婚姻的意象

4月12日安息日下午

4月13日星期日——一体

One Flesh

“婚姻是终身的结合，是基督与教会结合的象征。基督向教会所表现的精神，就是丈夫和妻子向彼此所表现的精神。”《给新婚夫妇的忠告》，第 127 页，第 1 段。

“Marriage, a union for life, is a symbol of the union between Christ and His church. The spirit that Christ manifests toward the church is the spirit that husband and wife are to manifest toward each other.” Counsel to Newlyweds, page 127, paragraph 1.

“你们作妻子的，当顺服自己的丈夫，如同顺服主。因为丈夫是妻子的头，如同基督是教会的头，他是教会全体的救主。教会怎样顺服基督，妻子也要怎样凡事顺服丈夫。”以弗所书 5:22-24。

"Wives, submit yourselves unto your own husbands, as unto the Lord. For the husband is the head of the wife, even as Christ is the head of the church: and He is the Saviour of the body. Therefore as the church is subject unto Christ, so let the wives be to their own husbands in every thing." Ephesians 5:22-24.

显然，这一神圣的命令要求妻子尊重丈夫，如同尊重主一样，丈夫是家庭的暂时救主，而主是教会的永恒救主。“……基督……爱教会，为教会舍己，要用水藉着道把教会洗净，成为圣洁。”以弗所书 5:25, 26。当她无视这一神圣的命令时，她就是在侮辱上帝

Clearly, this divine injunction charges the wife to respect her husband as she would the Lord, the husband being the family's temporal saviour, as the Lord is the church's eternal Saviour. "...Christ...loved the church, and gave Himself for it; that He might sanctify and cleanse it with the washing of water by the word." Ephesians 5:25, 26. When she disregards this divine injunction, she insults God.

“你们作丈夫的，要爱你们的妻子，正如基督爱教会。”以弗所书 5:25

"Husbands, love your wives, even as Christ also loved the church." Ephesians 5:25.

因此，丈夫对妻子的责任同样神圣而具有约束力。他要像基督对待他的教会一样对待她。如果他做不到这一点，他就违反了主的律法

Thus, just as binding and sacred is the husband's responsibility to his wife. He is to regard her as Christ does His church. Whenever he does less than this, he violates the law of the Lord.

因此，教会有责任尊重和服从她的主，而妻子则有责任尊重和服从她的丈夫；丈夫有责任爱护和照顾他的妻子，就像主爱护和照顾他的教会一样。由此可见，主的家就像丈夫的家。因此，正如主掌管他的家，即教会的事务一样，丈夫也要掌管他的家，即家庭的事务

Thus, while the church is duty-bound to respect and obey her Lord, the wife is to respect and obey her husband; and the husband is duty-bound to love and care for his wife as the Lord loves and care for His church. From this it follows that the house of the Lord is likened to the house of the husband. Accordingly, in the same way as the Lord controls the affairs of His house, the church, so the husband is to control the affairs of his home, the family.

既然教会自身的福祉取决于它是否与主的旨意合作，那么家庭的福祉也取决于它是否与父亲的旨意合作。因此，事实是再明显不过的，正如基督是教会的首领一样，父亲也是家庭的首领。正如皈依基督教的教会因取悦她的首领基督而感到高兴，同样，皈依基督教的妻子也因取悦她的首领丈夫而感到高兴。在这种幸福的状态下，男人和女人都意识到，他们毕竟是彼此的第二个自我。

And since the church's own welfare depends upon its cooperation with the will of the Lord, likewise the family's welfare depends upon its cooperation with the will of the father. Doubly clear, therefore, is the fact that just as Christ holds the headship over the church, so the father holds the headship over the home. And just as the converted church rejoices in pleasing her Head, Christ, so likewise the converted wife rejoices in pleasing her head, her husband. In this happy state, both the man and the woman realize that they are, after all, each other's second self. 

4 月 15 日，星期二

何西阿的妓女妻子

“巴比伦被称为‘淫妇之母’。她的女儿们必定象征着那些坚持她的教义和传统，效仿她牺牲真理和上帝的认可，与世界结成非法联盟的教会。《启示录》第 14 章宣布巴比伦陷落的信息必定适用于曾经纯洁但现已腐败的宗教团体。由于这一信息是在审判警告之后发出的，因此它必定是在末日发出的，因此它不可能是指罗马教会，因为该教会已经堕落了许多世纪。此外，在《启示录》第十八章中，在一条尚未到来的信息中，上帝的子民被号召离开巴比伦。根据这段经文，上帝的许多子民一定还在巴比伦。现在基督的大部分追随者都在哪些宗教团体中？毫无疑问，在信奉新教的各个教会中，这些教会在兴起时，为上帝和真理采取了高尚的立场，上帝也赐福于他们。甚至不信的世界也不得不承认，接受福音原则后，会产生有益的结果。正如先知对以色列所说：“你的美貌传扬在外邦人中，因我赐给你的俊美，你的美貌十分完美，这是主上帝说的。”但他们也因同样的欲望而堕落，而这正是以色列遭受诅咒和毁灭的原因——他们渴望效仿不信者的做法，并与他们交朋友。“你倚靠自己的美貌，因你的名声而行淫。”《善恶之争》（1888 年版），第 382 页，第 3 段。

“Babylon is said to be “the mother of harlots.” By her daughters must be symbolized churches that cling to her doctrines and traditions, and follow her example of sacrificing the truth and the approval of God, in order to form an unlawful alliance with the world. The message of Revelation 14 announcing the fall of Babylon, must apply to religious bodies that were once pure and have become corrupt. Since this message follows the warning of the Judgment, it must be given in the last days, therefore it cannot refer to the Romish Church, for that church has been in a fallen condition for many centuries. Furthermore, in the eighteenth chapter of the Revelation, in a message which is yet future, the people of God are called upon to come out of Babylon. According to this scripture, many of God's people must still be in Babylon. And in what religious bodies are the greater part of the followers of Christ now to be found? Without doubt, in the various churches professing the Protestant faith. At the time of their rise, these churches took a noble stand for God and the truth, and his blessing was with them. Even the unbelieving world was constrained to acknowledge the beneficent results that followed an acceptance of the principles of the gospel. In the words of the prophet to Israel, “Thy renown went forth among the heathen for thy beauty; for it was perfect through my comeliness, which I had put upon thee, saith the Lord God.” But they fell by the same desire which was the curse and ruin of Israel,—the desire of imitating the practices and courting the friendship of the ungodly. ‘Thou didst trust in thine own beauty, and playedst the harlot because of thy renown.’” The Great Controversy (1888 Edition), page 382, paragraph 3.

耶和华对何西阿说：“你去娶淫妇为妻，也娶从淫乱所生的儿女，因为这地大行淫乱，离弃了耶和华。”

And the Lord said to Hosea, Go, take unto thee a wife of whoredoms and children of whoredoms: for the land hath committed great whoredom, departing from the Lord.”

先知何西阿被命令娶一个淫妇为妻，唯一的原因就是为了描绘当时以色列的悲惨和可憎的状况。--{2TG21 4.2}

The prophet Hosea was commanded to take a wife of whoredoms for no other reason than to portray the sad and abominable condition which then obtained in Israel.

当然，这场婚姻只是幻想，正如先知以西结所说的，一边躺了 40 天，另一边躺了 390 天一样（以西结书 4:4-6）。——{2TG21 4.3}

This marriage is, of course, only visionary just as is the prophet Ezekiel’s lying 40 days on one side, and 390 days on the other side (Ezekiel 4:4-6).

何西阿书 2:1-3 - “你们要对弟兄说，阿米；对姐妹说，路哈玛”这个命令本身就说明了上帝正在对耶斯列（阿米和路哈玛的兄弟）说话，而耶斯列又要对阿米和路哈玛说话。上帝称何西阿的异象妻子为自己的妻子，这个事实让这个主题变得更加清晰：你看，何西阿代表上帝，何西阿的妻子代表上帝的教会；耶斯列，上帝说话的对象，代表他的代言人，先知，耶斯列的兄弟阿米和路哈玛代表教会的成员，包括男性和女性。现在，由于阿米和路哈玛代表平信徒，很明显母亲代表牧师，即那些将皈依者带入教会的人。这里我们有一个完整的上帝家庭的代表。

Hosea 2:1-3 - The command, “Say ye unto your brethren, Ammi; and to your sisters, Ruhamah,” in itself explains that God is speaking to Jezreel, (Ammi’s and Ruhamah’s brother), and that Jezreel in turn is to speak to Ammi and to Ruhamah. And the fact that God calls Hosea’s visionary wife His Own wife, the subject becomes still clearer: Hosea, you see, represents God, and Hosea’s wife represents God’s church; Jezreel, the one God speaks to, represents His mouth piece, a prophet, and Jezreel’s brethren, Ammi and Ruhamah, represent the members of the church, both male and female. Now, as Ammi and Ruhamah represent the laity, it is obvious that the mother represents the ministry, those who bring forth converts into the church. Here we have a complete representation of the household of God.

这些经文 [何西阿书 2:4-5] 阐明了上帝恩典的含义：如果“母亲”不改邪归正，不停止与世俗及其习俗的淫乱，那么不仅母亲，而且她富有同情心的孩子们都将永远失去恩典。

These verses [Hosea 2:4-5] set forth God’s meaning of grace: that if the “mother” fails to reform, fails to cease from her whoredoms with the world and its practices, then not only the mother but also her sympathizing children will forever fall from grace.

这里告诉我们，母亲想象她的不法情人是向她提供世俗生活用品的人，这是她与他们有任何关系的借口。

The mother, here we are told, imagines that her unlawful lovers are the ones who supply her with the temporal things of life, and it is her excuse for having anything to do with them.

此外，我们再次被告知，当她如此行淫时，她生下了私生子，即不真诚的皈依者。这是一个警告，它毫不含糊地要求进行改革，否则整个教会家庭（除了那些改革的人）将被彻底摧毁，就像基督被钉十字架几年后古耶路撒冷被摧毁一样。

Moreover, we are again told that while she is thus playing the harlot, she is bringing forth illegitimate children, untrue converts. Here is a warning which in no uncertain terms demands a reformation or else the whole church family, except for those who reform, will be destroyed as completely as ancient Jerusalem was destroyed some years after the crucifixion of Christ. 

4月16日星期三

艾萨克和利百加

“亚伯拉罕对上帝的惯常信仰和顺从反映在以撒的性格上；但这个年轻人感情强烈，性情温和，顺从。如果与一个不敬畏上帝的人结合，他就有可能为了和谐而牺牲原则。在亚伯拉罕看来，为儿子选择妻子是一件非常重要的事情；他渴望儿子娶一个不会让他背离上帝的人……《选择妻子》，第 57 页，第 2 段

“Abraham's habitual faith in God and submission to His will were reflected in the character of Isaac; but the young man's affections were strong, and he was gentle and yielding in disposition. If united with one who did not fear God, he would be in danger of sacrificing principle for the sake of harmony. In the mind of Abraham, the choice of a wife for his son was a matter of grave importance; he was anxious to have him marry one who would not lead him from God.... Choosing a Wife, page 57, paragraph 2

“从该隐时代到他自己的时代，亚伯拉罕一直见证着敬畏上帝的人和不敬畏上帝的人通婚的后果。他与夏甲的婚姻，以及以实玛利和罗得的婚姻关系的后果都摆在他面前。亚伯拉罕和撒拉缺乏信仰，导致了以实玛利的出生，即正义的后裔与不信神的后裔的混合。父亲对儿子的影响被母亲的偶像崇拜亲属和以实玛利与异教妻子的联系所抵消……《选择妻子》，第 57 页，第 3 段

“Abraham had marked the result of the intermarriage of those who feared God and those who feared Him not, from the days of Cain to his own time. The consequences of his own marriage with Hagar, and of the marriage connections of Ishmael and Lot, were before him. The lack of faith on the part of Abraham and Sarah had resulted in the birth of Ishmael, the mingling of the righteous seed with the ungodly. The father's influence upon his son was counteracted by that of the mother's idolatrous kindred and by Ishmael's connection with heathen wives.... Choosing a Wife, page 57, paragraph 3

“罗得的妻子是个自私、不信教的女人，她利用自己的影响力，使丈夫与亚伯拉罕分离。若不是她，罗得就不会留在所多玛，得不到智慧、敬畏上帝的族长的忠告……《选择妻子》，第 57 页，第 4 段

“The wife of Lot was a selfish, irreligious woman, and her influence was exerted to separate her husband from Abraham. But for her, Lot would not have remained in Sodom, deprived of the counsel of the wise, God-fearing patriarch.... Choosing a Wife, page 57, paragraph 4

“敬畏上帝的人若与不敬畏上帝的人交往，就没有危险了。二人若不同心，岂能同行呢？”（阿摩司书 3:3）。婚姻关系的幸福和兴旺取决于双方的团结；但信徒和非信徒在品味、倾向和目的上存在着根本的差异。他们侍奉两个主，他们之间不可能有和睦相处。无论一个人的原则多么纯洁和正确，不信的伴侣的影响都会使人远离上帝……主的指示是：“你们和不信的人不能同负一轭”（哥林多后书 6:14、17、18）。《选择妻子》，第 57 页，第 5 段

“No one who fears God can without danger connect himself with one who fears Him not. “Can two walk together, except they be agreed?” (Amos 3:3). The happiness and prosperity of the marriage relation depends upon the unity of the parties; but between the believer and the unbeliever there is a radical difference of tastes, inclinations, and purposes. They are serving two masters, between whom there can be no concord. However pure and correct one's principles may be, the influence of an unbelieving companion will have a tendency to lead away from God.... The Lord's direction is, “Be ye not unequally yoked together with unbelievers” (2 Corinthians 6:14, 17, 18). Choosing a Wife, page 57, paragraph 5



阅读创世记 24：57-67。从这个故事中的一些细节中，我们可以学到什么关于基督和他的教会的教训？例如，从利百加是与以撒分离的远房亲戚这一事实中，我们可以学到什么关于我们堕落状态的知识？

族长想到了他父亲在米索不达米亚的族人。他们虽然还没有摆脱偶像崇拜，却珍视对真神的认识和敬拜。以撒绝不能离开迦南去他们那里，但也许在他们中间可以找到一个愿意离开家乡，与他一起保持对永生神的纯洁敬拜的人。亚伯拉罕把这件重要的事情交给“他最年长的仆人”，他是一个虔诚、有经验、判断力强的人，曾长期忠心地为他服务。他要求这个仆人在主面前庄严发誓，他不会为以撒娶迦南人的妻子，而是会从米索不达米亚的拿鹤家族中挑选一个少女。他嘱咐他不要带以撒去那里。如果找不到一个愿意离开本族的少女，那么信使的誓言就可以解除。族长鼓励他完成这项艰难而微妙的任务，并保证说：上帝会让他的任务圆满成功。他说：“天上的主上帝，带我离开我父亲的家，离开我本族的土地……他会派他的天使走在你前面。”《先祖与先知》，第 171 页，第 3 段


“The patriarch's thoughts turned to his father's kindred in the land of Mesopotamia. Though not free from idolatry, they cherished the knowledge and the worship of the true God. Isaac must not leave Canaan to go to them, but it might be that among them could be found one who would leave her home and unite with him in maintaining the pure worship of the living God. Abraham committed the important matter to “his eldest servant,” a man of piety, experience, and sound judgment, who had rendered him long and faithful service. He required this servant to make a solemn oath before the Lord, that he would not take a wife for Isaac of the Canaanites, but would choose a maiden from the family of Nahor in Mesopotamia. He charged him not to take Isaac thither. If a damsel could not be found who would leave her kindred, then the messenger would be released from his oath. The patriarch encouraged him in his difficult and delicate undertaking with the assurance that God would crown his mission with success. ‘The Lord God of heaven,’ he said, ‘which took me from my father's house, and from the land of my kindred, ... He shall send His angel before thee.’” Patriarchs and Prophets, page 171, paragraph 3

4月18日星期五

进一步思考——本周课程总结

本课以婚姻的形象作为开篇。“在旧约和新约中，婚姻关系被用来代表基督和他的子民之间温柔而神圣的结合。”《历代愿望》，第 151 页，第 1 段

The lesson is introduced with marriage images. “In both the Old and the New Testament, the marriage relation is employed to represent the tender and sacred union that exists between Christ and His people.” The Desire of Ages, page 151, paragraph 1

周日的课程用婚姻中丈夫和妻子之间的亲密关系来说明基督与教会的关系。“婚姻是终身的结合，是基督与教会结合的象征。基督对教会所表现的精神就是丈夫和妻子对彼此所表现的精神。”《给新婚夫妇的忠告》，第 127 页，第 1 段

Sunday’s lesson uses the closeness between the husband and wife in the marriage to illustrate Christ’s relationship with His church. “Marriage, a union for life, is a symbol of the union between Christ and His church. The spirit that Christ manifests toward the church is the spirit that husband and wife are to manifest toward each other.” Counsels to Newlyweds, page 127, paragraph 1


以西结在星期一的课文中提到的异象中的美丽新娘是“针对那些自称基督徒，却寻求世俗友谊胜过寻求上帝恩惠的人”。《善恶之争》第 382 页，第 1 段

The beautiful bride mentioned in Ezekiel’s vision under Monday’s lesson is “addressed to professed Christians who seek the friendship of the world above the favor of God.” The Great Controversy, page 382, paragraph 1

周二的课程指出了何西阿的寓言预言和巴比伦的毁灭。何西阿书第 2 章揭示了上帝家庭的完整表述，上帝称何西阿的妻子为他的妻子，称他的孩子为他的孩子。

Tuesday’s lesson points to Hosea’s allegorical prophecy and the destruction of Babylon. In Hosea chapter 2 a complete representation of the household of God is brought to light in that God calls Hosea’s wife His wife and the children his children.

星期三的课程讲的是艾萨克和利百加的故事，表明亚伯拉罕在为儿子艾萨克找妻子时非常谨慎，妻子不是迦南人，而是他的同族。“敬畏上帝的人与不敬畏上帝的人结交，没有危险。‘二人若不同心，岂能同行呢？’（阿摩司书 3:3）”。《选择妻子》，第 57 页，第 5 段

Wednesday’s lesson deals with Isaac and Rebekah and shows the carefulness Abraham exercised in finding his son Isaac a wife that was not of the Canaanites but of his kindred. “No one who fears God can without danger connect himself with one who fears Him not. ‘Can two walk together, except they be agreed?’ (Amos 3:3).” Choosing a Wife, page 57, paragraph 5

周四的课程以对巴比伦的审判结束了本周的学习，并将其与主的新娘新耶路撒冷进行对比。

Thursday’s lesson concludes the week’s study with the judgment upon Babylon and contrast it with the Lord’s bride, the New Jerusalem.