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士师记生命读经 · 第1篇

介言

An Introductory Word
1读经:士师记1:1-2;2:11—3:11;21:25;使徒行传13:19-20在我们开始士师记生命读经的时候,我有负担说到这卷书的内在意义。
1Scripture Reading: Judg. 1:1-2; 2:11—3:11; 21:25; Acts 13:19-20 As we begin the life-study of Judges, I have the burden to speak a word concerning the intrinsic significance of this book
2我们要领会旧约的历史,就需要圣经全面的视野。我们若照著这全面的视野来读旧约,就会领悟,神在西乃山那里娶了以色列为妻。在祂的观念和愿望里,祂对以色列像丈夫对妻子一样,祂也期望以色列对祂像妻子一样。我们读士师记时,需要记住这点。撒母耳在写历史书时,将士师记放在约书亚记之后,给我们看见以色列对她的丈夫是过怎样的生活。因著某种缘故,她无心作耶和华的妻子。身为妻子,她忘记她的丈夫,离开她的丈夫,照著自己的意欲行动。至终,以色列成了淫妇。在何西阿的时候,以色列在神眼中是淫妇。(何一2,二2。)她已落到奸淫的罪里,没有确定的丈夫。除了耶和华祂的丈夫以外,她有了许多别的男人。这是在士师记里以色列的情形。在士师记里,有一幅妻子离弃丈夫,甚至不承认祂存在的可怕图画。这是一幅淫妇(离弃丈夫并随从偶像之妻子)的丑陋图画。起初以色列对神有订亲的爱情,但在她结婚以后,她失去向丈夫作贞洁妻子的地位。她离弃神并随从偶像。每个偶像都是一个『男人』,以色列变得满了偶像。杰里迈亚十一章十三节说,百姓照著耶路撒冷街道16:24的数目,向偶像筑坛烧香。以西结十六章二十四节告诉我们,以色列『在各街上作了高台』。这就是说,每一条街都有偶像。新约与这一致;新约在启示录十七章给我们看见另一个大妓女,罗马天主教,就是众妓女之母。众妓女之母既是背道的天主教,众妓女(背道召会的女儿)必是基督教中一切的宗派和团体,她们在某种程度上,持守背道罗马天主教的教训、实行和传统。
2In order to understand the history in the Old Testament, we need the full scope of the Scriptures. If we read the Old Testament according to this full scope, we will realize that at Mount Sinai God married Israel. In His concept and desire, He wanted to be to Israel as a husband to a wife, and He expected Israel to act as a wife toward Him. We need to keep this point in mind as we read the book of Judges. In writing the books of history, Samuel put Judges after Joshua to show us what kind of life Israel lived toward her Husband. For some reason, she did not have a heart to be the wife of Jehovah. As a wife, she forgot her Husband, left her Husband, and acted according to her own desires. Eventually, Israel became a harlot. At the time of Hosea, Israel was a harlot in the eyes of God (Hosea 1:2; 2:2). Having fallen into the sin of adultery, she did not have a definite husband. In addition to Jehovah asher Husband, she had many other men. This was the situation of Israel in the book of Judges. In the book of Judges there is a terrible picture of a wife forsaking her Husband and not even acknowledging His existence. This is an ugly picture of a harlot, a wife who forsook her Husband and went after idols. In the beginning Israel had a bridal love toward God, but after her marriage she lost her position as a chaste wife to her husband. She forsook God and went to idols. Every idol was a “man,” and Israel became full of idols. Jeremiah 11:13 says that according to the number of the streets of Jerusalem the people had set up altars to burn incense to their idols. Ezekiel tells us that Israel made “a high place in every street.” This means that there was an idol on every street. This corresponds to the New Testament, which shows us another great harlot in Revelation 17, the Roman Catholic Church, which is the mother of many harlots. Since the mother of the harlots is the apostate Roman Church, the harlots, the daughters of the apostate church, must be all the sects and groups in Christianity that hold to some extent the teachings, practices, and traditions of the apostate Roman Church.
3在士师记里,多次重复一句特别的话:『那时以色列中没有王,各人凭自己看为对的而行。』(十七6,十八1,十九1,二一25。)但神是王!照著圣经的原则,丈夫是婚姻的头,和家庭的头。神在创造里命定男人有这权柄;所以,男人有作王的身份。在预表和表号里,神是独一的男人。我们都是女人,因为我们(召会)是基督团体的妻子。神既是我们的创造者和我们的主,祂也该是我们的王。以色列说他们中间没有王,这就是说,他们废掉了神和祂的身份。在撒母耳记上,以色列人求神为他们立王。(八5。)这大大的得罪了神。(7。)以色列虽然是神的妻子,却成了淫妇。她不承认神的君王身份,也不承认神是她的丈夫。所以,以色列人凭自己看为对的而行,结果就变得腐烂败坏。
3In the book of Judges, a particular saying is repeated a number of times: “In those days there was no king in Israel; everyone did that which was right in his own eyes” (17:6; 18:1; 19:1; 21:25). But God was the King! According to the principle in the Bible, the husband is the head of the marriage and the head of the family. In creation God ordained that the man would have this authority; therefore, he also has the kingship. In typology and in figure, God is the unique man. We all are females because we, the church, are the corporate wife to Christ. Since God is our Creator and our Lord, He should also be our King. When Israel said that there was no king among them, this meant that they had annulled God and His status. In the book of 1 Samuel, the children of Israel asked God to appoint a king for them (8:5). This was a great offense to God (v. 7). Even though Israel was a wife to God, she became a harlot. She did not recognize God’s kingship, and she did not recognize God as her Husband. Therefore, the children of Israel did what was right in their own eyes, and as a result they became rotten and corrupted
4这是我们在士师记里所看见的。因此这卷书里的历史,乃是腐败的历史。在一章一至二十节里犹大和迦勒的故事之后,士师记里所记载以色列的历史,满了淫妇的腐烂败坏。这就是士师记的内在意义。现在我要就著我们对士师记的查读,说一段简短的介言。
4This is what we see in the book of Judges. The history in this book is thus a history of rottenness. After the story of Judah and Caleb in 1:1-20, Israel’s history as recorded in Judges was full of the rottenness and corruption of a harlot. This is the intrinsic significance of the book of Judges. I would now like to give a brief introductory word to our study of Judges
壹 、约书亚记是满了
I. JOSHUA BEING THE BOOK OF ISRAEL’S HISTORY
以色列奇妙得胜的历史书,
FULL OF MARVELOUS VICTORIES
士师记是满了
AND JUDGES BEING THE BOOK OF ISRAEL’S HISTORY
以色列悲惨失败的历史书
FULL OF MISERABLE DEFEATS
5我们需要看见约书亚记和士师记的对比。约书亚记是一卷满了以色列在耶和华面前,奇妙战胜迦南居民的历史书。相反的,士师记是一卷满了以色列离弃耶和华时,在他们仇敌下悲惨失败的历史书。
5We need to see the contrast between the books of Joshua and Judges. Joshua is the book of Israel’s history full of the marvelous victories over the inhabitants of Canaan in the presence of Jehovah. Judges, on the contrary, is the book of Israel’s history full of miserable defeats under their enemies in the forsaking of Jehovah
贰 、作者
II. THE WRITER
6士师记的作者也许是撒母耳。许多解经家都持这种见解。
6The writer of the book of Judges probably was Samuel. Many expositors of the Scriptures hold this view.
参 、时间
III. THE TIME
7士师记里所涵盖的时间,约有三百零五年,从主前约一四二五年(于约书亚死后─一1)到主前约一一二○年(于参孙死时─十六30~31,参徒十三19~20)。以下的表是按照历史的纪事顺序:
7The time covered in Judges comprises about 305 years, from about 1425 B.C. (after Joshua’s death—1:1) to 1120 B. C. (at the death of Samson — 16:30-31; cf. Acts 13:19-20). The following list is the chronological sequence according to history:
一 、二6~9约在主前一四二六年
1. 2:6-9 about 1426 B.C
二 、一1~36约在主前一四二五年
2. 1:1-36 about 1425 B.C
三 、二1~5约在主前一四二五年
3. 2:1-5 about 1425 B.C
四 、二10~13
4. 2:10-13
8五、十七~二一章约在主前一四○六
85. Chs. 17—21 about 1406 B.C.(Ruth 1322-1312 B.C
年(路得记约在主前1322~1312年)
六 、二14~十六31约在主前?~
6. 2:14—16:31 about ? -1120 B.C
一一二○年
肆 、地点
IV. THE PLACE
9士师记的地点是迦南。
9The place of Judges was Canaan
伍 、内容
V. THE CONTENT
10士师记的内容说到以色列人信靠神,离弃神,被仇敌击败,向神悔改,藉著士师蒙拯救,又渐渐败坏。(一1~2,二11~三11。)当信靠神的以色列人离弃神,就被仇敌击败。因著他们悲惨的情形,他们向神悔改,主就怜悯的兴吉士师拯救他们。然而,以色列人蒙拯救以后,又败坏了。这一切成为士师记里一再重复的循环。
10The content of Judges consists of the children of Israel trusting in God, forsaking God, being defeated by their enemies, being delivered through the judges, and becoming corrupted (1:1-2; 2:11—3:11). When the children of Israel, who had trusted in God, forsook God, they were defeated by their enemies. Because of their miserable situation, they repented, and the Lord mercifully raised up judges to deliver them. However, after the children of Israel were delivered, they became corrupted. All this became a cycle that was repeated over and over in Judges
陆 、中心思想
VI. THE CENTRAL THOUGHT
11士师记的中心思想是,以色列离弃神,遭仇敌击败,渐渐腐败;因为他们中间没有王,各人就凭自己眼中看为对的而行。(十七6,十八1,十九1,二一25。)
11The central thought of the book of Judges is that Israel forsook God, suffered defeat by their enemies, and became rotten; and since there was no king among them, everyone did that which was right in his own eyes (17:6; 18:1; 19:1; 21:25
柒 、分段
VII. THE SECTIONS
12士师记有三段:以色列信靠神;(一1~二5;)以色列离弃神(包括他们遭受的失败,他们的悔改,以及神的拯救─二6~十六31);以及以色列渐渐败坏。(十七1~二一25。)
12The book of Judges has three sections: Israel’s trusting in God (1:1—2:5); Israel’s forsaking of God (comprising their suffering of defeats, their repentance, and God’s deliverance (2:6—16:31); and Israel’s becoming corrupted (17:1—21:25