2021 冬季训练特会 · 第三篇 · 第1天

从撒母耳的历史看属灵的原则、生命的功课、以及圣别的警告

第三篇　从撒母耳的历史看属灵的原则、生命的功课、以及圣别的警告
第三周　周一
纲目
1壹 撒母耳属利未支派，（代上六33~38，）但不属亚伦家，就是神所命定为祭司的家；撒母耳不是生为祭司，乃是凭拿细耳人的愿成为祭司事奉主：
1Ⅰ Samuel was of the tribe of Levi (1 Chron. 6:33-38) but was not of the house of Aaron, the family of the priests ordained by God; Samuel ministered to the Lord as one who was a priest not by birth but by the Nazarite vow:
2一 神的行动和祂对哈拿祷告的答应，乃是要产生一个绝对为着成全神愿望之得胜的拿细耳人；撒母耳甚至在出生之前，就被他母亲奉献作这样的人—撒上一10~11，18~20。
2A God's move with His answer to Hannah's prayer was to produce an overcoming Nazarite who was absolute for the fulfilling of God's desire; even before he was born, Samuel was consecrated by his mother to be such a person—1 Sam. 1:10-11, 18-20.
3二 神渴望祂所有的子民都是拿细耳人；作拿细耳人乃是绝对且彻底地成为圣别，分别出来归给神，就是不为着神以外的其他事物，而只为着神和神的满足—耶稣的见证，就是作见证的召会，作为基督的见证和彰显—民六1~2，诗七三25~26，启一2，9~13，十九10，参出三八21：
3B God desires that all His people be Nazarites; to be a Nazarite is to be sanctified, separated, absolutely and ultimately to God, that is, to be for nothing other than God and for nothing other than His satisfaction—the testimony of Jesus, which is the testifying church as the testimony and the expression of Christ—Num. 6:1-2; Psa. 73:25-26; Rev. 1:2, 9-13; 19:10; cf. Exo. 38:21:
4１ 拿细耳人要禁绝酒和任何与其来源有关的东西，表征禁绝各种属地的享受和娱乐，并接受且经历基督作他的享受和娱乐；吃生命树，就是享受基督作我们生命的供应，该是召会生活中首要的事—民六3~4，启二7，士九12~13。
4１ For a Nazarite to abstain from wine and anything related to its source signifies abstaining from all kinds of earthly enjoyment and pleasure and taking and experiencing Christ as his enjoyment and pleasure; eating the tree of life, that is, enjoying Christ as our life supply, should be the primary matter in the church life—Num. 6:3-4; Rev. 2:7; Judg. 9:12-13.
5２ 拿细耳人不可剃头，表征不可弃绝主的主权，乃要绝对服从，也要服从神所设立的一切代表权柄—民六5，罗十三1~2上，弗五21，23，六1，来十三17，彼前五5。
5２ For a Nazarite to not shave his head signifies not rejecting but being absolutely subject to the headship of the Lord as well as to all deputy authorities appointed by God—Num. 6:5; Rom. 13:1-2a; Eph. 5:21, 23; 6:1; Heb. 13:17; 1 Pet. 5:5.
6３ 拿细耳人不该因血亲的死受玷污，而该一直分别为圣归神，表征拿细耳人要胜过天然的情感—民六7。
6３ For a Nazarite to not be defiled by the death of his blood relatives, but remain in his separation to be holy to God, signifies that a Nazarite overcomes natural affection—Num. 6:7.
7４ 拿细耳人不可挨近死人，或因身旁有人忽然死了，以致受了玷污，表征拿细耳人要从死亡分别出来—6~9节，启三4，利十一31，五2，参约壹五16。
7４ For a Nazarite to not come near a dead person or to not be defiled by the sudden death of one beside him signifies that a Nazarite is separated from death—vv. 6-9; Rev. 3:4; Lev. 11:31; 5:2; cf. 1 John 5:16.
8贰 在撒母耳的时候，亚伦家的祭司职分已完全堕落；但神预先看见这光景，就在祂命定亚伦家作祭司以外，作了一个补充—倘若命定的祭司有所不足，就有民数记六章拿细耳人的愿：
8Ⅱ At the time of Samuel, the priesthood of the house of Aaron was utterly fallen; God, however, foresaw the situation; besides His ordaining the house of Aaron to be the priests, He made a supplement—the Nazarite vow in Numbers 6—in case there should be an inadequacy in the ordained priests:
9一 当亚伦家堕落了，这个补充就实际被使用；撒母耳就是借着奉献、分别、并借与神而成为祭司—撒上一11，27~28。
9A When the house of Aaron fell, this supplement was put into practical use; Samuel became a priest by being consecrated, separated, and lent to the Lord—1 Sam. 1:11, 27-28.
10二 在以利的时候，就祭司职分而言，神是贫穷的，所以哈拿将撒母耳借与耶和华；在不正常的光景中，就着主的行政而言，祂变穷了，需要有人自愿将自己借给祂。
10B At the time of Eli, God was poor as far as the priesthood was concerned, so Hannah lent Samuel to the Lord; when the situation is abnormal, the Lord becomes poor with respect to His administration, and there is the need for someone to voluntarily lend himself to the Lord.
11三 哈拿将撒母耳交给以利之后，她在祷告里，赞美神借着祂奇妙的作为所施的救恩；她的祷告与神在祂经纶里的行动有关，指明她认识一些神经纶的事—二1~10。
11C After she presented Samuel to Eli, Hannah praised God for His salvation accomplished through His marvelous deeds; her prayer was related to God's move in His economy and indicated that she realized something concerning God's economy—2:1-10.
晨兴喂养
12撒上一11 …我必将他终身献与耶和华，不用剃刀剃他的头。
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1327~28 我祷告为要得这孩子；耶和华已将我向祂所求的赐给我了。所以，我也将这孩子借与耶和华；他终身都是借与耶和华的。…
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14神的行动和祂对哈拿祷告的答应，乃是要产生一个绝对为着成全神愿望的拿细耳人。拿细耳人是完全奉献给神的人。拿细耳人不能剪头发或喝酒。在圣经里，长发表征作头的权柄。拿细耳人留长头发，表征接受神作他的头，以神为丈夫，就如女人以丈夫作她的头一样。因此，拿细耳人就是服从神，以神为头、为权柄的人。这就是为什么哈拿祷告，主若赐她一个男孩，必不用剃刀剃他的头。（撒上一11。）在圣经里，喝酒表征享受属世的享乐。拿细耳人…对属世享乐…没有兴趣。撒母耳甚至在出生之前，就被他母亲奉献作这样的人。这是一件大事，因为撒母耳带进了一个新的时代。（撒母耳记生命读经，一六页。）
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信息选读
15撒母耳幼年时，可能在两、三岁时，就由他母亲献给耶和华，以履行她对神所许的愿。（撒上一21~28，11。）…在撒上二章一至十节我们看见奉献之母亲的祷告。〔哈拿〕在祷告里，赞美神借着祂奇妙的作为所施的救恩。她的祷告与神在祂经纶里的行动有关，指明她认识一些神经纶的事。（撒母耳记生命读经，一七至一八页。）
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16在民数记六章神给了摩西一篇补充。这篇补充是神为了防止祭司职分的堕落，而给的特别规定。神从前只选立、指派利未支派的亚伦家为祭司，其他在帐幕中服事的利未人都不是祭司。
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17原来神的意愿，是要整个以色列国成为祭司的国度。然而，因着以色列人的失败，神就拣选了利未支派，代替以色列人的祭司国度。但并非整个利未支派都是神所拣选的，只有亚伦家被选任为祭司。但是，到了以利两个儿子的时候，亚伦家完全堕落了。（撒上二12~17。）这种光景神早就预先看见了，所以除了指派亚伦家为祭司以外，祂在民数记六章预备了一篇补充。这篇补充是为了命定的祭司有所不足，当亚伦家堕落了，这个补充就实际被使用。
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18拿细耳人的原则，就是自愿奉献。这不是神指派、命定或拣选的，而是自愿将自己献上给神。在以利的时代，就祭司职分而论，神是被撇在贫穷的境地；所以哈拿将撒母耳借给神。她对神说，若是神给她一个儿子，她要将这个儿子借给神。…在不正常的情形里，神在祂的行政里遭受贫乏的时候，需要有人自愿地把自己借给神。…撒母耳本属利未支派，（代上六33~38，）住在以法莲山地。（撒上一1~2。）他不是亚伦家的人，但他因着奉献，分别为圣借给神而成为一个祭司。撒母耳成为祭司，是经由边门，不是经由正门进来的。他作祭司是按照民数记六章的补充，而不是按照神的选派或命定。他借着拿细耳人的原则，成了自愿奉献者，而取代了命定的祭司。（真理课程一级卷一，一五三至一五四页。）
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19参读：真理课程一级卷一，第十课。
19Further Reading: Truth Lessons—Level One, vol. 1, lsn. 10