第59章 以色列立王
§1
第59章 以色列立王
§2
Chap. 59 - The First King of Israel
§3
以色列人的政权是奉上帝的圣名，并借着他的权威而建立的。摩西、七十个长老、官长和士师的工作，都不过是执行上帝所颁布的律法而已；他们自己没有权柄为国家制定任何法律。以色列立国的条件，起初是如此，以后也是如此。一代一代都有被上帝所感动的人，奉差遣来教训百姓，并指导他们如何执行他的律法。[1]{PP 603.1}
§4
The government of Israel was administered in the name and by the authority of God. The work of Moses, of the seventy elders, of the rulers and judges, was simply to enforce the laws that God had given; they had no authority to legislate for the nation. This was, and continued to be, the condition of Israels existence as a nation. From age to age men inspired by God were sent to instruct the people and to direct in the enforcement of the laws.{PP 603.1}[1]
§5
耶和华预先看到以色列人会要求立一个王的，可是，他并没有同意改变立国的原则。王乃是要作至高者的代理人。他们仍要承认上帝为一国的元首，并要以他的律法为当地最高的权威。[2]{PP 603.2}
§6
The Lord foresaw that Israel would desire a king, but He did not consent to a change in the principles upon which the state was founded. The king was to be the vicegerent of the Most High. God was to be recognized as the Head of the nation, and His law was to be enforced as the supreme law of the land. [SEE APPENDIX, NOTE 8.]{PP 603.2}[2]
§7
当以色列人起初在迦南建国的时候，他们承认了这神权政体的原理，国家在约书亚的治理之下甚是昌盛。但后来人口增多，又与列国来往，于是就起了改变。百姓效法四围异邦人的许多风俗习惯，就大大牺牲了他们自己的许多特异和圣洁的品质。于是他们渐渐丧失了尊敬上帝的心，也不以作他选民的光荣为可贵。他们被异邦君王的威风和炫耀所吸引，就对自己的淳朴生活发生了厌倦。各支派之间也发生了嫉妒和怨恨的事，内部的纷争使他们国势衰弱了；于是他们常受异邦仇敌的侵略，因此百姓觉得为要保持他们在列国中的地位起见，各支派就必须在一个强有力的中央政府领导之下联合起来。他们既背弃不肯服从上帝的律法，就希望脱离神权的管辖；因此，要求立王的思想，在以色列全地成了一种普遍的趋势。[3]{PP 603.3}
§8
When the Israelites first settled in Canaan they acknowledged the principles of the theocracy, and the nation prospered under the rule of Joshua. But increase of population and intercourse with other nations brought a change. The people adopted many of the customs of their heathen neighbors and thus sacrificed to a great degree their own peculiar, holy character. Gradually they lost their reverence for God and ceased to prize the honor of being His chosen people. Attracted by the pomp and display of heathen monarchs, they tired of their own simplicity. Jealousy and envy sprang up between the tribes. Internal dissensions made them weak; they were continually exposed to the invasion of their heathen foes, and the people were coming to believe that in order to maintain their standing among the nations, the tribes must be united under a strong central government. As they departed from obedience to Gods law, they desired to be freed from the rule of their divine Sovereign; and thus the demand for a monarchy became widespread throughout Israel.{PP 603.3}[3]
§9
自从约书亚的日子以来，以色列国中处理政务，从没有人象撒母耳表现那么大的睿智，或有那么大的成功。他蒙上帝授予士师、先知和祭司的三重职分，他曾以不息不倦和公正无私的热诚，为百姓的福利辛劳，因此国家在他睿智的治理之下就昌盛起来了。社会的秩序已经恢复正常，敬虔的风气大有改进，民间怨天尤人的精神也暂时被制止了。但是先知年纪渐渐老迈，他不得不与别人共谋国事；于是他委派了他的两个儿子作自己的助手。当撒母耳在拉玛行使他的职权时，这两个青年人就在别是巴作士师，于靠近迦南地南部的边界一带，在民间担任审判的工作。[4]{PP 603.4}
§10
Since the days of Joshua the government had never been conducted with so great wisdom and success as under Samuels administration. Divinely invested with the threefold office of judge, prophet, and priest, he had labored with untiring and disinterested zeal for the welfare of his people, and the nation had prospered under his wise control. Order had been restored, and godliness promoted, and the spirit of discontent was checked for the time. But with advancing years the prophet was forced to share with others the cares of government, and he appointed his two sons to act as his assistants. While Samuel continued the duties of his office at Ramah, the young men were stationed at Beersheba, to administer justice among the people near the southern border of the land.{PP 603.4}[4]
§11
撒母耳立他的儿子作士师，是预先得到国人完全同意的；可是这两个儿子并未证明他们配受父亲的简任。耶和华曾借着摩西给他百姓特别的训示说，凡作以色列官长的，应当秉公判断，为孤儿寡妇伸冤，不可收受贿赂。但撒母耳的两个儿子却“贪图财利，收受贿赂，屈枉正直。”（撒上8:３）先知的两个儿子没有留意父亲所努力印刻在他们心中的训诫。他们没有效法父亲纯洁无私的生活。那给以利的警告，并没有在撒母耳心中发挥其应有的影响。他多少也曾纵容过他的儿子，其结果就在他们的品格和生活上显明出来了。[5]{PP 604.1}
§12
It was with the full assent of the nation that Samuel had appointed his sons to office, but they did not prove themselves worthy of their fathers choice. The Lord had, through Moses, given special directions to His people that the rulers of Israel should judge righteously, deal justly with the widow and the fatherless, and receive no bribes. But the sons of Samuel turned aside after lucre, and took bribes, and perverted judgment. The sons of the prophet had not heeded the precepts which he had sought to impress upon their minds. They had not copied the pure, unselfish life of their father. The warning given to Eli had not exerted the influence upon the mind of Samuel that it should have done. He had been to some extent too indulgent with his sons, and the result was apparent in their character and life.{PP 604.1}[5]
§13
这两个士师的屈枉正直，引起了极大的不满，百姓就以此为借口，竭力要求他们私下久已愿望的改革。“以色列的长老都聚集，来到拉玛见撒母耳，对他说：你年纪老迈了，你儿子不行你的道；现在求你为我们立一个王治理我们，像列国一样。”他们并没有把撒母耳儿子的渎职案件向他告发，如果他知道他儿子们恶行的话，他将毫不迟疑地将他们撤职；但这并不是请愿者所要求的事。撒母耳看出他们的真正动机乃是不满和骄傲，而且他们的要求乃是出于深思熟虑和毅然的决心。他们并没有指摘撒母耳。全国的人都承认他的施政是正直而贤明的；可是这位老先知以为他们的要求，是针对他的一种责难，是直接迫他退休的一种方策。虽然如此，他却没有表露自己所感觉的；也没有发出任何责难的话，只是在祷告中把这事交给上帝，单单祈求他的指示。[6]{PP 604.2}
§14
The injustice of these judges caused much dissatisfaction, and a pretext was thus furnished for urging the change that had long been secretly desired. All the elders of Israel gathered themselves together, and came to Samuel unto Ramah, and said unto him, Behold, thou art old, and thy sons walk not in thy ways: now make us a king to judge us like all the nations. The cases of abuse among the people had not been referred to Samuel. Had the evil course of his sons been known to him, he would have removed them without delay; but this was not what the petitioners desired. Samuel saw that their real motive was discontent and pride, and that their demand was the result of a deliberate and determined purpose. No complaint had been made against Samuel. All acknowledged the integrity and wisdom of his administration; but the aged prophet looked upon the request as a censure upon himself, and a direct effort to set him aside. He did not, however, reveal his feelings; he uttered no reproach, but carried the matter to the Lord in prayer and sought counsel from Him alone.{PP 604.2}[6]
§15
耶和华对撒母耳说：“百姓向你说的一切话，你只管依从，因为他们不是厌弃你，乃是厌弃我，不要我作他们的王。自从我领他们出埃及到如今，他们常常离弃我，侍奉别神，现在他们向你所行的，是照他们素来所行的。”先知受了上帝的责备，因为他以为百姓的行动是对付他个人的。其实他们所不尊重的不是撒母耳，而是那委派民间官长的上帝的权威。那些轻视并拒绝上帝忠心仆人的，不但轻视那人，而更是轻视了那差派他的主。他们所藐视的乃是上帝的话，以及他的谴责和劝告；他们所拒绝的乃是上帝的权威。[7]{PP 605.1}
§16
And the Lord said unto Samuel: Hearken unto the voice of the people in all that they say unto thee: for they have not rejected thee, but they have rejected Me, that I should not reign over them. According to all the works which they have done since the day that I brought them up out of Egypt even unto this day, wherewith they have forsaken Me, and served other gods, so do they also unto thee. The prophet was reproved for grieving at the conduct of the people toward himself as an individual. They had not manifested disrespect for him, but for the authority of God, who had appointed the rulers of His people. Those who despise and reject the faithful servant of God show contempt, not merely for the man, but for the Master who sent him. It is Gods words, His reproofs and counsel, that are set at nought; it is His authority that is rejected.{PP 605.1}[7]
§17
以色列最兴盛的日子，乃是他们承认耶和华为他们的王的时代；就是当他们承认他所设立的律法和政权，是超乎一切其他国家的时候。关于上帝的诫命，摩西曾向以色列人说道：“这就是你们在万民眼前的智慧、聪明；他们听见这一切律例，必说，这大国的人真是有智慧，有聪明。”（申4:6）但是希伯来人因离弃了上帝的律法，就不能成为上帝所要他们作的子民，于是他们把自己罪恶和愚妄的后果，怪罪于上帝的政权。他们竟被罪恶完全弄瞎了心眼。[8]{PP 605.2}
§18
The days of Israels greatest prosperity had been those in which they acknowledged Jehovah as their King--when the laws and the government which He had established were regarded as superior to those of all other nations. Moses had declared to Israel concerning the commandments of the Lord: This is your wisdom and your understanding in the sight of the nations, which shall hear all these statutes, and say, Surely this great nation is a wise and understanding people. Deuteronomy 4:6. But by departing from Gods law the Hebrews had failed to become the people that God desired to make them, and then all the evils which were the result of their own sin and folly they charged upon the government of God. So completely had they become blinded by sin.{PP 605.2}[8]
§19
耶和华曾借着他的先知预言以色列人必要受一个王的治理；但这并不是说，这种政体对他们是最有益处的，也不是说这是合乎上帝的旨意。他们既不肯听他的劝告和引导，他就任凭百姓随从自己的心愿。何西阿说：上帝“在怒气中”赐给他们一个王。（见何13:11）当世人不求问上帝的训诲，自作聪明，一意孤行，或反抗上帝明显的旨意时，他往往就会答应他们的愿望，为要借着随之而来的惨痛经验，他们或许会觉悟自己的愚妄，而悔改自己的罪恶。人的骄傲和聪明，终必显明为最危险的向导。那与上帝旨意相违的心愿，至终必要显明为一种咒诅，而不是福气。[9]{PP 605.3}
§20
The Lord had, through His prophets, foretold that Israel would be governed by a king; but it does not follow that this form of government was best for them or according to His will. He permitted the people to follow their own choice, because they refused to be guided by His counsel. Hosea declares that God gave them a king in His anger. Hosea 13:11. When men choose to have their own way, without seeking counsel from God, or in opposition to His revealed will, He often grants their desires, in order that, through the bitter experience that follows, they may be led to realize their folly and to repent of their sin. Human pride and wisdom will prove a dangerous guide. That which the heart desires contrary to the will of God will in the end be found a curse rather than a blessing.{PP 605.3}[9]
§21
上帝要他的子民单单以他为他们设立律法的主和力量的来源。他们既感觉自己必须依靠上帝，就必逐日更亲近他。他们必须成为卓越高尚的人，合乎他们蒙召作上帝选民的崇高使命。但他们既把一个人放在王位上，这就会使百姓的心转离上帝。他们就要多依靠人的力量，而少信靠上帝的权能，而且王若犯了错误，就必陷百姓于罪中，使全国离开上帝了。[10]{PP 606.1}
§22
God desired His people to look to Him alone as their Law-giver and their Source of strength. Feeling their dependence upon God, they would be constantly drawn nearer to Him. They would become elevated and ennobled, fitted for the high destiny to which He had called them as His chosen people. But when a man was placed upon the throne, it would tend to turn the minds of the people from God. They would trust more to human strength, and less to divine power, and the errors of their king would lead them into sin and separate the nation from God.{PP 606.1}[10]
§23
撒母耳蒙了指示要答应百姓的要求，但也要警告他们这是上帝所不悦的，并要叫他们知道，他们这样行必有什么后果。“撒母耳将耶和华的话，都传给求他立王的百姓。”他忠实地向他们说明王所要放在他们身上的重担。并把这种压迫之下的情形，与他们目前较为自由而兴盛的光景作一个对比。他们的王必要效法列国君王的威风和奢华，为要维持这样的费用起见，他必要限制他们个人的自由，勒索他们的财产。他们健壮的少年人必须供他的役使，为他赶车，跟马，奔走在车前。他们必须服他的军役、耕他的田地、代割他的庄稼、打造他的军器。以色列的女子必须去为王家制造香膏、作饭、烤饼。为要维持王家的场面起见，他要索取耶和华亲自赐给百姓的最好田地，也要取他们最好的仆人和他们的牲畜，“供他的差役。”除了这一切之外，王还要从他们一切收入，就是他们勤劳所得和田园所产的，收取十分之一。先知结束他的话说：“你们也必作他的仆人。那时你们必因所选的王哀求耶和华，耶和华却不应允你们。”无论捐税多么繁重，他们一立了王，就不能随意把他废去了。[11]{PP 606.2}
§24
Samuel was instructed to grant the request of the people, but to warn them of the Lords disapproval, and also make known what would be the result of their course. And Samuel told all the words of the Lord unto the people that asked of him a king. He faithfully set before them the burdens that would be laid upon them, and showed the contrast between such a state of oppression and their present comparatively free and prosperous condition. Their king would imitate the pomp and luxury of other monarchs, to support which, grievous exactions upon their persons and property would be necessary. The goodliest of their young men he would require for his service. They would be made charioteers and horsemen and runners before him. They must fill the ranks of his army, and they would be required to till his fields, to reap his harvests, and to manufacture implements of war for his service. The daughters of Israel would be for confectioners and bakers for the royal household. To support his kingly state he would seize upon the best of their lands, bestowed upon the people by Jehovah Himself. The most valuable of their servants also, and of their cattle, he would take, and put them to his work. Besides all this, the king would require a tenth of all their income, the profits of their labor, or the products of the soil. Ye shall be his servants, concluded the prophet. And ye shall cry out in that day because of your king which ye shall have chosen you; and the Lord will not hear you in that day. However burdensome its exactions should be found, when once a monarchy was established, they could not set it aside at pleasure. {PP 606.2}[11]
§25
可是百姓竟回答他说：“不然，我们定要一个王治理我们，使我们像列国一样；有王治理我们，统领我们，为我们争战。”[12]{PP 607.1}
§26
But the people returned the answer, Nay; but we will have a king over us; that we also may be like all the nations; and that our king may judge us, and go out before us, and fight our battles.{PP 607.1}[12]
§27
“使我们像列国一样。”以色列人没有看出他们之与列国不同，正是他们特别的权利和福气。上帝已经把以色列人从万民中分别出来，使他们成为他自己特别的产业。但是他们却并不重视这个崇高的荣誉，竟渴望效法异邦人的榜样。今日在一些自称为上帝子民的人中，仍然存在着效法属世风俗习惯的意念。当他们离弃耶和华的时候，他们就贪图世俗的利益和尊荣了。许多基督徒经常在追求效法那些敬拜世界之神者的风习。许多人主张借着与世俗的人联合，并效法他们的风俗，他们便能在不敬虔的人身上发挥更有力的影响。但是凡这样行的人，就与他们能力之源隔绝了。他们既与世俗为友，就是与上帝为仇。他们为了属世的荣誉，就牺牲了上帝呼召他们去承受的无上尊荣，这尊荣就是宣扬那召我们出黑暗入奇妙光明者的美德。（彼前2:9）[13]{PP 607.2}
§28
Like all the nations. The Israelites did not realize that to be in this respect unlike other nations was a special privilege and blessing. God had separated the Israelites from every other people, to make them His own peculiar treasure. But they, disregarding this high honor, eagerly desired to imitate the example of the heathen! And still the longing to conform to worldly practices and customs exists among the professed people of God. As they depart from the Lord they become ambitious for the gains and honors of the world. Christians are constantly seeking to imitate the practices of those who worship the god of this world. Many urge that by uniting with worldlings and conforming to their customs they might exert a stronger influence over the ungodly. But all who pursue this course thereby separate from the Source of their strength. Becoming the friends of the world, they are the enemies of God. For the sake of earthly distinction they sacrifice the unspeakable honor to which God has called them, of showing forth the praises of Him who hath called us out of darkness into His marvelous light. 1 Peter 2:9.{PP 607.2}[13]
§29
撒母耳听见百姓所说的话，心中非常忧愁；但耶和华对他说：“你只管依从他们的话。为他们立王。”先知已经尽到他的本分。他已经忠实地提出警告，但他们竟拒绝了他的话。于是他怀着沉痛的心情遣散百姓，他自己便去准备政府中的重大改革。[14]{PP 607.3}
§30
With deep sadness Samuel listened to the words of the people; but the Lord said unto him, Hearken unto their voice, and make them a king. The prophet had done his duty. He had faithfully presented the warning, and it had been rejected. With a heavy heart he dismissed the people, and himself departed to prepare for the great change in the government.{PP 607.3}[14]
§31
撒母耳纯洁的人生和无私的虔诚，使那些专求利己的祭司和长老们以及骄傲荒淫的以色列会众，时常感觉内疚。他虽然没有虚荣的场面，也没有在人前炫耀，但他的工作却是上天所印证的。他为世界的救赎主所器重，他治理希伯来国也是在主的引导之下。但是百姓对他的虔诚和献身已感到厌倦；他们轻视他那谦躬的当局者，所以拒绝了他，而宁愿有一个王治理他们。[15]{PP 607.4}
§32
Samuels life of purity and unselfish devotion was a perpetual rebuke both to self-serving priests and elders and to the proud, sensual congregation of Israel. Although he assumed no pomp and made no display, his labors bore the signet of Heaven. He was honored by the worlds Redeemer, under whose guidance he ruled the Hebrew nation. But the people had become weary of his piety and devotion; they despised his humble authority and rejected him for a man who should rule them as a king.{PP 607.4}[15]
§33
在撒母耳的品格上，我们可以看出基督的形象。那惹起撒但怒气的，乃是我们救主生活的纯洁。他的生活乃是世界的光，并显出世人内心所隐藏的邪恶。那惹起伪善者心中最凶狠之情绪的，乃是基督的圣洁。基督来到地上时，并没有属世的财富和尊荣，然而他的作为显明他具有比任何地上君王更大的权能。犹太人仰望弥赛亚来打破压迫者的重轭，但那使这重轭套在他们颈上的罪恶，他们却迷恋着不舍。假设基督能遮掩他们的罪恶，而赞扬他们的虔诚，他们就必欢迎他为他们的王；但是他们不能忍受他对他们种种恶行的大无畏的谴责。甚至于以慈善纯全和圣洁为至上，并以罪恶为唯一憎恨对象的品格所显示的华美，这却是他们所藐视的。世上各时代的情况向来如此。从天上来的亮光，总是定了那些不肯行在光中之人的罪。当伪善者对那些恨恶罪恶之人的榜样相形见绌，他们就要成为撒但的工具，来残害并逼迫忠实的人。“凡立志在基督耶稣里敬虔度日的，也都要受逼迫。”（提后3:12）[16]{PP 607.5}
§34
In the character of Samuel we see reflected the likeness of Christ. It was the purity of our Saviours life that provoked the wrath of Satan. That life was the light of the world, and revealed the hidden depravity in the hearts of men. It was the holiness of Christ that stirred up against Him the fiercest passions of falsehearted professors of godliness. Christ came not with the wealth and honors of earth, yet the works which He wrought showed Him to possess power greater than that of any human prince. The Jews looked for the Messiah to break the oppressors yoke, yet they cherished the sins that had bound it upon their necks. Had Christ cloaked their sins and applauded their piety, they would have accepted Him as their king; but they would not bear His fearless rebuke of their vices. The loveliness of a character in which benevolence, purity, and holiness reigned supreme, which entertained no hatred except for sin, they despised. Thus it has been in every age of the world. The light from heaven brings condemnation on all who refuse to walk in it. When rebuked by the example of those who hate sin, hypocrites will become agents of Satan to harass and persecute the faithful. All that will live godly in Christ Jesus shall suffer persecution. 2 Timothy 3:12.{PP 607.5}[16]
§35
虽然预言中已经提到以色列人将有君主的政体，但上帝还是保留了拣选君王的权利。希伯来人尊重上帝所有的威权，就把这拣选君王的全权交托给他。结果就拣选了便雅悯支派基士的儿子扫罗为王。[17]{PP 608.1}
§36
Though a monarchical form of government for Israel had been foretold in prophecy, God had reserved to Himself the right to choose their king. The Hebrews so far respected the authority of God as to leave the selection entirely to Him. The choice fell upon Saul, a son of Kish, of the tribe of Benjamin.{PP 608.1}[17]
§37
这个未来君王的人品，正可以满足那引起众人立王之愿望的雄心。“在以色列人中没有一个能比他的。”（撒上9:2）扫罗正当壮年，仪容高贵，体格魁梧，看去似乎是一个生来作领袖的人物。他虽然具有这些表面上的优点，但他对那些构成真智慧和更高尚品质，却一点也没有。他在幼年时，没有学会管理自己粗暴急躁的癖性；他从来没有感到神圣的恩典使人更新的能力。[18]{PP 608.2}
§38
The personal qualities of the future monarch were such as to gratify that pride of heart which prompted the desire for a king. There was not among the children of Israel a goodlier person than he. 1 Samuel 9:2. Of noble and dignified bearing, in the prime of life, comely and tall, he appeared like one born to command. Yet with these external attractions, Saul was destitute of those higher qualities that constitute true wisdom. He had not in youth learned to control his rash, impetuous passions; he had never felt the renewing power of divine grace.{PP 608.2}[18]
§39
扫罗是一个有财有势的首长的儿子，然而按着当时淳朴的风俗，他和父亲在一起从事农人的平凡工作。有一天，他父亲的几头牲口在山中丢失了，扫罗便带着一个仆人出去寻找。找了三天也没有找到，这时他们离撒母耳的家拉玛不远，仆人就建议去问问先知。他说：“我手里有银子一舍客勒的四分之一，可以送那神人，请他指示我们当走的路。”这是当时的一种风俗。人谒见地位或职位较高的人时，必须送他一点礼物作为尊敬的表示。[19]{PP 608.3}
§40
Saul was the son of a powerful and wealthy chief, yet in accordance with the simplicity of the times he was engaged with his father in the humble duties of a husbandman. Some of his fathers animals having strayed upon the mountains, Saul went with a servant to seek for them. For three days they searched in vain, when, as they were not far from Ramah, [SEE APPENDIX, NOTE 9.] the home of Samuel, the servant proposed that they should inquire of the prophet concerning the missing property. I have here at hand the fourth part of a shekel of silver, he said: that will I give to the man of God, to tell us our way. This was in accordance with the custom of the times. A person approaching a superior in rank or office made him a small present, as an expression of respect.{PP 608.3}[19]
§41
他们将要进城的时候，遇见几个少年女子出来打水，就问她们先见在哪里。从女子的回答中，他们知道城里将要举行一次献祭的礼，而且先知已经来到，他要在“邱坛”上献祭，然后才吃祭物。自从撒母耳治国以来，国内的情形已有很大的改变。当他初蒙上帝呼召的时候，圣所的祭祀被人轻看，“他们藐视耶和华的祭物。”（撒上2:17）但如今全地都固守着对上帝的崇拜，而百姓对献祭的仪式也感到有兴趣。当时会幕中既没有举行圣礼，百姓就在他处奉献祭物；于是祭司和利未人的城邑，就被选为献祭的地方；这些城邑也是百姓去领受指教的地方。人常在这些城中最高的地点献祭，因此这些地方称为“邱坛。”[20]{PP 609.1}
§42
As they drew near to the city they met some young maidens who had come out to draw water, and inquired of them for the seer. In reply they were told that a religious service was about to take place, that the prophet had already arrived, there was to be an offering upon the high place, and after that a sacrificial feast. A great change had taken place under Samuels administration. When the call of God first came to him the services of the sanctuary were held in contempt. Men abhorred the offering of the Lord. 1 Samuel 2:17. But the worship of God was now maintained throughout the land, and the people manifested an interest in religious services. There being no ministration in the tabernacle, sacrifices were for the time offered elsewhere; and the cities of the priests and Levites, where the people resorted for instruction, were chosen for this purpose. The highest points in these cities were usually selected as the place of sacrifice, and hence were called the high places.{PP 609.1}[20]
§43
扫罗在城门口遇见了先知本人。这时上帝已经指示撒母耳，他所拣选的以色列王必要到他面前来。这时他们面对面相见了，耶和华就对撒母耳说：“看哪，这人就是我对你所说的，他必治理我的民。”[21]{PP 609.2}
§44
At the gate of the city Saul was met by the prophet himself. God had revealed to Samuel that at that time the chosen king of Israel would present himself before him. As they now stood face to face, the Lord said to Samuel, Behold the man whom I spake to thee of! this same shall reign over My people.{PP 609.2}[21]
§45
扫罗问撒母耳：“请告诉我，先见的寓所在哪里？”撒母耳回答说：“我就是先见。”先见告诉他那丢失的几头驴已经找到了，又留他参加祭后的盛宴，同时对他所面临的大事给他一点暗示说：“以色列众人所仰慕的是谁呢？不是仰慕你，和你父的全家吗？”扫罗听见先知这话，心中大为震惊。他不能不领会一些这话中的意义；因为要求立王的事已经引起全国深切的关怀。但扫罗以最谦逊的自卑回答说：“我不是以色列支派中至小的便雅悯人吗？我家不是便雅悯支派中至小的家吗？你为何对我说这样的话呢？”[22]{PP 609.3}
§46
To the request of Saul, Tell me, I pray thee, where the seers house is, Samuel replied, I am the seer. Assuring him also that the lost animals had been found, he urged him to tarry and attend the feast, at the same time giving some intimation of the great destiny before him: On whom is all the desire of Israel? Is it not on thee, and on all thy fathers house? The listeners heart thrilled at the prophets words. He could not but perceive something of their significance, for the demand for a king had become a matter of absorbing interest to the whole nation. Yet with modest self-depreciation Saul replied, Am not I a Benjamite, of the smallest of the tribes of Israel? and my family the least of all the families of the tribe of Benjamin? wherefore then speakest thou so to me?{PP 609.3}[22]
§47
撒母耳领他的客人扫罗到城内首脑人物聚集的地方；依着先知的指示，叫扫罗在他们当中坐首位，并在坐席的时候，把上好的一份祭肉摆在他面前。献祭完毕之后，撒母耳带着客人到自己的家里，在房顶上谈话，向他说明以色列立国的大原则，想竭力准备他担任这崇高的位分。[23]{PP 609.4}
§48
Samuel conducted the stranger to the place of assembly, where the principal men of the town were gathered. Among them, at the prophets direction, the place of honor was given to Saul, and at the feast the choicest portion was set before him. The services over, Samuel took his guest to his own home, and there upon the housetop he communed with him, setting forth the great principles on which the government of Israel had been established, and thus seeking to prepare him, in some measure, for his high station.{PP 609.4}[23]
§49
第二天清早当扫罗离去的时候，撒母耳送他回去。到了城角，他吩咐仆人先走一步，于是嘱咐扫罗站住，要领受从上帝那里来的信息。“撒母耳拿瓶膏油倒在扫罗的头上，与他亲嘴说，这不是耶和华膏你作他产业的君吗？”为要证明这事是凭着上帝的权威作的，撒母耳就预言扫罗在回家的路上所要遇见的事；并向他保证，他必要得上帝圣灵的帮助，使他配担任那等待着他的职分。先知说：“耶和华的灵必大大感动你，……你要变为新人；这兆头临到你，你就可以趁时而作，因为上帝与你同在。”[24]{PP 610.1}
§50
When Saul departed, early next morning, the prophet went forth with him. Having passed through the town, he directed the servant to go forward. Then he bade Saul stand still to receive a message sent him from God. Then Samuel took a vial of oil, and poured it upon his head, and kissed him, and said, Is it not because Jehovah hath anointed thee to be captain over His inheritance? As evidence that this was done by divine authority, he foretold the incidents that would occur on the homeward journey and assured Saul that he would be qualified by the Spirit of God for the station awaiting him. The Spirit of Jehovah will come upon thee, said the prophet, and thou shalt be turned into another man. And let it be, when these signs are come unto thee, that thou do as occasion serve thee; for God is with thee.{PP 610.1}[24]
§51
扫罗动身去了，一切都照着先知所说的应验了。靠近便雅悯的边界，有人告诉他那丢失的驴已经找着了。在他泊平原，他遇见三个人往伯特利去敬拜上帝。一个带着三只山羊羔作为献祭之用，一个拿着三个饼，一个带着一皮袋酒，作为献祭后摆设筵席之用。他们向扫罗问安，并给他两个饼。他在自己本城基比亚，遇见一班先知从“邱坛”回来，吹笛、弹琴、鼓瑟、击鼓，赞美上帝。当扫罗走近他们的时候，耶和华的灵降在他身上，他就与他们一同唱诗，一同受感说预言。他所说的话是那么有口才，有智慧，他参加崇拜又是那么热心，甚至那些认识他的人都惊异说：“基士的儿子遇见什么了？扫罗也列在先知中吗？”[25]{PP 610.2}
§52
As Saul went on his way, all came to pass as the prophet had said. Near the border of Benjamin he was informed that the lost animals had been found. In the plain of Tabor he met three men who were going to worship God at Bethel. One of them carried three kids for sacrifice, another three loaves of bread, and the third a bottle of wine, for the sacrificial feast. They gave Saul the usual salutation and also presented him with two of the three loaves of bread. At Gibeah, his own city, a band of prophets returning from the high place were singing the praise of God to the music of the pipe and the harp, the psaltery and the tabret. As Saul approached them the Spirit of the Lord came upon him also, and he joined in their song of praise, and prophesied with them. He spoke with so great fluency and wisdom, and joined so earnestly in the service, that those who had known him exclaimed in astonishment, What is this that is come unto the son of Kish? Is Saul also among the prophets?{PP 610.2}[25]
§53
当扫罗与先知们一同敬拜上帝时，圣灵在他心中运行，使他有很大的改变。神圣纯全圣洁的光辉照耀在他心内的黑暗里。他看清自己的真相，好像上帝了解他一样。他又看到圣洁的华美。从此，他蒙召开始与罪恶和撒但争战，他也觉得在这一场战争中，他的力量必须完全从上帝那里而来。他先前对于救恩的计划是模糊不清，飘摇不定的，这时却豁然大悟了。耶和华赐给他勇敢和智慧，使之可以担任这崇高的职务。又向他显明能力和恩典的泉源，并启迪他的悟性，使他明白上帝的要求和自己的本分。[26]{PP 610.3}
§54
As Saul united with the prophets in their worship, a great change was wrought in him by the Holy Spirit. The light of divine purity and holiness shone in upon the darkness of the natural heart. He saw himself as he was before God. He saw the beauty of holiness. He was now called to begin the warfare against sin and Satan, and he was made to feel that in this conflict his strength must come wholly from God. The plan of salvation, which had before seemed dim and uncertain, was opened to his understanding. The Lord endowed him with courage and wisdom for his high station. He revealed to him the Source of strength and grace, and enlightened his understanding as to the divine claims and his own duty.{PP 610.3}[26]
§55
扫罗受膏作王，这时并没有通告全国。上帝的拣选是要借着掣签的方法来正式宣布的，因此，撒母耳招集百姓到米斯巴。他先献上祷告，祈求上帝的领导；然后就举行掣签的隆重仪式。众人都在静候结果。于是先掣出了支派、宗族和家室，然后才掣出基士的儿子扫罗来。但当时扫罗没有在众人中间。他因感觉到那将要落到自己身上责任的重大，就已暗暗地退去了。后来。他被领到会众中间，众人看到他那种君王的风度和尊贵的姿态，“身体比众民高过一头，”甚是称心满意。连撒母耳把他介绍给会众的时候，也这样说：“你们看耶和华所拣选的人，众民中有可比他的吗？”于是众人发出经久不息，响彻云霄的欢呼，说，“愿王万岁！”[27]{PP 611.1}
§56
The anointing of Saul as king had not been made known to the nation. The choice of God was to be publicly manifested by lot. For this purpose Samuel convoked the people at Mizpeh. Prayer was offered for divine guidance; then followed the solemn ceremony of casting the lot. In silence the assembled multitude awaited the issue. The tribe, the family, and the household were successively designated, and then Saul, the son of Kish, was pointed out as the individual chosen. But Saul was not in the assembly. Burdened with a sense of the great responsibility about to fall upon him, he had secretly withdrawn. He was brought back to the congregation, who observed with pride and satisfaction that he was of kingly bearing and noble form, being higher than any of the people from his shoulders and upward. Even Samuel, when presenting him to the assembly, exclaimed, See ye him whom the Lord hath chosen, that there is none like him among all the people? And in response arose from the vast throng one long, loud shout of joy, God save the king!{PP 611.1}[27]
§57
这时，撒母耳将“国法”对百姓说明，并提出国家君主政体的基础，以及其所必须遵循的原则。君王不可作一个独裁者，他的权力必须顺服至高者的旨意。他的这一篇演辞记在书上，辞中说明君王的特权和百姓的权利。虽然百姓曾藐视撒母耳的警告，勉强这位忠心的先知答应他们的要求，但他仍要尽量维护他们的自由。[28]{PP 611.2}
§58
Samuel then set before the people the manner of the kingdom, stating the principles upon which the monarchial government was based, and by which it should be controlled. The king was not to be an absolute monarch, but was to hold his power in subjection to the will of the Most High. This address was recorded in a book, wherein were set forth the prerogatives of the prince and the rights and privileges of the people. Though the nation had despised Samuels warning, the faithful prophet, while forced to yield to their desires, still endeavored, as far as possible, to guard their liberties.{PP 611.2}[28]
§59
一般民众虽然承认了扫罗为他们的王，然而也有一大群人反对他。因一个君王不从那最大最有势力的犹大和以法莲支派中选出，而竟自以色列一个最小的便雅悯支派中选出来，这是他们所不能容忍的耻辱。所以他们不肯向扫罗表示效忠，也没有按惯例给他送礼物。那些不肯以感恩之心接受上帝所指派之王的，正是从前那些最热烈要求立王的人。各党派都有他们所要拥戴的人，而且这些领袖中还有几个是自己想争取这尊位的。因此许多人心中妒火如焚。他们骄傲和野心的努力，结果却是失望与不满。[29]{PP 611.3}
§60
While the people in general were ready to acknowledge Saul as their king, there was a large party in opposition. For a monarch to be chosen from Benjamin, the smallest of the tribes of Israel--and that to the neglect of both Judah and Ephraim, the largest and most powerful--was a slight which they could not brook. They refused to profess allegiance to Saul or to bring him the customary presents. Those who had been most urgent in their demand for a king were the very ones that refused to accept with gratitude the man of Gods appointment. The members of each faction had their favorite, whom they wished to see placed on the throne, and several among the leaders had desired the honor for themselves. Envy and jealousy burned in the hearts of many. The efforts of pride and ambition had resulted in disappointment and discontent.{PP 611.3}[29]
§61
扫罗看出在这种情形之下还不宜出来登基作王，他便让撒母耳照常处理政务，自己则回到基比亚去了。有一班看出这是上帝的拣选并决意要拥护扫罗的人，一路上护送着他回去。但扫罗却无意用武力维持自己应得的王位。他依然安静地在便雅悯高原的家中从事农作，把建立他王国的事完全托诸上帝。[30]{PP 612.1}
§62
In this condition of affairs Saul did not see fit to assume the royal dignity. Leaving Samuel to administer the government as formerly, he returned to Gibeah. He was honorably escorted thither by a company, who, seeing the divine choice in his selection, were determined to sustain him. But he made no attempt to maintain by force his right to the throne. In his home among the uplands of Benjamin he quietly occupied himself in the duties of a husbandman, leaving the establishment of his authority entirely to God.{PP 612.1}[30]
§63
在扫罗被选之后不久，亚扪人在他们的王拿辖统领之下，侵略了约旦河东边的各支派的领土，并威胁到基列雅比城。雅比人为求和平起见，表示愿意投降纳贡。但除非他们各人剜出自己的右眼，作为永远服从他权力的记号，那残暴的亚扪王就不同意他们的要求。[31]{PP 612.2}
§64
Soon after Sauls appointment the Ammonites, under their king, Nahash, invaded the territory of the tribes east of Jordan and threatened the city of Jabesh-gilead. The inhabitants tried to secure terms of peace by offering to become tributary to the Ammonites. To this the cruel king would not consent but on condition that he might put out the right eye of every one of them, thus making them abiding witnesses to his power.{PP 612.2}[31]
§65
被围的雅比人恳求七天的宽限。亚扪人以为这样可以增高胜利的光荣就同意了。于是雅比人立时打发使者到约旦河西各支派求救。信息传到基比亚，引起了普遍的恐慌。晚上，扫罗正从田间赶牛回来，听见百姓大声呼号，表明有大灾难已经来到。他问：“百姓为什么哭呢？”当使者把这羞辱的消息告诉他时，他一切潜在的力量都奋发起来了。“扫罗……被上帝的灵大大感动。……他将一对牛切成块子，托付使者传送以色列的全境，说，凡不出来跟随扫罗和撒母耳的，也必这样切开他的牛。”[32]{PP 612.3}
§66
The people of the besieged city begged a respite of seven days. To this the Ammonites consented, thinking thus to heighten the honor of their expected triumph. Messengers were at once dispatched from Jabesh, to seek help from the tribes west of Jordan. They carried the tidings to Gibeah, creating widespread terror. Saul, returning at night from following the oxen in the field, heard the loud wail that told of some great calamity. He said, What aileth the people that they weep? When the shameful story was repeated, all his dormant powers were roused. The Spirit of God came upon Saul. . . . 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.{PP 612.3}[32]
§67
于是有三十三万人聚集在比色平原，由扫罗带领。众人立刻打发使者到被围的城，向他们保证说，第二天，就是他们规定投降亚扪人的那一天，他们必定得解救。扫罗和他的队伍夜间急急行军，过了约旦河，“晨更的时候”就到了雅比。他象基甸一样，把他的兵士分为三队，趁敌人没有戒备的清晨，突然猛攻亚扪人的营。亚扪人惊慌失措，全军崩溃，大遭杀戮。“剩下的人都逃散，没有二人同在一处的。”[33]{PP 612.4}
§68
Three hundred and thirty thousand men gathered on the plain of Bezek, under the command of Saul. Messengers were immediately sent to the besieged city with the assurance that they might expect help on the morrow, the very day on which they were to submit to the Ammonites. By a rapid night march Saul and his army crossed the Jordan and arrived before Jabesh in the morning watch. Like Gideon, dividing his force into three companies, he fell upon the Ammonite camp at that early hour, when, not suspecting danger, they were least secure. In the panic that followed they were routed with great slaughter. And they which remained were scattered, so that two of them were not left together.{PP 612.4}[33]
§69
扫罗的用兵神速和英勇善战，以及他领导这么大的军队所显示的将帅之才，正是以色列人所希望的一个有资格足与列国抗衡的君王。如今他们欢迎扫罗作他们的王，是将胜利的光荣归诸人的能力，而忘记了若没有上帝特别的帮助，则他们的努力必定归于徒然。在他们兴高采烈之下，有人建议把起先拒绝承认扫罗作王的人处死。但是扫罗王却干涉他们说：“今日耶和华在以色列中施行拯救，所以不可杀人。”在这里显明扫罗的品格已有改变。他没有尊荣自己，却将荣耀归给上帝。他没有表现报复的心，却显出慈怜宽恕的精神。这是一个明显的凭据，证明有上帝的恩典在他心中。[34]{PP 613.1}
§70
The promptness and bravery of Saul, as well as the generalship shown in the successful conduct of so large a force, were qualities which the people of Israel had desired in a monarch, that they might be able to cope with other nations. They now greeted him as their king, attributing the honor of the victory to human agencies and forgetting that without Gods special blessing all their efforts would have been in vain. In their enthusiasm some proposed to put to death those who had at first refused to acknowledge the authority of Saul. But the king interfered, saying, There shall not a man be put to death this day: for today the Lord hath wrought salvation in Israel. Here Saul gave evidence of the change that had taken place in his character. Instead of taking honor to himself, he gave the glory to God. Instead of showing a desire for revenge, he manifested a spirit of compassion and forgiveness. This is unmistakable evidence that the grace of God dwells in the heart.{PP 613.1}[34]
§71
这时撒母耳建议在吉甲招集一个全国性的大会，可以公开地坚定扫罗的王位。议既定，众百姓就都到吉甲来，“在耶和华面前献平安祭，扫罗和以色列众人大大欢喜。”[35]{PP 613.2}
§72
Samuel now proposed that a national assembly should be convoked at Gilgal, that the kingdom might there be publicly confirmed to Saul. It was done; and there they sacrificed sacrifices of peace offerings before the Lord; and there Saul and all the men of Israel rejoiced greatly.{PP 613.2}[35]
§73
吉甲是以色列人在应许之地第一个安营的地方。约书亚曾蒙上帝的指示，在这里立了十二块柱石，来纪念神奇渡过约旦河的事迹。以色列人也曾在这里恢复了受割礼。自从在加低斯犯罪飘流于旷野之后，第一次守逾越节也在这里。吗哪在这里停止了，耶和华军队的元帅曾在这里显示自己是以色列军的统帅。他们曾从这里出发，倾覆了耶利哥，克服了艾城。亚干曾因犯罪在这里执行死刑；以色列人从前没有求问上帝就与基遍人立约，也是在这里。这时撒母耳和扫罗站在这富有胜迹的平原之上；当欢呼的声音止息之时，这位年老的先知就发表了他退隐的宣言。[36]{PP 613.3}
§74
Gilgal had been the place of Israels first encampment in the Promised Land. It was here that Joshua, by divine direction, set up the pillar of twelve stones to commemorate the miraculous passage of the Jordan. Here circumcision had been renewed. Here they had kept the first Passover after the sin at Kadesh and the desert sojourn. Here the manna ceased. Here the Captain of the Lords host had revealed Himself as chief in command of the armies of Israel. From this place they marched to the overthrow of Jericho and the conquest of Ai. Here Achan met the penalty of his sin, and here was made that treaty with the Gibeonites which punished Israels neglect to ask counsel of God. Upon this plain, linked with so many thrilling associations, stood Samuel and Saul; and when the shouts of welcome to the king had died away, the aged prophet gave his parting words as ruler of the nation.{PP 613.3}[36]
§75
他宣称：“你们向我所求的，我已应允了，为你们立了一个王。现在有这王在你们前面行；我已年老发白，……我从幼年直到今日，都在你们前面行。我在这里，你们要在耶和华和他的受膏者面前，给我作见证，我夺过谁的牛，抢过谁的驴，欺负过谁，虐待过谁，从谁手里受过贿赂因而眼瞎呢？若有，我必偿还。”[37]{PP 614.1}
§76
Behold, he said, I have hearkened unto your voice in all that ye said unto me, and have made a king over you. And now, behold, the king walketh before you: and I am old and gray-headed; . . . and I have walked before you from my childhood unto this day. Behold, here I am: witness against me before the Lord, and before His anointed: whose ox have I taken? or whose ass have I taken? or whom have I defrauded? whom have I oppressed? or of whose hand have I received any bribe to blind mine eyes therewith? and I will restore it you.{PP 614.1}[37]
§77
众民异口同声地回答说：“你未曾欺负我们，虐待我们，也未曾从谁手里受过什么。”[38]{PP 614.2}
§78
With one voice the people answered, Thou hast not defrauded us, nor oppressed us, neither hast thou taken ought of any mans hand.{PP 614.2}[38]
§79
撒母耳不单要证明他自己的行为是正直无私的。他以前曾提出那些管束君王和众民的原则，如今他要用自己的榜样来加强他的话。他从幼年时期起就已参加了上帝的工作，在他漫长的岁月中，他面前只有一个目的，荣耀上帝，并谋求以色列民最大的利益。[39]{PP 614.3}
§80
Samuel was not seeking merely to justify his own course. He had previously set forth the principles that should govern both the king and the people, and he desired to add to his words the weight of his own example. From childhood he had been connected with the work of God, and during his long life one object had been ever before him--the glory of God and the highest good of Israel.{PP 614.3}[39]
§81
在以色列人希望兴盛之前，他们必须先在上帝面前悔改。他们因罪的影响，已经丧失了信赖上帝的心，分别不出他治国的能力和智慧，丧失了对他有能力保护自己产业的信心。在他们能得到真正平安之前，他们必须先看出并承认自己所犯的是什么罪。他们曾声明自己要求立王的目的：要“有王治理我们，统领我们，为我们争战。”所以这时撒母耳把以色列人的历史重述一遍，从上帝领他们出埃及的时候起，万王之王耶和华一直是统领他们，为他们争战的。他们常常犯罪，以致陷在他们仇敌的权势之下；但每当他们转离恶行，上帝就照着他的怜悯为他们兴起拯救者。耶和华曾差遣基甸，巴拉，“耶弗他，撒母耳，救你们脱离四围仇敌的手，你们才安然居住。”但后来一有危险威胁他们，他们却声称“我们定要一个王治理我们。”所以先知说：“其实耶和华你们的上帝是你们的王。”[40]{PP 614.4}
§82
Before there could be any hope of prosperity for Israel they must be led to repentance before God. In consequence of sin they had lost their faith in God and their discernment of His power and wisdom to rule the nation--lost their confidence in His ability to vindicate His cause. Before they could find true peace they must be led to see and confess the very sin of which they had been guilty. They had declared the object of the demand for a king to be, That our king may judge us, and go out before us, and fight our battles. Samuel recounted the history of Israel, from the day when God brought them from Egypt. Jehovah, the King of kings, had gone out before them and had fought their battles. Often their sins had sold them into the power of their enemies, but no sooner did they turn from their evil ways than Gods mercy raised up a deliverer. The Lord sent Gideon and Barak, and Jephthah, and Samuel, and delivered you out of the hand of your enemies on every side, and ye dwelt safe. Yet when threatened with danger they had declared, A king shall reign over us, when, said the prophet, Jehovah your God was your King.{PP 614.4}[40]
§83
撒母耳继续说：“现在你们要站住，看耶和华在你们眼前要行一件大事。这不是割麦子的时候吗？我求告耶和华他必打雷降雨，使你们又知道又看出，你们求立王的事，是在耶和华面前犯了大罪了。于是撒母耳求告耶和华，耶和华就在这日打雷降雨。”在近东一带收割麦子的时候，正当公历五六月之间，是不会下雨的。万里无云，天朗气清。而在这个季节竟有那么狂暴的风雨，使众民心中惧怕极了。于是他们自卑地承认了自己的罪，就是他们最近所犯的罪，说：“求你为仆人们祷告耶和华你的上帝，免得我们死亡，因为我们求立王的事，正是罪上加罪了。”[41]{PP 615.1}
§84
Now therefore, continued Samuel, stand and see this great thing, which the Lord will do before your eyes. Is it not wheat harvest today? I will call unto the Lord, and He shall send thunder and rain; that ye may perceive and see that your wickedness is great, which ye have done in the sight of the Lord, in asking you a king. So Samuel called unto the Lord; and the Lord sent thunder and rain that day. At the time of wheat harvest, in May and June, no rain fell in the East. The sky was cloudless, and the air serene and mild. So violent a storm at this season filled all hearts with fear. In humiliation the people now confessed their sin--the very sin of which they had been guilty: Pray for thy servants unto the Lord thy God, that we die not: for we have added unto all our sins this evil, to ask us a king.{PP 615.1}[41]
§85
撒母耳并没有让百姓陷于灰心丧胆的状况之中，因为这样就必会妨碍他们追求更美好的人生。撒但必要引诱他们看上帝是严厉而不肯饶恕人的神，这样，他们就必落在百般的试探之下了。当他们听从上帝的命令时，他是慈悲的，是乐意饶恕人的，总是愿意向他的百姓显出恩惠。上帝借着他仆人传给他们的信息，说：“不要惧怕，你们虽然行了这恶，却不要偏离耶和华，只要尽心侍奉他。……耶和华既喜悦选你们作他的子民，就必因他的大名不撇弃你们。”[42]{PP 615.2}
§86
Samuel did not leave the people in a state of discouragement, for this would have prevented all effort for a better life. Satan would lead them to look upon God as severe and unforgiving, and they would thus be exposed to manifold temptations. God is merciful and forgiving, ever desiring to show favor to His people when they will obey His voice. Fear not, was the message of God by His servant: ye have done all this wickedness: yet turn not aside from following the Lord, but serve the Lord with all your heart; and turn ye not aside: for then should ye go after vain things, which cannot profit nor deliver; for they are vain. For the Lord will not forsake His people.{PP 615.2}[42]
§87
撒母耳始终没有提到百姓对不起他本人的地方；也没有责备以色列人对他毕生的服务所显出的忘恩负义；反而应许他们他必不断地关怀他们的利益。他说道：“至于我，断不停止为你们祷告，以致得罪耶和华；我必以善道正路指教你们。只要你们敬畏耶和华，诚诚实实的尽心侍奉他，想念他向你们所行的事何等大。你们若仍然作恶，你们和你们的王，必一同灭亡。”[43]{PP 615.3}
§88
Samuel said nothing of the slight which had been put upon himself; he uttered no reproach for the ingratitude with which Israel had repaid his lifelong devotion; but he assured them of his unceasing interest for them: God forbid that I should sin against the Lord in ceasing to pray for you: but I will teach you the good and the right way: only fear the Lord, and serve Him in truth with all your heart: for consider how great things He hath done for you. But if ye shall still do wickedly, ye shall be consumed, both ye and your king.{PP 615.3}[43]