第61章 扫罗被厌弃
§1
第61章 扫罗被厌弃
§2
Chap. 61 - Saul Rejected
§3
扫罗在吉甲的艰难处境中，因为经不起信心的考验，遂使上帝的崇事受了侮辱，但是他的错误还没有到不可挽回的地步，耶和华还要给他一个机会，使他学习无条件地信靠他的言语，顺从他的命令。[1]{PP 627.1}
§4
Saul had failed to bear the test of faith in the trying situation at Gilgal, and had brought dishonor upon the service of God; but his errors were not yet irretrievable, and the Lord would grant him another opportunity to learn the lesson of unquestioning faith in His word and obedience to His commands.{PP 627.1}[1]
§5
当扫罗在吉甲受先知责备的时候，他还没有看出自己的行为有什么大罪。他反而觉得自己受了冤枉，所以企图为自己的行动辩护，为自己的错误提出种种借口。从那时起，他就很少与先知来往。撒母耳爱扫罗如同自己的儿子，而扫罗秉性豪放激昂，本来十分尊重先知；但他因撒母耳的责备而心中怨愤，所以尽量的躲避他。[2]{PP 627.2}
§6
When reproved by the prophet at Gilgal, Saul saw no great sin in the course he had pursued. He felt that he had been treated unjustly, and endeavored to vindicate his actions and offered excuses for his error. From that time he had little intercourse with the prophet. Samuel loved Saul as his own son, while Saul, bold and ardent in temper, had held the prophet in high regard; but he resented Samuels rebuke, and thenceforth avoided him so far as possible.{PP 627.2}[2]
§7
可是耶和华差遣他的仆人再去传一个信息给扫罗，使他还可以借着顺从证明自己是效忠上帝，并配作以色列的领袖。于是撒母耳来到王那里，把耶和华的话传给他。为了使国王体会到遵从命令的重要性起见，撒母耳确切地说明自己所讲的话乃是出于上帝的指示，是出于那召他作王的同一个威权。先知说：“万军之耶和华如此说：以色列人出埃及的时候，在路上亚玛力人怎样待他们，怎样抵挡他们，我都没忘。现在你要去击打亚玛力人，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。”（见撒上15:）亚玛力人曾首先在旷野里攻击以色列人；因了这罪，以及他们公然反抗上帝和腐败的拜偶像的罪，耶和华曾借摩西宣布对他们的处分。上帝指示摩西，把亚玛力人对待以色列人的残忍行为记载下来，并吩咐他说：“你要将亚玛力的名号，从天下涂抹了，不可忘记。”（申25:19）但这判决的执行已经迟延了四百年，而亚玛力人仍没有转离他们的罪恶。耶和华知道如果这个邪恶的民族有可能的话，他们就要从地上消灭他的子民和对他的敬拜。如今时候到了，这迟延那么长久的判决必须付诸执行了。[3]{PP 627.3}
§8
But the Lord sent His servant with another message to Saul. By obedience he might still prove his fidelity to God and his worthiness to walk before Israel. Samuel came to the king and delivered the word of the Lord. That the monarch might realize the importance of heeding the command, Samuel expressly declared that he spoke by divine direction, by the same authority that had called Saul to the throne. The prophet said, Thus saith the Lord of hosts, I remember that which Amalek did to Israel, how he laid wait for him in the way, when he came up from Egypt. Now 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. The Amalekites had been the first to make war upon Israel in the wilderness; and for this sin, together with their defiance of God and their debasing idolatry, the Lord, through Moses, had pronounced sentence upon them. By divine direction the history of their cruelty toward Israel had been recorded, with the command, Thou shalt blot out the remembrance of Amalek from under heaven; thou shalt not forget it. Deuteronomy 25:19. For four hundred years the execution of this sentence had been deferred; but the Amalekites had not turned from their sins. The Lord knew that this wicked people would, if it were possible, blot out His people and His worship from the earth. Now the time had come for the sentence, so long delayed, to be executed.{PP 627.3}[3]
§9
上帝向恶人所施的容忍，常使世人在罪中更加胆大妄为；但是他们所应受的刑罚，并不因长久耽延而影响其威力，及其必然性。“耶和华必兴起，像在毗拉心山，他必发怒，像在基遍谷，好作成他的工，就是非常的工，成就他的事，就是奇异的事。”（赛28:21）在慈悲的上帝，刑罚的事乃是奇异的事。“主耶和华说，我指着我的永生起誓，我断不喜悦恶人死亡！唯喜悦恶人转离所行的道而活。”（结33:11）耶和华“是有怜悯，有恩典的上帝，不轻易发怒，并有丰盛的慈爱和诚实。……赦免罪孽、过犯和罪恶。”但他也“万不以有罪的为无罪。”（出34:6-7）虽然他不以报应为乐，但他必要在违犯他律法的人身上执行审判。为了保全地上的居民免致全然堕落败亡，他不得不如此作。为了多拯救一些人起见，他必须要剪除那些在罪中怙恶不悛的人。“耶和华不轻易发怒，大有能力，万不以有罪的为无罪。”（鸿1:3）借着在公义之中所行可怕的事，他必要维持他那被人践踏之律法的权威。而且他的迟迟不愿执行审判，正足以说明那招致他刑罚的罪是何等严重，又说明那等待着违犯律法之人的报应是何等的可怕。[4]{PP 628.1}
§10
The forbearance that God has exercised toward the wicked, emboldens men in transgression; but their punishment will be none the less certain and terrible for being long delayed. The Lord shall rise up as in Mount Perazim, He shall be wroth as in the valley of Gibeon, that He may do His work, His strange work; and bring to pass His act, His strange act. Isaiah 28:21. To our merciful God the act of punishment is a strange act. As I live, saith the Lord God, I have no pleasure in the death of the wicked; but that the wicked turn from his way and live. Ezekiel 33:11. The Lord is merciful and gracious, long-suffering, and abundant in goodness and truth, . . . forgiving iniquity and transgression and sin. Yet He will by no means clear the guilty. Exodus 34:6, 7. While He does not delight in vengeance, He will execute judgment upon the transgressors of His law. He is forced to do this, to preserve the inhabitants of the earth from utter depravity and ruin. In order to save some He must cut off those who have become hardened in sin. The Lord is slow to anger, and great in power, and will not at all acquit the wicked. Nahum 1:3. By terrible things in righteousness He will vindicate the authority of His downtrodden law. And the very fact of His reluctance to execute justice testifies to the enormity of the sins that call forth His judgments and to the severity of the retribution awaiting the transgressor.{PP 628.1}[4]
§11
但当上帝降罚的时候，他仍不忘施恩。亚玛力人是要被毁灭的，但住在他们中间的基尼人却得幸免。这一族人虽然没有完全脱离拜偶像的罪，但他们敬畏上帝，并对以色列人表示友好。摩西的内弟何巴就是这一族的人，他曾陪伴以色列人在旷野里旅行，因他熟悉那地方的地势，曾给过他们很可贵的帮助。[5]{PP 628.2}
§12
But while inflicting judgment, God remembered mercy. The Amalekites were to be destroyed, but the Kenites, who dwelt among them, were spared. This people, though not wholly free from idolatry, were worshipers of God and were friendly to Israel. Of this tribe was the brother-in-law of Moses, Hobab, who had accompanied the Israelites in their travels through the wilderness, and by his knowledge of the country had rendered them valuable assistance.{PP 628.2}[5]
§13
自从在密抹杀败非利士人以来，扫罗曾与摩押人、亚扪人和以东人作战，也曾与亚玛力人和非利士人作战；兵戈所指，战无不胜。这次他既领受了攻击亚玛力人的使命，就立时宣布作战。在他自己的权威之外，又加上先知的权威，于是以色列人响应了号召，云集在他的旗下。他们参加这一次的战役，不能有自高自大的目的；以色列人不能得到胜利的光荣，也不可取自敌人掠得的战利品。他们的出征，乃是专为顺从上帝，在亚玛力人身上执行上帝的审判。上帝的旨意是要列国都看到那反抗上帝主权之民族的厄运，并看明那毁灭他们的，正是他们所轻视的民族。[6]{PP 628.3}
§14
Since the defeat of the Philistines at Michmash, Saul had made war against Moab, Ammon, and Edom, and against the Amalekites and the Philistines; and wherever he turned his arms, he gained fresh victories. On receiving the commission against the Amalekites, he at once proclaimed war. To his own authority was added that of the prophet, and at the call to battle the men of Israel flocked to his standard. The expedition was not to be entered upon for the purpose of self-aggrandizement; the Israelites were not to receive either the honor of the conquest or the spoils of their enemies. They were to engage in the war solely as an act of obedience to God, for the purpose of executing His judgment upon the Amalekites. God intended that all nations should behold the doom of that people that had defied His sovereignty, and should mark that they were destroyed by the very people whom they had despised.{PP 628.3}[6]
§15
“扫罗击打亚玛力人，从哈腓拉，直到埃及前的书珥。生擒了亚玛力王亚甲，用刀杀尽亚玛力的众民。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。”[7]{PP 629.1}
§16
Saul smote the Amalekites from Havilah until thou comest to Shur, that is over against Egypt. And he took Agag the king of the Amalekites alive, and utterly destroyed all the people with the edge of the sword. 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.{PP 629.1}[7]
§17
这一次讨伐亚玛力人的胜利，乃是扫罗从来没有得过的至辉煌的胜利，这就重新激动了他骄傲的心。这种骄傲的心正是他最大的危险。上帝注定他仇敌全然被毁灭的命令，扫罗并没有完全执行。扫罗想借俘虏一个国王来增加胜利的光荣；他竟胆敢仿效四围列国的风俗，饶了凶猛好战的亚玛力王亚甲。百姓还为自己保留了上好的牛羊和荷重的牲畜，并推诿自己的罪，借口说保留这些牲畜，乃是为要献给耶和华为祭。其实他们的目的不过是要用这些牲畜，来代替自己应献的牛羊。[8]{PP 629.2}
§18
This victory over the Amalekites was the most brilliant victory that Saul had ever gained, and it served to rekindle the pride of heart that was his greatest peril. The divine edict devoting the enemies of God to utter destruction was but partially fulfilled. Ambitious to heighten the honor of his triumphal return by the presence of a royal captive, Saul ventured to imitate the customs of the nations around him and spared Agag, the fierce and warlike king of the Amalekites. The people reserved for themselves the finest of the flocks, herds, and beasts of burden, excusing their sin on the ground that the cattle were reserved to be offered as sacrifices to the Lord. It was their purpose, however, to use these merely as a substitute, to save their own cattle.{PP 629.2}[8]
§19
这样，扫罗就遇到他最后的试验了。他胆敢不顾上帝的旨意，显明他决意要作一个独裁者，证明他不配接受委托给他的王权，作耶和华的代理人。当扫罗和他的军队在胜利的狂欢之中凯旋时，先知撒母耳却在家里有沉痛的忧伤。耶和华给他一个信息，斥责王的行为说：“我立扫罗为王，我后悔了。因为他转去不跟从我，不遵守我的命令。”（撒上15:11）先知为这叛逆之王的行为深为忧伤，他终于哭泣着祈求上帝收回这可怕的成命。[9]{PP 629.3}
§20
Saul had now been subjected to the final test. His presumptuous disregard of the will of God, showing his determination to rule as an independent monarch, proved that he could not be trusted with royal power as the vicegerent of the Lord. While Saul and his army were marching home in the flush of victory, there was deep anguish in the home of Samuel the prophet. He had received a message from the Lord denouncing the course of the king: It repenteth Me that I have set up Saul to be king: for he is turned back from following Me, and hath not performed My commandments. The prophet was deeply grieved over the course of the rebellious king, and he wept and prayed all night for a reversing of the terrible sentence.{PP 629.3}[9]
§21
上帝的后悔不像人的后悔。“以色列的大能者，必不至说谎，也不至后悔；因为他迥非世人，决不后悔。”人的后悔指着他心意的改变。上帝的后悔指着景况和关系的改变。人可借着迎合蒙上帝眷爱的条件；而改变他与上帝的关系，或者人也可以借着自己的行动，而置身于蒙恩的条件之外；但耶和华“昨日今日一直到永远是一样的。”（来13:8）扫罗因悖逆而改变了他自己与上帝的关系；但人蒙上帝悦纳的条件是没有改变的，上帝的要求仍旧一样；“在他并没有改变，也没有转动的影儿。”（雅1:17）[10]{PP 630.1}
§22
Gods repentance is not like mans repentance. The Strength of Israel will not lie nor repent: for He is not a man, that He should repent. Mans repentance implies a change of mind. Gods repentance implies a change of circumstances and relations. Man may change his relation to God by complying with the conditions upon which he may be brought into the divine favor, or he may, by his own action, place himself outside the favoring condition; but the Lord is the same yesterday, and today, and forever. Hebrews 13:8. Sauls disobedience changed his relation to God; but the conditions of acceptance with God were unaltered--Gods requirements were still the same, for with Him there is no variableness, neither shadow of turning. James 1:17.{PP 630.1}[10]
§23
第二天清早，先知带着一颗伤痛的心，起身去迎接这犯了错误的王。撒母耳希望扫罗在经过反省之后，能觉悟自己的罪，并借着悔改和自卑重得上帝的恩眷。但是人在犯罪的路上走了第一步之后，就更容易走第二步。扫罗已因悖逆而败坏了人格；他来迎接撒母耳时，竟说谎道：“愿耶和华赐福与你，耶和华的命令我已遵守了。”[11]{PP 630.2}
§24
With an aching heart the prophet set forth the next morning to meet the erring king. Samuel cherished a hope that, upon reflection, Saul might become conscious of his sin, and by repentance and humiliation be again restored to the divine favor. But when the first step is taken in the path of transgression the way becomes easy. Saul, debased by his disobedience, came to meet Samuel with a lie upon his lips. He exclaimed, Blessed be thou of the Lord: I have performed the commandment of the Lord.{PP 630.2}[11]
§25
先知耳中所听到的声音，证明这悖逆的王所说的话是不对的。先知直截了当地问他说：“我耳中听见有羊叫、牛鸣，是从哪里来的呢？”扫罗回答说：“这是百姓从亚玛力人那里带来的，因为他们爱惜上好的牛羊，要献与耶和华你的上帝；其余的我们都灭尽了。”原来百姓这样作乃是听从扫罗的指示；如今扫罗为要替自己辩护，竟把悖逆的罪归到百姓头上。[12]{PP 630.3}
§26
The sounds that fell on the prophets ears disproved the statement of the disobedient king. To the pointed question, What meaneth then this bleating of the sheep in mine ears, and the lowing of the oxen which I hear? Saul made answer, They have brought them from the Amalekites: for the people spared the best of the sheep and of the oxen, to sacrifice unto the Lord thy God; and the rest we have utterly destroyed. The people had obeyed Sauls directions; but in order to shield himself, he was willing to charge upon them the sin of his disobedience.{PP 630.3}[12]
§27
扫罗被弃绝的消息，使先知心中受到莫可言喻的伤痛。先知必须在以色列全军为此次胜利而骄傲狂欢之际，把这消息传给他们；他们曾把这次的胜利归功于他们王的勇武和将才，因为扫罗并没有将以色列这次战争的胜利归功于上帝；但当先知看到扫罗悖逆的凭据时，他甚是愤慨；因为蒙上帝这么眷爱的人，竟违反了上天的命令，并使以色列人陷在罪恶之中。撒母耳并没有被王的遁辞所欺哄。他悲愤交集地对扫罗说：“你住口吧，等我将耶和华昨夜向我所说的话告诉你。……从前你虽然以自己为小，岂不是被立为以色列支派的元首吗？耶和华膏你作以色列的王。”他重述了耶和华关于亚玛力人的命令，并要王说出他不听从的理由来。[13]{PP 630.4}
§28
The message of Sauls rejection brought unspeakable grief to the heart of Samuel. It had to be delivered before the whole army of Israel, when they were filled with pride and triumphal rejoicing over a victory that was accredited to the valor and generalship of their king, for Saul had not associated God with the success of Israel in this conflict; but when the prophet saw the evidence of Sauls rebellion, he was stirred with indignation that he, who had been so highly favored of God, should transgress the commandment of Heaven and lead Israel into sin. Samuel was not deceived by the subterfuge of the king. With mingled grief and indignation he declared, Stay, and I will tell thee what the Lord hath said to me this night. . . . When thou wast little in thine own sight, wast thou not made the head of the tribes of Israel, and the Lord anointed thee king over Israel? He repeated the command of the Lord concerning Amalek, and demanded the reason of the kings disobedience.{PP 630.4}[13]
§29
扫罗还顽固地强辩有理，说：“我实在听从了耶和华的命令，行了耶和华所差遣我行的路，擒了亚玛力王亚甲来，灭尽了亚玛力人。百姓却在所当灭的物中，取了最好的牛羊，要在吉甲献与耶和华你的上帝。”[14]{PP 631.1}
§30
Saul persisted in self-justification: Yea, I have obeyed the voice of the Lord, and have gone the way which the Lord sent me, and have brought Agag the king of Amalek, and have utterly destroyed the Amalekites. But the people took of the spoil, sheep and oxen, the chief of the things which should have been utterly destroyed, to sacrifice unto the Lord thy God in Gilgal.{PP 631.1}[14]
§31
先知用坚定而严肃的话冲去谎言的避所，并宣布了无可挽回的判决，说：“耶和华喜悦燔祭和平安祭，岂如喜悦人听从他的话呢？听命胜于献祭，顺从胜于公羊的脂油。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；你既厌弃耶和华的命令，耶和华也厌弃你作王。”[15]{PP 631.2}
§32
In stern and solemn words the prophet swept away the refuge of lies and pronounced the irrevocable sentence: Hath the Lord as great delight in burnt offerings and sacrifices, as in obeying the voice of the Lord? Behold, to obey is better than sacrifice, and to hearken than the fat of rams. For rebellion is as the sin of witchcraft, and stubbornness is as iniquity and idolatry. Because thou hast rejected the word of the Lord, He hath also rejected thee from being king.{PP 631.2}[15]
§33
王听了这可怕的判决，就喊着说：“我有罪了；我因惧怕百姓听从他们的话，就违背了耶和华的命令和你的言语。”扫罗因先知的谴责而惊惶，故承认了他先前所固执否认的罪；但他仍顽固地把过错推到百姓身上，说自己是因为惧怕他们，才犯了这罪。[16]{PP 631.3}
§34
As the king heard this fearful sentence he cried out, I have sinned: for I have transgressed the commandment of the Lord, and thy words: because I feared the people, and obeyed their voice. Terrified by the denunciation of the prophet, Saul acknowledged his guilt, which he had before stubbornly denied; but he still persisted in casting blame upon the people, declaring that he had sinned through fear of them.{PP 631.3}[16]
§35
以色列王扫罗心中的动机，并不是为罪忧伤，乃是为了罪的刑罚而惧怕。他恳求撒母耳说：“现在求你赦免我的罪，同我回去，我好敬拜耶和华。”如果扫罗真实悔改的话，他就必在公众面前承认自己的罪；但是他最关切的乃是要维持自己的威信，保持百姓的忠顺。他要撒母耳与他同在，给他尊荣，使他可以加强自己在国内的势力。[17]{PP 631.4}
§36
It was not sorrow for sin, but fear of its penalty, that actuated the king of Israel as he entreated Samuel, I pray thee, pardon my sin, and turn again with me, that I may worship the Lord. If Saul had had true repentance, he would have made public confession of his sin; but it was his chief anxiety to maintain his authority and retain the allegiance of the people. He desired the honor of Samuels presence in order to strengthen his own influence with the nation. {PP 631.4}[17]
§37
先知回答说：“我不同你回去，因为你厌弃耶和华的命令，耶和华也厌弃你作以色列的王。”撒母耳转身要走，王因恐惧而悲痛，扯住他的外袍想要拉他回来，但衣襟被扫罗扯下来了。先知因此说：“今日耶和华使以色列国与你断绝，将这国赐与比你更好的人。”[18]{PP 632.1}
§38
I will not return with thee, was the answer of the prophet: for thou hast rejected the word of the Lord, and the Lord hath rejected thee from being king over Israel. As Samuel turned to depart, the king, in an agony of fear, laid hold of his mantle to hold him back, but it rent in his hands. Upon this, the prophet declared, The Lord hath rent the kingdom of Israel from thee this day, and hath given it to a neighbor of thine, that is better than thou.{PP 632.1}[18]
§39
扫罗觉得撒母耳的疏远，比上帝的不悦更为不幸，他知道百姓对先知的信任比对他的信任更大。扫罗感觉着，如果现在有另一个人因上帝的命令受膏作王，他就不可能维持自己的威权了。他害怕，如果撒母耳弃绝了他，国内必要立时发生叛乱。于是扫罗恳请先知与他一同公开参加一次敬拜的仪式，在长老和百姓面前尊荣他。由于上帝的指示，撒母耳答应了王的要求，以免给任何人造反的机会。但他在这次敬拜时，只作了一个沉静的旁观者。[19]{PP 632.2}
§40
Saul was more disturbed by the alienation of Samuel than by the displeasure of God. He knew that the people had greater confidence in the prophet than in himself. Should another by divine command be now anointed king, Saul felt that it would be impossible to maintain his own authority. He feared an immediate revolt should Samuel utterly forsake him. Saul entreated the prophet to honor him before the elders and the people by publicly uniting with him in a religious service. By divine direction Samuel yielded to the kings request, that no occasion might be given for a revolt. But he remained only as a silent witness of the service.{PP 632.2}[19]
§41
撒母耳还有一件严厉而可怕的审判工作必须完成，他必须公开维护上帝的尊荣，并谴责扫罗的罪行。他吩咐把亚玛力王亚甲带到他面前来。在以色列人所杀的仇敌之中，亚甲乃是一个最残忍，罪孽最深重的人；他一直仇恨上帝的子民，想要把他们消灭；他也是一个极力提倡拜偶像的人。这时他遵着先知的命令前来，以为死亡的危险已经过去了。却不料撒母耳对他说：“你既用刀使妇人丧子，这样，你母亲在妇人中也必丧子。于是撒母耳在吉甲耶和华面前，将亚甲杀死。”这事以后，撒母耳就回到拉玛家中，扫罗也回基比亚家中去了。此后先知和扫罗王再见面只有一次了。[20]{PP 632.3}
§42
An act of justice, stern and terrible, was yet to be performed. Samuel must publicly vindicate the honor of God and rebuke the course of Saul. He commanded that the king of the Amalekites be brought before him. Above all who had fallen by the sword of Israel, Agag was the most guilty and merciless; one who had hated and sought to destroy the people of God, and whose influence had been strongest to promote idolatry. He came at the prophets command, flattering himself that the danger of death was past. Samuel declared: As thy sword hath made women childless, so shall thy mother be childless among women. And Samuel hewed Agag in pieces before the Lord. This done, Samuel returned to his home at Ramah, Saul to his at Gibeah. Only once thereafter did the prophet and the king ever meet each other.{PP 632.3}[20]
§43
当初扫罗蒙召作王的时候，他自视是很谦卑的，并且也乐意领受教训。他在知识和经验方面，都非常之浅陋，品格上也有严重的弱点。但耶和华赐圣灵作向导来帮助他，而且他的处境足以帮助他培养一个以色列王所必需的品格。如果他能保持原有的谦卑，追求上帝智慧引导的话，他就必能成功，并光荣地完成他崇高地位的任务。在神的恩典的影响之下，就必养成各样善良的德性，邪恶的癖性就必丧失能力。这就是耶和华愿为一切向他献身之人所行的。许多人之所以蒙召在他的工作上占有地位，就是因为他们有一种谦卑可教的精神。上帝按着自己的美意，把他们置于可以学习他样式的地位。指明他们品格上的缺点，对于一切求他帮助的人，他必赐下力量来，改正他们的错误。[21]{PP 632.4}
§44
When called to the throne, Saul had a humble opinion of his own capabilities, and was willing to be instructed. He was deficient in knowledge and experience and had serious defects of character. But the Lord granted him the Holy Spirit as a guide and helper, and placed him in a position where he could develop the qualities requisite for a ruler of Israel. Had he remained humble, seeking constantly to be guided by divine wisdom, he would have been enabled to discharge the duties of his high position with success and honor. Under the influence of divine grace every good quality would have been gaining strength, while evil tendencies would have lost their power. This is the work which the Lord proposes to do for all who consecrate themselves to Him. There are many whom He has called to positions in His work because they have a humble and teachable spirit. In His providence He places them where they may learn of Him. He will reveal to them their defects of character, and to all who seek His aid He will give strength to correct their errors.{PP 632.4}[21]
§45
但是扫罗因自己崇高的地位而犯了擅专自恃的罪，并因不信和悖逆而侮辱了上帝。虽然他在起初蒙召作王的时候，尚有谦卑和不敢自信的精神。但成功竟使他自恃无恐了。他作王之后的第一次胜利就鼓起了他心中的骄傲，这就是他最大的危险。他在拯救雅比人的战役上所显示的勇力和战略，兴奋了全国。百姓尊荣他们的王，而忘了他不过是上帝所用的器皿；虽然起先扫罗把荣耀归给上帝，但以后他却将尊荣归于自己。他忘记了自己必须依靠上帝，于是心中就离弃了耶和华。这样，就为他在吉甲所犯僭妄和擅专的罪开了道路。这同样盲目自恃的心，使他拒绝了撒母耳的谴责。扫罗既承认撒母耳是上帝所差派的先知；那么，他纵然看不出自己已经犯了罪，他仍应当领受责备。如果他看得出，并愿意承认他的错误，则这一次惨痛的经验必能成为他将来的鉴戒。[22]{PP 633.1}
§46
But Saul presumed upon his exaltation, and dishonored God by unbelief and disobedience. Though when first called to the throne he was humble and self-distrustful, success made him self-confident. The very first victory of his reign had kindled that pride of heart which was his greatest danger. The valor and military skill displayed in the deliverance of Jabesh-gilead had roused the enthusiasm of the whole nation. The people honored their king, forgetting that he was but the agent by whom God had wrought; and though at first Saul ascribed the glory to God, he afterward took honor to himself. He lost sight of his dependence upon God, and in heart departed from the Lord. Thus the way was prepared for his sin of presumption and sacrilege at Gilgal. The same blind self-confidence led him to reject Samuels reproof. Saul acknowledged Samuel to be a prophet sent from God; hence he should have accepted the reproof, though he could not himself see that he had sinned. Had he been willing to see and confess his error, this bitter experience would have proved a safeguard for the future.{PP 633.1}[22]
§47
如果耶和华当初就完全厌弃了扫罗，他就不会再借着他的先知向他说话，并派他去完成一种既定的工作，使他可以改正他过去的错误了。当一个自称为上帝儿女的人，由于疏忽而没有实行他的旨意，因此影响别人不尊敬不留意耶和华的吩咐时，他如果能真心痛悔领受责备，谦卑而忠实地归向上帝，他就仍有转败为胜的可能。由失败而来的屈辱，能显明我们若没有上帝的帮助，就没有能力遵行上帝的旨意；这样，失败往往就成为一种福气了。[23]{PP 633.2}
§48
If the Lord had then separated Himself entirely from Saul, He would not have again spoken to him through His prophet, entrusting him with a definite work to perform, that he might correct the errors of the past. When one who professes to be a child of God becomes careless in doing His will, thereby influencing others to be irreverent and unmindful of the Lords injunctions, it is still possible for his failures to be turned into victories if he will but accept reproof with true contrition of soul and return to God in humility and faith. The humiliation of defeat often proves a blessing by showing us our inability to do the will of God without His aid.{PP 633.2}[23]
§49
当扫罗拒绝上帝圣灵的责备，并坚持他顽梗自是的意见时，他就拒绝了上帝所能用来拯救他的唯一方法。他已经故意将自己与上帝分开。所以除非他承认自己的罪，并归向上帝，他就再不能领受上帝的帮助或指导了。[24]{PP 633.3}
§50
When Saul turned away from the reproof sent him by Gods Holy Spirit, and persisted in his stubborn self-justification, he rejected the only means by which God could work to save him from himself. He had willfully separated himself from God. He could not receive divine help or guidance until he should return to God by confession of his sin.{PP 633.3}[24]
§51
当扫罗在吉甲于以色列全军之前献祭给上帝时，他在表面上曾显出极大的真诚。但是他的虔诚并不纯正。他所举行的献祭之礼既然与上帝的命令相抵触，所以只能令他的手发软，使他得不到上帝所乐意赐给他的帮助。[25]{PP 634.1}
§52
At Gilgal, Saul had made an appearance of great conscientiousness, as he stood before the army of Israel offering up a sacrifice to God. But his piety was not genuine. A religious service performed in direct opposition to the command of God only served to weaken Sauls hands, placing him beyond the help that God was so willing to grant him.{PP 634.1}[25]
§53
在征伐亚玛力人的事上，扫罗以为自己已经完成了上帝所吩咐他的一切主要事项；但是耶和华不能悦纳一部分的顺从，也不愿放过那因似是而非的动机所忽略的事。上帝并不容许人任意偏离他的命令。耶和华曾对以色列人说：你们不可“各人行自己眼中看为正的事。”却“要谨守听从我所吩咐的一切话。”（申12:8；28）在决定任何行动的时候，我们不可问，这事照我们的看法有什么妨碍？却要问，这事是否合乎上帝的旨意？“有一条路人以为正；至终成为死亡之路。”（箴14:12）[26]{PP 634.2}
§54
In his expedition against Amalek, Saul thought he had done all that was essential of that which the Lord had commanded him; but the Lord was not pleased with partial obedience, nor willing to pass over what had been neglected through so plausible a motive. God has given men no liberty to depart from His requirements. The Lord had declared to Israel, Ye shall not do . . . every man whatsoever is right in his own eyes; but ye shall observe and hear all these words which I command thee. Deuteronomy 12:8, 28. In deciding upon any course of action we are not to ask whether we can see that harm will result from it, but whether it is in keeping with the will of God. There is a way which seemeth right unto a man; but the end thereof are the ways of death. Proverbs 14:12.{PP 634.2}[26]
§55
“听命胜于献祭。”在上帝看来，奉献的祭物本身是没有价值的。其目的乃是在帮助奉献的人表示悔改罪恶，相信基督，并保证将来必要顺从上帝的律法。但献祭的人如果没有悔改、信靠和顺从的心，祭物就毫无价值了。当扫罗直接违犯了上帝的命令，并建议用上帝所注定当灭之物来献祭时，这就公然藐视了上帝的权威。那献祭反而成了对上天的侮辱。我们虽然有扫罗的罪恶及其结果摆在面前，但是，还有多少人正在蹈其覆辙啊！他们一方面不肯相信，不肯顺从耶和华的某一些诫命，但同时还坚持他们那徒具形式的礼拜来敬拜上帝。对于这样的礼拜，上帝的圣灵是没有回应的。如果他们一直故意违犯上帝的某一条诫命，那么不管他们的礼拜是多么热诚，耶和华还是不能悦纳他们的。[27]{PP 634.3}
§56
To obey is better than sacrifice. The sacrificial offerings were in themselves of no value in the sight of God. They were designed to express on the part of the offerer penitence for sin and faith in Christ and to pledge future obedience to the law of God. But without penitence, faith, and an obedient heart, the offerings were worthless. When, in direct violation of Gods command, Saul proposed to present a sacrifice of that which God had devoted to destruction, open contempt was shown for the divine authority. The service would have been an insult to Heaven. Yet with the sin of Saul and its result before us, how many are pursuing a similar course. While they refuse to believe and obey some requirement of the Lord, they persevere in offering up to God their formal services of religion. There is no response of the Spirit of God to such service. No matter how zealous men may be in their observance of religious ceremonies, the Lord cannot accept them if they persist in willful violation of one of His commands. {PP 634.3}[27]
§57
“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。”悖逆是起源于撒但的，所以一切悖逆上帝的罪都是出于撒但的影响。那些反抗上帝政权的人，就是与悖逆的魁首撒但结盟，他就必行使他的权能和巧计来迷惑他们的感觉，混淆他们的思想。他能歪曲事实，颠倒是非。凡落到他迷人的蛊惑之下的人，就要像我们的始祖一样，只能看到那因违犯律法而来的益处。[28]{PP 635.1}
§58
Rebellion is as the sin of witchcraft, and stubbornness is as iniquity and idolatry. Rebellion originated with Satan, and all rebellion against God is directly due to satanic influence. Those who set themselves against the government of God have entered into an alliance with the archapostate, and he will exercise his power and cunning to captivate the senses and mislead the understanding. He will cause everything to appear in a false light. Like our first parents, those who are under his bewitching spell see only the great benefits to be received by transgression.{PP 635.1}[28]
§59
许多人受了撒但的引诱之后，竟自以为是在侍奉上帝，撒但欺骗人的能力于此就可见一斑了。当可拉、大坍、亚比兰叛逆反抗摩西的权威时，他们以为自己不过是在反对一个普通的领袖，一个像他们自己一样的人；这样，他们就相信自己真是在侍奉上帝呢。殊不知他们既然拒绝了上帝所拣选的器皿，就是拒绝了基督，就是侮辱了上帝的灵。基督的时代也是如此，犹太的文士和长老自称是在为上帝的尊荣大发热心，结果却把他的儿子钉死了。凡按着自己的意见而反抗上帝圣旨的人，他们的心中仍然存在着这同样的精神。[29]{PP 635.2}
§60
No stronger evidence can be given of Satans delusive power than that many who are thus led by him deceive themselves with the belief that they are in the service of God. When Korah, Dathan, and Abiram rebelled against the authority of Moses, they thought they were opposing only a human leader, a man like themselves; and they came to believe that they were verily doing God service. But in rejecting Gods chosen instrument they rejected Christ; they insulted the Spirit of God. So, in the days of Christ, the Jewish scribes and elders, who professed great zeal for the honor of God, crucified His Son. The same spirit still exists in the hearts of those who set themselves to follow their own will in opposition to the will of God.{PP 635.2}[29]
§61
扫罗曾经得到最充分的凭据，证明撒母耳是上帝的灵所感动的先知。而他竟敢藐视上帝借先知所发的命令，这样他真是丧失理智和判断力了。他所犯不可挽救的擅专之罪，一定是出于撒但的邪术。扫罗在禁止拜偶像和巫术的事上，曾一度大发热心；然而在他自己不顺从上帝命令的事上，他和那些行邪术的人乃是同样被反抗上帝的精神所鼓动，同样受了撒但的感召。而且在他受谴责的时候，在悖逆的罪之外，又加上了顽梗的罪。假若他公然与拜偶像的人联合，则他所能给予上帝圣灵的侮辱也不会比这更甚呢。[30]{PP 635.3}
§62
Saul had had the most ample proof that Samuel was divinely inspired. His venturing to disregard the command of God through the prophet was against the dictates of reason and sound judgment. His fatal presumption must be attributed to satanic sorcery. Saul had manifested great zeal in suppressing idolatry and witchcraft; yet in his disobedience to the divine command he had been actuated by the same spirit of opposition to God and had been as really inspired by Satan as are those who practice sorcery; and when reproved, he had added stubbornness to rebellion. He could have offered no greater insult to the Spirit of God had he openly united with idolaters.{PP 635.3}[30]
§63
人若敢轻视《圣经》或圣灵的责备与警告，这是极危险的事。许多人像扫罗一样，屈服于试探之下，直到他们盲目看不出罪恶的真相。他们还竟妄自以为有一种高尚的目的，而没有犯什么离弃耶和华命令的过失。他们这样亵慢施恩的圣灵，直到再也听不见圣灵的声音，于是上帝就任凭他们随从自己所拣选的蛊惑了。[31]{PP 635.4}
§64
It is a perilous step to slight the reproofs and warnings of Gods word or of His Spirit. Many, like Saul, yield to temptation until they become blind to the true character of sin. They flatter themselves that they have had some good object in view, and have done no wrong in departing from the Lords requirements. Thus they do despite to the Spirit of grace, until its voice is no longer heard, and they are left to the delusions which they have chosen. {PP 635.4}[31]
§65
扫罗乃是上帝照着以色列人的心愿所给他们的王，正如撒母耳在吉甲坚立扫罗国位的时候所说的：“你们所求所选的王在这里。”（撒上12:13）他容貌俊美，体格魁梧，有君王的风度，他的外表正合乎他们理想中的王者威仪；而且他个人的勇武和指挥作战的能力，乃是他们认为最足以博得列国敬重和尊荣的特点。他们一点也没有考虑到，他们的王所应有的那些更高尚的特质，使他能按公理和正义治理国家。他们没有要求一个具有真正高尚品格并且敬畏上帝的人。他们没有求问上帝指示他们，一个国王必须具什么资格，才能保持他们作他特选的子民和圣洁的品质。他们没有求问上帝的法则，而只知为所欲为。因此，上帝就照他们的心愿给他们一个王，他的品格正足以反映他们的品格。他们的心既没有归顺上帝，他们的王也就没有被上帝的恩惠所驯服。在这个王的治理之下，他们必能得到所缺少的经验，使他们看出自己的错误而再归顺上帝。[32]{PP 636.1}
§66
In Saul, God had given to Israel a king after their own heart, as Samuel said when the kingdom was confirmed to Saul at Gilgal, Behold the king whom ye have chosen, and whom ye have desired. 1 Samuel 12:13. Comely in person, of noble stature and princely bearing, his appearance accorded with their conceptions of royal dignity; and his personal valor and his ability in the conduct of armies were the qualities which they regarded as best calculated to secure respect and honor from other nations. They felt little solicitude that their king should possess those higher qualities which alone could fit him to rule with justice and equity. They did not ask for one who had true nobility of character, who possessed the love and fear of God. They had not sought counsel from God as to the qualities a ruler should possess, in order to preserve their distinctive, holy character as His chosen people. They were not seeking Gods way, but their own way. Therefore God gave them such a king as they desired--one whose character was a reflection of their own. Their hearts were not in submission to God, and their king also was unsubdued by divine grace. Under the rule of this king they would obtain the experience necessary in order that they might see their error, and return to their allegiance to God.{PP 636.1}[32]
§67
然而耶和华既将国家的重任放在扫罗肩上，他就没有让扫罗独自负担。他降圣灵在扫罗身上，来显明他的软弱，和他对上帝恩惠的需要；如若扫罗果能依赖上帝，上帝就必与他同在。只要他的意志能受上帝旨意的约束，只要他能顺服圣灵的管教，上帝就能使他的努力得到成功。但当扫罗决心不依靠上帝而独断独行的时候，耶和华就不能再作他的向导，而不得不撇弃他了。于是他选召“一个合他心意的人”登基作王；（撒上13:）这一个人在品格上并不是没有过错，可是他是一个不敢依靠自己，而要仰赖上帝，并听从圣灵引导的人；在他犯罪之后，他是愿意领受责备接受管教的。[33]{PP 636.2}
§68
Yet the Lord, having placed on Saul the responsibility of the kingdom, did not leave him to himself. He caused the Holy Spirit to rest upon Saul to reveal to him his own weakness and his need of divine grace; and had Saul relied upon God, God would have been with him. So long as his will was controlled by the will of God, so long as he yielded to the discipline of His Spirit, God could crown his efforts with success. But when Saul chose to act independently of God, the Lord could no longer be his guide, and was forced to set him aside. Then He called to the throne a man after His own heart (1 Samuel 13:14)--not one who was faultless in character, but who, instead of trusting to himself, would rely upon God, and be guided by His Spirit; who, when he sinned, would submit to reproof and correction.{PP 636.2}[33]