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Darby 達秘 - 歷代志上

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                                        歷代志上

Introduction to 1 Chronicles

簡介歷代志上

The difference between the history given in Kings and Chronicles
列王紀和歷代志之間的區別
The Books of Kings have given us the general and public history of God's government in Israel; and, from Rehoboam to Zedekiah, the history of the kings of Israel—a history in which the result of the fall of the kingly power is manifested in presence of God's long-suffering. That which is said in these books respecting Judah only extends to the connection of Judah with the house of Israel during this period.
列王紀給我們看見神在以色列人當中的行政,從羅波安起到西底家為止,以色列諸王一般和公開的歷史,在這個期間王權墮落結果的歷史,彰顯在神恆忍的同在上。這些書上所說的主要是針對猶大所說的,只有在這段期間與猶大有關係的時候才會提到以色列家。

The Books of Chronicles give us the history of the same period under another aspect (that is, that of blessing and of the grace of God); and, more particularly, they give us the history of the house of David with respect to which this grace was manifested. We shall see this verified in a multitude of instances

歷代志給我們同一時期下另一個角度來看的歷史(那就是,神的祝福和恩典的角度來看這段歷史);而且,更特別的是,他們給我們這恩典彰顯在與大衛家有關的歷史。這一點將大量事例裡得著驗證。
God's history of the people preserved
神保百姓的歷史
These Books, written or drawn up after the captivity (see 1 Chron. 6: 15), preserve God's history of His people, recorded by the Holy Ghost, as He loved to remember it, exhibiting only such faults as require to be known in order to understand the instructions of His grace.
歷代志是在被擄後寫成或描繪成的(代上15),本書保存祂子民的歷史,由聖靈記錄,因為祂喜歡記住這些歷史,展示這些失敗,只是為了要讓我們知並了解祂恩典的教導
God's record of names
神的名錄
He records at the same time the names of those who had gone through the trials mentioned in this history without being blotted out of the book. Here indeed it is but the outward figure of this blessed memorial of the people of His grace; but in fact this is what we find here. All Israel is not there; but all are not Israel who are of Israel.

祂同時記錄那些書中所提到已經通過試煉而沒有被刪去名字的人。這的確是祂恩典子民蒙福的紀念那外在圖畫;實際上這也是我們在這裡看見的。關於所有以色列人的一切事例都沒有記錄在這裡,所有和以色列有關的都沒有紀錄在這裡,因為以色列所生的不都是以色列人。

At the same time the Spirit of God goes farther back, and gives us the genealogy from Adam of the generation blessed by grace according to the sovereignty of God, with that which belonged to it outwardly, or after the flesh. He puts into relief, sufficiently to make it apparent, the part owned in grace, which stood externally in relationship with that which was merely outward and natural; putting always that which is natural first, as the apostle tells us.
與此同時,神的靈追溯的比其他歷史書更遠,這本書給我們從亞當開始的家譜,那是照著神主宰權能的恩典所祝福的一代,包括外在的,或是照著肉體的。在外表上,他們或著照著屬於那一代的恩典,或者照著肉體蒙神祝福。作者所強調的,足以使人明白,屬於恩典那個部分,從外在來說,不過是與外表和天然的部分有關,神總是把出於天然的擺在第一位,正如使徒告訴我們的。

1 Chronicles 1
歷代志上第一章

.從亞當到以色列十二支派的家譜 代上一1~九44

.從亞當到亞伯拉罕的家譜 一127

.亞伯拉罕的家譜 一2834

.以掃的家譜 一3554

From Adam to Isaac, the child of promise
從亞當到以撒,應許之子
Thus, beginning with Adam, we have the family of Seth down to Noah. Then comes the family of Japheth and of Ham, one of whose descendants began to be mighty on the earth; and finally that of Shem, whose God was Jehovah, and whose line is followed down to Abraham. Abraham, called out from among men, becomes, as it were, a fresh stock. His posterity after the flesh is first given us; then Isaac, the child of promise, a fresh stock, whose children after the flesh are exhibited, with their kings and their chiefs, before the child of election.
因此,從亞當的家譜開始,我們從塞特家直到諾亞。然後是雅弗和含,他們的後裔之一開始在地上強大起來(寧錄),最後是閃,他們的神是耶和華,他們家譜的那條線一直來到亞伯拉罕的家譜(127)。亞伯拉罕從人群裡被呼召出來,成為新的族類。他的後代按照肉體,首先是以撒,他是應許之子,也是新的族類,他的子孫的名字照著肉體一一出現,連同他們的王和他們的首領,直到蒙揀選的孩子出現以前(2834)

1 Chronicles 2
歷代上第二章

.以色列的家譜 二1~九44

1.以色列的眾子 二12

1.以色列的眾子 二12

2.猶大的家譜 二3~四23

Israel: Judah introduced to lead to the royal race of David
以色列:從猶大帶出並引導到大衛君尊的族類
At length, in the second chapter, we find Israel, all of whose sons were more or less under the care of God who had loved Jacob.
最終,在第二章裡,我們看到以色列,他所有的兒子多多少少都在神的照顧之下,因為神愛雅各。
Judah is then introduced to lead us to the royal race of David, the object also of the promises according to the election of God.
然後猶大出場並引導我們來到大衛君尊的族類,這也是照著神揀選之應許的對象。
Besides this, we find a picture of the prosperity of Judah's family in general, and that of Caleb's family in particular, who was faithful to God in his generation. God has preserved the memorial of it in this place [1]. Thus also the way in which the land was peopled and its internal history are vividly presented to the reader.
除此之外,我們還看見猶大家普遍繁榮的影像,特別是迦勒的家,他這一代是忠於神的(50)。在這裡,神保留了對他的紀念*{1}。在此,百姓在美地居住的過程和其內在的歷史都生動地呈現給讀者。
[1] It is well to remark here, that in all these genealogies, when a family has been established in a place, the name of the place is often used for that of the family; that the descendants, through several generations, are named together as children of the head of the race (compare chap. 4: 1 with the commencement of chap 2); and that, without having been named before, the eminent man of a family is taken to begin a genealogy anew (chap. 8: 29, 33).
*{1}在所有這些家譜中,當一個家族已經在一個地方建立起來,該地的名稱經常成為該家族的名稱,經過幾代之後,他們的後裔,都被稱為這個家族首領的子孫(比較四1與第二章的開始);而且,如果之前這個家族還沒有被命名,這個家族那麼就會以家族傑出的一位成為一個新家譜的開始(八2933)。
1猶大的子孫是法勒斯、希斯侖、迦米、戶珥、朔巴。(1)
29在基遍住的有基遍的父親耶利,他的妻子名叫瑪迦;
33尼珥生基士,基士生掃羅,掃羅生約拿單、麥基舒亞、亞比拿達、伊施巴力。
(八2933

1 Chronicles
歷代志上第三章

2.猶大的家譜 二3~四23

3.西緬的家譜 四2443

4.流便的家譜 五110

5.迦得的家譜 五1117

6.關於流便人、迦得人、和瑪拿西半支派的人插進的話 五1826

The following commentary covers Chapters 3, 4, and 5.
下面的註解包括第三、四、五章。
Genealogy of David's family and of the tribes in relationship with their position
大衛家和眾支派的家譜與他們地位的關係,
The genealogy of David's family is next given us, as far as several generations after the return from the captivity; and then that of the tribes in succession; but in relationship with their position in Israel, and with the addition of certain notices of possessions acquired either by families or by an entire tribe. Dan and Zebulun are wanting; Judah is found (chap. 4: 1). Simeon (chap. 4: 24) had had his lot within the territory of Judah, but he had enlarged his domain; and some of this tribe, having gone beyond the borders of the land, had escaped the captivity. Reuben (chap. 5: 1), Gad (chap. 5: 11), and the half tribe of Manasseh (chap. 5: 23), had remained eastward of Jordan. These tribes together had also much extended their territory, and had enriched themselves at the expense of their enemies.
接下來我們看到大衛家的家譜(1-24),一直到被擄歸回以後的好幾代(19-24),然後,接著是眾支派的家譜(歷代志上第四章);這些都與他們在以色列的地位有關,並加入由家族或由整個支派獲得的產業的備忘錄。然而但和西布倫這兩個支派被忽略,有猶大支派(四1)。西緬(四24)以前的份是在猶大境內,但他已經擴大領域;有的家族甚至超越美地的邊界,因此免於被擄。(歷代志上第五章)流便(五1),迦得(五11),瑪拿西半支派(五23),住在約但河以東。這些支派也都擴張他們的領土,藉著除滅仇敵使自己富裕。
These tribes come together, Judah as the royal tribe; Simeon is brought in with him, because his territory was within Judah's; then Reuben, the firstborn, and with him the tribes beyond Jordan as connected with him. Also they were carried away captive before the rest. The God of Israel brought judgment upon them. Levi came genealogically next; but I apprehend there was a stronger reason; that it was the priestly tribe, as Judah the royal.
這些支派來在一起,以猶大為君尊的支派;西緬緊跟著他,因為他的領地是在猶大之內;約但河以東的支派與長子流便緊緊相聯。他們也都比其餘支派更先被擄去。以色列的神使審判臨到他們。下一個家譜是利未;但我能理解這是有更強的理由;這是祭司的支派,正如猶大是君尊的支派一樣。

1 Chronicles 6.7.8.9
歷代志上第六、七、八、九章

7.利未的家譜 六181

8.以薩迦的家譜 七15

9.便雅憫的家譜 七612,八140

10.拿弗他利的家譜 七13

11.瑪拿西的家譜 七1419

12.以法蓮的家譜 七2029

13.亞設的家譜 七3040

9.便雅憫的家譜(續) 八140

14.歸回之以色列人的家譜 九134

15.掃羅家族的家譜 九3544

Levi's genealogies and those of other tribes
利未和其他支派的族譜
In the genealogies of Levi (chap. 6) we see, first of all, the line of high priests until the captivity; and then the Levites, their services and their cities. After Levi come Issachar (chap. 7: 1), Benjamin (chap. 7: 6), Naphtali (chap. 7: 13), few in number; the other half tribe of Manasseh (chap. 7: 14), Ephraim (chap. 7: 20), and Asher (chap. 7: 30). Then we find Benjamin again (chap. 8), first of all with reference to Jerusalem, and afterwards in connection with the family of Saul.
在第六章(1-81)利未的家譜中我們首先看到,被擄之前大祭司的這條線;然後是利未人的服事和他們所居住的城市。利未之後是以薩迦(1-5),便雅憫(6-12),拿弗他利(13),內容都很少;瑪拿西的另一半支派(14-19),以法蓮(20-29),和亞設(30-40)。然後,我們再次看到便雅憫(八1-40),首先,說到她與耶路撒冷,之後說到她與掃羅家的關連。
The genealogies reveal that where there was faith God blessed individually
這些家譜顯示,哪裡有信心,那裡就有神個別的祝福
But that which has been preserved here of the genealogies of the people—an affecting remnant (through grace) of those who had fallen under the sorrowful condemnation of "Lo-ruhamah" and "Lo-ammi"—reveals to us another circumstance, namely, that, wherever there has been faith, God has blessed His people individually. Jabez (chap. 4: 9, 10), the son of affliction, seeking blessing in the presence of the God of Israel, failed not to find it. Jehovah enlarged his borders, and so kept him from evil that it grieved him not. Simeon, although dispersed in Israel, was able to drive out the enemy and possess their land, even unto mount Seir. The two tribes and a half beyond Jordan enlarged their territories also, and possessed the gates of their enemies, "because they cried unto God." Afterwards they were carried away captives, because they forsook God. Thus, although there was neither the power of the king nor the order of the kingdom, yet, wherever there was faith, God blessed those of His people who trusted in Him.
但是這裡所保存的百姓,就是那些令人同情的餘民的家譜,他們落在“羅哈米”和“羅阿米” 悲哀的咒詛之下,啟示我們另一種情況,就是哪裡有信心,那裡就有神對祂百姓個別的祝福。雅比斯(四9,10),這位苦難之子,在以色列的神的面前尋求祝福,而且在這件事上他也沒有失敗(他得到神的祝福)。耶和華擴大他的邊界,使他遠離罪惡,讓它無法使他傷心。西緬(2443),雖然分散在以色列全地,卻能趕走仇敵,擁有他們的土地,甚至直到西珥山(29-43)。約但河以東那兩個支派半也擴大他們的領土,佔領他們仇敵的城門,“因為他們在陣上呼求神(20)”隨後,他們被擄掠遷徙離開他們的地土,因為他們離棄神(25-26),因此,雖然沒有王的權能也沒有王國的秩序,然而只要藉著信心,神就賜福給那些信靠祂的子民。
9雅比斯比他眾弟兄更尊貴,他母親 給他起名叫雅比斯,意思說,我生他甚是痛苦。10雅比斯呼求以色列的神說,願你豐厚的賜福與我,擴張我的境界,願你的手與我同在,願你保守我不遭患難,不受艱苦。神就使他所求的得以成就。(四9,10
39他們往山谷東邊基多口去,為自己的羊羣尋找草場,40尋得肥美的草場,地又寬闊又平靜安寧;從前住在那裏的是含族的人。41以上錄名的人,在猶大王希西家在位的日子,來攻擊含族人的帳棚和那裏所有的米烏尼人,將他們滅盡,直到今日,並且住在他們的地方,因為那裏有草場可以牧放羊羣。42西緬的子孫中,有五百人上西珥山,他們的首領是以示的兒子毘拉提、尼利雅、利法雅和烏薛;43他們擊殺了逃脫剩下的亞瑪力人,就住在那裏直到今日。
20他們得了神的幫助攻打仇敵,夏甲人和一切跟隨夏甲人的,都交在他們手中,因為他們在陣上呼求神;因著他們倚靠神,神就應允他們的祈求。21他們擄掠了夏甲人的牲畜,有駱駝五萬,羊二十五萬,驢二千;又有人十萬。22仇敵被殺仆倒的甚多,因為這爭戰是出於神。他們就住在仇敵的地上,直到被擄的時候(1822)
25他們干犯了他們列祖的神,隨從那地之民的神行邪淫;這民就是神在他們面前所除滅的。26故此,以色列的神激動亞述王普勒的靈,和亞述王提革拉毘尼色的靈;祂就把流便人、迦得人、瑪拿西半支派的人,遷徙到哈臘、哈博、哈拉、與歌散河邊,直到今日還在那裏。(25-26)

The preservation of genealogy the proof of faith
保存家的譜就是信心的證明

 

These genealogies were imperfect. The condition of Israel bore the impress of the ruin which had befallen them; but also that of the goodness of God who had brought back a remnant, and who had preserved all that was needful to place those who formed it in the record of His people. If the needful proof to give them a title to this were wanting, such as were of the people ceased to enjoy their proper privileges, and the priests their sacerdotal position, until a priest stood up with Urim and with Thummim. For these genealogies served as a means to recognise the people. Happy he who had preserved his own, and who had so appreciated the heritage of Jehovah as to attach value to it! It was a proof of faith; for, it might have been said, Of what use are these genealogies in Babylon?
這些家譜並不完整。以色列的情形背負著臨到他們身上毀壞的印記;但也背負著神美善的印記,祂要將餘民帶回來,而且祂也保存了安置他們所有必要的東西,以便將構成餘民的份子記在祂子民的記錄中。如果還缺少將他們歸屬到某個支派必要的證明,這些人就不能享有他們應有的特權,和祭司獻祭的地位,直到興起一位有烏陵和土明的祭司。因為這些家譜是辨認子民的方法。那些能保存自己(家譜)的子民是何等快樂,那感謝耶和華所賜的產業並重視這些產業價值的人,是何等快樂!這些家譜就是信心的證明;因為可能會有人說,這些家譜在巴比倫有什麼用處?
The use made of genealogies
譜的用處
As to the Levites—for it is good to serve the Lord—their genealogies, their cities, and their services were known with sufficient certainty, even with respect to those that dwelt at Jerusalem. The mercy of God has not forgotten either to preserve a lamp in the house of Saul; for in judgment God remembers mercy. Chapter 9 teaches us the use which they made of their genealogies; for those mentioned in it are persons who had returned from the captivity, as may be seen in Nehemiah 11. This portion of the book closes at chapter 9: 34. Verse 35 begins the narrative.
對利未人來說,因為服事主是好的,因此他們的家譜,他們的城市,他們的事奉,即使對於那些住在耶路撒冷的利未人來說,都要相當確定的知道(他們的出身)。神的憐憫也沒有忘記給掃羅家保留一盞燈;因為在審判的時候神仍會記得憐憫。第九章告訴我們,他們如何使用他們的家譜;因為在家譜裡面提到的都是從被擄歸回的人,就像在尼希米記第十一章。本書的這一部分在第九章34節停住。35節開始記事的部份。

1 Chronicles 10.11.12
歷代志上第十、十一、十二章

.治理全以色列之諸王的歷史 代上十1 ~代下九31

.掃羅的結局 代上十114

.大衞作王 代上十一1~二九30

1.被加冠立為王 十一19

2.他的勇士 十一10~十二40

The following commentary covers Chapters 10, 11, and 12.
以下注釋涵蓋第十、十一、十二章。
The ruin of Saul's house: Jehovah's establishment of David
掃羅家的毀滅:耶和華把大衛建立起來了
A brief recital of the ruin of Saul's house introduces Jehovah's establishment of the house of David. All that took place before the people gathered themselves to David at Hebron, and before the kingdom was established in his house over all Israel at Jerusalem, is passed over in silence.
章簡要介紹了掃羅家的毀滅(代上十114),以及引進耶和華建立大衛的家(代上十一1~二九30)。所有這一切發生在百姓聚集到希伯倫在大衛之前,也是在這國度在大衛家在耶路撒冷建立統治全以色列之前,這些事件都被默默的忽略了。
The order of kingly power and the Davidic kingdom
大衛君王權力和國度的秩序
After this we find, as a general subject, the order of the kingly power, and of the kingdom as established in the house of David—the kingdom, looked at as ordained of God in blessing, rather than the historical account of all that took- place;—excepting, so far as was necessary to furnish this picture. There is not perfection here; but there is the order which God appointed. The faults and the sufferings of David, whether before or after he was made king, are consequently passed over in silence.
在此之後,我們看見,正如一般的主題,大衛君王權力和國度的秩序在大衛的家建立起來,這國度要看作是神在祝福裡所命定的,而不是所有發生事件的歷史紀錄;除了有必要豐富這個畫面已外。這裡並沒有完全交代過程;只有紀錄神所任命的順序。大衛的失敗和痛苦,無論是在他坐王以前還是以後,因此都被默默的忽略了。
The king and the strength and glory of his kingdom
大衛王和他王國的力量和榮耀(代上十一1~二九30)
After having mentioned the king himself, anointed by Samuel according to the word of Jehovah to rule over all Israel, the history begins with that which constituted the strength and glory of David's kingdom. The high priest no longer occupies the foreground. Jehovah's anointed is essentially a man of war, although it is not always to be so. Joab and the mighty men who had been David's companions in arms come immediately after the king.
在提到大衛王本人之後,他是根據耶和華的話由撒母耳所膏,來統治全以色列,這段歷史從構成大衛王國的力量和榮耀開始。大祭司不再佔據舞台的前面。耶和華的受膏者他在本質上是一個戰士,雖然他的身分並不總是如此。一直是大衛帶兵器同伴的約押和勇士們,在大衛王之後接著提到他們(十一10~十二40)
The first place next to the king is his who delivered Zion out of the enemy's hands [2]; and this spot, chosen of Jehovah, becomes the city of David and the seat of royal power. We are then told how David's companions in arms successively joined him, though yet for a long time rejected and pursued by Saul, mean as yet in appearance, a fugitive and without power to resist.
王身邊的第一個位子是那位拯救錫安脫離仇敵之手的勇士*{2}(洗魯雅的兒子約押十一6);這城是耶和華所揀選的,成為大衛城和王權所在地。我們接著看見,大衛帶兵器的同伴如何先後加入了他,他雖然在很長一段時間裡被拒絕又被掃羅追殺,意味著在外表上,他是一個逃犯,並沒有力量抵抗掃羅。
[2] David having built the city from Millo round about, Joab repaired the rest of the city. We may observe that Shammah the Harorite is not mentioned here. Perhaps it is Shammah in chapter 11:27: but this is doubtful (see 2 Samuel 23: 25). It may also be observed that the exploits of these mighty men consisted especially of victories over the Philistines, the enemies by whom Saul, who had been raised up for the purpose of destroying them, was overcome. Whatever may have been their subsequent achievements, it was there they learnt to conquer, and that they acquired the reputation which procured them a place in the archives of God.
It is well that the reader should remember the connection between this whole history, and the establishment of the power of Christ, the Son of David, on the earth.
*{2}大衛修建米羅附近的城市,約押修理城市的其餘部分。我們看見此處沒有提到哈律人沙瑪(撒下二三25)。也許他是在十一27的沙瑪:但還是值得懷疑。我們也可以看到,這些勇士的功績包括在特別勝過非利士人上,他們戰勝掃羅的仇敵,掃羅原本被興起來的目的是摧毀非利士人,可是他反而被非利士人勝過。無論他們以後的成就如何,在這裡他們學會如何去戰勝,他們獲得聲譽,也獲得在神的紀錄中佔有一席之地。讀者最好記得這整個歷史和大衛的子孫,基督的能力在地上建立起來之間的關連。
David's companions
大衛的同伴們
1大衞因基士兒子掃羅的緣故,躲在洗革拉的時候,以下這些人來到他那裏;他們都列在幫助他打仗的勇士之中。2他們善於拉弓,能用左右兩手甩石並拉弓射箭,都是便雅憫人掃羅的族弟兄。

The first who are pointed out as having come to him—a proof that God and the knowledge of His will had more value in their eyes than parentage and the advantages which flow from thence—are from among the brethren of Saul (that is, of the tribe of Benjamin), and men of the greatest skill in handling the bow and the sling, the weapons with which Saul was slain in the battle in which he was overthrown.
There were some who came from beyond Jordan to David, while he was still concealed in the wilderness; for faith and the manifestation of God's power tend to bring into play the energy and strength of those who connect themselves with it.
He with whom God is attracts those with whom God is working; and their energy develops itself in proportion to the manifestation of His presence and favour. Many of these had been with Saul, but when with him they were not mighty men; many also had never been with him.
頭一批被點名出來投靠大衛之人,證明認識神和祂的意願,在他們眼中比他們的出身和從大衛這裡可以得到的好處更有價值,這些人包括掃羅的兄弟(就是便雅憫支派),並那些有很好技藝處理弓和絃的人,這些就是掃羅在他被打倒的時候,在戰鬥中殺死他的武器(十二1-7)。當大衛還藏身在曠野的時候,就有來自約但河以東的一些勇士投靠他(37);因為信心和神能力的顯明,容易在那些與它有連接的人身上,發揮活力和力量。大衛與那些被神吸引並有神作工在他們身上的人在一起;他們活力的自我發展與神的同在和恩惠的顯明上等量發展(18)。許多人曾經跟隨過掃羅,但他們與掃羅同在的時候,他們並不是勇士;也有許多人從來沒有跟隨過掃羅。
18那時神的靈臨到那三十個勇士的首領亞瑪撒,他就說,大衞阿,我們是歸於你的;耶西的兒子阿,我們在你這邊。願你平平安安,願幫助你的也都平安;因為你的神幫助你。大衞就收留他們,立他們作帶隊的首領。
Yet even in Saul's camp David had been able to slay the Philistines when all Israel was in terror. After that, similar achievements become almost common. At the beginning such things required immediate communion with God, so as to shut out the influence of all that surrounded the man who enjoyed this communion. Afterwards the surrounding influence was favourable, and, in this sense, faith propagates itself. These were but the chief of the mighty men whom David had. When God acts in power, He gives strength to the weak, and produces, by the energy of faith and of His Spirit, an army of heroes. In those who came from Benjamin and Judah we see that there was this link of faith (chap. 12: 16). They knew that David's God helped him. David committed himself to God with respect to those who joined him, for he was in a very difficult position towards the end of his career of trial and affliction. Those to whom God had given energy and strength came to him in great numbers; for everything was ripe for his elevation to the throne of Israel, and for the transfer of Saul's kingdom to him.
19大衞從前與非利士人同去,要與掃羅爭戰,有些瑪拿西人來投奔大衞,他們卻沒有幫助非利士人;因為非利士人的首領商議,打發他回去,說,恐怕大衞拿我們的首級,歸降他的主人掃羅。20大衞往洗革拉去的時候,有瑪拿西人的千夫長押拿、約撒拔、耶疊、米迦勒、約撒拔、以利戶、洗勒太來投奔他。21這些人幫同大衞攻擊羣匪;他們都是大能的勇士,都是軍長。22那時天天有人到大衞那裏幫助他,以致成了大軍,如神的軍一樣。
然而,即使在掃羅的營中,當所有以色列人壟照在恐懼中,大衛已經能夠殺死非利士人。在這件事之後,大衛類似的成就幾乎成了常規。一開始,這樣的爭戰需要大衛與神直接交通,從而關閉了環繞在享受這樣的交通之人所有環繞他影響力。後來周圍的影響反而成為有助益的事,而且,在這個意義上,信心可以自我繁增。所紀錄的這些人不過是大衛勇士們的首領。當神在能力裡行動的時候,祂把力量賜給軟弱的人,藉著信心的活力和祂的靈,產生勇士的軍隊。
那些從便雅憫和猶大來的人身上,我們看到他們有這種信心的鏈接(十二16)。他們知道大衛的神幫助他(18)。大衛為著那些加入他的人,將自己交託給神,因為他是在非常困難的境地裡面,朝向他的試驗和苦難生涯的終點前行。那些神給了精力和體力的人大量地加入他;為著使他升高到以色列的寶座,並且將掃羅的國轉移給他的一切人事物都已經成熟了(23)
16又有便雅憫人和猶大人到山寨大衞那裏。十二16
23那些裝備好能打仗的人,來到希伯侖見大衞,要照著耶和華的話將掃羅的國轉給大衞,他們的數目如下十二23
The various characteristics of God's army, but their one heart and object
神的軍隊各種特性,不過就是他們有一條心和一個目標十二38-40
38以上都是能整齊擺陣的戰士,他們都全心來到希伯侖,要立大衞作全以色列的王;以色列其餘的人也都一心要立大衞作王。39他們在那裏三日,與大衞在一起,又喫又喝,因為他們的族弟兄給他們豫備了。40靠近他們的人,甚至從以薩迦、西布倫、拿弗他利來的,將許多食物,就是麵餅、無花果餅、葡萄乾、酒、油,用驢、駱駝、騾子、牛馱來,又帶了許多的牛和羊來,因為以色列中充滿歡樂。

There were various characteristics in this army of God: all famous for their valour, some among them had understanding of the times to know what Israel ought to do, and, in this case, all their brethren were at David's command; others were armed for battle; others had all instruments for war, and were not of a double heart. And these things were according to the gift of God, and they all came with one heart to make David king; their brethren had prepared everything in abundance, for there was joy in Israel. It is always thus when Christ is really magnified by upright hearts who only seek His glory.
在這支神的軍隊裡面的成員擁有各種的特性:所有的人都因他們的勇氣而聞名,他們當中有人了解以色列人應該去做事情的時機,在這種情況下,他們所有的弟兄都聽從大衛的命令;有些人被武裝起來為著戰鬥;有的人擁有戰爭所需要一切的武器,他們沒有貳心。而這些東西都是照著神的恩賜,他們都同心擁立大衛為王(38)。他們弟兄豐富的為他們準備了一切的需用(39),以色列人當中充滿歡樂(40)。當基督真的被正直的心,只尋求祂的榮耀的人所顯大,事情總會是這樣。

1 Chronicles 13
歷代志上第十三章

David's zeal for the ark
大衛為著約櫃的熱情
9到了基頓的禾場,因為牛閃前蹄,烏撒就伸手扶住約櫃。10耶和華向烏撒發怒,因他伸手扶住約櫃而擊殺他,他就當場死在神面前。11大衞因耶和華突然擊殺烏撒,就惱怒,稱那地方為毘列斯烏撒,直到今日。12那日,大衞懼怕神,說,我怎可將神的約櫃運到我這裏來?13於是大衞不將約櫃搬到大衞城他那裏,卻轉運到迦特人俄別以東的家中。14神的約櫃在俄別以東家中,與他的家同在三個月,耶和華賜福給俄別以東的家,和他一切所有的。
David immediately thinks of the ark (see Psalm 132). He consults with the captains of the thousands of Israel in order to bring it back amongst them. Loving the people, and beloved by them, he acts with and for them: but his zeal was still too much connected with his warlike spirit; and, while giving himself up to joy, he did not sufficiently consider Jehovah's ways. He imitates no doubt the means by which God had glorified Himself, when the ark fell into the hands of the Philistines. These were quite right in having nothing to do with it, and in leaving God to act, and to testify of Himself, that He was the God of all creation, exercising a power that overrules nature in His creatures. This was faith in the Philistines; but it was not faith in Uzza to touch the ark. Amongst God's people it is His word that must direct. God may act in sovereignty outside of all this; but here the word rules. Perez-Uzza is a witness that it cannot be neglected with impunity, and that the order of His house in the midst of His people is a thing which He will cause them to reverence. It was through having failed in this reverence that David's joy was turned into sorrow and fear; but the house of Obed-edom was nevertheless a proof that the presence of God assuredly brings blessing.
大衛馬上想到約櫃(詩篇一百三十二篇)。他與以色列軍中的千夫長、百夫長,一切首領商議,將約櫃帶回到他們當中。他愛百姓,他們也愛大衛,他的行動都帶著他們,也是為著他們:但他的熱情仍然太多和他好戰的靈有關連;並且,當他沉浸在喜悅當中的時候,他並沒有充分考慮到耶和華做事的法則。無疑的他想要模仿當約櫃落到非利士人的手裡的時候,神榮耀祂自己的方法(用牛車運約櫃的方式)。如果對這件事什麼也不做,並且把這件事留給神來做,讓祂來證明祂自己,祂是創造萬有之神,祂能力在祂創造的大自然裡頭運行管理,這麼作都是無可厚非,都是相當正確的。然而這是非利士人的信心;但它不是烏撒去伸手去扶住約櫃的信心。在神百姓當中,他們必須接受祂話的引導。神可以用主宰權能的方式在這一切之外行事;但在這裡神的話治理一切。毘列斯烏撒是見證人,不能忽略這件事而不必受懲罰,而且神的家在祂百姓中間的次序,是祂引導他們去尊敬的事。正是藉著百姓在崇敬神的事上失敗,使大衛的喜悅變成了憂愁和懼怕;但是俄別以東的家仍然是神的同在的確會給百姓帶來祝福的證明。

1 Chronicles 14
歷代志上第十四章

Establishment, confirmation and victory
建立,確認和勝利
2大衞就知道耶和華已經堅立他作以色列王,並且因耶和華的民以色列的緣故,他的國已大大被高舉。
8非利士人聽見大衞受膏作全以色列的王,非利士眾人就上來尋索大衞;大衞聽見,就出去迎擊他們。9非利士人來了,侵奪利乏音谷。10大衞求問神說,我可以上去攻打非利士人麼?你會將他們交在我手裏麼?耶和華對他說,你上去罷,我必將他們交在你手裏。11非利士人上到巴力毘拉心,大衞在那裏擊殺他們。大衞說,神藉我的手衝破敵人,如同水沖破堤岸一般。因此人給那地方起名叫巴力毘拉心。12非利士人將他們的神像撇在那裏,大衞吩咐人用火焚燒了。

13非利士人又侵奪利乏音谷。14大衞求問神;神對他說,不要直接上去攻擊,要繞到他們後頭,從桑樹林對面攻打他們。15你聽見桑樹梢上有腳步的聲音,就要出戰,因為神已經在你前頭去攻打非利士人的軍隊。16大衞就照神所吩咐的去行;他們擊殺非利士人的軍隊,從基遍直到基色。17於是大衞的名聲傳到各地,耶和華使列國都懼怕他。
The history of the royalty continues. David establishes himself at Jerusalem, and Jehovah confirms the kingdom in his hands, and it is lifted up on high because of His people. Having inquired of God and exactly followed His directions, David twice gains a complete victory over the Philistines. Being thus blessed of Jehovah, his fame goes out into all lands.
君尊的歷史還在繼續著。大衛在耶路撒冷把自己建立起來了,耶和華證實了這國度是交在他手中,正是因為祂百姓的擁戴,這國度已大大被高舉(2)。在求問完神之後,大衛正確地遵行祂的指示,大衛兩次在非利士人身上獲得全面勝利。由於耶和華的祝福,他的名聲傳到各地(8-17)

1 Chronicles 15

歷代志上第十五章

A place prepared for the ark
為約櫃預備的地方
He makes himself houses in Jerusalem, and prepares a place for the ark of God, pitching a tent for it.
大衛自己住在耶路撒冷,並為神的約櫃準備一個地方,在那裏為約櫃搭了一頂帳棚。
Warned by the calamity [1] which his neglect had brought upon Uzza, the first time he undertook to bring back the ark, David now gathers, not only all Israel together, but also the Levites and the children of Aaron. This gives occasion to the setting forth of the whole order of Levitical service as it had been appointed by David, and of the relation between the priesthood and royalty; that is, that the former is subordinated to the latter, the king being Jehovah's anointed, although the service of the sanctuary belonged to the priesthood.
由他的疏忽,在他第一次帶回約櫃,所帶給烏撒讓他承擔的災難警告*{3},現在大衛不僅招聚以色列眾人,也招聚利未人和亞倫子孫。這也給了機會安排利未人服事全部設置和次序,因為這些事已經由大衛任命過了,包括祭司職任和君尊體系之間的關係;也就是說,祭司職任要服從君尊體系,就是要服從被耶和華所膏的王,雖然聖所的服事還是屬於祭司的職任。
[3] It is to be observed, that, although this had its origin in the guilty forgetfulness of David, it nevertheless gave occasion through grace to his being set in his true position for the regulation and appointment of all that concerned the Levites' service. It is always thus with regard to faith, for the purposes of God are fulfilled in favour of it. Man in his zeal may depart from the will of God, and God will chasten him, but only to bring him into more honour, by setting him more completely in the position which God has purposed, and in the understanding of His ways, according to which He will magnify His servant.
*{3}我們要注意,雖然這件事的起源在於大衛的罪孽得著赦免,但這件事還是藉著恩典給他得以坐在他真實寶座上的機會,為著管理和任命所有和利未人服事有關的一切事務。信心總是如此,因為神的旨意要在有利於信心的情況下,使這件事得以實現。人的熱心可能遠離神的旨意,神會因此懲治他,但是神懲治他的目的是要使他藉著更全面地站在神所計畫的地位上,照著神將顯大祂的僕人,並且理解神的法則,好將他帶進更多的尊榮裏。
The ark brought with joy and song to Zion
約櫃帶來的喜悅並且向錫安歌唱
1大衞在大衞城為自己建造宮殿,又為神的約櫃豫備地方,支搭帳幕。2那時大衞說,除了利未人之外,無人可抬神的約櫃;因為耶和華揀選他們抬耶和華的約櫃,且永遠事奉祂。3大衞招聚以色列眾人到耶路撒冷,要將耶和華的約櫃抬上去,到他所豫備的地方。

As the head, David orders everything and appoints psalmody for the service of God. Then by the help of God, the ark is brought from the house of Obed-edom into the tent prepared for it in Zion, with offerings to God who helped the Levites by His power, and with joy and songs of triumph. David himself, clothed with a robe of fine linen and an ephod, dances and plays before the ark of Jehovah who was going up to His place in Zion. This action—unintelligible to the unbelieving Michal, to whom the king's behaviour was therefore unintelligible also—was of very great importance. It identified kingly power in Zion (that is to say, the kingly power of Christ, as deliverer in grace) with the token of Jehovah's covenant with Israel—a token established there in grace, when Israel had already failed entirely under the law, and even after their rejection of God as their King.
作為領袖,大衛安排一切,並任命歌詠團來服事神(16-22)。然後,藉著神的幫助,約櫃從俄別以東的家帶入錫安進入大衛為它準備的帳棚,利未人獻祭給神(26),因為神用祂的能力幫助利未人,他們唱著喜悅和勝利的歌(25-28)。大衛自己,穿著細麻外袍和一件以弗得,在耶和華的約櫃前面跳舞和奏樂,因為神正要上到錫安祂的居所(27)。這個動作對於不信的米甲是難以理解的,對她而言,她無法理解王的行為,然而這個動作是非常非常重要的(29)。這件事就把大衛在錫安的王權(也就是說,確定了基督的王權,因為祂是在恩典中的拯救者)與耶和華和以色人立約的記號聯合在一起,這個聯合是在恩典中建立在那裡的,當時以色列人已經在律法底下完全失敗了,甚至這件事就發生在他們拒絕神作他們的王之後。
The altar and the ark
祭壇和約櫃
The Aaronic priesthood was not able to maintain the people's relationship with their God, and consequently the outward order had completely failed. The altar at which the priests were to sacrifice was elsewhere (at Gibeon), and not before the tent which contained the ark. And the ark, which was the sign of the covenant and of the throne of Jehovah, was at a distance from the altar at which the priests ministered.
亞倫的祭司職任已經無法與維持百姓和他們之神的關係,因此和這個關係有關的外在秩序已經完全失敗了。祭司獻祭的壇是別的地方(在基遍),而不是在有約櫃的帳幕之前。約櫃是聖約和耶和華寶座的標誌,與祭司盡職的祭壇有相當的距離。
Jehovah's covenant connected with kingly power
耶和華的聖約與王權的關連
1眾人將神的約櫃抬進去,安放在大衞為約櫃所搭的帳棚裏,就在神面前獻燔祭和平安祭。2大衞獻完了燔祭和平安祭,就在耶和華的名裏給百姓祝福,3並且分給以色列人,無論男女,每人一個餅、一塊肉、一個葡萄餅。
The covenant of Jehovah is connected with the kingly power, and that in Zion—the place which He had chosen for His rest. David himself assumes somewhat of the Melchisedec character, but only in testimony and by anticipation (chap. 16: 1-3). In these verses the priests do not appear.
In order to apprehend more clearly the import of the removal of the ark to Zion, it will be well to consider Psalm 78: 60-72 and Psalm 132, and to compare verse 8 of the latter with what Moses said during Israel's journey in the wilderness (Num. 10: 35, 36). It is interesting to see that each petition in the earlier part of Psalm 132 is exceeded by its fulfilment at the close.
耶和華的聖約與錫安的王權彼此有關連,祂揀選錫安這裡作為祂安息的所在。大衛自己彷彿帶點麥基洗德的特性,但只有為著這個見證和參與這個行動的時候(十六1-3)大衛才有這個性質。在這些經文裡,祭司沒有出現在這裡。
為了更清晰了解約櫃進入錫安的重要性,讀者最好參考詩篇七十八篇60-72節和詩篇一百三十二篇,並且拿第8節與摩西說到以色列人在曠野的旅途作比較,(民十35,36)。很重要的是看到在詩篇一百三十二篇前面部分的每個祈求都在結尾得著應驗。
60於是祂離棄示羅的帳幕,就是祂在人間所搭的帳棚;61又將祂的約櫃交與人擄去,將祂的榮美交在敵人手中。62並將祂的百姓交與刀劍,向祂的產業發怒。63他們的少年人被火燒滅,他們的處女也無喜歌。64他們的祭司倒在刀下,他們的寡婦卻不哀哭。65那時主如同睡醒,像勇士因飲酒呼喊。66祂打退了祂的敵人,叫他們永蒙羞辱。67並且祂棄掉約瑟的帳棚,不揀選以法蓮支派,68卻揀選猶大支派,祂所愛的錫安山。69祂蓋造祂的聖所,好像高峰,又像祂所建立永存之地。70又揀選祂的僕人大衞,從羊圈中選取了他;71叫他不再跟從那些帶奶的母羊,為要牧養自己的百姓雅各,和自己的產業以色列。72於是,他按心中的純全牧養他們,用手中的巧妙引導他們。(詩七十八60-72)
8耶和華阿,求你興起,和你有能力的約櫃同入你安息之所。(詩一百三十二8)
35約櫃往前行的時候,摩西就說,耶和華阿,求你興起,願你的仇敵四散;願恨你的人從你面前逃跑。36約櫃停住的時候,他就說,耶和華阿,求你回到以色列的千萬人中。(民十35,36
The ark in Zion and the tabernacle in Gibeon
約櫃在錫安,然而帳幕在基遍
The circumstance of the ark not being taken to the tabernacle at Gibeon was also of deep significance. It was completely judging the whole system connected with this tabernacle. The tabernacle was still in being, as well as the altar, and the priests offered sacrifices there; but the ark of the covenant of Jehovah had been taken away from it. The king disposed of the latter by his authority, placing it elsewhere. Ever since the ruin of Shiloh this judgment had continued as a chastisement executed by the enemy; but, now that God interposes by means of David and acts in power, this power places the visible sign of His covenant with His people elsewhere. The kingly power is established at Jerusalem, and the sign of God's covenant is taken away from the tabernacle of the congregation to be placed on Mount Zion, the seat of the kingly power.
大衛沒有把約櫃帶回去基遍的帳幕這個情況也有深層的意義。這個情況表明神已經對整個與帳幕有關的系統作了完全的審判。帳幕依然存在,祭壇也還在,祭司仍在那裡獻祭;但耶和華的約櫃已經從帳幕那裡帶走了。王以他的權柄把約櫃擺置在放在其他地方。自從示羅被毀滅以後,這個審判繼續成為藉由仇敵隻手來執行的刑罰;但是,現在神介入干預,藉著大衛的方式和能力的運行,這種能力將神明顯的標記(約櫃)放在其他地方。王權在耶路撒冷設立,神聖約的標記從會眾的帳幕移往錫安山,就是王權的座位之處。
When the people were to journey, Moses said [4], "Rise up, Jehovah, and let thine enemies be scattered, and let them that hate thee flee before thee." This was when the ark went before them to search out a resting-place for them. When it rested, he said, "Return, O Jehovah, unto the ten thousand thousands of Israel." But, when God had up to a certain point given rest to Israel, they knew not how to enjoy it. They took the ark out of its place to carry it into the camp of Israel, when defeated on account of their unfaithfulness by their enemies; but this was not now the place for the ark. Neither the one nor the other of Moses's expressions was suitable to this transfer of the ark to the midst of the camp. The ark was taken, and, as we have seen elsewhere, Ichabod was pronounced upon the people [5]. But the faithfulness of God is abiding; and, now that He has interposed in grace and power, and that the throne is established as the vessel of this power and grace, another word is given: "Arise, O Jehovah, into thy rest, thou and the ark of thy strength" (Psalm 132: 8). Israel, the camp, and the priesthood were no longer the rest of God.
當百姓啟程的時候,摩西說*{4}:“願耶和華興起,願祢的仇敵四散,願恨祢的人從祢面前逃跑。”這是當約櫃在他們之前出去為他們尋找安營之處。當它停下來的時候,摩西說,“耶和華阿,願祢回到千萬以色列人中。”但是,當神到達讓以色列人休息的地點的時候,他們卻不知道如何去享受它。(當他們與非力士人爭戰的時候)他們把約櫃帶出它原先置放的地方,當他們因為自己的不忠信被仇敵擊敗的時候,他們把約櫃送入以色列的營裏;但這不是現在約櫃所在的地方。無論不是這個也不是那個,摩西的表達很適合現在這種轉移約櫃到營中的情境。約櫃被擄去,而且,正如我們在其他地方所看到的,以迦博已經向百姓宣告出來了*{5}。但神的信實是常久;並且,現在,他既然在恩典和能力介入,而寶座被建立為這種能力與恩典的工具,就給出另一個詞:“耶和華阿,求你興起,和你有能力的約櫃同入你安息之所。”(詩一百三十二8)。以色列,營,和祭司職分不再是神的安息之處。
[4] Thus in the wilderness, it was Israel journeying, who were seeking their rest, who were to find enemies on their way, and whose faith recognised these enemies as the enemies of Jehovah; or Israel carefully surrounding the token of the presence of their God, when He gave a temporary rest unto His people.
*{4}因此,在曠野,這是以色列人的旅程,他們尋找他們的安息,他們將在路上遇到仇敵,他們的信心認識這些仇敵就是耶和華的仇敵,因此當祂給祂的子民暫時休息的時候,以色列人小心地圍繞在他們神同在的象徵(帳幕)周圍。
[5] Expressed in these words, He has "delivered his strength into captivity, and his glory into the enemy's hand" (Psalm 78).
*{5}這些話表達出,祂已經“將祂的約櫃交與人擄去,將祂的榮美交在仇敵手中。”(詩篇七十八61)。

1 Chronicles 16

歷代志上第十六章

Blessing and praise
稱頌和讚美
Let us now consider the import of this establishment of the ark and of the throne in Zion, as set before us in the psalm which David wrote on this occasion.
現在讓我們思考約櫃和寶座設立在錫安的重要性,大衛在這當下寫的詩篇擺在我們面前。
It is true that, so far as it was entrusted to man [6], the kingly power failed; but it is not, therefore, the less true that it has been placed in the house of David, according to the counsels, the gift, and the calling of God, and that all the promises connected with it—the sure mercies of David—will be fulfilled in Christ.

的確只要神把王權委託給人*{6},王權就會必然失敗,但王權已經交託給大衛家仍然是一個事實,照著神的旨意,恩賜,神的呼召,以及所有與王權有關的應許,將在基督裡實現,這些就是神給大衛那可靠的憐憫。
[6] Compare Psalm132: 11, 12, the two principles already pointed out in the thoughts on the Books of Kings.
*{6}比較詩篇一百三十二篇:1112節,這兩個原則(失敗以及王權給大衛家)已在列王紀的思想裡指出了。

耶和華向大衛憑真實起了誓,必不反覆,說,我要從你本身所生的,立一位坐在你的寶座上。(一百三十二11)

你的眾子若守我的約,和我所教訓他們的法度,他們的子孫也必永遠坐在你的寶座上。(一百三十二12)

4大衞派幾個利未人在耶和華的約櫃前事奉,頌揚、稱謝、讚美耶和華以色列的神:5為首的是亞薩,其次是撒迦利雅;雅薛、示米拉末、耶歇、瑪他提雅、以利押、比拿雅、俄別以東、耶利,鼓瑟彈琴;惟有亞薩敲鈸,大發響聲;6祭司比拿雅和雅哈悉常在神的約櫃前吹號。

In that which we read here (chap. 16) the throne is considered in the light of God's thoughts, and of the blessing which, according to those thoughts, is linked with it. David, having offered burnt-offerings and peace-offerings, and having blessed the people, deals to every one, both to man and woman, a loaf of bread, and a good piece of flesh, and a flagon of wine; for God will "abundantly bless her provision, and satisfy her poor with bread." Then David gives the Levites a psalm to sing praises unto Jehovah

在我們這裡(第十六章)所讀到的寶座(1112)應該在神思想的亮中以及照著這些思想和它(寶座)有關的祝福的亮中來思想。大衛獻上燔祭和平安祭,並且祝福百姓,送給每個人,無論男女,每人一個餅、一塊肉、一個葡萄餅。因為神必將“要豐厚的賜福與其中的糧,使其中的窮人飽得食物。(詩一百三十二15)”然後大衛給利未人一首讚美詩來歌頌耶和華(4-6)
David's psalm: its connection with Psalm 105
衛的詩:與詩篇第一百零五篇的關係
This Psalm is composed of a part of Psalm 105, of Psalm 96 with some alterations, of the beginning of Psalms 106, 107, 118, and 136, which is an important form of words; and of Psalm 106: 47, 48.
這首詩(代上十六8-22)是由詩篇第一百零五篇的一部分(一百零五篇、一百零六篇1-15),和詩篇第九十六篇稍加修改的,也包括詩篇一百零六篇,一百零七篇,一百一八篇和一百三十六篇具有重要的形式的開頭,以及詩篇一百零六篇4748節所組成。
The following are its subjects in the order which the psalm follows. First, Psalm 105 in which the deeds of Jehovah are celebrated, as well as His marvellous works, and the judgments of His mouth. Israel, as His people and the assembly of His chosen ones, are commanded to remember these things, for He is Jehovah their God, and His judgments are in all the earth. Israel is called to remember, not Moses and the conditional promises given to the people through him, but the covenant made with Abraham unconditionally—an everlasting covenant to give the land to his seed. Israel is reminded of the way in which God preserved those heirs of promise, when they went from nation to nation.

以下是這首詩(代上十六8-22)依序在各首詩篇當中的主題。
首先,詩篇一百零五篇是讚美耶和華的作為(1),以及祂奇妙的作為(2),和祂口中的判語(5)。以色列人作為祂的子民和祂所揀選的會眾,命定要來記念這些事(5),因為耶和華是他們的神,祂的審判是在地上(7)。以色列人被要求記念的,不是摩西以及藉著他給予百姓有條件的應許,而是紀念神與亞伯拉罕所定沒有條件的約(8-9),也是將土地賜給他後裔永遠的約(11)。當他們從這國行到那國,以色列人受提醒記念神所保存這些應許產業的方式 (一百零五13)

代上十六8-22

詩篇一百零五篇

8你們要稱謝耶和華,呼求祂的名,在萬民中傳揚祂的作為。

9要向祂唱詩、歌頌,談論祂一切奇妙的作為。

10要因祂的聖名誇耀;尋求耶和華的人,心中應當喜樂。

11要尋求耶和華與祂的能力,時常尋求祂的面。

12祂僕人以色列的後裔,祂所揀選雅各的子孫哪,你們要記念祂所行奇妙的作為,和祂的奇事,並祂口中的判語。131213節合併。)
14祂是耶和華我們的神,全地都有祂的判斷。

15你們要記念祂的約,直到永遠;記念祂所吩咐的話,直到千代,

16就是祂與亞伯拉罕所立的約,向以撒所起的誓。

17祂又將這約向雅各確立為律例,向以色列確立為永遠的約,

18說,我必將迦南地賜給你,作你們產業的分。

19當時你們人數有限,非常稀少,並且在那地為寄居的;

20他們從這邦游到那邦,從這國行到那國。

21耶和華不容甚麼人欺壓他們,為他們的緣故責備君王,

22說,不可觸犯我所膏的人,也不可加害我的申言者。

1你們要稱謝耶和華,呼求祂的名,在萬民中傳揚祂的作為。

2要向祂唱詩、歌頌,談論祂一切奇妙的作為。

3要因祂的聖名誇耀;尋求耶和華的人,心中應當喜樂。

4要尋求耶和華與祂的能力,時常尋求祂的面。

5祂僕人亞伯拉罕的後裔,祂所揀選雅各的子孫哪,你們要記念祂所行奇妙的作為,和祂的奇事,並祂口中的判語。

7祂是耶和華我們的神,全地都有祂的判斷。

8祂記念祂的約,直到永遠;記念祂所吩咐的話,直到千代,

9就是祂與亞伯拉罕所立的約,向以撒所起的誓。

10祂又將這約向雅各定為律例,向以色列定為永遠的約,

11說,我必將迦南地賜給你,作你們產業的分。

12當時他們人數有限,非常稀少,並且在那地為寄居的。

13他們從這邦游到那邦,從這國行到那國。

14祂不容甚麼人欺壓他們,為他們的緣故責備君王,

15說,不可觸犯我所膏的人,也不可加害我的申言者。

The remainder of the psalm is omitted; it speaks historically of the ways of God, with respect to the preservation of His people in Egypt, and of their deliverance thence, to be established in Canaan, that they might observe the statutes of Jehovah; and this part of the psalm would have been unsuitable here, where grace is celebrated in the establishment of the people in power after those statutes had been broken. The beginning of the psalm celebrates grace towards Israel according to the promises made to Abraham, to Isaac, and to Jacob, when the judgments of God are in all the earth. This is the first thing founded upon the presence of the ark, and the establishment of the throne in Zion.

該詩篇的其餘部分被省略(詩篇一百零五篇16節以後);個部分講到神在歷史上的法則,講到神在埃及保守祂的子民,並拯救他們,在迦南建立他們,百姓可以謹守祂的律;這部分的詩篇,在這裡談是不適合的,因為在這裡,當這些律例被破壞之後,因著百姓在神的能力裡得以建立起來,百姓就在那裏頌讚神的恩典。這首詩的開始(詩篇一百零五篇1-15),當神審判地上所有的一切的時候,照著神賜給亞伯拉罕,以撒,雅各的應許,神的子民因著賜給以色列人的恩典頌讚神。這是在約櫃同在的基礎上建立的第一件事,也是寶座在錫安建立起來的時候。
Correspondence with Psalm 96
對應於詩篇九十六篇
The verses 23-33 are almost the words of Psalm 96. It is a call to the heathen to acknowledge Jehovah, whose glory should be declared among all nations. This psalm belongs to a series of psalms, which, from the first cry of the people until the universal joy of the nations, relate in order all that refers to the bringing again the Firstborn into the world. Only in Psalm 96 the words, "Say among the heathen that Jehovah reigneth," have a place which gives them a more prophetic character. Here the joy of the heavens and the earth precedes this message to the heathen, and, instead of saying "his courts," it is said "before him." The words, "He shall judge the peoples with righteousness," [2] are also omitted, as well as the second half of the last verse, which applies this judgment to the world. Apart from these alterations, which appear to me to give this psalm more of the character of a present joy, these verses correspond with Psalm 96.
歷代志上第十六章23-33節幾乎是詩篇九十六篇的話,這首詩是向外邦人呼召他們前來承認耶和華,祂的榮耀要傳揚在列邦。這首詩屬於一個系列的詩(九十至一百零六篇),這系列的詩,從百姓第一次的呼喊,直到在列國普遍的喜悅,這一切都有次序的指向將神的長子帶回到世上來。只有在詩篇九十六篇說到,“要在列邦中說,耶和華作王” 這給了一個更有預言特點的空間。諸天和地的喜悅發生在向外邦人傳揚之前,而且,不是說“他的院宇(九十六8),”而是說,“在祂面前(歷上十六29)。”;“他要按公義審判萬民”(九十六13)*{7}  這話,以及最後一節的第二段(九十六13按祂的真實判斷眾民) 也都省略,這些是說到審判將執行在世界上。除了這些改變,對我來說似乎給這首詩更多呈現歡樂的特色,這些經節對應詩篇九十六篇。

歷代志上第十六章23-33

詩篇九十六篇

23全地都要向耶和華歌唱,天天傳揚祂的救恩。

 

24要在列邦中述說祂的榮耀,在萬民中述說祂的奇事。

25因耶和華為大,當受極大的讚美;祂在萬神之上當受敬畏。

26眾民的神都屬虛無,惟獨耶和華造作諸天。

27有尊榮和威嚴在祂面前,有能力和喜樂在祂聖所。

28眾民中的各族阿,你們要將榮耀能力歸給耶和華,都歸給耶和華;

29要將耶和華的名所當得的榮耀歸給祂,拿著供物到祂面前來。當以聖別的妝飾敬拜耶和華;

30全地要在祂面前戰抖。祂使世界堅立,不致動搖。

31願天喜樂,願地歡騰;願人在列邦中說,耶和華作王了!

32願海和其中所充滿的澎湃;願田和其中所有的都歡樂;

33那時,林中的樹木都要在耶和華面前歡唱,因為祂來要審判這地。

1你們要向耶和華唱新歌;全地都要向耶和華歌唱。
2要向耶和華歌唱,頌讚祂的名,天天傳揚祂的救恩。

3要在列邦中述說祂的榮耀,在萬民中述說祂的奇事。
4因耶和華為大,當受極大的讚美;祂在萬神之上當受敬畏。

5眾民的神都屬虛無,惟獨耶和華造作諸天。

6有尊榮和威嚴在祂面前,有能力與華美在祂聖所。

7眾民中的各族阿,你們要將榮耀能力歸給耶和華,都歸給耶和華;

8要將耶和華的名所當得的榮耀歸給祂,拿供物來進入祂的院宇。9當以聖別的妝飾敬拜耶和華;全地要在祂面前戰抖。

10要在列邦中說,耶和華作王;世界就堅立,必不動搖;祂要按公正審判眾民。

11願天喜樂,願地歡騰;願海和其中所充滿的澎湃;

12願田和其中所有的都歡樂;那時,林中的樹木都要在耶和華面前歡唱,

13因為祂來了;祂來要審判這地;祂要按公義審判世界,按祂的真實判斷眾民。

[7] "Peoples" (Ps. 96: 10) is Ammim; habitually used in the Psalms I think for "peoples " ("people" A.V.), associated with "the people;" that is, Israel, 1 Chron. 16: 36. See however 1 Chron. 16: 26; at any rate, they are not treated as heathen. In "Judge the peoples" (Ps. 96: 10) "judge" is deen (as in Ps. 7: 8), referring to controversies and litigation. Shaphat "judge" (Ps. 96: 13, twice) is more general judicial authority. "Say among the heathen that the Lord reigneth" comes before the heavens and earth rejoicing in Ps. 96, but after in 1 Chron. 16.
*{7} “眾民”(詩九十六10)就是Ammim;很常用在詩篇,我覺得對於“眾民眾百姓(複數)”(“民(單數)A.V.),與“那民(單數)有關;”就是,與以色列人有關,(代上十六36耶和華以色列的神,從亙古直到永遠,是當受頌讚的。眾百姓the people都說,阿們,並且讚美耶和華。)。不過在代上十六26(眾民the peoples的神都屬虛無,惟獨耶和華造作諸天。);無論如何,他們不被看為外邦人。在“審判萬民”(詩九十六10)“審判”是deen(如詩篇七8),指的是爭議和訴訟。Shaphat “審判”(詩九十六13,用兩次)是更為一般性審判的權柄。要在列邦中說,耶和華作王”。在詩篇第九十六篇,這是在諸天和地歡樂之前發生的事,但是代上十六章是在諸天和地歡樂之後。

The omission of the judgment of the peoples in righteousness is remarkable. It is because the subject here is joy, and the grace of deliverance in the establishment of power, with the subsequent government of the earth, and that the nations are called up to Jerusalem to present themselves there before Jehovah. This is the leading thought.
在代上十六章33節省略神以公義審判列邦這句話是相當有意義的。這是因為這裡的主題是歡樂,以及在建立能力裏拯救的恩典,和後續神在地上的行政,與列國被呼召來到耶路撒冷,在那裏他們把他們自己呈獻在耶和華面前。這是本段主要引導的思路。
*.因為十六章34-36節的主旋律是頌讚
耶和華的慈愛永遠長存,因此達秘從舊約特別是詩篇比較對應的章節
34應當稱謝耶和華,因祂本為善,祂的慈愛永遠長存;35要說,拯救我們的神阿,求你救我們,聚集我們,使我們脫離列邦,我們好稱謝你的聖名,以讚美你為誇耀。36耶和華以色列的神,從亙古直到永遠,是當受頌讚的。眾百姓都說,阿們,並且讚美耶和華。
Jehovah's mercy continually celebrated
不斷地頌讚耶和華的憐憫
We have then in these two parts the fulfilment, in Israel's joy before Jehovah, of the covenant made with the fathers, following after His mighty works; and the call addressed to the nations to come up to the place of His glory [8]. We have next this form of words, "His mercy endureth for ever," declaring that in spite of all the faults, all the sins, and all the unfaithfulness of Israel, Jehovah's mercy has stood firm. It will be when the Lamb, the true ark of the covenant and the real David, shall be upon Mount Zion, even before He assumes the character of Solomon, that this will be fully demonstrated. Accordingly, since David, this has been sung (compare ver. 41; 2 Chron. 5: 13; Ezra 3: 11; Jer. 33: 11).
因此在這兩個部分裡我們可以看見,當以色列人在耶和華面前歡樂的時候,神向列祖所立之約就應驗了,這是發生在神以大能的作為,召喚列國來到祂榮耀的地方的時候*{8}。接著我們有這句話,“祂的慈愛永遠長存”儘管以色列人犯了一切的過錯,一切的罪,加上一切的不忠信,這裡仍然宣告,耶和華的憐憫堅定站立。這將是當羔羊,祂是真約櫃和真大衛,都在建立並設立錫安山上,甚至在基督帶著所羅門的性質來到之前,這些都將得到充分的展示。因此,從大衛起,這些內容一直被唱出來(41節,代下五13,拉三11,耶三三11)。
41與他們一同被留下的有希幔、耶杜頓、和其餘被選名字錄在冊上的人,稱謝耶和華,因祂的慈愛永遠長存。(十六41節)
13吹號的、歌唱的都一齊發聲,聲合為一,讚美感謝耶和華;他們吹號、敲鈸,用各種樂器,揚聲讚美耶和華說,耶和華本為善,祂的慈愛永遠長存;那時,有雲充滿那殿,就是耶和華的殿。(
代下五13)
11他們彼此唱和,讚美稱謝耶和華說,祂本為善,祂向以色列人永施慈愛。他們讚美耶和華的時候,眾民大聲呼喊,因耶和華殿的根基立定了。(
拉三11)
 11必再聽見歡喜和快樂的聲音,新郎和新婦的聲音,並聽見那些帶著感謝祭到耶和華殿中之人的聲音,說,要讚美萬軍之耶和華,因耶和華本為善,祂的慈愛永遠長存;因為我必使這地被擄的人歸回,和起初一樣;這是耶和華說的。(耶三三11
[8] Psalm 100 could not have been used here, because before that Psalm Jehovah had already been celebrated as sitting between the cherubim (99: 1); while the act of placing the ark in Zion was only an anticipation. It is Psalm 96, therefore, which is quoted. It is the presence of Christ on Mount Zion to fulfil the promises in power, before reigning in peace, which explains all these allusions, as well as some Psalms, which seem to speak of a return from captivity, and a rebuilding of Jerusalem, while praying at the same time for the accomplishment of this return. In some the celebration of the blessing is in spirit, and the cry for blessing the fact preceding the accomplishment of it.
*{8}詩篇第一百篇不能用在這裡,因為在這首詩之前,耶和華已經被頌讚為坐在二基路伯中間(九九1);然而將約櫃安置在錫安的行動還只是一個期盼。這是大衛引用詩篇九十六篇的緣故。這首詩呈現基督在錫安山,在能力裡完成了應許,這是在祂以和平掌權之前,也解釋了所有這些典故,以及解釋了某些詩篇,這些詩篇似乎說到從被擄歸回和重建耶路撒冷的一些事,同時,為了促成以色列人歸回而禱告。在這些祝福的頌讚是在靈裡,因此在這事成就之前,先向神要求祝福這個事實。

Correspondence with Psalm 106
對應於詩篇一百零六篇
Psalm 106, which concludes the fourth book of Psalms, opens at length the proofs of this precious declaration, while the psalm we are considering, after giving the promises made to Abraham, passes over the whole history to the end (omitting the latter part of Psalm 105, from verse 16, which speaks of it, and places Israel under responsibility in Canaan), and goes on with the first verse of Psalm 106, which declares that the mercy of God has continued in spite of everything.
詩篇一百零六篇,是詩篇的第四部的總結,終於打開這個珍貴宣告的證據,我們研讀這首詩的時候會看見,在神賜給亞伯拉罕應許之後,穿越整個歷史來到終點(省略詩篇一百零五篇的後半部,從第16節起提到它(神從埃及拯救以色列人的歷史),並且當他們抵達迦南地的時候,神就將以色列人放在他們在這地上該負的責任之下),接著進入詩篇第一百零六篇第一節,這裡宣告,神的憐憫將不顧一切永遠長存。
*.以色列人放在他們在這地上該負的責任可能是指詩篇一百零五篇第44-45節起
44祂將列國的地賜給他們,他們便承受眾民勞碌得來的,45好使他們謹守祂的律例,遵守祂的律法。阿利路亞。
Correspondence with Psalms 107, 118, 136
對應於詩篇第一百零七,一百一十八,一百三十六篇
Psalm 107 treats the same subject, but in connection with the deliverance and the return of Israel at the end of the age.
詩篇第一百零七篇說到同樣的主題(神從埃及拯救以色列人的歷史),但是與以色列在世代的末了得拯救和歸回有關。
Psalm 118 brings out this truth in connection with the Person of the Messiah, suffering with His people, but at last known and accepted in the day which Jehovah has made.
詩篇第一百一十八篇帶出和彌賽亞的人位與祂的子民同受苦難有關的真理,但在最後,在耶和華所定的日子祂被認識和接受。
Finally, in Psalm 136, the same doxology is sung in connection with the full blessing of Israel and of all creation; beginning with the creation itself, and celebrating the proofs of this mercy throughout all things, until the blessing of the earth, resulting in the redemption of Israel.

最後,在詩篇第一百三十六篇,同樣歡唱的讚美詩與賜給以色列和萬有完滿的祝福有關,從創造本身開始,頌讚藉著萬有所顯出這個憐憫的證據,直到對這地的因著以色列的拯救所得著的祝福。
Here we may remark, that from Psalm 132, which we have already noticed as celebrating the establishment of the ark on Mount Zion, the psalms are consecutive until Psalm 136. Only they go beyond our present subject and introduce us to the restored temple, although still speaking of Zion as the place of blessing (compare Psalms 133, 134, 135, and finally 136, of which we are speaking, and which, as a chorus, concludes the series).
這裡我們可以說,從詩篇第一百三十二篇開始,我們已經注意到頌讚約櫃建立在錫安山上,這系列的詩篇持續到詩篇第一百三十六篇為止。這些詩篇的內容超過我們現在的主題,帶我們進到神殿的恢復,雖然還是有提到錫安是祝福的所在(比較詩篇一百三十三,一百三十四,一百三十五,和我們正在說的一百三十六篇,並且一百三十六篇,作為一個合唱,總結這個系列)。
The contents of the psalm: its concluding verses of prayer and praise
詩篇的內容:祈禱和讚美的總結性的經文
Finally we have the two concluding verses of Psalm 106, the first of which prays that God would gather Israel [9] from among the heathen, which will be the result of the throne of Jesus being set up in Zion [10], and the second of which concludes the psalm (as we find at the close of each book of Psalms) by blessing for ever Jehovah the God of Israel. This song of praise contains then every subject which the presence of Christ in Zion will give occasion to celebrate, when He shall already have appeared to establish there His power in grace, but before the effects of His presence have been felt all around.
最後,我們來到詩篇第一百零六篇兩個結束的詩句,第一句(一百零六47)是祈禱神從外邦中招聚以色列人*{9},這將是主耶穌在錫安設立寶座*{10}的成果,而第二句(一百零六48)以永遠頌讚耶和華以色列的神,作為本詩的結論,(正如我們在詩篇每一部份結尾都能看到)總結了本詩。所以這首讚美詩包含了每個主題,基督在錫安的出現會帶來慶祝的場景,當祂顯現在那裏在恩典中建立力,在祂顯現之前,在各地已經感覺到祂出現的影響。
47耶和華我們的神阿,求你拯救我們,從外邦中招聚我們,我們好稱謝你的聖名,以讚美你為誇耀。
48耶和華以色列的神,從亙古直到永遠,是當受頌讚的。願眾民都說,阿們。阿利路亞。

[9] This petition proves the prophetic character of the psalm, and shews that it reaches onward to the latter times of Israel.
*{9}這個祈求證明這首詩有預言的性質,並且顯示它繼續延伸到以色列的後期。
[10] See Matthew 24: 31 (although it is there in connection with His coming from heaven), and Psalm 126.
*{10}見馬太福音二四章31節(雖然這節與祂從天上來臨有關)和詩篇一百二十六篇。
祂要差遣天使,用號筒的大聲,將祂的選民從四方,從諸天的這邊到諸天的那邊,都聚集了來。(太二四31)

The place of power and mercy
力和憐憫的地方(十六37-43)
37大衞將亞薩和他的弟兄們留在那裏,就是耶和華的約櫃前,使他們按每日的職分,在約櫃前不斷事奉;38又留下俄別以東和他的族弟兄六十八人,與耶杜頓的兒子俄別以東,並何薩作守門的;39且留下祭司撒督和他弟兄眾祭司在基遍的邱壇,耶和華的帳幕前,40好在燔祭壇上,每日早晚,照著一切寫在耶和華律法書上,祂所吩咐以色列人的,常給耶和華獻燔祭。41與他們一同被留下的有希幔、耶杜頓、和其餘被選名字錄在冊上的人,稱謝耶和華,因祂的慈愛永遠長存。42希幔、耶杜頓同著他們吹號、敲鈸,大發響聲,並用別的樂器隨著歌頌神;耶杜頓的子孫作守門的。43於是眾百姓各歸各家;大衞也回去為家眷祝福。
At the close of chapter 16 we see that the king regulates everything that was to be done before the ark, and before the altar which was in the high place at Gibeon (that is to say, for the service of every day before the ark, and for the sacrifices upon the altar); and that he also appointed Levites to praise Jehovah, and to sing that "His mercy endureth for ever."

在第十六章的結束,我們看到王使在約櫃面前所需要做的一切事情都安的有秩有序,包括,在基遍的邱壇(39),在燔祭壇前(40)(每天在約櫃前的服事,以及在祭壇上獻祭);而且他還任命利未人來讚美耶和華,唱說:“祂的慈愛永遠長存。(41)
It is touching to see, that the testimony to this precious faithfulness on God's part is not only found in the place where power had set the ark, but there also where the heart of the people needed it meantime, namely, at the altar, which, although the place where the people drew nigh to God, had become after all a testimony to the fallen condition of the people, a tabernacle without the ark.
看到這些情況是很感人的,見證在神這裡寶貴的信實,不只是在憑著神的能力安放約櫃的地方才有,並且與此同時,也在需要它的百姓心裡,就是在祭壇那裡,雖然祭壇是百姓親近神的地方,在見證百姓墮落光景以後,已成為沒有約櫃的帳幕了。
The sure mercies of David seen in the ark and the altar

在約櫃和祭壇看到大衛可靠的恩典
Faith, apprehending the counsels and the work of God, could see in the establishment of the ark in Zion (an act which, according to the old order, was thorough disorder), the progress of God's power and intervention towards the peaceful and glorious reign of the Son of David. The sure mercies of David were as bright to the eye of faith as the dawn of day, in that the ark of the covenant had been set up by David the king in the mountain which God had chosen for His everlasting rest.

如果我們領會神的旨意和工作,就可以從那建立在錫安的約櫃(根據舊秩序的行動已經徹底混亂了)可以看見信心,看見神能力和介入大衛的後裔和平與輝煌統治的進展。大衛可靠的恩典以信心之眼來看明亮如同黎明,在那裡,約櫃已經由大衛王設立在神所揀選作為祂永遠安息的山上。

But all did not apprehend this intervention and these ways of God, so precious to those who understood them; and the condescending mercy of God stooped at Gibeon to the low estate of the people whom He loved, and He still spoke to them after His own heart there, at the altar where this people could draw near to God in an ignorance perhaps which saw no farther; but where, as far as this ignorance allowed, they were faithful to Him who had brought them out of Egypt: there God spoke to them, telling them that His mercy endured for ever. This was in fact a touching proof of it. David returns to bless his house; always a distinct thing, for David as for Solomon, from the people, and from the glory connected with them.

不是所有人都領會神這種干預幫助的方式,這對那些了解的人是何等珍貴,神降卑的憐憫站在基遍向處在低微之地的祂所愛的百姓施恩,祂仍然從祂心裡向他們說話,在祭壇那裡百姓可以親近神,因著無知,也許使他們看不到太遠;但是在這裡,只要神允這種無知,他們對那領他們出埃及的神是忠信的:在那裡神對他們說話,告訴他們,祂的慈愛永遠長存。實際上這的確是一個感人的證明。大衛回去祝福他的家的這件事,從百姓,並從與他們有關的榮耀來看,這件事對大衛也對所羅門來說,都是一件獨特的事。

1 Chronicles 17

歷代志上第十七章

The Lord's house and its builder
主的家和這家的建造者
4你去對我僕人大衞說,耶和華如此說,建造殿宇給我居住的,不是你。
But although David was to connect kingly power in Zion with the ark of the covenant, and thus to secure blessing by the power of the king whom God had chosen, yet the warrior king was not to build the Lord's house. The energy which was victorious over the enemies of God and of His people was not yet the peaceful and glorious power which would bring the people into the enjoyment of all God's blessing, when the enemy should be no more and all should yield implicit obedience to the throne of God upon the earth. Like Abraham, David was to be in his own person the depositary of the promises; but he was not himself to enjoy the result of the promises on the earth.
但是,儘管大衛把在錫安的王權與約櫃連接起來,為了要藉著神所揀選之王的王權來確保神的祝福,然而戰士之王並不能建造主的家。那勝過神和祂百姓仇敵的力量,並不是將百姓帶進神所有的祝福那和平和榮耀的能力,那時所有的仇敵都不復存在,並且人人都當絕對順服神在地上的寶座。正如亞伯拉罕一樣,大衛他自己將在成為應許的保管人;但他本人不能享受地上應許的結果。
When the people had been redeemed, their first spiritual desire was to build a habitation in which God should dwell among them (Ex. 15: 2) [11], and this desire was according to the mind of God (Ex. 29: 44-46).
當百姓蒙了救贖,他們的第一個屬靈的願望是建立一個神能與他們同住的居所(出十五2*{11},而這個願望是根據神的心思(出二十九44 -46)。
[11] This translation here is more than doubtful, but Exodus 29: 46 is quite clear as to the purpose of God.
*{11}這裡的翻譯是值得懷疑,但出埃及記2946在神的目的上是相當明確。耶和華是我的力量,是我的詩歌,祂也成了我的拯救。這是我的神,我要讚美祂;是我父親的神,我要尊崇祂。(出十五2)
44我要使會幕和壇分別為聖,也要使亞倫和他兒子們分別為聖,作祭司事奉我。45我要住在以色列人中間,作他們的神。46他們必知道我是耶和華他們的神,是將他們從埃及地領出來的,為要住在他們中間。我是耶和華他們的神。(出二十九44-46)
But if God had accompanied His people in their wanderings; if He had borne with their unfaithfulness, when He had entrusted to them His glory in the earth, which He had promised them; and if the song, "His mercy endureth for ever," echoed around His altar in the midst of the ruin; if, for the deliverance of His people, He had set up a king after His own heart, and placed the ark (rescued from the enemy) upon Mount Zion, the place which He had chosen for His rest; nevertheless it was still true that there remained a rest for the people of God. The victory which obtained it was not this rest, neither was the grace which bestowed the victory this rest. When God should give His people full and entire rest, then the house in which He would dwell among them should be built; for God comes into the midst of His people according to their condition and their need [12].
5自從我領以色列人從埃及上來的日子,直到今日,我未曾住過殿宇,乃從這帳棚到那帳棚,從這帳幕到那帳幕。6我在以色列眾人中間行走時,何曾向以色列的一個士師,就是我吩咐牧養我民的說,你為何不給我建造香柏木的殿宇呢?
但是,如果神曾在他們的漂流的時期陪伴他的百姓;如果祂將祂在地上的榮耀,託付給他們,也已將這地的應許給他們之後,祂還得忍受他們的不忠信,如果這首歌,“祂的慈愛永遠長存,”在廢墟之中回響在祂的壇周圍;如果,為了拯救祂的子民,祂已根據祂的心願設立了王,並將(從仇敵救出的)約櫃放置在錫安山,這裡是祂揀選作為祂的安息之所;儘管如此,神仍有給神的子民安息之處,這件事是真實的。以勝利的方式得到這裡(錫安)還不是這個安息,使大衛得著勝利的恩典也不是這個安息。當神要給祂的百姓充分和完全的安息,那時就需要建造祂將要住在他們中間的家;因為神是根據他們的光景和他們的需要進入祂子民的中間*{12}
[12] When Israel was a slave, God became his Redeemer; when he dwelt in tents, God abode in one also; when in conflict, God presented Himself as Captain of Jehovah's host; when settled in peace, God establishes Himself in the house of His glory. The interval was the probation of His people on earth. God abode in the tent, and even His ark is taken. He interposes in grace for deliverance.
Christ also, since we were born of woman, is born of a woman; since His people were under the law, He is born under the law; now that He will have a heavenly people, He is on high for us; when He comes in glory, we shall come with Him, and reign when He reigns, but in these last we are with Him.
*{12}當以色列還作奴隸的時候,神就來成了他的救贖者;當他(以色列)住在帳篷裡的時候,神也住在帳幕裡;當發生戰爭的時候,神親自來當耶和華軍隊的元帥;當百姓生活在和平裡的時候,神就在祂榮耀的居所裡建造祂自己。這段時間是祂子民在世上受試驗的時期。甚至當祂的約櫃被擄走的時候,神還住在帳棚裡。祂在恩典裡介入來為了拯救他們。因為我們是女人所生,所以基督也為女子所生;因為祂的百姓在律法之下,祂也生在律法之下,既然祂將要得著屬天的子民,所以祂為了我們昇到高處;當祂在榮耀裡再來的時候,我們也要和祂一起降臨,當祂掌權的時候我們也與祂一起掌權,在這世代的末後,我們和祂一起治理。
The counsels of God in blessing: the throne estaliblished forevermore
神在祝福裡的旨意:神的寶座永遠堅立
7現在,你要對我僕人大衞這樣說,萬軍之耶和華如此說,我從草場上選取了你,叫你不再跟從羊羣,使你作我民以色列的領袖。8凡你所到之處,我都與你同在,將你的一切仇敵從你面前剪除。我必使你得大名,好像地上偉人的名一樣。9我必為我民以色列選定一個地方,栽植他們,使他們住自己的地方,不再受攪擾;兇惡之子也不再像從前擾害他們,10並不像我命士師治理我民以色列的日子以來那樣;我必制伏你的一切仇敵。再者,我耶和華向你宣告,耶和華必為你建立家室。
But the holy desire to build it for the glory of God becomes the occasion of revealing to David all the counsels of God with respect to himself. Grace had chosen him when in a low estate, and had set him up to rule the people of God, who had Himself been with David wherever he went, who had cut off David's enemies, and who had exalted him. And this was not all. He had ordained a rest for His people, which should no more be disturbed, as it had been aforetime and during all the days of the judges.
但是當大衛有了為著神的榮耀建造殿的神聖願望的時候,這就成為神將祂所有的旨意啟示給大衛的機會。當他在卑微的時候恩典揀選了他(7),恩典也高舉他來治理神的子民(7),無論他往何處神的自己一直與大衛同在,祂剪除了大衛的仇敵,高舉他(8)。而這還不是全部。祂為著祂的子民指定了一個安息,使他們不能被攪擾,這是早在士師時期神就已經預定的了(9-10)
Moreover God would subdue all his enemies, and would build him a house. It should no longer be saviours occasionally raised up to deliver a people from the miseries into which their unfaithfulness had plunged them; but the counsels of God on their behalf should be accomplished, and blessing established for evermore in the house and family of the king. The son of David should sit upon his throne; he should be a son unto Jehovah, and Jehovah should be his Father, and Jehovah's mercy should not be taken away from him. He should also be settled in the house, and in the kingdom of Jehovah for ever, and his throne should be established for evermore.
11你在世的日子滿足,到你列祖那裏去的時候,我必從你的眾子中興起你的後裔接續你,我也必堅定他的國。12他必為我建造殿宇;我必堅定他的國位,直到永遠。13我要作他的父,他要作我的子;我必不使我的慈愛離開他,像我使慈愛離開你以前的掃羅一樣。14我卻要將他永遠堅立在我家裏和我國裏;他的國位必永遠堅定。
此外神要制服他(以色列)所有的仇敵,為他建立家室(10)。現在神不再是偶爾興起一個拯救者(士師 )來將百姓從苦難中拯救出來,這個苦難是因為他們的不忠信使他們陷入的,但神為著他們的旨意終必完成,祝福將永遠建立在王的家和家人身上。大衛的兒子要坐在他的寶座上(12)。他要作耶和華的兒子,耶和華要作他的父,耶和華的憐憫必不遠離他(13)。他也必安坐在家裡,並永遠在耶和華的國度,他的王位必建立直到永遠(14)
Christ the true Son of David, the King: David's prayer
基督是大衛的真後裔,真正的王:大衛的禱告
16於是大衞王進去,坐在耶和華面前,說,耶和華神阿,我是誰?我的家算甚麼,你竟帶我到這地步呢?17神阿,這在你眼中還看為小事;你又說到你僕人的家至於久遠;耶和華神阿,你竟看顧我好像看顧高貴的人。18對於你給僕人的尊榮,大衞還有何言可以加添呢?因為你知道你的僕人。19耶和華阿,你因僕人的緣故,並照你的心意,行了這一切大事,為要使人知道這一切事。20耶和華阿,照我們耳中所聽見的一切,沒有可比你的,除你以外再沒有神。21有誰能比你的民以色列呢?以色列是地上獨特的國民,是神去救贖出來作自己的子民,好為自己立大而可畏的名,又在你從埃及贖出來的民面前,驅逐列邦人。22你使你的民以色列作你的子民,直到永遠;耶和華阿,你也作了他們的神。23耶和華阿,願你所說關於你僕人和僕人家的話,如今得以堅立,直到永遠,求你照你所說的而行。24願你的名永遠堅立,被尊為大,人要說,萬軍之耶和華是以色列的神,實在是以色列的神;這樣,你僕人大衞的家必在你面前堅立。25我的神阿,因你啓示你的僕人,你必為他建立家室,所以僕人心中纔敢在你面前如此禱告。26耶和華阿,惟有你是神,論到你的僕人,你已講說了這美好的事。27現在你已樂意賜福與僕人的家,使這家永存在你面前;耶和華阿,你已經賜福,你僕人的家要蒙福到永遠。
It will be remarked here, that all question of the responsibility of David's seed [13] is left out, and that the whole refers to the fulfilment of God's purposes in Christ, the true Son of David according to the promise. God takes the matter in hand. While His people are still deprived of rest, He is pleased to go with them from tent to tent, and desires not that they should build Him a house. At length He will Himself raise up the One who shall build up a house, and under whose reign the people, established in power for ever, shall enjoy the rest which God Himself shall have procured them. David, with overflowing heart, makes answer to Jehovah [14], who, for His servant's sake, and according to His own heart, had done all these great things, and had revealed them to make His servant know them. Whilst acknowledging Israel's glorious privilege, in being the people of such a God—the only true God, he prays that the God of Israel will in fact be a God to Israel, and that He will fulfil all that He had spoken to him concerning his posterity.
這裡我們要說,所有關於大衛後裔*{13}當負責任的問題被省略,全部的經節著重在神的目的要在基督裡得以完成,照著應許祂是大衛的真後裔。神把這些事掌握在自己手中。當祂的子民仍然沒有安息的時候,祂很樂意和他們一起從這個帳棚移到那個帳棚。但是祂不願意他們為祂建造殿。至終,祂親自興起一位來建造聖殿,並且治理祂的子民,在能力裡建立起來直到永遠,享受神親自為他們取得的安息。大衛以充滿感激的心回答耶和華*{14},祂因為祂的僕人的緣故,並照著祂自己的心意,做成了所有這些偉大的事情,並讓祂的僕人們知道這些事。當大衛承認以色列人榮耀的特權,成為這樣一位神(獨一真實的神)的子民的時候(20),他向神禱告,以色列的神真正成為給以色列人的神(24),祂將實現祂所說一切關於他的後代的應許(24-27)
[13] The latter part of verse 14 in 2 Samuel 7 is omitted.
*{13}  撒下七章第14節後半部分省略了。
[14] It is beautiful to see, in this affecting prayer, how David's heart is full of that which God is in this matter. "There is none like thee"; and, if he speaks of the blessing upon His people, Israel is not that which the people are, but "the only nation in the earth whom God went to redeem to himself, that they might be his own people, to make himself a name of greatness and terribleness." "Let thy name be magnified for ever." This is the proper effect of faith.
*{14}看見大衛這個感人的禱告是很美的,在這件事上,我們看見大衛的心是如何充滿了神的所是。“沒有可比你的(20);並且,當他對他的百姓祝福的時候,以色列並不是這樣的人,但大衛說“以色列是地上獨特的國民,是神去救贖出來作自己的子民,好為自己立大而可畏的名。(21) “願你的名永遠堅立,被尊為大。(24)”這是信心正確的果效。

1 Chronicles 18-20
歷代志上第十八至二十章

The following commentary covers Chapters 18, 19, and 20.
以下註解包含第十八、十九至二十章。

5.他的出征 十八1~二十8

a.征服非利士人、摩押人、瑣巴人、亞蘭人和以東人 十八117

b.征服亞捫人和亞蘭人 十九1~二十3

c.征服非利士人 二十48

David's glorious reign
大衛輝煌的統治
In chapters 18, 19 and 20 David, already delivered from all internal conflict in Israel, triumphs over the heathen, and spreads the glory of Israel and of his reign on every side. These are the events which occasioned Psalm 18, although it has a more extended meaning (compare vers. 36-45). It will also be remarked that all David's faults are passed over in silence. Faithfully recounted elsewhere, they have no place here, because it is the fulfilment of the ways and thoughts of God in the house of the elect king that is here depicted.
在十八、十九至二十章,大衛已經從以色列所有內部衝突裡面救出來,他戰勝列國,將以色列的榮耀和他的統治傳播到四圍。這是在詩篇第十八篇裡面所描述的事件,儘管它還有更廣泛的意義(比較36-45節)。歷代志沒有紀錄大衛的所有失敗(歷代志上省略在撒母耳記下九章大衛仁慈對待掃羅的孫子米非波設;十一章~十二章拔示巴的事件;十三~十四章暗嫩和押沙龍;十五~二十章押沙龍和洗巴的謀反;二十一章掃羅後裔的死亡)。在其他地方(撒下)有忠實的紀錄,在這裡這些事件沒有地位,因為這裡描繪神對選立之王家室的想法和實現的方式。
36你使我腳下的地步寬闊,我的腳未曾滑跌。37我追趕我的仇敵,並且追上他們;不將他們滅絕,我總不轉回。38我擊潰他們,使他們不能起來;他們都倒在我的腳下。39你以力量束我的腰,使我能爭戰;你也使那起來攻擊我的,都服在我以下。40你又使我的仇敵在我面前轉背逃跑,我就殲滅那恨我的人。41他們呼求,卻無人拯救;就是呼求耶和華,祂也不應允。42我搗碎他們,如同風前的灰塵;我踐踏他們,如同街上的泥土。43你救我脫離百姓的爭競,立我作列國的元首;我素不認識的民必事奉我。44他們一聽見我的名聲,就必順從我;外邦人要歸順我。45外邦人要沮喪,戰戰兢兢的出他們的營寨。(詩十八36-45
4後來,以色列人在基色與非利士人起了爭戰。戶沙人西比該殺了巨人的一個兒子細派,非利士人就被制伏了。5又與非利士人打仗;睚珥的兒子伊勒哈難,殺了迦特人歌利亞的兄弟拉哈米,這人的槍桿粗如織布的機軸。6又在迦特打仗,那裏有一個身量高大的人,手腳都是六指,共有二十四個指頭;他也是巨人所生的。7這人向以色列人駡陣,大衞的哥哥示米亞的兒子約拿單就殺了他。8這幾個人是迦特的巨人所生的,他們都死在大衞和他僕人的手下。(二十4-8)
The children of the giant fall with the Philistines before the children of Israel.
巨人後代和非利士人都倒在以色列人子孫手下。

1 Chronicles 21

歷代志上第二十一章

Prosperity and temptation: sin, chastisement and grace
繁榮與誘惑:罪惡,懲治與恩典
But prosperity exposes David to the temptations of the enemy. Head over Israel, and conqueror of all his enemies, he wishes to know the strength of Israel, which was his glory, forgetting the strength of God, who had given him all this and had multiplied Israel. This sin, always a great one and still more so in David's case, did not fail to bring chastisement from God—a chastisement however, which was the occasion of a fresh development of His grace, and of the accomplishment of His purposes.

但是繁榮昌盛使大衛暴露在仇敵的誘惑底下。他統治以色列人,征服他的所有仇敵,所以他想知道以色列的實力,因為這是屬於他的榮耀,他卻忘記了神的能力,是神給他這一切,並使以色列人繁增。這樣的罪惡總是一個大罪,在大衛的事例中更是這樣,從來沒有不帶來神的懲罰,然而這樣的懲治反而成為神恩典全新發展的機會,也是祂的旨意得以成就的機會。

David, in his heart, knew God although for a moment he had forgotten Him, and He commits himself to Him, choosing rather to fall into the hands of God than to hope anything from man; and the pestilence is sent by God. This, by the grace of God, gives occasion for another element of David's glory—for the honour which God gave him of being the instrument to fix the spot, where the altar of God was to be the means of the daily connection between the people and Himself. Jerusalem was beloved of God.

大衛在他的心裡是認識神的,雖然一時間忘了祂,因此大衛將自己交給祂,寧可落入神的手裡,而不是希望從人得到任何東西;並且瘟疫也是從神派來的。這一點,藉著神的恩典,給大衛的榮耀加上另一個元素的機會,因為神給他做為堵住裂口之器皿的尊榮,在那裏,神的祭壇成為百姓與神每天連結的方式。耶路撒冷是神所愛的城。

This election on His part is now manifested. The spot of ground in question was the threshing-floor of a stranger; the moment was one in which the people were suffering under the consequences of sin. But here all is grace; and God stays the angel's hand when stretched out to smite Jerusalem. Grace anticipates all movement in David's heart [15]; for it acts and has its source in the heart of God. Moved by this same grace, David on his part intercedes for the people, taking the sin on himself; and God hears his prayer, and sends His prophet to direct him in offering the atoning victim, which in fact formed the foundation of all subsequent relationship between the people and God. One cannot but feel—defective as the type is [16] , in comparison with the reality—how much this calls Him to mind who took upon Himself, and even in behalf of this very people, the sin which was not His own.

在神這邊的揀選現在顯明出來了。有問題的地方是在一個外人的打谷場;此時此刻在其中的百姓都在罪的惡果之下。但這裡所有一切都是恩典;當神止住天使伸出來要毀滅耶路撒冷的手的時候。恩典參與大衛心中所有的行動*{15};因為它的行動和它的來源都是神的心。大衛被這樣的恩典所感動,他自己為百姓代求,將這罪攬在自己身上。神聽了他的禱告,並且打發祂的申言者來指導他去獻上贖罪的犧牲,這祭牲在實際上形成了百姓與神之間的所有後續關係的基礎。與現實相比,儘管這個預表是有缺陷的*{16},我們不能不感覺到,這會多麼讓我們想起祂自己,祂甚至代表這些百姓,祂承擔了原本不屬於祂自己的罪。
[15] It is interesting to see the order unfolded here in the establishment of the relations of sovereign grace: first of all, the heart of God and His sovereign grace in election, suspending the execution of the deserved and pronounced judgment (ver. 15); next, the revelation of this judgment, a revelation which produces humiliation before God and a full confession of sin before His face. David, and the elders of Israel, clothed in sackcloth, fall upon their faces, and David presents himself as the guilty one.

*{15}看到這裡所展現在主宰權能的恩典裡所建立各種關係的次序是很重要的:首先,神的心和祂在揀選裡主宰權能的恩典,暫停執行罪有應有和已經宣告的判決(15節 );接下來,這個審判的啟示,就是使大衛在神面前謙卑下來並且徹底在祂面前認罪的啟示。大衛和以色列的長老都身披麻衣,遮住他們的臉,大衛承認是自己個罪人。

Then, instruction comes from God, as to that which must be done to cause the pestilence judicially and definitively to cease, namely, the sacrifice in Ornan's threshing-floor. God accepts the sacrifice, sending fire to consume it, and then He commands the angel to sheathe his sword. And sovereign grace, thus carried out in righteousness through sacrifice, becomes the means of Israel's approach to their God, and establishes the place of their access to Him. The tabernacle, a testimony to the conditions under which the people had failed, offered, as we have seen, no resource in such a case. On the contrary, it occasioned fear. He was afraid to go to Gibeon. Nothing would do but the definitive intervention of God according to His own grace (the circumstance of the sin, on the king's own part, leaving no room for any other means). The whole system and principle of the tabernacle as a legal institution is set aside, and the worship of Israel founded on grace, by sacrifice coming in where all, even the king as responsible, had failed. Such was Israel's position for him who understood it.

然後,神的指示來到,祂指示必須完成才能使引起瘟疫的審判確切停止的事,就是大衛要在阿珥楠的禾場上獻祭。神接受了這個祭物,並且降下火來焚燒,然後他命令天使收刀入鞘(30)。主宰權能之恩典於是藉著獻祭在公義裡執行出來,成為以色列親近他們神的方法,並建造他們能夠接近祂的場所。帳幕就是見證百姓在這情況下的失敗,正如我們所看到的,帳幕在這種情況下無法提供任何的資源。相反,它引起恐懼,使大衛不敢去基遍。只有神照祂自己的恩典才能提供確定的幫助,除此別無他法(王自己在犯罪的情況下,沒有給任何其他方法留下餘地)。帳幕整個體系和原則,雖然是合法的機制卻被擺在一邊,以色列建立在恩典之上的敬拜,藉著獻祭來到所有人,甚至是負責的王,都失敗了的地方。對於理解它的人來說,這就是以色列的立場。
[16] And even historically quite opposed; for it is the king's own sin that has brought chastisement on the people. Christ, however, made the sin His own. Nevertheless, this shews us how everything depended now on the throne. It is not the priest who brings in the remedy. David intercedes and David offers. The fact that the king, in whom the promises were, had sinned, made sovereign grace necessary.
*{16}雖然在歷史上很反對這事;因為這是王自己的罪卻給百姓帶來刑罰。基督卻使罪歸到祂自己。儘管如此,這個事例告訴我們現在每件事都取決於寶座。這樣的醫治不是祭司帶來的。是大衛藉著祈求並且獻祭帶來的。事實上是王自己犯了罪,他有應許在他裡面,使主宰權能之恩典成為必要的。

Acceptance of the atoning sacrifice
藉著贖罪祭使人蒙神悅納
David having offered the sacrifice according to God's ordinance, God marks His acceptance of it by sending fire from heaven; and at God's command the angel sheathes his sword.
大衛根據神的諭言獻上祭物,神以從天上降下的火表明祂接受這個燔祭;並且命令天使收回他的刀。
Here all is evidently grace. It is not the kingly power which interposes to deliver Israel from their enemies, and gives them rest. The ark of the covenant being there through the energy of faith, out of its regular place which is now desolate in consequence of the people's sin, it is Israel's own sin [17] (for all depends upon the king) which is in question. God acts in grace, ordains and accepts the atoning sacrifice; David, in sackcloth with his elders, presenting himself before Him in intercession.
在這裡所有的一切都顯明是出於恩典。這不是那介入拯救以色列脫離他們仇敵的王權,並且使他們得安息。約櫃藉著信心的動力來到這裡,離開它平常的地方,那地方現在因著百姓的罪惡所帶來的後果變成荒涼,至於這是不是以色列自己的罪*{17},還有疑問(因為一切都取決於王)。神在恩典裡行事,指定並接受這個贖罪祭;大衛和他的長老們披著麻布,在神面前並在代禱裡陳明他自己。
[17] This difference between Israel's deliverance from their enemies, and the sense of their own sin before God, in the last day, is found in the psalms of degrees: see Psalm 130.
*{17}以色列從他們的仇敵獲得的拯救,和在神面前感覺自己的罪之間的差異,在末後的日子,可以在詩篇當中找到。見詩篇第130篇。

A new order of things
事物的一個新秩序
In the place where God has heard his prayer, David offers his sacrifices; and of this place it is said, "This is the house of Jehovah-Elohim, and this is the altar of the burnt-offering for Israel." In the presence of the sin, God acts in grace, and institutes, by means of sacrifice, the regular order of the religious relationship between Himself and His people who are accepted in grace, and the place of His own habitation in which they were to draw nigh unto Him [18]. It was a new order of things. The former presented no resource against the judgment of God: on the contrary, David himself feared to go to the tabernacle; it was all over with it as a means of approach to God. David's sin became the occasion of putting an end to it, by shewing the impossibility of using it in such a case, and by being thus made the occasion of founding everything upon sovereign grace.

大衛在神聽他禱告的地方獻上他的祭,關於這個地方有話說,“這是耶和華以羅欣神的殿,這是為著以色列的燔祭壇。(代上二二1)”在罪惡的面前,神在恩典裡行事,藉著獻祭設立祂自己和祂百姓之間的宗教關係的正常次序,這百姓是在恩典裡蒙神悅納的,也設立了祂自己居所,使他們可以在這裡親近祂*{18}。這是事物一個新秩序。前者(舊事物的次序)代表沒有任何資源可以與神的審判抗衡:相反地,大衛自己害怕來到帳幕這裡;帳幕成為接近神方法的一切都結束了。大衛的罪成為終結帳幕的機會,藉著顯明在這種情況下它是沒有用武之地,並且藉著這樣的機會將一切建立在主宰權能之恩典上。

[18] Observe too here, how sin gives occasion to the bringing out of the counsels of God, though the responsibility was also met in what did so. So the cross. Compare Titus 1: 2, 3, and 2 Timothy 1: 9, 10; Ephesians 3; Colossians 1.
*{18}請注意這裡,罪是如何借勢帶出神的旨意,雖然引發這件事的責任也必須受對付。十字架同樣是如此。比較提多書一章23節,和提摩太後書一章910;以弗所書第三章;歌羅西書第一章。
2根據永遠生命的盼望,(就是那不能說謊的神,在歷世之前所應許,3到了適當的時期,藉著那按我們救主神的命令所托付我傳揚的福音,將祂的話顯明出來的,)作神的奴僕、並耶穌基督使徒的保羅,(多一23)
9神救了我們,以聖召召了我們,不是按我們的行為,乃是按祂自己的定旨和恩典;這恩典是歷世之前,在基督耶穌裏賜給我們的,(提後一9)

1 Chronicles 22-27
歷代志上第二十二至二十七章

The following commentary covers Chapters 22 through 27.
以下註解包含第二十二至二十七章。
7.他為著建造神殿的豫備 二二219

8.他安排祭司和利未人供職的班次 二三 1~二六32

a.立他兒子所羅門作以色列的王 二三1

b.利未人供職的班次 二三232

c.祭司分為二十四個班次 二四119

d.其餘的利未人都掣簽供職 二四2031

f.守門人的班次 二六119

g.分派一些利未人看守神殿的府庫和聖物的府庫 二六2028

h.任命一些利未人作官長和審判官,在聖殿以外的事務上,管理以色列 二
2932

9.在大衞行政管理中的官長 二七134

a.服事王的官長 115

b.管理十二支派和亞倫家的軍長 1624

c.掌管王府庫、監理王產業的官長 2531

d.大衞的謀士、教師、朋友、和他軍隊的元帥 3234

David's provision for, and ordering of, the house to be built
大衛為著建造殿宇的豫備和預備
From this chapter to verses 28, 29 of chapter 26 all refers to the house which is to be built. We see the provision that David made of everything necessary for its construction, the order of the Levites' service who were appointed for song, of those among them who were porters, of the priests in their classes, all being ordered and arranged by David. How entirely all was dependent on the king is especially shewn in this that, without any distinctive break, the other royal appointments of his house, his administration, his officers and guard, are then continuously introduced; finally, the chief among the people, the number of whom is mentioned.
從第二十二至二十六章28節,29節這些經節都與將要建造的殿宇有關。我們看到,大衛為聖殿的建造做了必備的一切豫備,被指派唱詩利未人供職班次(二三232)守門人的班次(二六119),祭司的班次(二四119),這一切都由大衛安排並指派。這所有的一切是如何由王決定都特別的顯示在這些經節當中,沒有任何明顯的裂痕,與他宮殿其他君尊的安排包括:他的管理,他的官員和守衛等(二七134),都逐一介紹;最後,提及百姓中的首領的數目(二七3234)
As to the numbering of the people, it had not been finished because of the wrath of God. The thing of interest here is, that all is ordered and arranged by David, even for the doors of the house which was not yet built. Thus, in Christ, all is appointed before it is manifested in glory.
因為神的忿怒,數點百姓的工作並沒有完成。在這裡重要的事情是,所有一切都由大衛指派和安排,甚至尚未建成聖殿的門。因此,這表徵在基督裡,一切都是在基督榮耀顯現之前就安排好了。
We see too that David had it always at heart, and what immense preparations he had made. For whatever the warfare may be, the glory of God in peace among His people is always in the heart which is in unison with the Spirit of Christ, in the heart of Christ Himself.
我們也看到大衛總是把建造聖殿放在心上,他所做的是何等巨大的籌備工作。無論戰事如何,神在祂子民中間在和平裡的榮耀,總是放在他的心上,他的心是與基督的靈聯合,就是在基督自己的心上。

1 Chronicles 28
歷代志上第二十八章

A new system established founded on grace 
大衛建立在恩典上的新體系
5耶和華賜我許多兒子,在我的眾子中揀選我兒子所羅門坐耶和華國的位,治理以色列。6耶和華對我說,你兒子所羅門必建造我的殿和院宇;因為我揀選他作我的子,我也必作他的父。7他若堅決遵行我的誡命和典章,如今日一樣,我就必堅定他的國,直到永遠。8現今在耶和華的會眾,以色列眾人眼前,並在我們的神耳中,我囑咐你們應當謹守並尋求耶和華你們神的一切誡命,如此你們就可以承受這美地,並遺留給你們以後的子孫,永遠為業。
It is David who places Solomon on the throne, who commands the princes to aid him, and who appoints prophecy in inspired psalms [19]. He ordains the age at which the Levites' service should commence—a different age from that ordained by Moses [20].
這是大衛將所羅門放在寶座上,他命令首領們幫助他,他在靈裡受感的詩篇中*{19}任命先見。他指定利未人服事開始的年紀和摩西所指定的年紀不同*{20}
[19]
Heman himself, apparently, was inspired also. Several psalms are ascribed to him, as well as to Asaph.
*{19}] 顯然希幔自己也受感。好幾首詩篇都是他和亞薩寫的。
[20] At any rate the probably probationary period of four years is not mentioned. David ordains the age by his own authority.
*{20}至少大衛沒有提及四年的試用期。這是大衛運用自己的權柄指定的年齡。

It is the whole order of the house of God and of the king, which is appointed under his hand; a new system which is established, founded upon grace as its principle.
這是在大衛手下指定之神和王的家完整的秩序,這新的體系是建立恩典之上,也是以恩典作為它的原則。
Solomon the executor of the order and plans
所羅門是次序和計劃的執行者
9我兒所羅門哪,你當認識耶和華你父親的神,全心樂意的事奉祂,因為耶和華鑒察眾人的心,知道人的一切思想意念。你若尋求祂,祂必使你尋見;你若離棄祂,祂必永遠丟棄你。10你當謹慎,因耶和華揀選你建造殿宇作為聖所;你當剛強去行。
Solomon only puts in execution the order and plans of divine wisdom in David. Glory is but the fruit of grace. It is the Christ who has suffered, who is the wisdom and the power of God, unto whom all the order of the house belongs. All the rest is glorious, but it is only a result. Only we have already seen that it is in peace, and by Christ, as Prince of peace, that this house must be built. It did not become the habitual manifestation of the glory of God, that there should be enemies to combat; neither was it suitable to the character of His people's joy. The character of such a state of things should be that of blessing -flowing without obstacle from God.
所羅門只是執行在大衛裡面神聖智慧所訂下的計劃和次序。榮耀不過是恩典的果子。受苦的基督是神的智慧和能力,神家所有的次序歸給祂。一切的安息都是榮耀的,但它只是個結果。我們已經看到,安息是在和平裡,並藉著基督,因為祂是和平王,因此這家必定要被建立起來。這家並不會成為神榮耀習慣性的彰顯,因為還有仇敵會攻擊;它也不適合成為祂子民歡樂的性質。這些事物光景的性質應該是祝福流淌,沒有從神來的阻擋。

David, the rejected suffering one, ruler of all, typical of Christ
大衛,被棄絕並受苦,他是一切的統治者,他是基督的豫表
It is very important to observe how everything here is ruled by David. It is important, in the first place, morally. The intelligence, the right of ordering all things, the energy which grasps the whole thought of God, the fellowship with Him in His counsels, the germ and moral foundation of all these counsels, as well as the power of maintaining them, are connected with the sufferings which Christ underwent for the glory of His Father. This is true of us also in our measure. It is the humbled suffering Christ, who is morally on a level with all this glory. It is important, in the second place, as to intelligence in the ways of God; for I doubt not that Christ, at the commencement of His reign, will act in the character of David.
觀察大衛如何統治這裡的一切是非常重要的。屬靈道德要擺在首位是很要緊的。這智慧,命令萬事的權利,掌握神所有的心思的能量,在祂的旨意裏與祂有交通,神所有這些旨意的萌芽和屬靈道德基礎,以及維持它們的能力,都聯於基督為祂父的榮耀所受的苦難。這對我們是真實也是在我們的度量裡。這是謙卑受苦的基督,祂在屬靈道德上達到與這一切榮耀相同的水平。排在第二位重要的事,就是在神法則裡的智慧;我毫不懷疑,基督在祂掌權的開始階段,就要在大衛的性質裡行事。
We may also remark here, that the extent of authority which David exercised was very great and of wide bearing. The whole religious order was reconstructed. Everything, even to the age of the Levites' service, depends on the authority and regulations of David, as formerly on those of Moses. All the pattern of the temple, and of its vessels, is given him by inspiration, as that of the tabernacle, and all belonging to it had been given to Moses. He also introduced singing, and divers musical instruments, which are even called "the musical instruments of God," and which, as well as the singing, had previously formed no part of the public service. With the exception of the ark, even the various vessels were different from those of the tabernacle; and for each thing the precise weight in gold or in silver was determined by David.
11大衞將殿的廊子、旁屋、府庫、樓房、內室、和安放遮罪蓋之至聖所的樣式指示他兒子所羅門;12又將他被靈感動所得的樣式,就是耶和華殿的院子、周圍的房屋、神殿的府庫、和聖物府庫的一切樣式,都指示他;13又指示他祭司和利未人的班次,與耶和華殿裏各樣事奉的工作,並耶和華殿裏一切事奉用之器皿的樣式;14關於金器,是按著各樣事奉用的器皿金子的重量;關於一切銀器,是按著各樣事奉用之銀器的重量;15金燈臺和其金燈的重量,是按著每一燈臺和其燈的重量,以及銀燈臺的重量,是按著每一燈臺和其燈的重量,都是照著各種燈臺的用途;16每張陳設餅金桌子金子的重量,銀桌子銀子的重量;17純金的肉叉、盤子、和壺的重量;關於金碗,是按著每一金碗的重量;關於銀碗,是按著每一銀碗的重量;18關於精金的香壇,是按著香壇的重量;以及作成車子樣式的基路伯金子的重量,這基路伯張開翅膀,遮掩耶和華的約櫃。19大衞說,這一切樣式的細工,都是耶和華的手在我身上,畫出來使我明白的。
在這裡我們也可以說,大衛行使權柄的範圍是非常偉大又廣泛的。整個宗教秩序都藉他得以重新建立起來。每件事,甚至包括利未人服事的年紀,都由大衛的權柄和規定來決定,就像以前的摩西那樣。神把殿宇所有的型式,和它的諸多器具,藉著靈感都賜給大衛,就像神把帳幕的模型,所有屬於帳幕的都告訴摩西。大衛還引進歌詠團,和若干樂器,這些甚至被稱為“神的樂器(中文翻為並用其他樂器配合,歌頌)”,這些樂器還有唱歌,以前還沒有成為公開服事的一部分。除了約櫃以外,連其他各種器具都和帳幕裡的不同,大衛決定每個器具用黃金或銀子製作的精確重量。

1 Chronicles 29
歷代上第二十九章

The sharers in the work
有分於這個工作的人
5金子作金器,銀子作銀器,並藉匠人的手製造一切。今日有誰樂意獻上,將自己獻給耶和華呢?
6於是,各宗族的首領、以色列各支派的首領、千夫長、百夫長、並監管王工的官長,都樂意獻上;7他們為神殿的使用,獻上金子五千他連得零一萬達利克,銀子一萬他連得,銅一萬八千他連得,鐵十萬他連得。8凡有寶石的都交到耶和華殿的府庫,由革順人耶歇經手。9因這些人全心樂意獻給耶和華,百姓就因他們樂意奉獻而歡喜;大衞王也大大歡喜。
God would also associate the people with David in this willing service of the day of His power; and, even as they had been associated with him in his wars and conflicts, there are those who shall be so likewise in the liberality which he manifests towards the house of his God. They are at a great distance from him, it is true: it is, so to say, a superfluous thing. They have nothing to do with the wisdom that arranges and prepares, but they are allowed to share in the work. This favour is granted them, and their goodwill is acceptable to God, and it is also the fruit of His grace.
神在祂的能力顯出之日。也會將百姓與大衛在甘心服事的這個工作上聯結在一起;雖然百姓曾在爭戰和征伐中與大衛相連在一起,並且他們有些人跟他一樣在對神殿的奉獻上是同樣的慷慨。然而他們與他還是有一個很大的距離,這是真實的:我可以說是多餘的。他們和那些安排和準備的智慧一點關係也沒有,他們只被允許有份於這個工作。這個恩惠賜給他們,讓神接受他們的好意,這也是祂恩典的果子。
David as leader of the people's praises
大衛成為百姓讚譽的領袖
18耶和華我們列祖亞伯拉罕、以撒、以色列的神阿,求你使你的民心中常存這樣的思想意念,堅定他們的心歸向你。19又求你賜我兒子所羅門純全的心,遵守你的誡命、法度、律例,成就這一切的事,用我所豫備的建造宮殿。
David here (chap. 29: 18) again acknowledges God according to the promises made unto the fathers, and according to the memorial of God for ever; "God of Abraham, Isaac, and Israel, our fathers"; he seeks that which will be accomplished under the new covenant, and directs the thanksgivings of the whole assembly. Sacrifices of righteousness are offered, and they eat before Jehovah with great gladness.

大衛在這裡(二九18)再次根據所賜給列祖的應許,並根據神永遠的紀念承認神是:“亞伯拉罕,以撒,以色列,我們的祖先之神”;他尋求那些都將在新約時期完成,並引導整個召會向神獻上感恩。獻上公義的祭之後,他們在耶和華面前以極大的歡樂吃喝。
The identification of Solomon with David
所羅門與大衛相同之處
22那日,他們在耶和華面前喫喝,大大歡樂。他們再次立大衞的兒子所羅門作王,膏他為耶和華作領袖,又膏撒督作祭司。23於是所羅門坐在耶和華所賜的位上,接續他父親大衞作王,萬事亨通;以色列眾人也都聽從他。24眾首領和勇士,並大衞王的眾子,都服從所羅門王。25耶和華使所羅門在以色列眾人眼前甚為尊大,又賜他君王的威嚴,勝過在他以前所有的以色列王。

Solomon is made king the second time (see chap. 23: 1). The first time was when grace was fully established in the altar built on the threshing-floor of Ornan, where the son of David, as the prince of peace, was to build the temple. Solomon is introduced as the head of all that was being established, and as holding the first and supreme place in the mind of God—the one on whom all the rest depended, which could not even exist now without him. The house, the whole order of the house, and its government, all referred to Solomon; and thus his identification with David, in that both were on the throne at the same time, makes it much easier to understand the type of Christ in this. It is one person, whom His sufferings and victories place on the throne of glory and of peace. For at this moment, although the result of the glory was not yet manifested, God had given rest unto His people, that they might dwell at Jerusalem (chap. 23: 25).
所羅門第二次被立為王(二三1)。所羅門第一次被立為王是當恩典完全建立在阿珥楠禾場上的祭壇,大衛的兒子作為和平的王,將要在這裡建造聖殿。所羅門被引進來作為所有正在建造的元首,並且在神的心裡他站在第一和最高的地位上,所有的安息都依賴他,現在這安息甚至沒有他就不能存在。聖殿,整個殿的秩序,這殿的行政,都和所羅門有關;因此這就是他和大衛相同之處,因為他們兩位都同時在寶座上,使我們更容易理解基督在這個豫表上的意義。祂是那人,祂的苦難和勝利使祂坐在榮耀和和平的寶座上。因為在這一刻,雖然榮耀的結果還沒有顯現出來,神已將安息次給祂的百姓,使他們可以住在耶路撒冷(二三25)。

Solomon reigning in glory and peace
所羅門在榮耀與和平裡的掌權
23於是所羅門坐在耶和華所賜的位上,接續他父親大衞作王,萬事亨通;以色列眾人也都聽從他
26耶西的兒子大衞作全以色列的王。27他作以色列王四十年:在希伯侖作王七年,在耶路撒冷作王三十三年。28他年紀老邁,日子滿足,滿享豐富、尊榮,就死了;他兒子所羅門接續他作王。29大衞王始終的事,都寫在先見撒母耳的書上,和申言者拿單並先見迦得的書上;30他掌王權的事和他的勇力,以及他和以色列並地上列國所經過的事,也都寫在這些書上。

David now disappears, although it is he who puts Solomon in this position. That which we see, as filling the whole scene of royal glory, is Solomon himself reigning in peace over a willing people, who can offer these sacrifices of righteousness. The son of David is seen in his own true character, and in this character alone, namely, that of Jehovah's anointed, the governor of the people; and Zadok, the faithful priest (not Abiathar), walks before the anointed one (all the counsel of God, according to Hannah's song, and the words of the man of God in 1 Samuel 2 being thus fulfilled). "And Solomon sat on the throne of Jehovah"—a remarkable expression: everything is subject to him.
現在大衛消失了(離開舞台),雖然是他把所羅門放在這個地位上。我們看到這裡充滿了君尊榮耀的整個場面,我們看到所羅門自己在和平中治理甘心樂意的百姓,他獻上公義的祭。大衛的兒子顯出他自己真實的性質來,而且也只能有這樣性質,就是他是耶和華的受膏者;他是百姓的統治者;撒督作他忠信的祭司(不是亞比亞),行走在受膏者前面(照著哈拿的歌,這是神所有的旨意,以及神人在撒母耳記上第二章的話在此應驗)。“所羅門坐在耶和華的寶座上(23)”這是一個特殊的發表:一切都臣服於他。

The thought and intention of God's Spirit in this book

神的靈在這本書裡的思想和意願
The attentive reader cannot fail to observe the prominent place given to the counselsof God respecting Christ the Lord, and the contrast there is between this and the history of Adonijah in Kings—a history which, by the contrast it presents with the narrative in Chronicles, so fully proves that the thought and intention of the Spirit of God in this Book was to give us in type the expression of God's purposes with regard to the true Son of David, and the position He is to occupy, and to shew what will be the character in those days of the throne at Jerusalem, when Christ shall be seated upon it. It will be the throne of Jehovah, and the royal majesty in Israel shall be such as has never yet been known. With reference to this the Book of Chronicles is full of instruction.
細心的讀者不能不看見神關乎主基督之旨意突出的地位,以及這裡和列王紀裡面亞多尼雅的對比,藉著比較在歷代志所敘述的這些內容,這個歷史充分的證明了神之靈的心思和意願,都是以豫表的方式將神的旨意在對待大衛真實兒子的身上呈現給我們,和祂所擁有的地位,以及在那些日子裡,耶路撒冷寶座上的性質,那時基督要坐在這個寶座上。這將是耶和華的寶座,這個寶座的君尊權柄在以色列中從未看見過。這件事可以參照歷代志這卷書對此有完整的指示。

2017.8.282019.6.72023.1.20

台長: Bible聖經

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