This week, we shall continue the
study of 1 Chronicles in the Old Testament.
The
reiteration of the cities allotted to the Levites back in the days of their
entrance into the Promised Land (Jos. 21, see Note below) serves a practical
purpose as follows:
- It affirmed the rights of the Levites who have returned from exile so that they could re-occupy the land of their ancestors, and
- It encouraged the Levites who chose not to move to their ancestral cities especially around Jerusalem to move back to perform their duties (Neh. 11:3-4).
It is helpful to use the following chart that focuses on the Kohathites as a guide to follow the record in this chapter:
Three Sons of Levi1. Gershon
2. Kohath: His descendants are-
-Ram (Amram) - Aaron (the priesthood line) and Moses
– Ishar
– Hebron– Uzziel
3. Merari
(1) The allotment to the Kohathites—their record is divided into two parts vv. 54-61 and vv. 66-70.
a. Aaron’s descendants:
- Why does the Chronicler emphasize that the first lot came out for the Kohathites? (v. 54; Jos. 21:4)
- Of the 13 towns given to Aaron (v. 60), why was Hebron not given to them entirely? (v. 55-56; Jos. 14:14)
- From which tribes do the descendants of Aaron receive their dwelling place? (vv. 57-60; Jos. 21:4)
b. Rest of the Kohathites:
- How many towns do the rest of the Kohathites (including the descendants of Moses) get? (v. 61)
- From which tribes do the rest of the Kohathites receive their dwelling place? (vv. 61; 66-70)
(2) The allotment to the Gershonites (vv. 62, 71-76)
a. How many towns do the Gershonites get? (v. 62)
b. From which tribes do the Gershonites receive their dwelling place? (vv. 62; 71-76)
(3) The allotment to the Merarites (vv. 63, 77-80)
a. How many towns do the Merarites get? (v. 63)
b. From which tribes do they receive their dwelling place? (vv. 63; 77-80)
(4) What is the main message to you today and how may you apply it to your life?
Note:
The “Levites were not the sole possessors of these towns, but simply received the number of dwelling houses which they actually required, with meadow land for their cattle in the suburbs of the towns, while the rest of the space still belonged to the different tribes” (K&D, Joshua, 154).
本週我們會繼續研讀舊約歷代志上。請細心慢慢讀每天指定的經文至少兩遍，然後反複思考問題。
這裡重申記載利未人在進迦南時所獲分配的住處（請參書21章和下註）是有實際用途的：
- 確認那些被擄歸回的利未人重居先祖地土的權益；
- 同時鼓勵那些選擇居住別處的利未人重歸屬他們的地土（特別是屬耶路撒冷居民）去履行他們的職責（尼11:3-4）
以下以哥轄的家譜為主的簡圖應有助我們閱讀這些地土的分配：
利未的兒子
1. 革順
2. 哥轄
a. 暗蘭--亞倫（祭司）和摩西
b. 以斯哈
c. 希伯倫
d. 烏孽
3. 米拉利
(1) 6:54-61和6:66-70（分開兩處記錄）—哥轄後裔的住處：
a. 亞倫的後裔：
i. 為何特別提到亞倫的子孫當時“先拈鬮得地/drawn the 1st lot” ？（6:54; 書21:4）在所分配的13個城市中，為何要指明希伯倫部份是迦勒子孫所擁有？（6:55-56; 書14:14）
b. 除從猶大支派得住處外，尚從那些支派得住處？（(6:57-60; 書21:4）
c. 哥轄其他的子孫：
i. 哥轄其他的子孫（即包括摩西的後裔）獲分配多少個城市？(6:61)
ii. 是從那些支派得的？(6:61; 66-70)
(2) 革順後裔的住處(6:62, 71-76)
a. 他們得到多少個城市？(6:62)
b. 是從那些支派得的？(6:62; 71-76)
(3) 米拉利後裔的住處(6:63, 77-80)
a. 他們得到多少個城市？(6:63)
b. 是從那些支派得的？(6:62; 77-80)
(4) 今天你得到的主要提醒是什麼？你會怎樣應用在你的生命中？
註：“這些利未人不是獨得這些城市的，而是從中按需要獲分配所住的房屋。加上城邑的郊野用來牧養牲畜；其他的地土仍屬各支派所擁有的。”(K&D, Joshua, 154)
“These were the locations of their settlements allotted as their territory (they were assigned to the descendants of Aaron who were from the Kohathite clan, because the first lot was for them).’’ (1 Chr. 6:54)
Back in the days of Joshua, as the Israelites entered into the Promised Land, Joshua was dividing the land to be inhabited by each of the tribes. At it appeared that Joshua had allotted the land for all of the tribes and even appointed cities of refuges among them, the heads of the Levites approached him as if to remind him that he had left them out: “The Lord commanded through Moses that you give us towns to live in with pasturelands for our livestock” (Jos. 21:2). I do not believe that Joshua had forgotten about them; although they do not have any “land inheritance”, the Lord has made sure that the rest of the tribes will share their land with them (a total of 48 cities including 6 cities of refuge). It was really a matter of procedure that Joshua allotted their cities after he had apportioned the land to the rest of the tribes.
The Chronicler chooses to emphasize what happened next: Lots were being drawn and the “first lot came out for the Kohathites, clan by clan” (Jos. 21:4). The emphasis is important in that the Levites then and now should know that “This did not happen by chance; but God, according to select His wonderful counsel, placed them just in that situation which He had determined to select for His own temple” (Calvin). The reiteration here was also necessary to prevent the Levites to live as they chose to, given the fact that upon their return from exile, many of the lands in Judah and its vicinity were impoverished and needed a lot of work to rebuild. In fact, many Levites had chosen not to live as originally allotted especially around the Jerusalem area which was in a state of extreme poverty. That had resulted in not having enough Levites to serve in the temple. (See Neh. 11 to see how they cast lots to make people, especially the Levites, move back to Jerusalem from the other cities.)
This list of cities allotted to the Levites serves a very important purpose, and that is to remind these servants of the temple to obey the command of the Lord.
「他們的住處按著境內的營寨，記在下面：哥轄族亞倫的子孫先拈鬮得地。」(代上6: 54)
在約書亞的日子，當以色列人進入應許地時，他把地分給眾支派作為他們的產業。約書亞在為各支派分配好地土之後，就在各處設立了逃城。就在這時候，利未人的族長來到約書亞面前，似乎是要提醒他，他們尚未被照顧到：“從前耶和華藉著摩西吩咐給我們城邑居住，並城邑的郊野，可以牧養我們的牲畜”( 書21:2) 。當然，約書亞怎會忘記他們呢。不過在次序上，他先要分地給各支派作「產業」，然後才再按神的吩咐，使眾支派從所得的地中把一共48個城邑分出來，與利未人共享。
歷代志的作者在此就特別指出，在分配城邑給利未人時，“哥轄族亞倫的子孫先拈鬮得地”(6:54) 。這特別的聲名是重要的；是要被擄歸回的利未人知道，“這不是偶然發生的，乃是神按祂奇妙的旨意，把他們放在那裡，是為祂自己的聖殿而作出的揀選” （加爾文）。在此重述，更是提醒利未人不可隨意選擇居所，因為不少歸回的人因耶路撒冷的貧困和需要極艱苦的努力才得重建家園而遷離。這包括了不少祭司和利未人，以至聖殿不夠人供職（參尼希米記，特別是第11章）。
這段有關利未人獲分配而得的城邑正好提醒那些該在聖殿事奉的人，一切都該遵照神的吩咐而行。
After the genealogy of the Levites, the Chronicler now continues with the rest of the tribes. It is helpful to bear in mind the following:
- This record of genealogy differs from all previous ones in that it has an ad-hoc purpose to help the returnees from exile to re-establish their lives on a much smaller piece of land than their ancestral land before their exile.
- Many of the original families of the twelves tribes have either dwindled or ceased to exist or their descendants have not chosen to return (such appeared to be the case with the Transjordan ½ tribe of Manasseh; see 5:26). Therefore their descendants are either omitted or casually mentioned.
- When compared to the genealogy of Numbers 26, it is obvious that many so-called “sons” are grandsons or great grandsons who had become important family heads with significant descendants so that they are also listed as “sons”.
(1) Issachar (vv. 1-5)
a. Refer to a Bible map to see where the land originally allotted to this tribe was (south of the Sea of Galilee, west of the Jordan River).
b. Look up the genealogy in Numbers 26:23-25. How many of those over 20 years of age were counted then?
c. How many were counted in the time of David? (vv. 2, 5)
(2) Benjamin (vv. 6-12)
a. Please check with your Bible map and locate the land of Benjamin (immediately north of Judah, west of the Jordan River).
b. Look up the genealogy in Numbers 26:38-41. How many of those over 20 years of age were counted then?
c. How many were counted in the time of David? (vv. 7, 9, 11. Greater details of his genealogy are expanded in chapter 8.)
(3) Naphtali (v. 13)
a. Please check with your Bible map and locate the land of Naphtali (one of the northern-most tribes of Israel).
b. Look up the genealogy in Numbers 26:48-50. How many of those over 20 years of age were counted then?
c. Why does the Chronicler give only a one-sentence genealogy to Naphtali without referring to their number counted in the time of David?
d. Why does the Chronicler call them “the descendants of Bilhah”? (see Gen. 30:7-8)
e. Which other tribes next to Naphtali (geographically) are omitted in this record of genealogy by the Chronicler?
(4) Manasseh (vv. 14-19)
a. Please check with your Bible map and locate the land of Manasseh (west of Jordan).
b. Look up the genealogy in Numbers 26:29-34. How many of those over 20 years of age were counted then?
c. Why is there no number given about their count in the time of David? What does it say about the purpose of this genealogy by the Chronicler?
d. Also, read Joshua 17:1-2 and compare the names of the sons of Manasseh to those of Numbers 26 and the Chronicler’s genealogy to get a sense of the way “sons” or descendants are recognized.
(5) Ephraim (vv. 20-29)
a. Please check with your Bible map and locate the land of Ephraim (sandwiched between Manasseh and Benjamin, west of Jordan).
b. Look up the short genealogy in Numbers 26:35-37. How many of those over 20 years of age were counted then?
c. Although the Chronicler does not mention their number in the time of David, he does provide greater details of their descendants:
- Who stands out as one of the most important descendants of Ephraim? (v. 26)
- Based on its geographical location, what might be the purpose of detailing the exact location of their land in vv. 28-29? (see Neh. 8:16; 12:39 as well)
(6) Asher (vv. 30-40)
a. Please check with your Bible map and locate the land of Asher (along the coast line south of Tyre).
b. Look up the genealogy in Numbers 26:44-47. How many of those over 20 years of age were counted then?
c. How many were counted in the time of David?
d. Although their number has dwindled over the years, what does the Chronicler say about these heads of families? (v. 40)
(7) What is the main message to you today and how may you apply it to your life?
請細心慢慢讀每天指定的經文至少兩遍，然後反複思考問題。
在重述利未支派的家譜和所得分配的城邑後，歷代志的作者繼續記述其他支派的家譜。請留意：
- 這裡的家譜與聖經先前所載的家譜主要不同之處是在於列出這些家譜的為要實際的幫助被擄歸回者重在祖業上重建家園；
- 不少十二支派原先的家族早已式微或甚至絕跡，或是他們的後人選擇不回故土（住泛約但地區的瑪拿西人是其中一例—參5:26）；故此，他們的家族不再被提及或只是簡短的畧提；
- 將這裡的家譜與民數記26章的相比，明顯叫我們知道“兒子” 這用詞 往往是指孫子或是重要後人的家主的統稱。
(1) 7:1-5—以薩迦的後裔
a. 不妨打開聖經地圖，重溫以薩迦支派所得的地之所在（即約但河以西、加利利海之南面）。
b. 請翻閱民數記26:23-25：昔日進迦南前，這支派有多少二十歲以上的男丁？
c. 到大衛的時候（即這裡家譜的根據），同類人數又是多少，(7:2, 5)
(2) 7:6-12—便雅憫的後裔
a. 請翻閱聖經地圖，看看這支派原本獲分配之地域（即猶大支派之北鄰、約但河之西）
b. 請翻閱民數記26:38-41：昔日進迦南前，這支派有多少二十歲以上的男丁？
c. 到大衛的時候（即這裡家譜的根據），同類人數又是多少？(7:7, 9, 11 —第8章再有詳盡的記載)
(3) 7:13—拿弗他利的後裔
a. 請翻閱聖經地圖，看看這支派原本被分配之地域（是整個以色列極北的支派之一）
b. 請翻閱民數記26:48-50：昔日進迦南前，這支派有多少二十歲以上的男丁？
c. 為何在此單以一節來提及，更沒有列舉大衛時代的人數？
d. 為何稱之為“辟拉的子孫” ？（參創30:7-8）
e. 與拿弗他利鄰近的有那些支派完全沒有列出在這裡的家譜？
(4) 7:14-19—瑪拿西的後裔
a. 請翻閱聖經地圖，看看這支派原本獲分配之地域（約但河西）。
b. 請翻閱民數記26:29-34：昔日進迦南前，這支派有多少二十歲以上的男丁？
c. 為何在此單單沒有列舉大衛時代的人數？
d. 請翻閱約書亞記17:1-2所載瑪拿西兒子的名字，若與民數記26章和這裡作比較：你對家譜“兒子”的定義是什麼？
(5) 7:20-29—以法蓮的後裔
a. 請翻閱聖經地圖，看看這支派原本獲分配之地域（約但河以西、夾在瑪拿西與便雅憫之間）。
b. 請翻閱民數記26:29-34：昔日進迦南前，這支派有多少二十歲以上的男丁？
c. 雖然在此沒有列舉大衛時代的人數，但對各後人家族卻有較詳盡的記載：
i. 誰是這支派極突出的人物？(7:27)
ii. 按其地理的環境，較詳盡記載其家譜的實際原因是什麼？（7:28-29，亦參尼8:16; 12:39）
(6) 7:30-40—亞設的後裔
a. 請翻閱聖經地圖，看看這支派原本獲分配之地域（沿地中海的海岸，推羅之南面）。
b. 請翻閱民數記26:44-47：昔日進迦南前，這支派有多少二十歲以上的男丁？
c. 到大衛的時候（即這裡家譜的根據），同類人數又是多少？
d. 雖然人數顯著的減少了，但歷代志怎樣論到這些族長？(7:40)
(7) 今天你得到的主要提醒是什麼？你會怎樣應用在你的生命中？
“All these were descendants of Asher — heads of families, choice men, brave warriors and outstanding leaders. The number of men ready for battle, as listed in their genealogy, was 26,000.” (1 Chr. 7:40)
I wonder what might be going through the minds of the returnees from exile while they were reading the genealogy of the Chroniclers which must have reminded them of the following:
- Many of the heads of the families of their tribes are no longer counted as they must have either dwindled into insignificance or simply ceased to have any descendants anymore.
- The seemingly useless purpose of recording the number of fighting men that some of the tribes had at the time of David (e.g. in 7:2) and the omission of such statistics for tribes like Manasseh and Ephraim
- The total omission of the genealogy of Dan and Zebulun
The picture was definitely one of “the good old days”, as they only had a total of 42,360 adult-males who returned from exile to Jerusalem (Ezr. 2:64). Even in the time of Ezra which was about 80 years after their return (B.C. 538-458), their number could not be compared to that in the time of David.
I believe the Chronicler wishes not only to send them a message of warning (to learn from their mistakes of the past in rejecting God as their King), but he also seeks to show them the mercy of God: Though their number has greatly dwindled, the fact that they were now back in the land as God has promised with His preservation of them as a remnant for Himself, they should cherish such a second chance not only to rebuild the temple and Jerusalem, but to return to God whole-heartedly. This message is pretty well summed by these words by one of their leaders to Ezra in renouncing their sin:
“But in spite of this, there is still hope for Israel. Now let us make a covenant before God…” (Ezr. 10:2-3)
「這都是亞設的子孫，都是族長，是精壯大能的勇士，也是首領中的頭目，按著家譜計算，他們的子孫能出戰的共有二萬六千人。」(代上7:40)
當那些被擄歸回的以色列人，經過斷斷續續的嘗試重建聖殿和聖城多年，現在讀到歷代志這些家譜時，不曉得他們會怎樣想。相信最少是會察覺到：
- 不少以前的族長和家族已人數大減，甚或不再存在了；
- 記載在大衛時代的戰士人數似與現今無關，而且像瑪拿西和以法蓮的戰士人數，連提也不提；
- 並且但和西布倫的家譜也絕然不提！
這是一幅“想當年” 的圖片，因為現在歸回的人數是寥寥42,360個成年的男丁（拉2:64）。就是到了以斯拉的時候，即回歸後80年（主前538-458年），他們的人數仍與大衛的時代相距甚遠。
我相信歷代志的作者（以斯拉）是要藉此向他們發出警告，叫他們從過往的失敗好好學功課；同時，亦叫他們看到神的大憐憫：雖然他們的人數大不如前，神既為自己留下餘民，他們應好好的把握這「再次的機會」，不但把聖殿和聖城重建妥當，更要全心、全意的歸向神。這信息在他們的領袖向以斯拉所說的話充份表明出來：
“我們在此地 ……干犯了我們的神，然而以色列人還有指望。現在當與我們的神立約……” (拉10:2-3)
This appears to be a supplementary genealogy to that of 7:6-12. Again, this genealogy appears to be of an ad-hoc nature in that
- Apart from the first-born of Benjamin being Bela, the rest of the “sons” of Benjamin do not jive perfectly with that of Genesis 46:21 (except Ashbel), Numbers 26: 38-41, nor the earlier record of 7:6-12.
- This rather detailed record (comparable to that of Judah and the Levites) proves that it is meant for the returnees from exile because the majority of them were led by “the family heads of Judah and Benjamin and the priests and Levites” (Ezr. 1:5).
As we read this chapter of Benjamin’s leading descendants who presumably are more relevant to the returnees from exile, let’s simply take note of the following:
(1) Who are listed here as the sons of Benjamin? (vv. 1-2)
(2) The “sons” of Bela (vv. 3-28): The following appear to be the important heads of the families under the lineage of Bela and they include:
a. The sons of Bela (vv. 3-5): It is helpful to list their names out for reference.
b. The other descendants of Bela (vv. 6-28):
c. The Chronicler states clearly where all of these families resided: Where was it? (v. 28)
d. What practical purpose does the above genealogy serve?
(3) Other descendants of Benjamin who lived near Jerusalem (vv. 29-40):
a. The descendants of Jeiel (vv. 29-32)—I am not sure from whom Jeiel was descended, but his descendants were listed for at least two reasons:
- They too lived near Jerusalem, the most important place of their re-settlement (v. 32), and
- He was the forefather of King Saul and thus it is really the genealogy of Saul.
b. Jeiel was the father of Gibeon who was the father of Ner who was the father of Saul (v. 33).
c. The descendants of Jonathan (vv. 34-40): The genealogy is now confined to the line of Jonathan who died along with his father, Saul:
- From Meribaal to Micah (Meribaal is called Mephibosheth in 2 Sam. 4:4)
- From Micah to Ahaz
- From Ahaz to Jehoaddah to Zimri to Moza to Binea to Raphah to Eleasah to Azel and Eshek and their descendants (vv. 35-40)
- The sons of Ulam, son of Eshek received special praise as “brave warriors”.
(4) What is the main message to you today and how may you apply it to your life?
請細心慢慢讀每天指定的經文至少兩遍，然後反複思考問題。
這裡似是補充7:6-12所記便雅憫支派的家譜，也是帶實際的作用。值得留意的是：
- 除了長子比拉外，其他稱為便雅憫“兒子” 的，與創世記46:21(除亞實別外)，和民數記26:38-41或上文7: 6-12絕然不同；
- 這詳細的記載可與猶大和利未支派的家譜相比，也是因為被擄歸回者主要是“猶大和便雅憫的族長、祭司、利未人” （拉1:5）
讀到便雅憫族較顯赫的族長和家庭時，讓我們用以下的提示稍作思想： (1) 這裡列作便雅憫兒子的包括誰？(8:1-2)
(2) 拉比的“兒子”(8:3-28)—似是拉比後裔中較顯赫者：
a. 拉比的兒子(8:3-5)：請列出他們的名字。
b. 比拉其他的後裔(8:6-28)
i. 以忽(Ehud)的後裔(8:6-7)：相信他就是士師記3:15基拉的兒子以笏（原文是同名）。
ii. 沙哈連的後裔(8:8-11)：不曉得他是誰，大既因為多子而成為重要的家族。
iii. 以利巴力的兒子(8:12-13)：不曉得他是誰；被列舉相信是因他兩個兒子曾驅逐（居住）迦特（的非利士人）。
iv. 比利亞的兒子(8:14-16)：按這裡編排的次序，相信比利亞是以利巴力的兒子。
v. 以利巴力其他的兒子(8:17-18)：這是否就是第12節的以利巴力則不能絕對肯定。
vi. 示每的兒子（8:19-21）：有相信他就是8:13之示瑪。
vii. 沙煞的兒子(8:22-25)：相信是8:14之沙煞。
viii. 耶羅罕的兒子(8:26-27)：相信是8:14之耶利末。
c. 以上家族的原居地是那城？(8:28)
d. 這樣，詳細列出以上的家譜有什麼作用？
(3) 鄰近耶路撒冷其他的後人(8:29-40)
a. 耶利的後裔(8:29-32)—不曉得其父家是誰，不過他被列舉至少因為：
i. 他的家族住近耶路撒冷—這是被擄歸回重建的重地；
ii. 他是掃羅王的祖先—這段亦被稱為掃羅的家譜。
b. 耶利是基遍之父、基遍是掃羅之父(8:33)
c. 約拿單的後裔(8:34-40) —約拿單與掃羅同時死亡
i. 由米力巴力到米迦（米力巴力又稱為米非波設—見撒下4:4）
ii. 由米迦亞哈斯
iii. 由亞哈斯到耶何阿達...... 到亞悉和他的後人(8:35-40)
iv. 亞悉的兄弟的長子，其後人被稱許為大能的勇士。
(4) 今天你得到的主要提醒是什麼？你會怎樣應用在你的生命中？
“Benjamin was the father of Bela his firstborn, Ashbel the second son, Aharah the third, Nohah the fourth and Rapha the fifth.” (1 Chr. 8:1-2)
The fact that the Chronicler gives such details about the descendants of Benjamin causes me to reflect on the unusual history of this tribe.
The “Son of
Sorrow”:
Benjamin was the youngest son of Jacob and was the only son born in the future
Promised Land itself (between Ephrathah and Bethel). His birth marked the most tragic moment in
Jacob’s life in that his most beloved wife, Rachel died at this child’s birth. In
her dying agony, Rachel named this son, Benoni which means “son of my sorrow”,
but Jacob renamed him Benjamin, meaning “son of my right hand”. As the youngest
of all twelve sons, Benjamin was the most beloved of them all to Jacob. (Gen.
35)
Close to
Extinction:
During the time of the Judges, when “everyone did as they
saw fit” (Jdg. 21:25), the Benjaminites would not
give up the wicked men who committed gang-rape of a concubine of a Levite.
Subsequently, the Israelites united in their righteous zeal and almost
completely wiped out every single man in the tribe of Benjamin (over 25,500),
leaving only 600 survivors (Jdg. 20).
A Kingly
Tribe:
By the grace of God, the Israelites mourned for the loss of this tribe before
God, and through a rather bizarre scheme, helped restore this tribe which, by
the time of David had increased back to some 60,000 in terms of males of age 20 and
over (1 Chr. 7:6-12). Most notably in
this era was the choosing of Saul from this tribe as the first king of Israel
by God Himself (1 Sam. 10). Although
Saul subsequently proved to be disobedient to God and met a most tragic end, dying
together with his son, Jonathan, the tribe of Benjamin rose in status among the
tribes of Israel.
A Faithful
Tribe:
As much as David from the tribe of Judah had taken over the reign from Saul, at
the time of the division of the kingdom, the Benjaminites
were the only tribe which sided with Judah to honor the God-chosen line of the
southern kingdom (1 Chr. 11:1); and at the time of Cyrus’ decree to return to
Jerusalem to rebuild the temple, the majority of those returnees whose hearts
“God had moved” were from “the family heads of Judah and Benjamin and the
priests and Levites” (Ezr. 1:5).
A Faithful Apostle:
From a kingdom perspective, perhaps,
the most notable person from the tribe of Benjamin is the Apostle Paul who was once named after his famous
ancestor Saul. However, on the road to
Damascus, he met Christ Jesus and upon his conversion, his name was changed to
Paul and he became perhaps the Apostle most greatly used by God to spread
the gospel to the Gentiles. Indeed, like
his ancestor, Benjamin, who was the smallest of all Jacob’s sons, Paul (which
means little) also considered himself the smallest of all apostles (1 Cor. 15:9). However, his impact, like that of the tribe,
was far from being the smallest in the Kingdom of God.
「便雅憫的長子比拉，次子亞實別，三子亞哈拉，四子挪哈，五子拉法。」(代上8:1-2)
歷代志如此詳盡記載便雅憫的家譜，使我想到便雅憫和他的後裔不太平凡的歷史：
“憂患之子” ：便雅憫是雅各最小的兒子，也是惟一在「應許地」出生的兒子（是在以法他和伯特利中間）。他的出生刻劃著雅各最傷痛的時刻，因為他至愛之妻拉結在生產後死亡。在臨死前，她給兒子起命為“便俄尼” ，就是“憂患之子” 的意思。不過，雅各卻把他改為“便雅憫” ，”我右手的兒子”的意思。作為拉結所生的，更是最小的兒子，便雅憫當然是雅各最疼愛的。(創35)
險些滅種：在士師時代，當“各人任意而行” 時（士21:25），便雅憫人因維護一批強姦了一個利未人的妾的匪徒，招致全以色列聯合起來攻打他們，甚至把他們險些滅種： 25,500便雅憫人被殺，只餘600人（士20章）。
王者的支派：但在神的憐憫之下，以色列眾民後悔，為便雅憫族哀傷，並藉著一個不能想像的方法為他們留後。到了大衛的時候，他們已重新增添到有60,000個壯丁（代上7:6-12）。這段時期最顯赫的便雅憫人當然是掃羅，他是神為以色列人所膏的第一個王（撒上10）。雖然，掃羅因不聽從神之故，帶來了自己和眾子的死亡，但便雅憫已在眾支派中佔了極重要的地位。
忠心的支派：雖然猶大支派的大衛，從掃羅手中奪得王位，奇妙的是，在以色列分國時，便雅憫是眾支派中惟一依附猶大南國的（代上11:1）。就是在古列王下命批准以色列歸回耶路撒冷重建聖殿時，我們讀到：“是猶大和便雅憫的族長、祭司、利未人，就是一切被神激動他心的人，都起來要上耶路撒冷去建造耶和華的殿。”(拉1:5)
忠心的使徒：或許便雅憫支派的最重要人物莫如使徒保羅了。他原是父母按先祖掃羅王的名字為他命名的。但他因在大馬色的路上遇見主耶穌，不但悔改得救，更被主大大使用作外邦人的使徒。他改名為保羅（是小的意思），更自言是眾使徒中最小的（林前15:9），像他的先祖便雅憫是家中最小的一樣。不過在神的國度而言，他和便雅憫支派一樣，絕非是最小的！
The record
of Jerusalem’s former inhabitants: It is
helpful to bear in mind the following:
- Ezra 1 gives a brief summary of the first returnees from exile (B.C. 538); but it does not mean they all lived in Jerusalem (Ezr. 1).
- Nehemiah 11 records the inhabitants of Jerusalem after his own return in B.C. 445. He successfully rebuilt the walls of Jerusalem and used his political power to make the returnees cast lots to have “one of every ten” move into Jerusalem (Neh. 11:1) because “the city was large and spacious, but there were few people in it” (Neh. 7:4). This record could well represent the inhabitants at the end of the twelve year period of Nehemiah’s work (i.e. B.C. 433).
- However, it is unsure what is meant by “first to resettle” in this chapter (v. 2) as some of the names of the heads of the families correspond to those of Nehemiah 11, but most do not, and certainly all the numbers given are different. Since the numbers given in 1 Chronicles 9 are greater, it appears that many have since (their first resettling) moved away from Jerusalem and some were made to move back by Nehemiah by lots.
(1) Source of genealogy (v. 1)
a. What is the source of the genealogy used by the Chronicler in the last few chapters?
b. What is the purpose of the Chronicler in pointing out his source of information?
(2) The people from Judah (vv. 4-6)
a. Descendants of all three sons of Judah were represented: Perez, Zerah and Shelah (2:3-4). How many people were from Judah in total? (v. 6)
b. How many were there from Judah after Nehemiah’s forced resettlement? (Neh. 11:6)
(3) The people from Benjamin (vv. 7-9)
a. Although the names of a few family heads are mentioned, how many people from Benjamin moved back to Jerusalem in the beginning? (v. 9)
b. How many were there from Benjamin after Nehemiah’s forced resettlement? (Neh. 11:8)
(4) The priests (vv. 10-13)
a. The priests were those who ministered directly in the temple: How many were there in the first resettlement?
b. How many were counted subsequently by Nehemiah? (Neh. 11:12-14)
(5) The Levites (vv. 14-16)
a. The Chronicler is more interested in recording the names of the families and not their numbers. What might be the reason?
b. How many were there in the time of Nehemiah? (Neh. 11:18)
(6) The gatekeepers (vv. 17-27)
a. Why does the entrance to the dwelling place of the Lord need to be guarded?
b. Whose names does the Chronicler invoke in affirming this important role of the gatekeepers? (vv. 20, 22-23; see Num. 25:7-13).
c. How many gatekeepers were counted compared to Nehemiah’s time? (v. 22 and Neh. 11:19)
(7) Duties of other priests and Levites (vv. 28-34)
a. What was the duty mentioned in v. 28?
b. What were the duties mentioned in v. 29?
c. What was the duty mentioned in v. 30?
d. What were the duties mentioned in vv. 31-32?
e. Why were the musicians exempt from these duties of the common Levites? (v. 33)
(8) In general, who were the first re-settlers from exile? (v. 2)
(9) Who were the ones who resettled in Jerusalem itself? (vv. 3, 34)
(10) Repeated record of Saul’s genealogy (vv. 35-44)—This is an exact repetition of 8:28-38, the purpose of which seems to be to establish a link between this section of genealogy to the next section of the history of God’s people from the close of the reign of King Saul.
(11) What is the main message to you today and how may you apply it to your life?
請細心慢慢讀每天指定的經文至少兩遍，然後反複思考問題。
這章記載耶路撒冷的原居者。值得注意的是：
- 以斯拉已較早前濃縮的提到首批被擄歸回者（主前538）：不過他們不一定都住在耶路撒冷；（拉1）
- 尼希米記11章記載他在主前445年回到耶路撒冷後，那時遷回耶路撒冷的人；是他成功重建耶路撒冷城牆之後，相信是因“城是廣大，其中的民稀少，房屋還沒有建造”(7:4）。尼希米就用他的影響力，使百姓掣籤，十取其一的遷回耶路撒冷（尼11:1），這第11章的記述，甚可能是他回國的第12年時所寫的（即主前433）；
- 歷代志這裡的“（首）先從巴比倫回來”(9:2) 的意思則不能肯定，因為雖有幾個族長的名字與尼希米記11章相乎，然而大部份是絕然不同的，而且人數完全不同。既然歷代志所記的人數一般比尼希米記的多，就足證不少回歸者陸續遷離既貧困又危險的耶路撒冷；有賴尼希米的十取其一的措施，使這城的社區能重新建立。
(1) 9:1—家譜的來源
a. 歷代志家譜的資料來自那裡？
b. 指出其來源的原因可能是什麼？
(2) 9:4-6—來自猶大的
a. 猶大三個兒子的後裔都有代表：法勒斯、謝拉和示拉(即示羅)(2:3-4) 。來自猶大支派的共有多少人？(9:6)
b. 稍後在尼希米時候共有多少？（尼11:6）
(3) 9:7-9—來自便雅憫的
a. 這裡提到的族長名字不多，但總人數有多少？(9:9)
b. 稍後在尼希米時候共有多少？（尼11:8）
(4) 9:10-13—祭司們
a. 祭司是在聖殿侍奉的。按歷代志的計算，較早期在耶城居住的有多少？
b. 稍後在尼希米時代共有多少？（尼11:12-14）
(5) 9:14-16—利未人
a. 這裡著重記載的是家族名字而非人數，何故？
b. 稍後在尼希米時候共有多少人？（尼11:18）
(6) 9:17-27—守門的
a. 為何進殿的門要如此嚴厲的把守？
b. 歷代志引用那些人的名字來表明這職事的重要性？（9:20, 22-23; 參民25:7-13）
c. 這裡和尼希米時代的人數有什麼差距？（9:22; 尼11:19）
(7) 9:28-34—祭司和利未職責的重述
a. 9:28所述的職責是什麼？
b. 9:29所述的職責是什麼？
c. 9:30所述的職責是什麼？
d. 9:31-32所述的職責是什麼？
e. 為何歌唱的利未人不用供以上的職責？(9:33)
(8) 原先歸回的包括什麼人？（9:2）
(9) 真正居住在耶路撒冷的包括什麼人？(9:3, 34)
(10) 重述掃羅的家譜（9:35-44）—逐字重述8:28-38的記載，原因似乎是將上述9章的家譜和以下的歷史（教訓）記敘以掃羅之死為始的串連起來。
(11) 今日你得到的主要提醒是什麼？你會怎樣應用在你的生命中？
“Now the first to resettle on their own property in their own towns were some Israelites, priests, Levites and temple servants.” (1 Chr. 9:2)
Nehemiah had already given a rather detailed record of how the city of Jerusalem was repopulated under his leadership which likely happened toward the latter part of his ministry (i.e. around B.C. 430). Then the record compiled by the Chronicler (whom we believe to be Ezra) would be, as stated, referring to those who were the “first to resettle” after their return from exile (9:2, i.e. around B.C. 538), except he only records those who settled in Jerusalem itself, namely the priests, the Levites, the families from Judah and from Benjamin.
At the time of Ezra’s writing, it is obvious that many of these re-settlers had moved away from Jerusalem, prompting him to use this record to encourage them to move back to Jerusalem to properly re-establish the city and temple worship. While his effort might not have succeeded right away, I believe it did pave the way for the success by Nehemiah.
It is often how things work in God’s ministry: “one sows and another reaps” (Jn 4:37). It is natural for the one who reaps to rejoice, but he should understand that it is not entirely because of him, but a joint effort of the sower and the reaper, and of course, ultimately it is the work of the Holy Spirit. And so, the one who sows and cannot see any immediate result should not be discouraged. Whether people give us recognition or not, our labor of sowing will never be in vain (1 Cor. 15:58); our true reward is not from men, but from the Lord.
「先從巴比倫回來，住在自己地業城邑中的有以色列人、祭司、利未人、尼提寧的首領。」(代上9:2)
尼希米很詳盡的記載在他的領導之下耶路撒冷如何重新有較多的人居住。這相信是他回國後，十二年末段的期間所發生的（即主前大約430年） 。而歷代志這裡的記載，則清楚指被擄歸回首批的居民（9:2），亦即主前538年—不過所記的是限於住在耶路撒冷的居民，亦即祭司、利未、猶大和便雅憫族的家庭而已。
在歷代志（即以斯拉）的時候，不少這些原本遷回的家庭已離開了耶路撒冷，故此這裡的記錄，有助於鼓勵他們重新遷回耶路撒冷，重建社區和聖殿的敬拜。按以斯拉和尼希米的記載，他這樣的嘗試未收到立刻的果效，但肯定對後期尼希米的的成功定下重要的基礎。
神的事工往往就是這樣：“那人撒種、這人收割”( 約4:37) 。收割的固然是極其歡欣，但成果顯然不單是他的功勞，乃是撒種和收割的一起帶來的成果。說真的，更是聖靈工作的成果。故此，凡撒種而看不到立時果效的，絕對不用灰心；不論別人是否欣賞我們所擺上的，我們在主裡的勞苦是絕不徒然的(林前15:58)。何況，我們的獎賞不是從人來的，乃是從神來的。
After nine long chapters of genealogy, the Chronicler now turns to the historical lessons that the returnees from exile should learn, beginning with the death of King Saul. Since this reintroduction of the narrative seems a bit sudden, it is helpful to reflect on this incident based on some previous incidents in the book of 1 Samuel:
(1) This was a battle not only with the well-trained and well-equipped Philistines, but also without the presence and blessings of the Lord (1 Sam. 28:19) — the result was predictable. Have you ever experienced a time when you felt that you were facing life’s battle all on your own, without God’s blessings? What did you do or what could you have done?
(2) The tragedy of this battle began with the killing of the three sons of Saul, including Jonathan. How do you feel about the death of Jonathan, being one who remained faithful to the one truly anointed by the Lord till the end? Should he have died for the sin of his father?
(3) Saul eventually had to face his destiny which was known to him and yet he fought against it till the very end. Let’s spend some time to reflect on his life:
a. He was a son who cared about his father (1 Sam. 9:5) and yet turned into someone who had no regard for his people, forcing them to fight on in spite of their extreme fatigue (1 Sam. 14:24). What had happened?
b. He also began as a humble person, feeling unworthy to be chosen as king by the Lord (1 Sam. 9:21), and yet turned into someone who would do everything to maintain his power, even pursuing the life of David whom he knew was appointed by God to replace him (1 Sam. 24:20). What had happened?
c. His pride grew from the offering of sacrifice on his own (1 Sam. 13:9), to sparing the Amalekites against God’s clear instruction (1 Sam. 15:9), to the annihilation of God’s high priest and his family (1 Sam. 22:17-19). What had happened?
(4) If you were to write the epitaph for Saul, what would you say?
(5) Compare the death of Saul as recorded here, to the death of Eli as recorded in 1 Samuel 4:17-18:
a. In what ways did the two men resemble each other?
b. Who led a more pitiful life? Why?
c. What lessons might you learn from their deaths?
(6) Of all the people in Israel, why would the people of Jabesh Gilead risk their lives to retrieve the body of Saul, give him a proper burial, and even fast for him for seven days? (See 1 Sam. 11)
(7) What is the main message to you today, and how may you apply it to your life?
請細心慢慢讀每天指定的經文至少兩遍，然後反複思考問題。
經過九章家譜的記載，歷代志的作者轉到歷史的重溫，用意似是給這些被擄歸回了有一段時間，斷斷續續的重建聖殿、聖城的人，要從歷史中得到提醒。他既以掃羅的死作開始，看似有點突然；就讓我們從撒母耳記上重溫掃羅的生平：
(1) 掃羅這場戰事，不但要面對訓練有數、配備精良的非利士人，更是在沒有神的同在與賜福下打的(撒上28:19)，結果是可以預料到的。你個人曾否有類似的經歷？你曾怎樣面對？你該怎樣面對？
(2) 這場慘劇以掃羅三個兒子的死亡為開始。你對連約拿單也戰死有何感受？他豈不是對神所膏立的大衛至死忠心嗎？他該因父親的罪而遭殃嗎？
(3) 掃羅雖然一直極力的頑抗神和祂的旨竟，終於要面對他的終局。讓我們用點時間思想他的一生：
a. 聖經介紹掃羅時，他是一個顧及父親感受的兒子(撒上9:5) ；現卻變成一個不顧別人死活的暴君，勉強極疲乏的兵士繼續殺敵(撒上14:24) 。何故？
b. 開始時他是一個謙卑的勇士，自覺不配作王(撒上9:21) ；後卻變成死抓著政權不放，甚至窮於追殺神所揀選的大衛。何故？
c. 他的狂妄自負由擅自獻祭(撒上13:9)，提升到公然不遵神的吩咐來滅絕亞瑪力人(撒上15:9) ，更加劇到殺滅大祭司全家(撒上22:17-19) 。何故？
(4) 如果要你為掃羅寫墓碑文，你會寫什麼？
(5) 請試把這裡記載掃羅死亡的情景與以利死亡的情景(撒上4:17-18) 相比：
a. 兩者有什麼相似之處？
b. 那一個人的生命更可憐？為什麼？
c. 你從他們身上得到什麼鑒戒？
(6) 在眾以色列人中，為何基列雅比人甘冒危險將掃羅和他兒子的屍體取下，給他們合宜的安葬；並為他們禁食七日？(參撒上11)
(7) 今日對你主要的提醒是什麼？你可以怎樣應用在你的生命中？
“So Saul and his three sons died, and all his house died together.” (1 Chr. 10:6)
As we come to the beginning of the historical lessons in 1 Chronicles, we begin with the end of Saul’s life which ended in a most tragic fashion—he and his three sons died together on the same day. But what makes his death even more pitiful is the fact that his life ended in a fashion very similar to that of Eli, the unfaithful high priest who honored his sons more than God.
The death of the two wicked sons of Eli was predicted by the man of God (1 Sam. 2:34) and when they died in the battle against the Philistines, Eli also died on the same day, breaking his neck in the process. In a similar way, the death of Saul and his sons was also prophesied by the man of God (1 Sam. 28:19), and Saul’s head was cut off by the Philistines. But somehow, I feel that the death of Saul was far more tragic. Consider the following:
- He lived during a time when Israel was experiencing a spiritual transformation under Samuel: He benefited from the teaching of Samuel and he even participated in this process of reformation. His driving out of all mediums and spiritists was a case in point (1 Sam. 28:3).
- He experienced personally the coming upon him of the Spirit of God (1 Sam. 10:10) and the empowering of God in gaining victory over Israel's enemies.
- Unlike Eli, Saul, had at least a son, Jonathan, who was godly, honest and courageous enough to point out the erring way of his father (1 Sam. 19:4-5), not to mention the company of Samuel who cared deeply about him and prayed for him (1 Sam. 16:1).
Not that Eli had any excuse for his follies, but he was quite alone in his spiritual dark hole. On the contrary, Saul was surrounded by godly men and was given many opportunities for repentance.
Both Eli and Saul knew that they had not obeyed the Lord. When told of God’s punishment, Eli simply resigned to accept what he thought was the inevitable result. Saul, however, continued to fight against the will of God till the very end. Both brought shame to the name of the Lord and His people! Both lived a life of great regret!
However, to the Chronicler, the life of Saul is a microcosm of the entire nation of Israel. This is why he chooses to begin the part of the historical lessons with the tragic ending of Saul.
「這樣，掃羅和他三個兒子，並他的全家都一同死亡。」(代上10:6)
歷代志在記述完家譜後，就以掃羅的死亡作為歷史教訓的開始。掃羅之死實在是極悲慘的一幕：他和三個兒子在同一日戰死沙場。更可悲的是，他的死與以利這個不忠心、尊重兒子過於神的祭司之死，甚為相似。
以利兩個作惡的兒子的死亡早已為神人所預告（撒上2:23），他們就在與非利士人的爭戰中身亡；以利亦在同一天折斷頸項而死。同樣地，掃羅與兒子的死亡也被神人預先宣告（撒上28:19），掃羅的首級在死後被非利士人割下(撒上31:9)。但我總覺掃羅的死是更大的悲劇：
- 他活在以色列人正經歷在撒母耳帶領下靈性更新的時刻：他親自在撒母耳教導下得益，他甚至是在這復興的整個過程中有份。他不容國內有交鬼和行巫術的人是最好的例子(撒上28:3)；
- 他親身經歷到耶和華的靈的同在(撒上10:10) ，及藉著神賜的能力戰勝敵人；
- 與以利不同，掃羅有一個敬畏神的兒子約拿單—他誠實的和勇敢地指出父親的錯(撒上19:4-5)；更有愛他、關心他，常常為他禱告的撒母耳(撒上16:1) 。
當然，以利絕對要承擔他的過錯，但他確是孤獨的坐在他靈裡的黑暗之中。相反地，掃羅是被敬虔的人所圍繞的；也被神給予眾多悔改的機會。
二人都心知自己違背了神的話。當神人向他們宣告二人的罪和審判時，以利是默然的接受，而掃羅不但強辯，更刻意的抗拒神到底。不過，兩位屬神的領袖的生命，同樣叫神的名和祂的百姓受羞辱；二人都帶著遺憾而終！
對歷代志的作者而言，以掃羅之死作為歷史教訓的開始是合宜的，因為掃羅的生命就是以色列國的縮影。
11:1-9—The Coronation of David—The history lesson quickly jumps from the death of Saul to the coronation of David.
(1) The Chronicler says the anointing of David by all Israel was done “as the Lord promised through Samuel” (v. 3). Do you have any idea how long David had waited for this promise to come to pass? (He was anointed by Samuel at his father’s house when he was a boy—1 Sam. 16:13, and was crowned king in Hebron at age 30—2 Sam. 5:4.)
(2) What lesson can you learn from this long time of waiting?
(3) What does the Bible attribute David’s success to? (v. 9)
11:10-47—David’s Mighty Men
A list of mighty men who were famous and contributed to the success of David’s kingdom was given in three groups: The “Three”, namely Jashobeam, Eleazar and Shammah who was not named here, but was named in 2 Samuel 23:11; the “Two”, namely Abishai and Benaiah and the “Thirty”. The first three obviously gained the highest respect of David and his men.
Vv. 11-19—The “Three”
(4) How special was Jashobeam?
(5) How special was Eleazar?
(6) Information was given about the third, Shammah in 2 Samuel 23:11-12—How special was he?
(7) While the Bible says the three in this story were part of the “Thirty”, it would be odd that the names of these three mighty men were not mentioned. And since this story follows immediately the introduction of the “Three”, it is safe to assume that this was a story of the three greatest men among all the warriors. From the location given, the feat mentioned here took place in the war with the Philistines described in 2 Samuel 5:17ff:
a. Since David eventually did not drink the water brought back by the three, do you think he was totally without water, or did he simply yearn for the water from the well occupied by the enemies (probably known as the Well of David later on)? Why?
b. Why did the three risk their lives in response to David’s words?
c. What really distinguished these Three from the rest of the mighty men of David?
Vv. 20-25—The “Two”—Though Abishai was mentioned as the chief of the “Three”, most commentators believe it refers to being the chief of the “Thirty”:
(8) How special was Abishai?
(9) How special was Benaiah?
Vv. 26-47—The rest—or the “Thirty” (see Note below)
(10) Although, we do not really know who these thirty men were, except their names, what might be the purpose of listing them here?
(11) What does the inclusion of Uriah, the Hittite (v. 41) signal to you?
(12) What is the main message to you today and how may you apply it to your life?
Note:
“Thirty” appears to be a general term or a round number used to denote this special elite group of mighty men, because while 2 Samuel 23 listed under the “Thirty” some 31 men, 1 Chronicles listed 16 more and still calls them the “Thirty” (1 Chr. 11:25).
請細心慢慢讀每天指定的經文至少兩遍，然後反複思考問題。
11:1-9—擁立大衛為王—歷代志的記載從掃羅的死亡跳到大衛被眾支派擁立為王。
(1) 這裡說以色列膏大衛作以色列的王，“是照耶和華藉撒母耳所說（應許）的話”(11:3) ：你曉得大衛等待這應許的實現有多久？（他是年輕時在父家被撒母耳膏立的—撒上16:13；然後被民眾膏立時是三十歲—見撒下5:4）
(2) 我們從這事上可學到什麼功課？
(3) 聖經怎樣論到大衛的成功的原因？(11:9)
11:10-47—大衛的勇士—這裡把大衛的勇士分成三組來記載的：
- “三勇士”: 就是基朔班、以利亞撒和沙瑪(有關沙瑪，請參閱撒下23:11)
- 兩位特別的勇士：亞比篩和比拿雅（一般解經者認為亞比篩不屬前述的“三勇士” ，11:20該稱他為“三十個勇士的首領”）
- “三十個勇士” ：該是一個統稱，其數是遠超三十位的。
11:11-19 —“三勇士”
(4) 基朔班有何特別之處？
(5) 以利亞撒有何特別之處？
(6) 請參閱撒母耳記下23:11-12：沙瑪又有何特別之處？
(7) “三勇士” 最動人的事蹟：按地點顯示，相信是撒母耳記下5:17ff所載與非利士人爭戰時發生的插曲：
a. 大衛既然至終沒有喝三人帶回來的水，也沒有給任何人喝，你認為他想喝伯利恆水是因已到缺水的困境，還是出於思鄉情呢？
b. 為何三人竟願冒死來回應大衛之想望？
c. 你認為什麼使這三勇士比其他勇士更尊貴呢？
11:20-25— “兩位勇士”
(8) 亞比篩特別之處包括什麼？
(9) 比拿雅特別之處又包括什麼？
11:26-47— “三十個勇士”(參下註)
(10) 這三十(多) 個勇士，大部份是除這篇幅外沒有被記載的：你認為為何在此要一一列出？
(11) 你有否留意到11:41列了誰的名字？他被列出的原因可能是什麼 ？
(12) 今天你得到的提醒是什麼？你會怎樣應用在你的生命中？
註：「三十勇士」似乎是對一團勇士的尊稱，數字是一個總約數：撒母耳記下列出「三十勇士」時，共列出三十一個名字；歷代志上第十一章更在這名單上再加十六人。
“These were the chiefs of David’s mighty warriors — they, together with all Israel, gave his kingship strong support to extend it over the whole land, as the LORD had promised.” (1 Chr. 11:10)
The list
of mighty men of David was recorded both in 2 Samuel 23:8-39 and in 1
Chronicles 11:10-47. The list was expanded in the latter passage by 16 names (vv. 41-47). Both lists have some variations which
commentators are quick to attribute to scribal errors or corruptions of the
text. However, it is customary to this
day in the Oriental culture for a person to have more than one name—both my
grandfather and my father had more than one name. In any case, the recording of the names of
these mighty men, I believe, does not mean that the Bible follows Ancient Near
East traditions in giving exaggerated legends of mighty men. Rather, as inspired words of God, it shows the following:
- How blessed David was in having so many mighty men loyal and devoted to him;
- David’s success was not just his, but that of all his fellow men; and
- Ultimately, it was through them that “the Lord brought about a great victory” (2 Sam. 23:10, 12).
In fact, the way the list was compiled clearly shows that these men were honored first and foremost not by their unusual might, but by their unusual loyalty to their king. Abishai and Benaiah could easily out-fame the first three mentioned. In fact, Abishai was the chief of all 30 mighty men (v. 20). However, the Three were mentioned first and were honored above all other mighty men, primarily not because of their mighty deeds, but because of their loyalty and love for their king (the “Thirty Mighty Men” appeared to be a fluid term at times covering all the mighty men of David). I do not believe David was totally without water, he was just expressing his desire that he could drink from the well of Bethlehem— his hometown. He was simply homesick, and the three men heard not just his words, but his heart’s desire and they were willing to risk their lives to give comfort to the heart of their king! How blessed David was! I do not think “loyalty” even comes close to describing the virtue of these three mighty warriors!
「以下記錄跟隨大衛勇士的首領，就是奮勇幫助他得國、照著耶和華吩咐以色列人的話、與以色列人一同立他作王的。」(代上11:10)
大衛的勇士名字分別記載在撒母耳記下23:8-39和歷代志上11:10-47，特別在歷代志上更加多十六個名字(11:41-47)。兩個名單的名字是有點出入的；解經者多認為是抄寫的錯誤。但是我們東方人知道古時的人都有多過一個名字的。我自己的祖父和父親都有多過一個的名字。
當然，這並不是說這些的記載是跟隨古代近東的風俗，是誇張的傳說。這裡所記載的確是神的啟示，為要叫我們看到
- 大衛這敬畏神的王是多麼蒙福，有這麼多忠心、甚至愛他的勇士為他作戰；
- 大衛的成功不是他一個人的成就，乃是團隊、同心合意的成果；
- 至終是「耶和華使以色列大獲全勝」的(撒下23:10, 12)
這勇士名單的編排，明顯不是以他們的勇猛與成就來分先後，乃是按他們對王的愛與忠誠來決定的。我相信第15-19所載三勇士的所為，正是第11-12節的「三勇士」；因為「三十個勇士」似乎是對一個著名的勇士團的尊稱，人數不限於三十人。撒母耳記下就列出不下31人，歷代志上11:41-47更加上另外16個名字。
大衛在那收割時候相信不是完全缺水的，他只是出於思鄉情而說他甚願能喝到伯利恆的井水，因為他是伯利恆人。誰知這三勇士一聽到王的心聲，就冒死的闖過敵人的營地去拿水，要一慰王的思鄉愁情！大衛真是何等的有福！這三勇士的所為，豈是就可以用「忠心」這兩個字來形容得完全呢！
This is a more detailed account of how these mighty warriors joined David:
12:1-7—The Benjaminites
(1) What was David doing in Ziklag? (see 1 Sam. 27:1-7)
(2) Why would these Benjaminites, being relatives of Saul, defect to join David?
(3) How special then were these Benjaminites?
(4) How much did their defection mean to David?
12:8-15—The Gadites
(5) When did these Gadites decide to defect to David? (v. 8)
(6) How does the Bible describe their unusual bravery and might? (v. 8)
(7) How does the crossing of the Jordan (they were from the Transjordan region east of the river) signify their unusual might? (v. 15)
12:16-18—Other Defectors to David
(8) Obviously, there was no way for David to know if these defectors were genuine: what did he say to them? (v. 17)
(9) How did they reply (through Amasai)? (v. 18)
(10) Why does it signify that Amasai’s words were inspired by the Holy Spirit?
12:19-22—The tribe of Manasseh
(11) With the defection of these people from the tribe of Manasseh, the Bible adds that
a. “Day after day men came to help David”: As a fugitive on the run, how would David feel about the promise of God?
b. “Like the army of God”: In what way was it like the army of God?
12:23-40—Others joining David at Hebron
(12) Why don’t you do a quick calculation to see how many fighting men David had in total at Hebron?
(13) They appeared to be joining David only after Saul’s death:
a. Does it make their joining David less genuine? Why or why not?
b. What kind of a scene is depicted by vv. 39-40?
(14) What is the main message to you today and how may you apply it to your life
請細心慢慢讀每天指定的經文至少兩遍，然後反複思考問題。
這裡記述各路勇士參加大衛的行列的經過：
12:1-7—便雅憫的勇士
(1) 當時大衛為何住在洗革拉？（參撒上27:1-7）
(2) 他們既是掃羅的族人，為何竟支持大衛？
(3) 這些便雅憫勇士有何長處？
(4) 他們轉身效忠對大衛有什麼意義？
12:8-15—迦得的勇士
(5) 他們是在什麼時候投奔大衛的？(12:8)
(6) 聖經怎樣論及他們勇猛之處？(12:8)
(7) 他們在約但河水泛濫時，由東渡河向大衛投誠，如何顯出他們的勇猛？(12:15)
12:16-18—其他投誠者
(8) 大衛當然沒法測試這些投誠者的真偽，他卻怎樣對他們說？(12:17)
(9) 他們（藉著亞瑪撒）怎樣回答？(12:18)
(10) 這裡說是神的靈感動亞瑪撒說的。這對大衛有多重要？
12:19-22—瑪拿西的勇士
(11) 記載瑪拿西勇士的投誠時，聖經說：
a. “那時天天有人來幫助大衛” ：這對等待神應許實現的大衛有什麼意思？
b. “如神的軍一樣” 是什麼意思？
12:23-40—其他在希伯崙擁立大衛的
(12) 試把這裡的人數加起來，看看這大軍共有多少人？
(13) 這些是掃羅死後才到希伯崙擁立大衛的：
a. 他們是否比不上前述的勇士？為什麼？
b. 12:39-40顯示什麼景象？
(14) 今日你得到的主要提醒是什麼？你會怎樣應用在你的生命中？
“All these were fighting men who volunteered to serve in the ranks. They came to Hebron fully determined to make David King over all Israel.” (1 Chr. 12:38)
David received the anointing by Samuel back when he was a “boy” (1 Sam. 17:33), meaning he was likely between 16-17 years old, at most. And when he eventually reigned as king in Hebron, he was 30 years old (2 Sam. 5:4). That means, from the time he received the promise of God to the time he saw this promise fulfilled, he had to wait some thirteen years. It was not only a long time to wait, but what happened during this time of waiting made it truly a character-molding exercise.
A period of being despised:
Even at the time of anointing by Samuel, he was despised by his own father as too young and not worthy to even meet with the prophet Samuel. His father did not even think of him as Samuel asked him to parade all his sons before him. His siblings also thought very low of him, and mocked at his attempt to fight Goliath, not to mention Goliath himself who despised him because of his age (1 Sam. 17:28, 42). One can imagine how low a self-image David must have had about himself. But he looked not at himself, nor the opinion of men, but solely at the promise of God.
A period of fleeing:
As God honored him and gave him not only victory but fame, to the point that the women in Israel sang, “Saul has slain his thousands, and David his tens of thousands” (1 Sam. 18:7), his good fortune quickly turned into a curse. He had to flee for his life, as his master, King Saul was determined to seek his life. He had to wonder where God’s promise was!
A period of trust:
This period of fleeing, likely spanning almost a decade, has turned into a character-molding exercise. Time and again David had the opportunity to kill Saul. This would not only save his life, but instantly usher him into usurping the reign of Saul. However, to everyone’s disbelief (and that has to include yours and mine), he would not touch even a hair of Saul, because he regarded him as “the Lord’s anointed” (1 Sam. 24:6). In other words, he would not use his own strength, he would not depend on his own way, he would not seize his own opportunity, but would put his trust entirely in God not only to save his life, but to honor His promise.
The result of this absolute trust in God paid dividends in the most amazing manner: He not only saw some from all the tribes of Israel crown him as King, but he heard the Spirit-inspired pledge through the mouth of Amasai: “We are yours, O David! We are with you, O son of Jesse! Success, success to you, and success to those who help you, for your God will help you” (12:18). Indeed, it is always worth the waiting, if we are willing to totally trust in God as David did!
「以上都是能守行伍的戰士，他們都誠心來到希伯崙，要立大衛作以色列的王。以色列其餘的人也都一心要立大衛作王。」(代上12:38)
當大衛被撒母耳膏立時，他很年輕；英譯本NIV就譯他是孩童(boy），照估計他極其量是16-17歲（撒上17:33）。當他正式在希伯崙被以色列眾人擁立為王時，已是30歲了（撒下5:4）。換句話說，由他得到神的應許作王，到這應許得以實現，他至少等了13年。這等待的期間所發生的事極不尋常：
被輕視的時期：就是在被撒母耳膏抹的那天，被父親輕看他年輕，不配與先知會面。在把眾子排列在撒母耳面前時，他竟忘記了大衛！大衛的長兄也是看他不起：知道他有意與歌利亞對敵時，就出言諷刺他（撒上17:28, 42）。我們可以想像得到，大衛的自尊所受的創傷；但他專注的不是人怎樣看他，乃是神的應許。
逃難的時期：當神抬舉他，使他敗敵得勝，聲名大噪，婦女高唱“掃羅殺死千千、大衛殺死萬萬” 時，引來掃羅的忌恨，且換來掃羅的追殺（撒上18:7）。不曉得他會否在問：神阿，祢的應許在那裡？
完全信靠的時期：在大衛逃亡的時期（相信至少有十年之久），卻成為他極重要生命模造的時期。不是嗎？神多次給他機會除掉掃羅，大衛竟然拒絕傷害掃羅，全因他認定掃羅是“耶和華的受膏者” （撒上24:6）。換句話說，他拒絕靠自己的力量、拒絕使用自己的方法、也拒絕把握自己的機會，單單倚靠神不但拯救他的性命，更會完成祂的應許！
結果，他對神絕對的倚靠帶來極美的成果：他不但看見所有的以色列支派紛紛來擁立他為王，他更得聖靈藉亞瑪撒的口所給的保證：“大衛啊，我們是歸於你的！耶西的兒子啊，我們是幫助你的！願你平平安安，願幫助你的也都平安！因為你的神幫助你” （撒上 12:18）。是的，如果我們學習大衛這樣的等候神，必不至於羞愧！