七 人今天以自己的需要顶替神的见证；什么时候把人的需要顶替神的见证，什么时候就是堕落的开始，就要出问题；约柜不仅是神的约柜，（撒上四11，13，17~19，21~22，）也是见证的柜。（出二五22，四十21。） |
G Today men are replacing God's testimony with man's need; when man's need replaces God's testimony, degradation begins and problems arise; the Ark was not only the Ark of God (1 Sam. 4:11, 13, 17-19, 21-22) but also the Ark of the Testimony (Exo. 25:22; 40:21). |
八 以色列人应当悔改，彻底认罪，离弃偶像，回转向神，也该求问神要他们作什么。 |
H Israel should have repented, made a thorough confession, returned to God from their idols, and inquired of God as to what He wanted them to do. |
九 但他们对神的渴望和神永远的经纶完全无心，只基于已过借约柜的行动所经历的得胜，而迷信地信靠约柜。 |
I Instead, having no heart for God's desire or for His eternal economy, they exercised their superstition to trust in the Ark based on their past victories that they had experienced through the move of the Ark. |
十 因着以色列人的堕落，约柜被非利士人掳去，就与帐幕分开，使帐幕成为没有实际，没有正确内容的虚空器皿；（撒上四11~六1；）这表征召会在其历史的第二阶段堕落并失去基督的实际与同在。（三~四，启三20。） |
J Due to Israel's degradation, the Ark was captured by the Philistines and was separated from the tabernacle, leaving the tabernacle an empty vessel with no reality, no proper content (1 Sam. 4:11—6:1); this signifies that in the second stage of its history, the church became degraded and lost the reality and presence of Christ (chs. 3—4; Rev. 3:20). |
十一 堕落的以色列人是愚昧的，因为他们不直接信靠神，反而信靠神所设立的制度；他们把神的约柜从帐幕接出来以前，应当先求问神，像约书亚在耶利哥所作的一样。（书六2~4，参九14。） |
K In their degradation Israel was foolish because they did not trust in God directly; rather, they trusted in the systems ordained by God; before bringing the Ark of God out of the tabernacle, they should have checked with God as Joshua did at Jericho (Josh. 6:2-4; cf. 9:14). |
十二 我们应该从灵的深处对主说，“主啊，我在地上，不是为着我的健康、我的亨通、我的安全、我的平安、我的安息或我的好处。因着我要作一个得胜的真拿细耳人与你合作，以完成你的经纶，我求问你：你心里对我的计划是什么？”—撒上二30下，35，民六1~9，参王上八48，耶三二39。 |
L From the depths of our spirit we should say to the Lord, "Lord, I am not here on earth for my health, my prosperity, my safety, my peace, my rest, or my profit; because I want to be a true overcoming Nazarite cooperating with You for the fulfillment of Your economy, I ask You what is on Your heart concerning me"—1 Sam. 2:30b, 35; Num. 6:1-9; cf. 1 Kings 8:48; Jer. 32:39. |
十三 以色列人因着堕落得罪神到极点，神就离开他们；至终，约柜并没有拯救以色列人，反而约柜本身也被掳去，神的荣耀离开以色列；（撒上二30，34，四10~18，22，诗七八61；）“无约柜”就是“无基督”，而“无基督”意思就是“以迦博”，即“无荣耀”—撒上四21~22，启三20。 |
M In their degradation the children of Israel offended God to the uttermost, and God left them; eventually, instead of the Ark saving Israel, the Ark itself was captured, and the glory of God departed from Israel (1 Sam. 2:30, 34; 4:10-18, 22; Psa. 78:61); to be "Arkless" is to be "Christless," and to be "Christless" means that there is "Ichabod," meaning No Glory (1 Sam. 4:21-22; Rev. 3:20). |
晨兴喂养
撒上四11 神的约柜被掳去，以利的两个儿子何弗尼、非尼哈也死了。 启三19~20 凡我所爱的，我就责备管教；所以你要发热心，也要悔改。看哪，我站在门外叩门；若有听见我声音就开门的，我要进到他那里，我与他，他与我要一同坐席。 堕落的以色列人是愚昧的，因为他们不信靠神，反而信靠神所设立的制度。在他们那种情形中，他们应当悔改，彻底认罪，离弃偶像，回转向神；但他们反而迷信的信靠约柜。他们已往的历史告诉他们，通常神的约柜一行动，他们就得胜。（民十35，书六。）但是这一次他们的光景不正确；他们因着堕落得罪神到极点，神就离开了他们。至终，约柜并没有拯救以色列人，反而约柜本身也被掳去。（撒上四11上。） 非尼哈的妻子怀孕将到产期，她听见神的约柜被掳去，以及她公公和丈夫都死了的消息，就曲身生产，生了一个儿子。（19~20。）她给孩子起名叫以迦博，（21，）意思是“无荣耀”，指明荣耀离开以色列了。荣耀就是神自己。神离开的时候，荣耀就离开以色列。（撒母耳记生命读经，二四至二五页。） |
1 Sam. 4:11 And the Ark of God was taken, and the two sons of Eli, Hophni and Phinehas, died. Rev. 3:19-20 As many as I love I reprove and discipline; be zealous therefore and repent. Behold, I stand at the door and knock; if anyone hears My voice and opens the door, then I will come in to him and dine with him and he with Me. Israel was foolish in their degradation because they did not trust in God. Rather, they trusted in the systems ordained by God. In their situation they should have repented, made a thorough confession, and returned to God from their idols. Instead, they exercised their superstition to trust in the Ark. Their past told them that quite often when the Ark of God moved, there was a victory (Num. 10:35; Josh. 6). But this time their situation was not right. In their degradation they offended God to the uttermost, and God left them. Eventually, instead of the Ark saving Israel, the Ark itself was captured (1 Sam. 4:11a). When the wife of Phinehas, who was pregnant and about to deliver, learned that the Ark had been captured and that her husband and her father-in-law had died, she bowed down and gave birth to a son (vv. 19-20). She named the child Ichabod (v. 21), meaning “No glory, “ indicating that the glory had departed from Israel. Glory is God Himself. When God departed, the glory departed from Israel. (Life-study of 1 & 2 Samuel, pp. 18-19) |
信息选读
在祭司以利的时候，以色列百姓离弃了神。他们在神眼中是罪恶的；他们与神的关系不对；但他们仍然继续争战。当然，他们被打败了。（撒上四1~2。）…我们与神的关系若是对的，就绝不会被击败。当我们与神的关系不对，我们必定会被打败，因为失去了立场。我们必须学习这个紧要的功课。…以色列人虽然被打败，却不学功课，不愿意受主的审判和对付；他们反倒生出一种态度，迷信神约柜的能力。因着他们与神的关系不对，就误用了约柜。他们迷信的筹划，要让约柜为他们争战。（3~9。）…约柜没有帮助以色列人。他们被打败，约柜被掳，并且祭司以利的两个儿子这两个带头的人，都被杀了。（10~11。）神的荣耀离开了以色列人，（19~22，）只剩下一个空帐幕。 约柜的确是有能力的，因为约柜的确保护了自己。非利士人打败以色列人后，将被掳的约柜放在自己的庙中，这样作就使他们的偶像仆倒断裂。至终，约柜自己击败并征服了非利士人。（五。）非利士人争战时，曾经征服成千上万的以色列人，但他们无法征服小小的约柜。…最后他们决定，将这惹麻烦的约柜送还以色列人；于是就这样作了，（六1~16，）将约柜送到伯示麦。伯示麦人接受了约柜，轻忽地对待约柜，他们中间就有许多人被神击杀。伯示麦人于是打发人去见基列耶琳的居民，要求他们将约柜接到他们的地方。因此，基列耶琳人取走约柜，带到祭司亚比拿达的家中，停留在那里二十年。（六12~七2。） 当时的光景实在不正常：帐幕和祭坛在示罗，约柜却在基列耶琳。内容和器皿分开，器皿是空的。这光景一直持续到以色列人完全得着恢复。约柜必须在帐幕里。我们若要有正常的召会生活，在召会里，就是在帐幕中，必须有基督—约柜。在撒母耳、扫罗和大卫的历史中所发生的一切事，只在于一个目标和目的—神的建造。（神建造的异象，一二五至一二七页。） 参读：神建造的异象，第十章。 |
During the time of Eli the priest, the people of Israel failed God. They were sinful in the eyes of God. They were wrong with God, yet they still went on to fight the battle. Of course, they were defeated (1 Sam. 4:1-2)…. If we are rightly related to God, we can never be defeated. When we are wrong with Him, we must be defeated, for the ground is lost. We must learn this vital lesson. Although the Israelites were defeated, they would not learn their lesson; they would not be judged and dealt with by the Lord. Rather, they developed a certain superstitious attitude concerning the power of the Ark of God. Because they were wrong with God, they misused the Ark. They superstitiously planned to let the Ark fight the battle for them (vv. 3-9). The Ark did not help the Israelites. They were defeated, the Ark was captured, and the two sons of Eli the priest, the two leaders, were killed (vv. 10-11). The glory of God departed from Israel (vv. 19-22), and the tabernacle was left empty. The Ark was indeed powerful, for it did protect itself. After defeating the people of Israel in battle, the Philistines placed the captured Ark in their own temple, and in so doing their idol was defeated. Eventually, the Ark even defeated and subdued the Philistines (ch. 5). The Philistines had vanquished thousands of the Israelites in battle, but they could not vanquish the little Ark…. Eventually they decided to send the troublesome Ark back to the Israelites and did so (6:1-16), sending it to Beth-shemesh. Upon receiving the Ark, the people of Beth-shemesh dealt carelessly with it, and many of them were struck by the Lord. The Beth-shemeshites then sent messengers to the inhabitants of Kiriath-jearim, asking them to take the Ark to their place. Hence, the men of Kiriath-jearim fetched the Ark and brought it into the house of a priest named Abinadab, where it remained for twenty years (6:12—7:2). The situation was indeed abnormal: the tabernacle with the altar was in Shiloh, but the Ark was in Kiriath-jearim. The content was separated from the vessel, and the vessel was left empty. This situation prevailed until a full recovery was realized by the people of Israel. The Ark must be in the tabernacle. If we would have a normal church life, we must have Christ, the Ark, in the church, the tabernacle. All these events in the history of Samuel, Saul, and David occurred with only one object and purpose in view—God’s building. (CWWL, 1964, vol. 4, “The Vision of God’s Building,” pp. 249-250) Further Reading: CWWL, 1964, vol. 4, “The Vision of God’s Building,” ch. 10 |