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出埃及记生命读经 · 第48篇

亚玛力人与君王职分相对

Amalek versus Kingship
1读经：出埃及记17:12,16：撒母耳记上15:2-3,7-9,10-29。
1Scripture Reading: Exo. 17:12, 16; 1 Sam. 15:2-3, 7-9, 10-29
2圣经中有一个基本的原则：新约所启示的属灵事物，在旧约里是以图画或豫表来描绘的。在亚玛力人豫表肉体的事例上，就是这样。保罗在他的著作中，透彻地论到肉体。全本圣经论到肉体，没有比保罗在罗马八章所使用的话更强的了。在第七节保罗说：『体贴肉体的，就是与神为仇。』而且肉体『不服神的律法，且是不能服。』在下一节他继续说：『属肉体的人，不能得神的喜欢。』在加拉太五章，保罗也强烈并著重地说到肉体。然而，若是我们只有罗马八章和加拉太五章，我们还会发现，很难充分了解肉体是甚么；因为圣经以好几种不同的方式，和许多不同的意义用到『肉体』这个词。因此，要认识肉体并对付肉体是很困难的。
2A basic principle in the Bible is that the spiritual things revealed in the New Testament are portrayed by the pictures, or types, in the Old Testament. This is true in the case of the flesh, typified by Amalek. In his writings, Paul dealt with the flesh in a thorough way. In the entire Bible there are no stronger words concerning the flesh than those used by Paul in Romans 8. In verse 7 Paul says that “the mind set on the flesh is enmity against God” and that it is “not subject to the law of God, neither indeed can it be.” In the following verse he goes on to say that “those who are in the flesh cannot please God.” In Galatians 5 Paul also speaks strongly and emphatically about the flesh. However, if we had only Romans 8 and Galatians 5, we would still find it difficult to have an adequate understanding of what the flesh is, because in the Bible the term “flesh” is used in several different ways with many different meanings. Thus, it is difficult to know the flesh and to deal with it
一 肉体的结果─以实玛利，与恩典的结果─以撒相对
I. ISHMAEL, THE ISSUE OF THE FLESH
VERSUS ISAAC, THE ISSUE OF GRACE
3我们感谢主，旧约提供了肉体的图画。创世记中的以实玛利就是这样的一幅图画。人一再地堕落，到了巴别，堕落到了最低点，神就进来呼召亚伯拉罕，并且应许要为他作一些事。在神与亚伯拉罕的接触中，除了要求亚伯拉罕离开本地以外，神并没有要求他作甚么。圣经学者晓得，神与亚伯拉罕的接触，和祂给亚伯拉罕的应许有关。在创世记十二章有应许，在创世记十五章，17应许得著保证，成了一个约。到了创世记十七章，割礼成为十五章所保证之约的记号或印记。神向亚伯拉罕的儿子以撒和孙子雅各，重申祂给亚伯拉罕的应许。神曾应许要为亚伯拉罕作事，使地上的万国都要得福。这是何等大的应许！神给亚伯拉罕之应许的本质乃是恩典。这意思是说，神不要亚伯拉罕作甚么，来成就这个应许。反之，神要为他作成一切。无论我们是甚么，无论我们有甚么，都是出于肉体，和亚伯拉罕一样。不但如此，无论我们能作甚么，也都是照著肉体。我们作一些事来成就神的应许，意思就是我们以某种方式来运用肉体。这就是神没有要求亚伯拉罕作甚么，来成就应许的原因。神要作一切。这就是恩典。
3We thank the Lord for the pictures of the flesh provided in the Old Testament. One such picture is that of Ishmael in the book of Genesis. After man had fallen again and again until, at Babel, he reached the lowest point, God came in to call out Abraham and promised to do certain things for him. In His contact with Abraham, God did not require Abraham to do anything other than to leave his father’s country. Students of the Bible realize that God’s contact with Abraham was related to the promise He made to Abraham. In Genesis 12 we have the promise, and in Genesis 15, the promise ratified to become a covenant. In Genesis circumcision became the sign, or seal, of the covenant ratified in Genesis 15. God’s promise to Abraham was repeated to his son, Isaac, and to his grandson, Jacob. God had promised that He would do something for Abraham which would cause all the nations on earth to be blessed. What a great promise this was! The nature of God’s promise to Abraham was grace. This means that God did not want Abraham to do anything to fulfill this promise. Instead, God wanted to do everything for him. Like Abraham, whatever we are and have is of the flesh. Furthermore, whatever we are capable of doing is according to the flesh. For us to do something to fulfill God’s promise means that we exercise our flesh in some way. This was the reason that God did not require Abraham to do anything to fulfill the promise. God wanted to do everything. This is grace.
4然而，亚伯拉罕照著撒拉的题议而行，从夏甲生一个后裔。亚伯拉罕凭肉体作了这事，所产生的结局、结果乃是以实玛利。神要亚伯拉罕被了结。但亚伯拉罕八十六岁的时候，娶了夏甲，从她生了以实玛利。以后的十三年，神没有向他显现。到亚伯拉罕九十九岁的时候，神来责备他，再坚定祂所立的应许。那时候，亚伯拉罕知道他错了。运用肉体的结果就是以实玛利。以实玛利与以撒相对，以撒乃是恩典的结局、结果。恩典就是神作了我们的一切。恩典尤其是神作我们的力量和享受。神曾应许亚伯拉罕，要赐给他一个儿子。但神不要亚伯拉罕生出后裔。因此，神一直等，直到亚伯拉罕认为自己已死，完全没有生子的能力。然后，在亚伯拉罕和撒拉看来都不可能生子的时侯，神就进来使他们生了一个孩子。根据创世记的记载，以撒的出生就是主的来临。以撒出生的时候，神就来了。当然这不是说，以撒是神的儿子。这乃是说，以撒不是靠人的肉体所生的，而是照著神的恩典，照著神的眷临。所以，以撒乃是恩典的结果。以实玛利是人肉体的结果，与以撒相对。以撒是从神的恩典所生出来，要完成神永远旨意的人。这一件事很有意义。因此，与以撒相对是一件非常严肃的事。因为肉体的结果─以实玛利，与恩典的结果─以撒相对，乃是背叛，是违反神永远旨意的一大背叛。
4However, Abraham acted upon Sarah’s proposal to produce a seed by Hagar. In doing this, Abraham exercised his flesh, and the result, the issue, produced was Ishmael. God wanted Abraham to be terminated. But, at the age of eighty-six, Abraham took Hagar and produced Ishmael by her. For the next thirteen years, God did not appear to him. Then, when Abraham was ninety-nine, God came to rebuke him and to reaffirm the promise He had made to him. At that time Abraham realized that he had been wrong. The result of the exercise of the flesh is Ishmael. Ishmael is versus Isaac, who is the result, the issue, of grace. Grace is God becoming everything to us. In particular, grace is God as our strength and enjoyment. God had promised Abraham that He would give him a son. But God did not want Abraham to produce the seed. Therefore, God waited until Abraham regarded himself as dead, totally without ability to beget a child. Then, when in the eyes of both Abraham and Sarah it was impossible for them to have a son, God came in to enable them to have a child. According to the record in Genesis, the birth of Isaac was the coming of the Lord. When Isaac was born, God came. This, of course, does not mean that Isaac was the Son of God. It means that Isaac was born not through the exercise of man’s flesh, but according to God’s grace, according to God’s visitation. Isaac, therefore, is the issue of grace. Ishmael, the issue of man’s flesh, is versus Isaac. Isaac was a person produced out of God’s grace to fulfill God’s eternal purpose. This is a matter of great significance. Thus, it is a very serious thing to be versus Isaac. For Ishmael, the issue of the flesh, to be versus Isaac, the issue of God’s grace, is rebellion, a great rebellion against God’s eternal purpose
5要恰切地阐释肉体是甚么，非常困难。在本篇信息中，我愿对肉体下一个特殊的定义：肉体表明一切不靠恩典所作的事。恩典乃是三而一的神成为我们的一切，并且为我们作成一切。新约启示，恩典不是指著物质的祝福。根据新约，恩典就是神自己，不仅成了我们的享受，更要为我们作成一切。我们无论作甚么，都是出于肉体，但神无论为我们作甚么，都是恩典。倘若我不倚靠神，而凭著自己说话，即使话题是圣经或属灵的道理，我的说话也是出于肉体。这指明我们连说到属灵的事或圣经的事，也可能是出于肉体。无论我们行善行恶，离开恩典就是肉体。比方说，一位弟兄若是凭自己而不是靠恩典来爱妻子，他的爱就是出于肉体。
5It is very difficult to define adequately what the flesh is. In this message I would like to set forth a particular definition of the flesh: the flesh denotes anything that does not work by grace. Grace is the Triune God becoming everything to us and doing everything for us. The New Testament reveals that grace does not refer to material blessings. According to the New Testament, grace is God Himself not only being our enjoyment, but also doing everything for us. Whatever we do is of the flesh, but whatever God does for us is grace. If I speak in myself without depending on God, my speaking is of the flesh, even if the subject is the Bible or spiritual doctrine. This indicates that even in speaking about spiritual things or scriptural things, we may be of the flesh. Whatever we do, good or evil, apart from grace is the flesh. For example, if a brother loves his wife by the self rather than by grace, his love is of the flesh.
6在某种意义上，所谓良善的肉体，对神来说，比邪恶的肉体还要可恨。在撒母耳记上十五章，我们看见神恨恶亚玛力人好的一面。所以，无论我们作甚么，不倚靠神，不相信神，不论那件事有多好，都是肉体。凡不是神所作的事都是肉体。倘若我凭自己而不凭著神来看望你，那就是肉体。倘若我为别人祷告，不倚靠神，反而在自己里面祷告，那个祷告就是肉体。不要以为肉体单指邪恶的事或是情欲。这样的事显然是肉体。肉体还包括良善的事。请注意撒母耳记上十五章中『上好的』和『最好的』这些词。扫罗爱惜上好的牛羊和最好的掳物。与肉体有关的乃是『上好的』和『最好的』东西。所以我们一再说，无论我们作甚么，没有灵，不倚靠神，不相信神，不论多好，都是肉体。凡是出于我们己的，都是以实玛利。以撒豫表基督。因此，以实玛利所豫表的肉体的结果，是与基督相对。神的心意是要把基督作到我们里面，但肉体作工的方式与基督相对。肉体的结局、结果与以撒相对。每当我们运用肉体，就生出以实玛利来，这个以实玛利定规与基督相对。以实玛利使我们与恩典隔绝，并与基督分开。为这缘故，约翰十五章主耶稣说，离了祂，我们就不能作甚么。然而，我们离开基督却作了许多事情。我们离开基督所行的一切良善，都是与基督相对的以实玛利。
6In a sense the so-called good flesh is more hateful to God than the evil flesh. In 1 Samuel 15 we see that God hated the good aspects of Amalek. Therefore, whatever we do without depending on God and trusting in Him is of the flesh, no matter how good that thing may be. Anything that is not done by God is of the flesh. If I visit you in myself and not by God, that is of the flesh. If I pray for others without depending on God, but instead pray in the self, that prayer is of the flesh. Do not think that the flesh refers only to evil matters or to lust. It is obvious that such things are of the flesh. The flesh also includes good things. Notice the words “best” and “choice” in 1 Samuel 15. Saul spared the best cattle and the choice spoil. Related to the flesh are things which are the “best” and which are “choice.” Therefore, we say once again that whatever we do without the Spirit, without depending on God and trusting Him, no matter how good it may seem, is of the flesh. Whatever has its source in ourselves is an Ishmael. Isaac typifies Christ. Hence, the issue of the flesh, typified by Ishmael, is versus Christ. God’sin tent i on is to work Christ into us. But the flesh works in a way that is versus Christ. The result, the issue, of the flesh is versus Isaac. Whenever we exercise our flesh, we produce an Ishmael, and this Ishmael is invariably versus Christ. Ishmael cuts us off from grace and keeps us from Christ. For this reason, in John 15 the Lord Jesus said that apart from Him we can do nothing. However, we have done a great many things apart from Christ. But all the good we have done apart from Christ is an Ishmael who is versus Christ
7以实玛利使我们不能完成神永远的旨意。只要我们运用肉体，不信靠神、不倚靠祂，或者生活不与祂合一，我们就不能完成神的旨意。
7Ishmael keeps us from fulfilling God’s eternal purpose. We cannot fulfill God’s purpose as long as we exercise our flesh and do not trust in God, depend on Him, or live in oneness with Him.
8我们习惯在基督以外作许多事情。我们都定罪犯罪的事。但在基督以外所作的善事，甚至那些著起来很属灵的事，却很少有人定罪。你曾因著在肉体里为某件事祷告而定罪自己么？在肉体里祷告的结果也是某一种的以实玛利。这种以实玛利与基督相对，并且拦阻我们享受神的恩典，来完成神永远的旨意。人的肉体与神的恩典相对。这意思是说，人在神自己以外，无论作甚么，对神的旨意都是拦阻。这是一件严肃的事。我们必须承认，我们仍然藉著运用肉体而作许多的事。然而，有些人会否认他们运用肉体。但他们也不倚靠主。只要我们不倚靠主，就是在肉体里面并运用肉体了。我们不信靠主，自然而然就要活在肉体里面。
8We are accustomed to do so many things apart from Christ. We all condemn sinful things. But not many condemn good things, even those seemingly spiritual things, which are done apart from Christ. Have you ever condemned yourself because you prayed for a certain thing in the flesh? The issue of praying in the flesh will also be an Ishmael of some kind. This Ishmael is versus Christ and frustrates us from enjoying the grace of God for the fulfillment of God’s eternal purpose. Man’s flesh is versus God’s grace. This means that whatever man does apart from God Himself is a frustration to God’s purpose. This is a serious matter. We must admit that we still do many things through the exercise of our flesh. Some, however, may deny that they exercise the flesh. Yet they do not depend on the Lord either. As long as we fail to rely on the Lord, we are in the flesh and are exercising the flesh. Simply by not trusting in the Lord, we are spontaneously living in the flesh
9我们需要学习不运用肉体作甚么。往往在我肉体很强的时候，我甚至不敢对弟兄说句话。我知道我所说的都会出于肉体。因此，最好不要作甚么。这时候我只能说：『主，赦免我，我不能作甚么。因我不敢生出以实玛利，我没有勇气作甚么。』
9We need to learn not to do anything by the exercise of our flesh. Sometimes when my flesh has been strong, I did not even dare to speak to a brother. I realized that anything I would say would be of the flesh. Thus, the best thing to do was not to do anything. At such times I can only say, “Lord, forgive me. I cannot do anything. Because I dare not bring forth an Ishmael, I do not have the boldness to do anything
二 亚玛力人与君王职分相对
II. AMALEK VERSUS KINGSHIP
10肉体的第二幅图画是出埃及记中的亚玛力人。在这幅图画中，我们看见肉体如何受到对付，就是我们在上一篇信息所论到的题目。倘若我们要对付亚玛力人所豫表的肉体，就必须与天上代求的基督一致，并联于我们里面争战的灵。在本篇信息中，我们需要看见，肉体不仅与恩典相对，也与君王职分相对。故此，在神的国来临之前，肉体必须彻底对付。那里有肉体，那里就不能有神的国。只有当肉体受了对付，国度才可能来到。在罗马八章七节保罗说，肉体不可能顺服神。神的国表明神的权柄，使万有顺服神的权柄。但肉体不可能顺服神。它完全敌挡神的宝座。
10The second picture of the flesh is that of Amalek in the book of Exodus. In this picture we see how to deal with the flesh, a subject we covered in the foregoing message. If we would deal with the flesh, typified by Amalek, we must be identified with the interceding Christ in the heavens and join ourselves to the fighting Spirit within us. In this message we need to see that the flesh is not only versus grace, but that it is also versus kingship. For this reason, the flesh must be thoroughly dealt with before the kingdom of God can come. Where the flesh is, there can be no kingdom of God. Only when the flesh is dealt with is it possible for the kingdom to come. In Romans 8:7 Paul says that it is not possible for the flesh to be subject to God. The kingdom of God denotes the authority of God by which all things are made subject to God. But it is not possible for the flesh to be subject to God. It is utterly opposed to God’s throne.
（一） 敌挡耶和华宝座的手
A. A Hand against the Throne of Jehovah
11在出埃及记十七章十六节我们看见，亚玛力人乃是敌挡耶和华宝座的手。在神眼中，把亚玛力人看作敌挡神宝座的手。这指明亚玛力人想要推翻神的宝座，正如撒但从前想要作的一样。出埃及十七章十六节说，因为有这样一只手敌挡耶和华的宝座，神必世世代代和亚玛力人争战。（直译。）由此我们看见，亚玛力人与神的权柄相对。
11In Exodus 17:16 we see that Amalek is a hand against the throne of Jehovah. In the eyes of God, Amalek was considered a hand against God’s throne. This indicates that Amalek tried to overthrow God’s throne, just as Satan once tried to do. Exodus 17:16 says that because there is such a hand against the throne of Jehovah, God will have war with Amalek from generation to generation (Heb.). By this we see that Amalek is versus God’s authority
12我们肉体的每一方面，不论善恶，都是神权柄的仇敌。肉体不在意神或神的权柄。每当我们在肉体里面，就认为自己是单独的人，没有义务要顺服神的宝座。我们以为我们有自己的地位和权利。这样背叛态度的根源是在撒但里面。然而，撒但与我们的肉体是一个。撒但的原则不是直接临到我们，而是藉著别人或是我们自己里头的一些东西而来。例如，撒但以蛇的形状临到夏娃。在马太十六章，非常爱主耶稣的门徒彼得，被撒但所利用。撒但在彼得里面并藉著他临到主。我们的肉体时常作了撒但的外衣。每当我们运用肉体，撒但就藏在我们里头。因此，肉体和撒但一样，敌挡神的权柄。根据出埃及记十七章的图画，亚玛力人乃是敌挡神宝座的手。
12Every aspect of our flesh, whether good or evil, is an enemy of God’s authority. The flesh does not care for God or for His authority. Whenever we are in the flesh, we regard ourselves as individuals who are not obligated to submit to God’s throne. We think that we have a position and rights of our own. Such a rebellious attitude has its source in Satan. Satan, however, is one with our flesh. Satan’spr i nciple is not to come to us directly, but to come through others or through something in ourselves. For example, Satan came to Eve in the form of a serpent. In Matthew 16, Peter, a disciple who loved the Lord Jesus very much, was utilized by Satan. Satan came to the Lord in Peter and through him. Often our flesh serves as a cloak for Satan. Whenever we exercise our flesh, Satan is hidden within us. Therefore, like Satan himself, the flesh is against God’s authority. According to the portrait in Exodus 17, Amalek is a hand against the throne of God
（二） 犹大支派的户珥扶著摩西祷告的手对抗亚玛力人
B. Hur of the Tribe of Judah Staying Up Moses’ Praying Hand against Amalek
13当摩西祷告的手发沉，就需要亚伦所代表的祭司体系，和户珥所代表的君王职分的扶持。户珥属于犹大支派。因为亚玛力人是敌挡神宝座的手，在与亚玛力人的争战中，祷告的手需要由君王职分来扶持。君王职分是我们祷告生活的扶持。倘若我们不在神的权柄之下，而是背叛的，我们的祷告生活就了了。但我们愈顺服神和祂的权柄，我们就愈渴望祷告。当我们背叛神，拒绝祂的权柄，我们对祷告的渴望就消失了。假定在某一件事上，你不顺服里面的膏油。结果，一段时期之内，也许好几天，你就不想祷告。因此，学习尊重神的君王职分，尊重神的权柄，对我们是很重要的。我们的态度应当说：『主，我不要在你之外作甚么。我需要你作我的恩典。肉体不过是使我自己离开你而作事。我不要没有你作我的恩典而生活。』我们都需要用这样的灵来祷告。
13When Moses’ praying hand became heavy, there was the need of the support by the priesthood, represented by Aaron, and by the kingship, represented by Hur, who was of the tribe of Judah. Because Amalek is a hand against God’s throne, there is the need for the praying hand to be supported by the kingship in the warfare against Amalek. The kingship is a support to our prayer life. If we are not under God’s authority, but are rebellious, our prayer life is finished. But the more we are subject to God and His authority, the greater will be our desire to pray. When we rebel against God and reject His authority, our appetite for prayer disappears. Suppose concerning a certain matter you disobey the inner anointing. As a result, for a period of time, perhaps several days, you have no desire to pray. Thus, it is crucial for us to learn to honor God’s kingship, to honor God’s authority. Our attitude should be to say, “Lord, I don’t want to do anything without You. I need You as my grace. The flesh is simply myself doing things apart from You. I don’t want to live without You as my grace.” We all need to pray with such a spirit
14我们也该祷告说：『主，帮助我尊重你的权柄，你的君王职分，并且一直服从你。主，你有权柄。我需要顺服你，并服从你。』倘若我们维持这样的态度，我们对祷告的渴慕和愿望就必加增。比方说，主若引导我们去买东西，我们去的时候，会满了祷告。背叛会杀害我们祷告的渴慕，而顺服会加增祷告的愿望。因为亚玛力人牵连到神的国，我们要与亚玛力人争战，就需要祭司体系和君王职分的扶持。倘若我们想要对付肉体，而不在意神的权柄，我们就错了。原则上，我们自己就敌挡神的国。在我们的祷告生活中，需要户珥君王职分的扶持。我们应当一直仰望主的恩典，服从祂的权柄。这样我们就尊重神的权柄，并在我们的经历中加强君王的职分。
14We should also pray, “Lord, help me to honor Your authority, Your kingship, and to always be subject to You. Lord, You have the authority. I need to obey You and be subject to You.” If we maintain such an attitude, our appetite and desire to pray will increase. If, for example, we are led of the Lord to go shopping, we shall be filled with prayer as we go shopping. Whereas rebellion kills our appetite for prayer, obedience increases the desire for prayer. Because Amalek is involved with God’skin gdom, we need the support of both the priesthood and the kingship in order to fight against Amalek. If we try to deal with the flesh without caring for God’s authority, we are wrong. In principle, we ourselves are against God’skin gdom. We need the support of the kingship, of Hur, in our prayer life. Continually we should look to the Lord for grace to be subject to His authority. In this way we honor God’s authority and strengthen the kingship in our experience
（三） 与亚玛力人争战以后国度就来到
C. The Kingdom Coming after the War against Amalek
15在出埃及记十八章，有神国度的豫表和图画。这幅图画陈列在亚玛力人的争战之后，这件事实指明亚玛力人受了对付，国度与君王的职分就立刻来到。这也指明亚玛力人与君王职分相对。
15In Exodus 18 we have a type, a portrait, of the kingdom of God. The fact that this portrait is presented after the war against Amalek indicates that when Amalek is dealt with, the kingdom with the kingship immediately comes in. This also indicates that Amalek is versus kingship
（四） 扫罗王失去王位
D. King Saul Losing His Kingship
16在撒母耳记上十五章，另一段论到亚玛力人的话中，我们看见扫罗王如何失去他的王位。虽然扫罗正式受膏为王，他却因著对待亚玛力人的方式而失去王位。由此我们该学习小心对付肉体。我们可能对付到一个地步失去了王位。根据启示录五章十节，我们基督徒得救了，不但作祭司，也作君王。我们是今天的亚伦和户珥。我们生在王家里面，就是君王之家里。彼得说我们是君尊的祭司。（彼前二。）然而，很少基督徒知道他们生来是君王。对这件事实有些领会的人不太注意它。既然我们是君王，我们的一举一动就该像君王。
16In 1 Samuel 1 5, another portion of the Word concerning Amalek, we see how King Saul lost his kingship. Although Saul was properly anointed to be king, he lost the kingship because of the way he dealt with Amalek. From this we should learn to be careful in dealing with the flesh. We may deal with it in such a way that we shall lose our kingship. According to Revelation 5:10, we Christians have been saved to be not only priests, but also kings. We are today’sA ar on sand Hur s. We have been born into a royal family, a kingly family. Peter says that we are a royal priesthood (1 Pet. 2:9). However, not many Christians realize that they are kings by birth. Those 9 who have some realization of this fact may pay little attention to it. Since we are kings, we should conduct ourselves like kings.
17我们接触某些基督徒时，感觉他们带著君王职分，就是权柄。但我们接触其他的信徒，就觉得他们缺少君王职分。他们远在君王职分的水准之下。既然我们已经生为君王，将来也要作王，今天操练君王的职分，对我们来说就很重要了。
17When we contact certain Christians, we sense that they bear the kingship, the authority. But when we contact other believers, we sense that they are lacking in the kingship. They are very far below the level of kingship. Since we have been born kings and shall be kings in the future, it is important for us to exercise our kingship today
1 没有灭尽亚玛力人
1. Not Utterly Destroying Amalek
18扫罗失去王位，因他没有灭尽亚玛力人。根据撒母耳记上十五章三节，扫罗奉命『去击打亚玛力人，灭尽他们所有的，不可怜惜他们；将男女、孩童、吃奶的，并牛、羊、骆驼和驴尽行杀死。』凡属于亚玛力人的，都要灭尽，一样也不可怜惜。虽然扫罗灭了亚玛力人，他却作得不绝对。
18Saul lost the kingship because he did not utterly destroy Amalek. According to 1 Samuel 15:3, Saul had been charged to “go and smite Amalek, and utterly destroy all that they have, and spare them not; but slay both man and woman, infant and suckling, ox and sheep, camel and ass.” Whatever belonged to Amalek was to be destroyed utterly. Nothing was to be spared. Although Saul did destroy the Amalekites, he did not do so in an absolute way
2 怜惜亚玛力王亚甲和上好的牛羊
2. Sparing Agag, the King of the Amalekites, and the Best of the Cattle
19撒母耳记上十五章九节说：『扫罗和百姓却怜惜亚甲，也爱惜上好的牛、羊、牛犊、羊羔，并一切美物，不肯灭绝。凡下贱瘦弱的，尽都杀了。』扫罗爱惜上好的牛羊，和『当灭之物中最好的』（21。）在经历上，这描绘一个事实：我们宝爱天然生命好的方面，就如我们天然的美德，而不愿灭绝它们。我们都宝爱肉体的优点。我们都是扫罗。当神吩咐我们灭绝肉体，我们灭绝消极的东西，就如我们的脾气。但很少人愿意灭绝天然生命好的方面。无论我们是怎样的人，我们都宝爱天然人的长处。然而，主仍在我们身上，在我们里面作工，这件事实该鼓励我们。我们从新约可以看见，保罗和约翰从肉体得蒙拯救。他们灭尽了亚玛力人。我们需要强烈的光照在我们身上，给我们看见，凡是在天然生命中的，都是亚玛力。我们里头的亚玛力必须灭尽。我们不该拿任何藉口来可怜我们里头任何一面的亚玛力。
19First Samuel 15:9 says, “But Saul and the people spared Agag, and the best of the sheep, and of the oxen, and of the fatlings, and the lambs, and all that was good, and would not utterly destroy them: but everything that was vile and refuse, that they destroyed utterly.” Saul spared the best of the sheep and the “choice of the things which should have been utterly destroyed” (v. 21, Heb.). This portrays the fact that, experientially, we treasure the good aspects of our natural life, our natural virtue, for example, and do not wish to destroy them. We all treasure the good points of our flesh. All of us are Sauls. When we are charged by God to destroy the flesh, we destroy the negative things, such as our temper. But few are willing to destroy the good aspects of the natural life. No matter what kind of persons we may be, we all treasure the choice parts of our natural being. However, we should be encouraged by the fact that the Lord is still working on us and within us. From the New Testament we can see that Paul and John were delivered from their flesh. They utterly destroyed Amalek. We need an intense light to shine upon us to show us that whatever we are in the natural life is Amalek. The Amalek within us must be utterly destroyed. We should not take any excuse for sparing any aspect of the Amalek within us.
20扫罗想要申辩他不能灭尽亚玛力人。首先，他声言『百姓爱惜上好的牛羊』。（15。）在撒母耳记上十五章，我找不到一节告诉我们说，扫罗要杀死所有的牛羊，而百姓不肯这样作。我相信扫罗这样责备百姓是在说谎。扫罗战胜了亚玛力人，定规非常得意。他甚至为自己立了一根柱子、一个记念碑，用来记念他的成就。（12。）第二，扫罗对撒母耳说，上好的牛羊目的是为著献祭与神。（15，21。）然而，我不信扫罗有这样一颗心为著主。我倒相信他说到爱惜上好牛羊的目的，是在对撤母耳撒谎。当我读到撒母耳记上十五章，我不相信凭我自己会比扫罗更好。我知道扫罗的图画描绘出我里头的所是。在找藉口的事上，我们也许比扫罗还要败坏。每一个藉口都是谎言。对我们来说也是这样。绝不要想为自己向主辩护。没有一个藉口
20Saul tried to excuse his failure to utterly destroy Amalek. First, he claimed that “the people spared the best of the sheep and of the oxen” (v. 15). I cannot find a verse in 1 Samuel 15 which tells us that Saul wanted to kill all the cattle, but the people refused to do so. I believe that Saul was lying in blaming the people for this. Saul must have been very pleased about his victory over Amalek. He even set up a pillar, a monument, for himself to serve as a memorial of his achievement (v. 12, ASV). Second, Saul told Samuel that the best of the sheep and oxen had been spared for the purpose of offering sacrifice to God (vv. 15, 21). I do not believe, however, that Saul had such a heart for the Lord. Instead, I believe that he was lying to Samuel about the purpose of sparing the best sheep and oxen. As I read 1 Samuel 15, I have no trust that in myself I am any better than Saul. I recognize that the picture of Saul portrays what is in me. In the matter of making excuses, we may be even worse than Saul. Every excuse is a lie. This is also true with us. Never try to excuse yourself to the Lord. No excuse can stand before Him
21在祂面前能站得住。
21
22不要申辩说你不能灭尽肉体。不要说你有某种特别的习惯，你对它毫无办法。你说你不能灭尽肉体乃是一则谎言。如果我们回顾已往，会看见许多时候没有灭尽肉体；我们没有听从神的吩咐，灭尽亚玛力人。主的百姓当中，很少人绝对除灭肉体。这就是在我们实际的日常生活中，不太觉得君王职分的原因。因为我们没有灭尽亚玛力人，在我们的经历中，国度还没有完全来到。最近在一次聚会中，我指出我们都有特别的习性，拦阻我们享受基督。破坏我们属灵生活的另一件事乃是我们的习惯，存留肉体好的方面的习惯。我们惯于除灭肉体邪恶的方面，保留好的方面。我们中间很少人真正恨恶『良善的肉体』。然而，我们必须恨恶肉体的每一方面，因为它与恩典相对，使我们不能享受基督。我们也必须恨恶肉体，因为它与君王职分相对。
22Do not excuse your failure to utterly destroy the flesh. Do not say that you have a particular habit and cannot do anything about it. The claim that you cannot destroy it is a lie. If we review our past, we shall see how many times we have failed to utterly destroy the flesh. We did not obey God’s commandment to utterly destroy Amalek. Very few among the Lord’sp eople are absolute in destroying the flesh. This is the reason that in our practical daily life we do not have much sense of the kingship. Because we have not utterly destroyed Amalek, in our experience the kingdom has not come in full. Recently in a particular meeting I pointed out that we all have peculiar traits which hinder us from enjoying Christ. Another thing that damages our spiritual life is our habits, which preserve the good aspects of the flesh. We are in the habit of destroying the evil aspects of the flesh and preserving the good aspects. Not many among us truly hate the “good flesh.” Nevertheless, we must come to hate every aspect of the flesh, because it is versus grace and keeps us from enjoying Christ. We must also hate the flesh because it is versus the kingship.
23爱惜肉体好的方面，必然造成属灵权柄的缺乏。许多信徒缺乏属灵权柄的分量，只因为没有彻底对付他们的特点。文化、意见、特点和习惯，都是肉体的藏身之处，这些会破坏我们的属灵生活。因著我们爱惜肉体好的方面，这些方面就会消灭我们的国度、权柄。我们是在主里多年，爱主、追求主的人，应该有相当的属灵分量。我们该满有君王的职分，神圣的权柄。但在许多事例中，正好相反。因为许多圣徒没有除灭里面的『亚甲』，和亚玛力人上好的牛羊，他们就缺乏权柄、君王职分，以及属灵的分量。
23Sparing the good aspects of the flesh causes a definite shortage of spiritual authority. Many believers lack the weight of spiritual authority simply because they have not utterly dealt with their peculiarities. Culture, opinions, peculiarities, and habits are all hiding places of the flesh, and these damage our spiritual life. Because we spare the good aspects of the flesh, these aspects consume our kingship, our authority. As those who have been in the Lord for many years and who love Him and seek Him, we should have considerable spiritual weight. We should be filled with the kingship, with divine authority. But in many cases the opposite is true. Because they have not destroyed the “Agag” within them and the best cattle of Amalek, many saints are lacking in authority, in kingship, in spiritual weight
3 爱惜上好的牛羊要献与神在耶和华眼中是邪恶的
3. Evil in the Sight of Jehovah to Spare the Best of the Cattle for Sacrifice unto Him
24神不接受扫罗的藉口说，百姓爱惜上好的牛羊，要当作祭物献给主。神吩咐扫罗要灭尽属于亚玛力人的一切，扫罗毫无藉口。神不要上好的牛羊作为祭物给祂。在祂眼中，这样的事是邪恶的。（撒上十五章。）这指明我们也许认为某件东西适于献给主；但对祂来说，把那件东西当作祭物献上是邪恶的。以该隐的例子作说明，他的祭物在神眼中就是邪恶的。今天许多基督徒献上神认为是邪恶的东西。他们说他们从事于属灵的事奉，但神说他们的奉献是邪恶的，因它的根源在肉体里面。凡是摆上并献给神的东西，根源是在肉体里面，在神眼中都是邪恶的。
24God would not accept Saul’s excuse that the people had spared the best of the cattle and oxen to offer as a sacrifice unto the Lord. God had commanded Saul to utterly destroy everything belonging to Amalek, and Saul was without excuse. God did not want the best of the cattle to be used as a sacrifice for Him. In His eyes, such a thing was evil (1 Sam. 15:19). This indicates 19 that we may regard a certain thing as suitable to be offered to the Lord. But to Him it is evil to present that thing as a sacrifice. Consider as an illustration the case of Cain, whose sacrifice was evil in God’se yes. Many of today’s Christians are offering things which God regards as evil. They claim to be engaged in spiritual service, but God says that their offering is evil because it has its source in the flesh. Anything presented and sacrificed to God that has its source in the flesh is evil in His sight.
4 照著人的意思献祭给神，犯了傲慢的罪
4. Committing a Presumptuous Sin by Offering Sacrifices to God according to Man’s Will
25扫罗照著人的意思献祭给神，犯了傲慢的罪。撒母耳对他说：『耶和华喜悦燔祭和平安祭，岂如喜悦人听从祂的话呢？听命胜于献祭，顺从胜于公羊的脂油。』（撒上十五22。）照著我们自己的意思，把东西献给神是傲慢的。即使我们献上美好的东西，仍然犯了傲慢的罪。神没有吩咐扫罗要爱惜上好的牛羊，当作祭物献给祂。扫罗这样作是傲慢。这是罪恶的。
25By offering sacrifices to God according to man’s will, Saul committed a presumptuous sin. Samuel said to him, “Hath Jehovah as great delight in burnt offerings and sacrifices, as in obeying the voice of Jehovah? Behold, to obey is better than sacrifice, and to hearken than the fat of rams” (1 Sam. 15:22, Heb.). To offer something to God according to our own will is presumptuous. Even if we present something good, we are still committing a presumptuous sin. God did not command Saul to spare the choice cattle and present them to Him as a sacrifice. Saul was presumptuous to do this. This is sinful.
5 犯了悖逆的罪，与行邪术的罪相等；顽梗的罪，与拜虚神和偶像的罪相同
5. Committing Rebellion as the Sin of Witchcraft and Stubbornness as Iniquity and Idolatry
26在撒母耳记上十五章二十三节，撒母耳继续说：『悖逆的罪，与行邪术的罪相等，顽梗的罪，与拜虚神和偶像的罪相同。』行邪术包含交鬼。撒母耳对扫罗说的话，指明爱惜我们的肉体是悖逆的行为，把我们带到交鬼的里面。像扫罗那样献祭，并不是真正献祭给神；乃是交鬼。这样的悖逆与行邪术的罪相等。再者，扫罗的顽梗与拜虚神和偶像的罪相同。撒母耳记上十五章二十三节中，繙作虚神的希伯来字意思是虚空的偶像。扫罗的顽梗就像拜虚空的偶像一样。他不是真正敬拜主，而是拜虚空的偶像。扫罗或许认为他是在敬拜真神，但实际上他在事奉偶像。撒母耳对扫罗所说的话意思是说，因著背叛，扫罗与鬼魔和虚空的偶像有所牵连。倘若我们不灭尽肉体，反而爱惜肉体某些好的方面，我们也会与鬼魔有牵连。爱惜良善的肉体，然后把它献给神，对神来说是可憎的，因为这样作涉及鬼魔，也涉及虚空的偶像。如果我们依从主的话灭尽肉体，我们将有君王职分，也将在神的国度里。但如果我们没有实行祂的吩咐，除灭亚玛力人，我们就会与神的权柄隔绝，并且联于鬼魔和虚空的偶像。看见肉体是甚么，以及肉体如何与恩典和神的君王职分相对，对我们来说是很重要的。倘若我们在对付肉体的事上漫不经心，我们会和扫罗一样，失去国度。然后我们自然而然会和黑暗的权势牵扯在一起。表面看来，我们是神的百姓，但实际上，我们是在敬拜虚空的偶像。这是何等严肃！悖逆与行邪术的罪相等，顽梗与拜虚空的偶像相同。愿主怜悯我们，知道肉体是甚么，以及如何彻底对付它。
26In 1 Samuel 15:23 Samuel went on to say, “For rebellion is as the sin of witchcraft, and stubbornness is as iniquity and idolatry.” Witchcraft involves contact with demons. Samuel’sword to Saul indicates that sparing our flesh is an act of rebellion which brings us into contact with demons. To offer sacrifice in the way Saul did is not actually to offer sacrifice to God; it is to come in contact with demons. Such rebellion is like the sin of witchcraft. Furthermore, Saul’s stubbornness was like iniquity and idolatry. The Hebrew word rendered iniquity in 1 Samuel 15:23 means idols of vanity. Saul’s stubbornness was like the worship of a vain idol. He was not truly worshipping the Lord, but was worshipping an idol of vanity. Saul may have thought that he was worshipping the true God, but actually he was serving an idol. Samuel’sword to Saul means that, because of his rebellion, Saul had become involved with demons and with the idols of vanity. If instead of utterly destroying our flesh, we spare certain good aspects of the flesh, we also shall become involved with demons. Sparing the good flesh and then offering it to God is hateful to Him because in such a practice demons are involved. The idols of vanity are involved also. If we would follow the Lord’sword to utterly destroy the flesh, we shall have the kingship and shall be in God’skin gdom. But if we fail to carry out His word to destroy Amalek, we shall cut ourselves off from God’s authority and become joined to the demons and to the idols of vanity. It is crucial for us to see what the flesh is and how the flesh is versus grace and God’s kingship. If we are careless in dealing with the flesh, we, like Saul, shall lose our kingship. Then we shall spontaneously join ourselves to the power of darkness. Apparently we are God’sp eople, but actually we shall be worshipping the idol of vanity. How serious this is! Rebellion is as the sin of witchcraft, and stubbornness is as the idol of vanity. May the Lord have mercy on us that we learn what the flesh is and how to deal with it utterly
27圣经有关亚玛力人的记载，教训我们行善必须在神面前恐惧战兢。我们都惧怕作恶，但我们行善时一点也不惧怕。旧约中亚玛力人的图画指示我们，照著我们自己的拣选行善比行恶还要坏，因为它敌挡神的宝座。该隐的祭物似乎是好的，但实际上是悖逆的行为，敌挡神的宝座和神的经营。照样，扫罗爱惜亚玛力人上好的牛羊，用意在献给神作祭物。这是悖逆，和行邪术、交鬼有关。今天基督徒以为替神作了许多，实际上是悖逆神的经营，并且与交鬼有关。
27The record in the Bible concerning Amalek teaches us that we must be in fear and trembling before God in doing good things. We all are afraid of doing evil. But we may not have any fear in doing good. The portrait of Amalek in the Old Testament shows us that to do good according to our own choices is even worse than doing evil because it is against the very throne of God. Cain’s sacrifice seemed good, but it was actually an act of rebellion against God’s throne and against His economy. Likewise, Saul spared the choice of the cattle of Amalek with the intention of offering it to God as a sacrifice. This was rebellion, which is related to witchcraft, to the contact with demons. Much of what is done by today’s Christians supposedly for God is actually rebellion against God’secon o my and involves contact with demons.
28没有撒母耳记上十五章二十二和二十三节，我们不会了解扫罗的行为是与鬼魔有关的悖逆行为。但撒母耳的话暴露出扫罗所行之事的真相。表面看来，扫罗要献祭给神，实际上他的祭物是与鬼有关。这启示出认识无论我们作甚么，离了神的恩典，不倚靠祂、相信祂，都是肉体，这是何等的重要。凡出于肉体的，都敌挡神的宝座。神的仇敌，那狡猾者会利用它来拦阻神的旨意。今天许多基督徒爱惜肉体上好的方面，并把它们献与神。信徒甚至受到鼓励，将天然生命的上好献与神。神的赎民献上这样的祭物，不拒绝肉体，也不倚靠神。反之，在今天许多的基督徒当中，肉体的活动受到鼓励。只有主知道，今天基督徒的活动，有多少与鬼魔有关，因而拦阻了神的旨意。在神话语的光中，我们必须学习，在事奉神的事上，我们需要恐惧战兢，免得不信靠神，或者不倚靠祂的恩典。我们应当惧怕凭自己或照自已的意思行上好的事。我们需要相信主，并倚靠祂的恩典。我们应当惧怕行善过于作恶。我们都知道神定罪邪恶。现在我们必须学知，即使行善，也会给肉体机会，来产生以实玛利。我们也会给亚玛力王亚甲留地步。
28Without 1 Samuel 15:22 and 23, we would not realize that Saul’s deed was an act of rebellion related to demons. But Samuel’sword exposed the nature of what Saul had done. Apparently Saul intended to offer sacrifice to God. Actually his sacrifice was related to demons. This reveals the importance of realizing that whatever we do apart from God’s grace and apart from depending on Him and trusting in Him is of the flesh. And whatever is of the flesh is against God’s throne. It will be used by the subtle one, the enemy of God, to hinder God’s purpose. Many of today’s Christians spare the best aspects of the flesh and offer them to God. Believers are even encouraged to offer the best of the natural life to God. In presenting such offerings, God’s redeemed people do not reject the flesh and they do not depend on God. On the contrary, among many Christians today, the activities of the flesh are encouraged. Only the Lord knows how much of Christian activity today is related to demons and is thus a hindrance to God’s purpose. Under the light of God’sWord, we must learn that in serving God we need to be in fear and trembling lest we fail to trust in God or to depend on His grace. We should be fearful of doing even the best things in ourselves or according to our own will. We need to trust in the Lord and depend on His grace. We should be even more fearful in doing good than in doing evil. We all know that God condemns evil. Now we must learn that even in doing good, we may give opportunity to the flesh to produce an Ishmael. We may also give ground to Agag, king of Amalek