Today we shall begin the study of the Book of Judges of the Old Testament.
Background:
Samuel is usually named as the one who wrote the Book of Judges—military leaders rather than spiritual leaders who delivered the people of God from their enemies. It covers a period of 350 years (some estimate it to be 300 years) and was likely written during the lifetime of Samuel when Israel had a king. This is based on these facts:
- It refers to “In those days Israel had no king” (Jdg. 21:25).
- The Canaanites had yet to be driven out of Gezer; this eventually took place in Solomon’s reign (Jdg. 1:29; 1 Ki. 9:16).
- It was likely before David conquered Jerusalem (Jdg. 1:21; 1 Chr. 11:4-7).
- Sidon rather than Tyre was still considered the capital of Phoenicia (Jdg. 1:31, 3:3, 10:6, 18:28; 2 Sam. 5:11).
In contrast to the Book of Joshua, it was a period of apostasy which marked a vicious cycle in which God punished the Israelites with defeat in the hands of their enemies, and delivered them again by raising up judges when they repented only to see them fall again into apostasy. This period of history of God’s people could be summed up by the last verse of the book, “In those days Israel had no king, everyone did as he saw fit” (21:25).
There were 15 judges in all, 13 of whom were mentioned in this book, with Eli and Samuel being mentioned in the Book of 1 Samuel.
(1) Compare the beginning of the Book of Judges with that of the Book of Joshua:
a. What are the similarities between the beginning of the two books, and thus the two periods of Israel’s history?
b. What are their dissimilarities as well?
(2) Has God’s promise to Moses and to Joshua come to pass? Why or why not?
(3) What does their inquiry in 1:1 signify, as far as God’s promise to them is concerned?
(4) Why did they have to inquire? Shouldn’t each tribe seek to capture whatever land allotted to them still remained “unclaimed”?
(5) Some opine that Judah’s request signified their lack of faith; others think that it was the proper and prudent thing to do. What do you think and why?
(6) Why was this campaign successful? What does the Bible attribute this success to?
(7) What does the Biblical writer seek to teach through the mouth of Adoni-Bezek (literally, the lord of Bezek)?
(8) What is the main message to you today and how may you apply it to your life?
本週我們開始研讀舊約的士師記。請慢慢細讀每天指定的經文至少兩遍，然後反複思考問題。
背景:
猶太傳統一般以撒母耳為士師記的作者。士師是指神在這300一350年間以色列人的歷史中所興起的軍士而非屬靈的領袖，來拯救他們脫離仇敵的綑鎖。寫作的時間應是在撒母耳在生的年間，因為
1. 那時以色列尚未有王（21:25）;
2. 迦南人尚未被逐出心基色（到所羅門時才被逐出：見士1:29；王上9:16）;
3. 大衛尚未征服耶路撒冷（士師記1:21； 代上11:4-7）;
4. 西頓而非推羅是腓尼基（Phoenicia）的京城（士1:31，3:3，10:6，18:28；撒下5:11）
士師時代與撒母耳時代很不同、是刻畫著叛逆、審判、興起士師作拯救、再次叛逆的惡性循環。這段歷史最合宜的形容是全書最後的一節：「那時以色列中沒有王、各人任意而行。」
在這時代神一共興起了共15個士師；13位的事蹟記載在這書卷中；以利和撒母耳則記載在撒母耳記上。
(1) 試將士師記的開始與約書亞記的開始作比較：
a. 兩段時期的開始有什麼相似之處？
b. 又有什麼不同的地方？
(2) 神對摩西和約書亞的應許是否已全然實現了呢？為什麼？
(3) 百姓在1:1的求問顯示他們對神應許的態度是怎樣的？
(4) 他們為何要求問？不是每支派自行攻取所分「未得之地」嗎？
(5) 有解經家認為猶大支派求助是沒有信心之舉；但一般解經者卻以為這是明智和合群之舉。你認為如何？
(6) 聖經藉亞多尼比色（即比色的主之意）之口所說的話給世人什麼教訓？
(7) 今日對你主要的提醒是什麼？你可以怎樣應用在自己的生命中？
“After the death of Joshua, the Israelites asked the Lord, 'Who will be the first to go up and fight for us against the Canaanites?'.” (Jdg. 1:1)
Why didn’t God appoint a successor to Joshua? He appointed Joshua to
succeed Moses, didn’t He? Then was He not setting the people up to ask
for a king?
The fact that they did ask for a king (1 Sam. 8:5), and that God told Samuel that they were not rejecting Him, but were rejecting God as their king (1 Sam. 8:7), clearly points to God's intended national polity for Israel, and that was a Theocracy.
True, Moses was almost god-like to them, and they revered him till these days. But the appointment of Joshua was meant to be a transition to theocracy. The fact that they did not revere Joshua to the same extent showed that Joshua did his job successfully, providing leadership as God's mouth-piece, and yet uniting the people to depend on Yahweh as one people under Him.
Now, they had the land; they had a complete set of laws which they had practiced for a while; they had the tabernacle to worship in; they had the High Priest to inquire through “Urim and Thummim” (Exod. 28:30); and they had their elders. In other words, they had all that was needed to be a people under God. That was demonstrated by what they did right after the death of Joshua:
They really did not need a king, if they did what was taught in the law, sought after the Lord in all their ways, and if the priests did their duty.
By the way, as sad as this period of their history turned out to be, Eli’s story in the beginning of the Book of Samuel reveals that the High Priest was still their last resort for spiritual and national direction, but it also clearly shows that the High Priests had not been doing their job. That was perhaps, the main reason for their demise, as everyone did as he saw fit (Jdg. 21:25). The High Priests themselves had abandoned their spiritual leadership and they themselves did not fear God. Yes, spiritual decadence always begins at the top.
「約書亞死後，以色列人求問耶和華說：我們中間誰當首先上去攻擊迦南人？」(士1:1)
為什麼神沒有興起領袖來承接約書亞呢？摩西離世後，祂豈不是立約書亞代他嗎？神豈不是容讓百姓走失敗的路嗎？
百姓及後主動的向撒母耳求立一王(撒上8:5) ，神就告訴撒母耳，百姓其實是厭棄祂(撒上8:7) 。這正顯示神希望以色列在此建立「神治的國制/theocracy」。
對以色列人而言，摩西好像是神一樣、至今仍是備受尊崇的；而興起約書亞是要以色列人走向「神治」的目標的過渡階段。約書亞確是成功的完成任務，卻不像摩西讓百姓尊崇他。他只充當神話語的出口，教導各支派同心的倚靠神，作祂的子民。
現在，他們有了自己的地土、有全備的律法、有敬拜神的會幕、有大祭司(和得以求問神的「烏陵和土明」(出28:30) 和他們的長老。換句話說，他們有作神合一的百姓所具備一切的條件。這正是1:1這裡所顯示的。在約書亞死後：
- 他們向神求問誰當首先去攻敵。這意味著他們沒有忘記使命；
- 這亦顯出他們的合一、同作神的子民；
- 也告訴我們他們對神的倚靠(相信是藉著大祭司用烏陵土明來求問的) 。
若然他們繼續遵守耶和華的律法，繼續事事向神求問，祭司也盡職事奉，何用立王呢？
對，讀到士師時代的結束，看到祭司以利的失職和他家庭的敗壞，確是可悲；但同時也看到祭司仍是百姓和國家最終的領導。他們的失職，和自己先遠離神，是導致百姓「各人任意而行」(21:25) 重要的因素。是的，群體靈性的失敗，往往始於領導者與神的關係出了問題！
(1) Can you name the cities successfully conquered by Judah in this passage?
(2) We know the historical significance of Jerusalem. Do you know how important Hebron (Kiriath Sepher/Arba) was at that time? (See Gen. 23:2; 35:27)
(3) The author of Judges gives a bit more detail of Caleb’s capture of Hebron (Kiriath Sepher/Arba) than the account in Joshua 15:13-19:
a. Why did Caleb give his daughter land in Negev without the springs?
b. What did Acsah tell her husband to do?
c. Why did she have to ask Caleb herself instead?
d. What might be the reason for the insertion of this story into this book, apart from historicity (i.e. what would you not have learned if this incident was not recorded in the Bible)?
(4) What does the inclusion of a non-Israel people group, the descendants of Moses’ father-in-law, the Kenites, signify?
(5) If “the Lord was with the men of Judah”, why could they not drive the people from the plains, just because the enemies had iron chariots?
(6) Why did the Benjamites fail to dislodge the Jebusites in Jerusalem?
(7) How did the story of the conquering of Bethel resemble that of Jericho in Joshua 2? What is the message in both stories?
(8) What is the main message to you today and how may you apply it to your life?
請慢慢細讀每天指定的經文至少兩遍，然後反複思考問題。
(1) 試列出猶大成功征服了那些城市。
(2) 除耶路撒冷外，你對希伯崙、即基列亞巴有什麼認識？（參創23:2，35:27）
(3) 士師記給我們更多有關迦勒攻取基列西弗的記載（可參書15:13-19）：
a. 迦勒既賜南地給女兒，為何卻不賜水源，要女兒提出才賜給她？
b. 押撒要求丈夫作什麽？為何卻要自己出口？
c. “一下驢” 是什麼意思？
d. 把這小插曲記載在聖經上有什麼信息？
(4) 分地時也把外族如基尼人正面的接納為他們的一部份有什麼重要的信息？
(5) 耶和華既與猶大同在（1:19），為什麼他們卻不能趕出平原的居民？敵人有鐵車又如何？
(6) 為什麼便雅憫人不能把耶布斯人從耶路撒冷趕出？
(7) 攻打伯特利的事蹟與攻打耶利哥城（書2有什麼相似的地方？兩處相同的信息是什麼？
(8) 今日對你主要的提醒是什麼？你可以怎樣應用在自己的生命中？
“One day when she came to Othniel, she urged him to ask her father for a field. When she got off her donkey, Caleb asked her, 'What can I do for you?'.” (Jdg. 1:14)
The insertion of this little episode in both the Book of Joshua (Jos. 15:13-19) and the Book of Judges seems to be rather irrelevant. The truth is, if this story is not included, no one would really care. However, as the Bible is the Word of God, I do think that this little episode carries its meaning.
This period of Jewish history is marked by one of the lowest points in their faith in Yahweh. As we have already mentioned in the introduction, the last verse of the book very much sums up the mark of the period in that “everyone did as he saw fit”. There was no regard for the Law of Moses, there was no fear of the Lord and there was no respect for authority even within the family. This little episode gives us a sense of the latter condition.
Caleb was as a man of faith, being one of the only two of the twelve spies who had faith to conquer the Promised Land, and his faith did not appear to waver a bit even at the old age of 85 (Jos. 14:10). And yet this episode gives us a hint of change as shown through his family life in these ways:
- Perhaps it was not unusual in the Ancient Near East to have the tribal leader offer his daughter as a reward (or bait) to recruit young men to fight for them. But given Caleb’s self-proclaimed faith and strength, it does appear odd that he did not want to fight on his own, but to recruit others to fight for him.
- Yes, he did honor his words and give his now son-in-law, Othniel, a piece of land (which perhaps was assumed as dowry for the marriage), but surprisingly he did not give the land together with the control of the springs without which the land was not of much value in those days.
- That did not sit well with his daughter, Acsah who, in the beginning was urging her husband to demand for control of the springs. Not surprisingly, the son-in-law did not dare to ask and she took the matter into her own hands. The author of Judges vividly paints a picture of confrontation when he writes, “When she got off her donkey…” (1:14)—a sign of impatience, but more than that, a gesture of lack of respect for her father.
As I said, this episode is not accidental, it gives us a clue to the spiritual decline of this period and it clearly shows that such a decline begins at home.
「押撒過門的時候，勸丈夫向他父親求一塊田。押撒一下驢，迦勒問他說：你要甚麼？」(士1:14)
這段小插曲在約書亞記15:13-19和士師記這裡都有記載。這意味著它並非多餘的記述。是的，沒有這插曲的記載，似乎對我們沒有任何的損失。但既是神啟示的一部份，相信定有其原因的。
正如在本周的引言(背景) 中指出，士師時代是以色列人歷史中最可憐的一個時期：各人任意而行、目無律法、不敬畏神、更在家庭中失去對父母的尊重。這小插曲正顯示後者的境況。
迦勒固然是滿有信心的；12個探子中只有兩個有信心，他是其中之一。甚至在85歲時(書14:10) ，他對神的信心仍不動搖。但這小插曲卻給我們看到他家中的境況：
- 或許按古時近東的習俗，族長以女兒作勇士代勞的賞賜並非奇事，但迦勒是自稱有信心和力量的；故此，不親自爭戰南地，而要別人代勞，似有點矛盾；
- 對，他也遵守諾言，把女兒押撒許配了俄陀聶；但所賜的地，卻不包括水泉。無泉之地，在當時的環境，是沒有多大的價值的；
- 這當然叫押撒不悅，故此一早要丈夫向父親求水泉。似乎俄陀聶不願意(或沒有立刻的) 向岳父作出請求，這身為女兒的就急不及待的自己作主了。士師記1:14生動的說：押撒「一下驢」—這不但刻劃出她的沒有耐性，更指出她對父親的不尊敬。
正如我先前所說，這小插曲並非沒有意思的，它是以色列人這段屬靈低潮時期的一部份，也提醒我們屬靈的興衰，是始於家庭的。
(1) The list of tribes failing to drive out their enemies as commanded by the Lord increases—apart from Judah and Benjamin, it now includes Manasseh, Ephraim, Zebulun, Asher, Naphtali and Dan. The following chapters give us more details to the reasons, but at this point, can you imagine ...
a. ... what the Canaanites might think of the Israelites and their God whom they once feared with melted hearts (Jos. 2:9)?
b. ... what the Israelites think of God and His promise?
c. ... what about the Lord—how would He feel seeing His people fail to drive out their enemies when He had promised them victory?
(2) However, the conditions under which some of these tribes failed to drive out their enemies appear to be rather different:
a. What is the reason given for Manasseh’s failure (and for that matter, Zebulun’s and Naphtali’s)?
b. If they were strong enough to press them into forced labor, how could they not have driven them out completely? Whose fault was it?
c. What was the danger for the Ephraimites to co-exist with the Canaanites (and for that matter the tribe of Asher too)?
d. But the most pitiful of all were the Danites, won’t you agree? Why?
(3) These failures to drive out enemies is one of the most
precious spiritual lessons we can learn in terms of our failures or victories
over our sins. What lessons can be learned from the failures of these below?
a. Manasseh, Zebulun and Naphtali
b. Ephraim and Asher
c. Dan
(4) What is the main message to you today and how may you apply it to your life?
請慢慢細讀每天指定的經文至少兩遍，然後反複思考問題。
(1) 我們讀到不能趕出迦南地居民的支派越來越多。除了猶大和便雅憫，還有瑪拿西、以法蓮、西布崙、亞設、拿弗他利和但。下一章會讀到更多有關他們失敗的原因。現在試想像：
a. 當地的居民會怎樣看以色列民，和他們聞風喪膽的耶和華神？（書2:9）
b. 以色列人會怎樣看神和祂的應許？
c. 神看到以色列人的情況又會有什麼感受？
(2) 各支派不能趕出原居民的境況卻是各有不同的：
a. 瑪拿西、西布崙和拿弗他利的原因是什麼？
b. 他們既然能使迦南人服苦，為何不能趕他們出去？是誰之過？
c. 以法蓮和亞設住在原居民中間有什麼危險之處？
d. 但支派的光境實屬可憐。你意下如何？
(3) 以色列人這些失敗正是基督徒靈性失敗最好的寫照。我們可以學些什麼功課？
a. 從瑪拿西、西布崙和拿弗他利的身上？
b. 從以法蓮和亞設身上？
c. 從但的身上？
(4) 今日對你主要的提醒是什麼？你可以怎樣應用在自己的生命中？
“…for the Canaanites were determined to live in that land. When Israel became strong, they pressed the Canaanites into forced labor but never drove them out completely.” (Jdg. 1:27-28)
The failure of the Israelites to drive out their enemies is a very vivid picture of the carnality and failures of our Christian life. The parallels are hard to miss.
For example, repeatedly the Bible talks about the determination of the Canaanites to hold out in the land, but not once does it say the same of the Israelites to drive out their enemies.
To not be able to drive out the Canaanites is one thing, but to be able to press them into forced labor without driving them out is another. If they were strong enough to press the enemies into forced labor, why could they not drive them out? Clearly it was a lack of determination on the part of the Israelites.
So it is with our desire to resist certain temptations. It is often not because we do not have the strength to resist them, but we lack the determination to get rid of them. Years ago, someone in my small group knew it was wrong to watch pornography. He did desire to live a holy life, so one day, he asked the group to pray for him. As we met the next week, we asked him how he was doing in getting rid of those pornographic magazines. He said with a smile, “Oh, I have put them away.” And as we pressed him to tell us where he put those magazines, he said, “I put them away in the closet.” We all sighed, knowing that he was not determined to get rid of them.
Steve Farrar said something very insightful and humorous about the need to have determination in dealing with temptation. He said, “Do not leave a forwarding address!”
By not driving out the Canaanites completely, and merely forcing them into the closet of hard labor, the Israelites did not only leave a forwarding address, they allowed them to co-exist with them in their backyard which eventually led to mixed marriage and the worship of their idols.
「迦南人卻執意住在那些地方。及至以色列強盛了，就使迦南人作苦工，沒有把他們全然趕出 。」 (士1:27-28)
以色列人在迦南地不能趕出他們的敵人是今天基督徒生命的失敗的好寫照。兩者相似之處實在容易認出。
聖經多次形容迦南人怎樣執意留在那地，卻沒有一次論到以色列人定意的要把他們趕出去。但既然沒有把他們趕出去，何來可以使他們服苦呢？很明顯以色列人缺乏了定意！
我 們對付試探往往也是如此。我們其實不是沒有力量勝過試探，乃是我們缺乏定意。我尚記得多年前，在我們「全人成長」小組中的一個弟兄，他當然知道閱讀色情刊 物是不當的。他坦白的叫我們為他這有害的習慣禱告。一周之後，我們問他怎樣處理那些刊物，他告訴我們說已把那些刊物收藏在櫃中。我們都感到詫異，為什麼他 不把它們棄掉！終於過了數星期在一次小組分享時，他卒先的告訴我們：「我已把那些刊物棄掉了。」
Steve Farrar說得好，若我們認真的要對付試探的話，就「千萬不要寫上回郵地址！」
因著沒有決心把迦南人趕出去，以色列人確是給試探「寫上回郵地址」，以至日後跟隨他們拜偶像，離開神。
We were asking the question yesterday about how God would feel about the failures of the Israelites to drive out their enemies when He had promised them victory. The answer is now being given here by the angel of the Lord (whom, according to Keil and Delitzsch, “is essentially one with Jehovah”, i.e. the 2nd person of the Trinity):
(1) What reason did the angel of the Lord give for God not keeping His covenant?
(2) While the Israelites had totally broken their covenant, did God’s action in return signify His total breach of His covenant as well? Why or why not?
(3) List the sins committed by the people in their breach of their covenant with God. Why would they willfully sin against God?
(4) What was God’s punishment as a result of their sins?
(5) Was it really God’s punishment or a natural consequence of their action or both?
(6) As we sin willfully against God and bring disastrous results on ourselves, how can you tell that it is God’s punishment or a natural consequence of our own action?
(7) Why did the people react to the words of the angel of the Lord with weeping? Did it represent repentance? Why or why not?
(8) What did their action of offering sacrifices signify?
(9) What is the main message to you today and how may you apply it to your life?,
請慢慢細讀每天指定的經文至少兩遍，然後反複思考問題。
昨天，我們思想到神對以色列人不能趕出迦南人的感受，現在我們讀到耶和華的使者所給的答案。（根據Keil & delitzsch的考究，我相信祂就是在舊約出現的耶穌基督）。
(1) 祂說神不守約的原因是什麼？
(2) 其實是否說因以色列人先沒有遵守他們與神的約，神就照様的放棄了他們？為什麼？
(3) 這裡所詳述他們所犯的罪包括什麼？為何他們會刻意犯罪？
(4) 因而帶來的審判是什麼？
(5) 你認為他們所受的是神的審判，還是自取其咎？
(6) 如果我們明知故犯（不聽神的話）而帶來不好的後果，我們怎知是神的管教，還是自取其咎？
(7) 百姓怎樣回應耶和華使者的話？你認為這是悔改的表現嗎？為什麼？
(8) 他們獻祭又表示什麼？
(9) 今日對你主要的提醒是什麼？你可以怎樣應用在自己的生命中？
“The angel of the Lord went up from Gilgal to Bokim and said….” (Jdg. 2:1)
Many scholars, especially liberal scholars, dismiss the “angel of the Lord” as merely a human messenger and at most a prophet sent by God as His mouth-piece. But the famous commentators, Keil and Delitzsch, have this to say about this angel of the Lord:
“In the simple historical narrative a prophet is never called Maleach Jehovah. The prophets are always called (by other names) or else, 'man of God,' as in 1 Kings 12:22; 13:1, etc. ... Moreover, no prophet ever identifies himself so entirely with God as the angel of Jehovah does here. The prophets always distinguish between themselves and Jehovah, by introducing their words with the declaration: 'thus saith Jehovah', as the prophet mentioned in ch. 6:8 is said to have done…On the other hand, it does follow from the sacrifice at Bochim, where there was no sanctuary of Jehovah, that the person who appeared to the people was not a prophet, nor even an ordinary angel, but the angel of the Lord who is essentially one with Jehovah.”
(Keil & Delitzsch, vol. 2, 192-4)
「耶和華的使者從吉甲上到波金，對以色列人說：」 (士2:1)
不少解經家，特別是新派的解經者，以「耶和華的使者」單單是人，極其量是被神用來作傳話的。但著名的解經家Keil & Delitszch就有以下的分析：
「在(舊約) 簡單的歷史記述中，從沒有用耶和華的“maleach” 來稱呼任何一個先知的，而是用別的名字來稱呼他們，或稱他們為「神人」；就像在列王記上12:22; 13:1等地方……再者，從沒有先知像耶和華的使者這樣完全的代表神。先知總是把自己與神作出分別，在代耶和華說話時，總是在開始時說：“耶和華如此說” ，就像6:8那先知所作的一樣……相反地，(我們看到) 在波金的獻祭一事上，那裡沒有神的聖所，卻有耶和華的使者的同在，原來祂不是先知，也非普通的天使，乃是“耶和華的使者” ，本質上是與耶和華原為一的。」
(K&D, Vol. 2, 192-4)
Here is a recap or summary of basically the entire history of Israel during the period of the judges:
(1) How does the Bible describe their land? What is the importance of such a description?
(2) In a spiritual sense, what is our inheritance as Christians? Have we truly possessed and enjoyed our inheritance?
(3) 2:10 says, “…another generation grew up, who knew neither the Lord, nor what He had done for Israel.”
a. How could this new generation not know what the Lord had done for Israel? Whose fault was it?
b. What is meant by the word “know”?
(4) What important lesson(s) can we learn about passing the “knowledge” of the Lord to the next generation?
(5) Vv. 11-13 describes the first “Act” of this recurring
downward spiral of the period, beginning always with the sins of the people
during the time of the judges. Try to highlight
or list all the “verbs” used in these verses that denote the sinful deeds of
the people, and
a. Compare them to the deeds of present-day Israel, and
b. Compare them to the deeds of the post-Christian western world.
Who might be “provoking” God to even greater anger? Why?
(6) What might be the most fitting word to describe the sin of God’s people in this passage: Rebellious? Disobedient? Unfaithful? Betrayal? Evil? Or…?
(7) What is the main message to you today and how may you apply it to your life?
請慢慢細讀每天指定的經文至少兩遍，然後反複思考問題。
這段經文基本上把士師時期以色列人屬靈的光境總結起來：
(1) 在論到他們的地時，聖經稱之為產業。用意何在？
(2) 作為基督徒，我們的「產業」又是什麼？你認為你已全得這產業嗎？你懂得享用嗎？
(3) 2:10說：「後來有別的世代興起，不知道耶和華，也不知道耶和華為以色列人所行的事。」
a. 為何這新的一代竟不知道耶和華為以色列人所行的事？是誰之過？
b. 「知道」是什麼意思？
(4) 從他們的身上，在教導下一代去認識神這方面，我們可以得到什麼提醒？
(5) 2:11-13描述這時代的惡性循環的第一階段，就是百姓離棄神。試列出這段如何形容他們所行的惡：
a. 今日的以色列又如何？
b. 今日這「後基督」的北美又如何？
c. 誰更惹耶和華的怒氣呢？
(6) 你認為士師時代的罪最貼切的形容是什麼？叛逆、不聽話、失信、離棄神、或是……？
(7) 今日對你主要的提醒是什麼？你可以怎樣應用在自己的生命中？
“Then the Israelites did evil in the eyes of the Lord...” (Jdg. 2:11)
As we read of the vicious cycle (or perhaps, the downward spiral) of the sad history of the Israelites during this period of the Judges, it is interesting to read Charles Swindoll’s observation in this respect:
“I was interested to discover from one historian that the average age of most world civilizations is a duration of about 200 years. Almost without exception, each civilization passed through a similar sequence of events:
From bondage to spiritual faith…
From spiritual faith to great courage…
From great courage to liberty…
From liberty to abundance…
From Abundance to Leisure…
From leisure to selfishness…
From selfishness to complacency…
From complacency to apathy…
From apathy to dependency…
From dependency to weakness…
From weakness BACK TO BONDAGE…”
(The Insight for Living Study Bible, 234)
I wonder which stage within this cycle America and Canada are in.
「以色列人行耶和華眼中看為惡的事，去事奉諸巴力 ……」 (士2:11)
讀到以色列人在士師時代屬靈的光景，使我想起Charles Swindoll對他們這惡性的循環以下的感受。
「歷史家對世界一般文化時代的發現使我感到很有興趣，(他們)指出每時代大概歷時二百年。差不多沒有例外的，每個文化時代都經歷過相似的階段：
由綑綁 到 靈性的信心
由信心 到 極大的勇氣
由勇氣 到 自由
由自由 到 豐盛
由豐盛 到 安舒
由安舒 到 自私
由自私 到 自滿
由自滿 到 冷漠
由冷漠 到 倚賴
由倚賴 到 軟弱
由軟弱回到綑綁……」 (Insight for Living Bible, 234)
不曉得北美是在這惡性循環的那個階段呢？
(1) Vv. 14-15 describes the 2nd “Act” of this recurring downward spiral of the period and that is God’s punishment or chastisement:
a. Again, like yesterday’s reflection, try to highlight or list all the “verbs” used to denote God’s punishment of His people.
b. Among these verbs, which one stands out to be most tragic of all and why?
c. It is one thing to be up against human enemies; it is another thing to be up against God. Which is worse and why?
d. Have you felt that you have been up against God? How would you describe such a feeling? (Is “great distress” a fitting description? Is there any way out?)
(2) What is the 3rd “Act” of this recurring cycle?
a. What were the judges for?
b. In spite of deliverance from the hands of the raiders, did they contribute to the repentance of the people? Why or why not?
c. Why then would God care to deliver them?
(3) What is the 4th “Act” of this recurring cycle upon the death of the presiding judge? Do you agree with me in calling this recurring cycle a “downward spiral”? Why or why not?
(4) Pause and examine yourself: Does your walk with God resemble this pattern of the Israelites during the time of the Judges?
(5) What is the main message to you today and how may you apply it to your life?
請慢慢細讀每天指定的經文至少兩遍，然後反複思考問題。
(1) 2:14-15描述這時代的惡性循環的第二階段，就是耶和華怒氣的發作：
a. 試列出這段如何形容神所採取的行動(動詞) 。
b. 這些行動(動詞) 中，那一個最為可悲？
c. 四面受敵固然可怕，但神竟與你為敵是否更可怕？為什麼？
d. 你曾否感受過神與你為敵？你可以怎樣形容這感受？可有出路嗎？
(2) 這時代的惡性循環的第三階段是什麼？
a. 士師的興起主要是為了什麼？
b. 得拯救時，百姓是否就悔改？為什麼？
c. 既是這樣，為何神仍拯救他們？
(3) 這時代的惡性循環的第四階段是什麼？這惡性循環所刻劃的是什麼？
(4) 請停下來反思：你的生命有像這惡性循環的地方嗎？
(5) 今日對你主要的提醒是什麼？你可以怎樣應用在自己的生命中？
“But when the judge died, the people returned to ways even more corrupt than those of their fathers, following other gods and serving and worshipping them…” (Jdg. 2:19)
From 2:10-19, the author of the Book of Judges basically gives us a summary of the vicious cycle, one of the most pitiful pictures in the history of God’s people that marks the time of the Judges.
The cycle runs something like a play:
Act I: Rebellion against Yahweh – Some call this period a time of disobedience, but I prefer to call it a time of rebellion, because disobedience can simply be not complying with the law of God. But, they turned away from Him, “serving and worshipping” other gods. They no longer considered themselves a people under God. They have forsaken their identity.
Act II: Chastisement or Discipline – Yes, instead of not being able to drive out the Canaanites and having to co-exist with them, the table had turned. The Israelites were plundered and raided, and lived in constant oppression and fear. Some call this period a time of punishment, but I would call it a time of chastisement or discipline, because punishment might imply a severance of relationship, but God has remained faithful, even though they were faithless (2 Tim. 2:13).
Act III: Deliverance – The fact that “as they groaned under those who oppressed and afflicted them” (Jdg. 2:18), the Lord would raise up a judge to deliver them. This was certainly a testimony of God’s compassion. Although the Israelites had breached their covenant with the Lord, the Lord kept His part of the covenant, giving them chance after chance to repent and return to Him.
Act IV: Rebellion – Unfortunately, no sooner had they found relief from their distress, than they turned ever so quickly away from the Lord, like a swine which is bent on returning to the pool of mud. The reason that I call this recurring cycle a “downward spiral” is because of 2:19 which charges the people with these words, “But when the judge died, the people returned to ways even more corrupt than those of their fathers…”. The Bible is not comparing them with their forefathers in the desert, but just the generation before them under a former judge. V. 2:22 testifies that in fact, they could not even be compared with their forefathers at all!
If the lives of their forefathers in the desert serve as a warning for us (1 Co. 10:11), how much more do these generations of Israelites under the judges!
「及至士師死後，他們就轉去行惡，比他們列祖更甚，去事奉叩拜別神，總不斷絕頑梗的惡行。」(士2:19)
士師記的作者在2:10-19這段中，基本上把這時代的惡性循環作了一個總結，所描述的確是以色列極可憐的一個時期。這惡性循環大致上是這樣的：
階段一：離神行惡。這是一段叛逆神的時刻，他們不單是不聽神的話，不遵行它祂的律例而已，乃是斷然的離棄耶和華，轉而敬拜、事奉其他的神。換句話說，他們不再以自己為神的子民；他們失去了他們尊貴的身份。
階段二：神的管教。他們因為沒有趕出迦南人，被逼與他們共存，把自已「轉主為客」。結果迦南地的人搶掠、欺壓他們，使他們活在驚懼當中。我稱這是神的管教，不是審判，因為神並沒有完全的放棄他們與神的關係，仍像兒女的看待他們。是的，他們縱然失信，神仍是可信的(提後2:13) 。
階段三：拯救：「他們欺壓擾害，就哀聲歎氣，所以耶和華後悔了」(2:18) ，就興起士師來拯救他們—這是恩典、憐憫的明證。雖然以色列向神背約，神仍守祂的約，給予他們一次又一次的機會去悔改歸回祂。
階段四：離神行惡：可惜的是，從禍患中得拯救後不久，他們就立刻的轉離神，就像豬總愛走回泥坑之中。這不但成為一個惡性的循環，更是每況愈下的境況，就如2:19所言：「及 至 士 師 死 後 ， 他 們 就 轉 去 行 惡 ， 比 他 們 列 祖 更 甚 ， 去 事 奉 叩 拜 別 神 ， 總 不 斷 絕 頑 梗 的 惡 行 。」「列祖」在此，不是指曠野時代的列祖，乃指上一代的士師管理下的先祖。按保羅所言，曠野的列祖的罪惡足以成為我們今天的鑑戒(林前10:11) 。看來，這士師時代的以色列人，比那曠野時代的更不如(士2:22)！
(1) Here (in 2:20-23) is an interesting explanation of why the Lord allowed the nations to remain without driving them out “at once” even in the time of Joshua. Why would allowing the nations to remain be a test for Israel? I thought it was their doing? How could you reconcile these two apparently contradicting notions?
(2) Since it was a test, the implication is that Israel did have the ability to pass the test. Do you agree? If so, how could they pass such a test?
(3) At least one of the purposes for leaving the nations among them was to “teach warfare to the descendants of the Israelites who had not had precious battle experience” (3:2). Do you think this purpose was a little odd? Why or why not?
(4) How did the Israelites, especially under Joshua, learn the way of warfare and how different was it from that of the nations?
(5) In stating that the nations “were left to test” them, what is the emphasis of the Bible?
(6) According to v. 5, what was the result of the test?
(7) What is the main message to you today and how may you apply it to your life?
請慢慢細讀每天指定的經文至少兩遍，然後反複思考問題。
(1) 2:20-23告訴我們耶和華沒有速速的趕出迦南各族的原因是什麼？為什麼稱這為試驗？他們不是自作自受嗎？
(2) 既是「試驗」，意思是他們應可勝過的。他們本可怎樣勝過？
(3) 沒有速速趕出餘民其中原因之一是「好叫以色列的後代又知道又學習未曾曉得的戰事」(3:2) 。你認為這原因說得通嗎？
(4) 以色列人(特別是在約書亞的領導下) 是怎樣勝敵的？他們戰事上的學習與列邦有什麼主要的分別？
(5) 3:4再補充「留下這幾族」作試驗的原因是什麼？
(6) 這試驗的結果是什麼？(3:5)
(7) 今日對你主要的提醒是什麼？你可以怎樣應用在自己的生命中？
“These are the nations the Lord left to test all those Israelites who had not experienced any of the wars in Canaan.” (Jdg. 3:1)
The way the Biblical writer explains why God allowed the nations to remain among the Israelites without driving them out at first appears to be rather odd. For one, it is very clear that it was the Israelites who failed to dislodge and drive out their enemies. But in Judges 2:20–3:4, we have come to understand that in fact, God’s hand was in it:
(1) It is certainly true that while the Canaanites were determined to stay put, the Israelites lacked the same determination to drive them out, which was the clear command of the Lord. However, “if” God so wished, He could have intervened to make sure that their enemies would all be driven out. He did not.
(2) While accepting their weaknesses and failures, God had chosen to use the opportunity to test them, to see if they, in spite of their weaknesses and failures, “will keep the way of the Lord and walk in it as their forefathers did” (2:22). In other words, God had faith in them. Their forefathers under Joshua did walk in God’s way, did not intermarry the daughters of the surrounding nations, and did not serve and worship their gods. Therefore, they could not blame their circumstances which were exactly the same as during the time of Joshua.
(3) However, the most interesting remark comes in 3:1-4, and that is the other purpose of leaving the nations around: It was “to teach warfare to the descendants of the Israelites who had not had previous battle experience”. At first glance, it appears to be more than absurd. However, we forget that the way of warfare for the people of God is completely different from that of the nations. For the people of God, especially under the leadership of Joshua, the Lord is the “commander of the army of the Lord” (Jos. 5:14). Their battle always belongs to the Lord, and therefore victory comes, “not by might, nor by power, but by my Spirit” (Zech. 4:6). Therefore the presence of the nations around them was a chance to learn to trust in God.
This is such a great spiritual truth even for us today. As God’s children, even our weaknesses and failures can be used by God as a test for us to repent and return to Him. But more than that, even within the pit of distress that we have dug for ourselves, we are not forsaken by God, and we can even grow stronger and rebound in learning to trust in Him. That’s how compassionate and good the God and Savior we have.
「耶和華留下這幾族，為要試驗那不曾知道與迦南爭戰之 事的以色列人。」 (士3:1）
聖經在這裡(士3:1-2）給我們解釋神沒有讓以色列人全然趕出外族人的原因，表面看來有點奇怪。這豈非以色列人自己的失敗嗎？與神何關？但是士師記
(1) 像先前所思想過的，迦南人是執意的留在那裡，而以色列人卻缺乏定意把他們趕出去。雖然是這樣，如果神干預，祂誠然能把這些外族人趕離。但神並沒有這樣做。
(2) 神容讓他們軟弱失敗，但同時使用它成為試驗他們的機會，看看「他們肯照他們列祖謹守遵行我的道不肯」(2:22) 。換句話說，神對他們是有信心的。在約書亞時代的百姓，確能同心的遵守神的律例，沒有與外族通婚，更沒有敬拜、事奉別神。換句話說，他們不能把自己的失敗，歸咎於環境，因為他們的環境與約書亞那一代是沒有分別的。
(3) 3:1-4的解釋甚有趣味：原來「耶和華留下這幾族，為要試驗那不曾知道與迦南爭戰之事的以色列人。」意思是要訓練他們學習爭戰(參英譯本NIV的繙譯) 。表面看來，這解釋是有點奇怪的。其實，我們忘記了以色列人一向所學習的爭戰，絕對與外族有別。他們既是神的子民，就像神向約書亞所提醒的：「我是來作耶和華軍隊的元帥」(書5:14) 。是的，他們的爭戰是屬乎耶和華的。也因這原故，他們的爭戰「不是倚靠勢力，不是倚靠才能，乃是倚靠(神)的靈方能成事。」(亞4:6) 這些是神藉著留下這幾族來訓練他們要學習的。
這也是今天我們需要學習的屬靈真理。作為神的兒女，就是我們的軟弱和失敗，也可以被神使用為試驗我們，作悔改和歸回的機會；那怕是我們自掘的墳墓，也可以被那永不放棄我們的主，使用來堅固我們，作我們重新站起來的機會。我們的神就是一位這樣愛憐我們的救主。