耶和华的话尚未启示给他』。（7。）四至九节描述撒母耳一个新的经历－耶和华呼唤他，他开始听见耶和华的说话。
20know Jehovah, and the word of Jehovah had not yet been revealed to him" (v. 7). As described in verses 4 through 9, Samuel had a new experience: Jehovah called to him, and he began to hear Jehovah's speaking
ｂ说到神对以利家严厉的审判
b. Concerning God'sS eve re Judgment upon the House of Eli
21撒母耳头一次的申言，是说到神对以利家严厉的审判。（10～18。）
21The first prophecy spoken by Samuel concerned God'ss eve re judgment upon the house of Eli (vv. 10-18
四 是士师
D. As a Judge
22第四，撒母耳供职作士师。祭司事奉神，申言者为神说话，而士师完成神行政的管理。撒母耳站在地上，在他的祭司职任、申言者职分和士师职分里，作行动的神，代表神并为神行动。在今日主恢复里的召会生活中，我们有祭司职任、申言者职分和君王职分；结果，一切就不再颠倒，而是直立的。
22Fourth, Samuel ministered as a judge. A priest served God, a prophet spoke for God, and a judge carried out God's governmental administration. Samuel stood on the earth to be the acting God—the one representing God and acting for Him—in his priesthood, prophethood, and judgeship. In the church life in the Lord's recovery today, we have the priesthood, the prophethood, and the kingship. As a result, things are not upside-down but right-side-up
１ 由神所立
1. Established by God
23撒母耳是由神所立，供职作士师。（七15～17。）
23Samuel was established by God to minister as a judge (7:15-17
２ 顶替老旧之祭司职任对百姓的审断
2. To Replace the Judging of the People by the Old Priesthood
24撒母耳被设立作士师，顶替老旧之祭司职任对百姓的审断。士师职分事实上是属于祭司职任，因为祭司职任包括了为神说话以及为神治理两部分。但因著老旧的亚伦祭司职任衰微了，神就兴起撒母耳作新的祭司、新的申言者、和新的士师。
24Samuel was established as a judge to replace the judging of the people by the old priesthood. The judgeship actually belonged to the priesthood, for the priesthood included the two matters of speaking for God and administrating for God. But because the old Aaronic priesthood was waning, God raised up Samuel to be a new priest, a new prophet, and a new judge
25藉著撒母耳和他在祭司职任、申言者职分、并士师职分中的三重责任，带进了良好的次序，非利士人也被击败、制伏。在这种情形里，神吩咐撒母耳膏大卫作神所拣选的王。撒母耳带进大卫，而大卫是基督一位重要的先祖。基督来到地上，是宇宙间最大的一件事，这功劳该归给撒母耳。今天基督乃是我们的美地；如今我们乃是在开发基督，在基督身上劳苦。我们是基督的肢体，是基督身体（召会）的构成成分，为要完成神永远的经纶，终极完成于新耶路撒冷。为著完成祂永远的经纶，神需要得著撒母耳。
25Through Samuel and his threefold responsibility in the priesthood, prophethood, and judgeship, a good order was brought in, and the Philistines were defeated and subdued. In this situation, God commanded Samuel to anoint David to be God's chosen king. Samuel brought in David, a crucial ancestor of Christ. Christ's coming to earth was the greatest event in the universe, and credit for this should be given to Samuel. Today Christ is our good land, and now we are developing Him and laboring on Him. We are the members of Christ and the constituents of His Body, the church. This is God's accomplishment of His eternal economy, which will consummate in the New Jerusalem. In order to accomplish His eternal economy, God needed a Samuel
五 是祷告的人
E. As a Man of Prayer
26第五，撒母耳供职作祷告的人。１为神的选民以色列人祷告撒母耳为神的选民以色列人祷告。（七3～14，八6，十五11下。）
26Fifth, Samuel ministered as a man of prayer. 1. Praying for God'sElect, the Children of Israel Samuel prayed for God'select, the children of Israel (7:3-14; 8:6; 15:11b).
ａ使他们蒙保守在神的道路上
a. For Them to Be Kept in the Way of God
27撒母耳为以色列人祷告，使他们蒙保守在神的道路上，与神成为一，不落在外邦偶像的网罗里，享受神作以便以谢；以便以谢的意思是『帮助的石头』。『撒母耳将一块石头立在米斯巴和善的中间，给石头起名叫以便以谢，说，到如今耶和华都帮助我们。』（七12。）
27Samuel prayed for the children of Israel to be kept in the way of God, to be one with God, not to be ensnared by the idols of the nations, and to enjoy God as Eben- ezer, which means "the stone of help." "Samuel took a stone and set it between Mizpah and Shen; and he called its name Eben-ezer and said, Thus far Jehovah has helped us" (7:12
ｂ使神对祂选民之旨意的愿望得以成全
b. That God's Desire of His Will in His Elect Might Be Fulfilled
28撒母耳为神的选民祷告，使神对祂选民之旨意的愿望得以成全。到如今神都帮助我们，但祂为甚么要帮助我们？神帮助我们，乃是要使祂的愿望得以成全。我们需要看见，神帮助我们，是为著成就祂的经纶，而使我们在神经纶的成就里享受祝福。今天神在每一面都祝福我们；这祝福乃是为著成就祂的经纶，建造基督的身体。２在撒母耳的思想里，
28Samuel prayed for God'select that God's desire of His will in His elect might be fulfilled. Up to this day God has helped us, but why has He helped us? God has helped us that His desire might be fulfilled. We need to realize that God's helping us is for His fulfillment of His economy and that we are enjoying the blessing in this fulfillment. Today God is blessing us in every way for the fulfillment of His economy to build up the Body of Christ. 2. In Samuel's Consideration, Ceasing to Pray
停止为神的选民祷告是得罪神的
for God'sElect Being to Sin against Jehovah
29在撒母耳的思想里，停止为神的选民祷告是得罪神的。（十二23。）我们也需要为神的百姓祷告，尤其是同工和长老们，需要每天为众召会祷告。
29In Samuel's consideration, ceasing to pray for God'select was to sin against Jehovah (12:23). We also need to pray for God'sp eople. In particular, the co-workers and elders need to pray for the churches every day.
３ 神向耶利米承认，撒母耳像摩西一样，是站在神面前为祂选民代求的人
3. God Admitting to Jeremiah That Samuel, like Moses, Was a Man Standing before Him for His People
30神向耶利米承认，撒母耳像摩西一样，是站在神面前为祂选民代求的人。（耶十五1。）摩西是祭司和申言者，（申十八15，18，）也是士师；他一直为神的百姓祷告。在这些事上，撒母耳也是如此；他是祭司、申言者和士师，为神的百姓祷告。在旧约里，只有摩西和撒母耳彀资格完全有分于祭司职任、申言者职分和士师职分。
30God admitted to Jeremiah that Samuel, like Moses, was a man standing before Him for His people (Jer. 15:1). Moses was a priest, a prophet (Deut. 18:15, 18), and a judge, and he always prayed for God'sp eople. In these matters Samuel was the same. He was a priest, a prophet, and a judge who prayed for God'sp eople. In the Old Testament, only Moses and Samuel were qualified to participate fully in the priesthood, the prophethood, and the judgeship