安息日下午 八月十六日
记忆经文：
“你们看见我向埃及人所行的事，又怎样如鹰背你们，将你们带来归我。如今，你们若实在听从我的话，遵守我的约，就要在万民中作属我的子民，因为全地都是我的。你们要归我作祭司的国度，为圣洁的国民。这些话你要告诉以色列人。”
“Ye have seen what I did unto the Egyptians, and how I bare you on eagles’ wings, and brought you unto myself. Now therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people: for all the earth is mine: And ye shall be unto me a kingdom of priests, and an holy nation. These are the words which thou shalt speak unto the children of Israel. KJV — Exodus 19:4-6
“从利非订起，百姓继续他们的旅程，跟随着云柱的引导。他们的路线穿越了荒凉的平原，陡峭的山坡，崎岖的山谷。当他们穿行在沙漠荒原时，常常看见前方耸立着崎岖的山脉，如同巨大的壁垒，横亘在他们的前路上，仿佛要阻止他们前行。但当他们靠近时，山的壁垒中在某些地方显出通道，远处又出现一片新的平原。他们如今正穿越一条深而布满碎石的山口。这是一幅庄严而令人震撼的景象。在两侧高耸数百英尺的岩石峭壁之间，以色列的大军连同他们的羊群和牲畜如潮水般流动，望不到尽头。现在，在他们面前，庄严地耸立着西奈山。云柱停在山顶上，百姓在山下的平原上支搭帐篷。他们将在这里居住近一年。夜间，火柱向他们保证神的保护，当他们沉睡时，天上的粮食温柔地降临在营地。”
“From Rephidim the people continued their journey, following the movement of the cloudy pillar. Their route had led across barren plains, over steep ascents, and through rocky defiles. Often as they had traversed the sandy wastes, they had seen before them rugged mountains, like huge bulwarks, piled up directly across their course, and seeming to forbid all further progress. But as they approached, openings here and there appeared in the mountain wall, and beyond, another plain opened to view. Through one of the deep, gravelly passes they were now led. It was a grand and impressive scene. Between the rocky cliffs rising hundreds of feet on either side, flowed in a living tide, far as the eye could reach, the hosts of Israel with their flocks and herds. And now before them in solemn majesty Mount Sinai lifted its massive front. The cloudy pillar rested upon its summit, and the people spread their tents upon the plain beneath. Here was to be their home for nearly a year. At night the pillar of fire assured them of the divine protection, and while they were locked in slumber, the bread of heaven fell gently upon the encampment.” PP 301.2
星期日 八月十七日
在西奈山
请阅读出埃及记19:1–8。在西奈山脚下，神在这里应许了他们什么？
“在他们在西奈安营不久之后，摩西被召上山与神会面。他独自攀登陡峭崎岖的小路，走近那标示耶和华同在之处的云彩。以色列民现在要与至高者建立亲密而特别的关系——要在神的治理之下被接纳为一个教会和一个国家。神借着摩西要传达给百姓的信息是：”
“‘你们看见我向埃及人所行的事，怎样如鹰背你们，将你们带来归我。如今你们若实在听从我的话，遵守我的约，就要在万民中作属我的子民，因为全地都是我的；你们要归我作祭司的国度，为圣洁的国民。’”
“摩西回到营中，召集以色列的长老，把神的命令传达给他们。他们回答说：‘凡耶和华所说的，我们都要遵行。’于是他们与神立了庄严的约，承诺接受神为他们的君王，从而在特别的意义上成为神权下的子民。”
“他们的领袖再次登上山，耶和华对他说：‘我要在密云中降临到你那里，叫百姓听我与你说话，也可以永远信你。’当他们在途中遇到困难时，总是抱怨摩西和亚伦，指责他们把以色列军队从埃及带出来是要害他们。主要尊荣摩西，使百姓能信服他所传的教训。”
“Soon after the encampment at Sinai, Moses was called up into the mountain to meet with God. Alone he climbed the steep and rugged path, and drew near to the cloud that marked the place of Jehovah's presence. Israel was now to be taken into a close and peculiar relation to the Most High—to be incorporated as a church and a nation under the government of God. The message to Moses for the people was: PP 303.1
“‘Ye have seen what I did unto the Egyptians, and how I bare you on eagles’ wings, and brought you unto Myself. Now therefore, if ye will obey My voice indeed, and keep My covenant, then ye shall be a peculiar treasure unto Me above all people: for all the earth is Mine: and ye shall be unto Me a kingdom of priests, and an holy nation.” PP 303.2
“Moses returned to the camp, and having summoned the elders of Israel, he repeated to them the divine message. Their answer was, “All that the Lord hath spoken we will do.” Thus they entered into a solemn covenant with God, pledging themselves to accept Him as their ruler, by which they became, in a special sense, the subjects of His authority. PP 303.3
“Again their leader ascended the mountain, and the Lord said unto him, “Lo, I come unto thee in a thick cloud, that the people may hear when I speak with thee, and believe thee forever.” When they met with difficulties in the way, they were disposed to murmur against Moses and Aaron, and accuse them of leading the hosts of Israel from Egypt to destroy them. The Lord would honor Moses before them, that they might be led to confide in his instructions.” PP 303.4
星期一 八月十八日
为礼物做准备
请阅读出埃及记19:9–25。神是如何预备以色列民来接受十诫的？
Read Exodus 19:9–25. How did God prepare Israel to receive the Ten Commandments?
“神决定将祂亲口宣讲律法的场面展现为极其庄严的景象，以配合律法崇高的性质。祂要让百姓明白，一切与神有关的事都必须以最虔敬的态度对待。主对摩西说：‘你要去叫百姓今天明天自洁，又叫他们洗衣服，预备到第三天，因为第三天耶和华要在众百姓眼前降临在西奈山上。’在这几天的预备期内，人人都要严肃地预备自己去见神。他们的身体和衣物都必须洁净。当摩西指出他们的罪时，他们要致力于谦卑、禁食和祷告，使他们的心灵从罪孽中被洁净。”
“百姓按命令预备好，又遵照进一步的吩咐，摩西下令在山的四围设下界限，不许人或牲畜闯入圣地。若有人冒犯，即使只是触碰，也要立即处死。”
“第三天清晨，当众人的目光都注视着山时，山顶被浓云笼罩，乌云愈加黑暗浓密，缓缓向下延展，直到整座山被黑暗与神秘完全包围。这时听到号角的声音，召集百姓与神相会；摩西便带他们来到山下。浓云中闪出炽烈的闪电，雷声在群山之间轰鸣回响。‘整个西奈山冒烟，因为耶和华在火中降临其上；烟气如烧窑般上腾，山大大震动。’‘在众人眼前，耶和华的荣耀在山顶如烈火一般。’‘号角的声音越来越大，越来越响。’耶和华同在的标志如此可怕，以至于以色列军队惧怕发抖，俯伏在地。甚至摩西也说：‘我甚是恐惧战兢。’（希伯来书12:21）”
“这时雷声止息，号角也不再响起，大地归于宁静。随即是一段庄严的寂静，然后神的声音从遮盖祂的黑暗中传出。当祂站立在山上，四围有天使环绕，主便向人宣告了祂的律法。摩西描绘这情景时说：‘耶和华从西奈而来，从西珥向他们显现，从巴兰山发出光辉，有千万圣者从祂那里而来；从祂右手有烈火的律法为他们颁布。祂实在爱百姓；众圣徒都在祢手中；他们坐在祢脚前，领受祢的话语。’（申命记33:2-3）”
“God purposed to make the occasion of speaking His law a scene of awful grandeur, in keeping with its exalted character. The people were to be impressed that everything connected with the service of God must be regarded with the greatest reverence. The Lord said to Moses, “Go unto the people, and sanctify them today and tomorrow, and let them wash their clothes, and be ready against the third day: for the third day the Lord will come down in the sight of all the people upon Mount Sinai.” During these intervening days all were to occupy the time in solemn preparation to appear before God. Their person and their clothing must be freed from impurity. And as Moses should point out their sins, they were to devote themselves to humiliation, fasting, and prayer, that their hearts might be cleansed from iniquity. PP 303.5
“The preparations were made, according to the command; and in obedience to a further injunction, Moses directed that a barrier be placed about the mount, that neither man nor beast might intrude upon the sacred precinct. If any ventured so much as to touch it, the penalty was instant death. PP 304.1
“On the morning of the third day, as the eyes of all the people were turned toward the mount, its summit was covered with a thick cloud, which grew more black and dense, sweeping downward until the entire mountain was wrapped in darkness and awful mystery. Then a sound as of a trumpet was heard, summoning the people to meet with God; and Moses led them forth to the base of the mountain. From the thick darkness flashed vivid lightnings, while peals of thunder echoed and re-echoed among the surrounding heights. “And Mount Sinai was altogether on a smoke, because the Lord descended upon it in fire: and the smoke thereof ascended as the smoke of a furnace, and the whole mount quaked greatly.” “The glory of the Lord was like devouring fire on the top of the mount” in the sight of the assembled multitude. And “the voice of the trumpet sounded long, and waxed louder and louder.” So terrible were the tokens of Jehovah's presence that the hosts of Israel shook with fear, and fell upon their faces before the Lord. Even Moses exclaimed, “I exceedingly fear and quake.” Hebrews 12:21. PP 304.2
“And now the thunders ceased; the trumpet was no longer heard; the earth was still. There was a period of solemn silence, and then the voice of God was heard. Speaking out of the thick darkness that enshrouded Him, as He stood upon the mount, surrounded by a retinue of angels, the Lord made known His law. Moses, describing the scene, says: “The Lord came from Sinai, and rose up from Seir unto them; He shined forth from Mount Paran, and He came with ten thousands of saints: from His right hand went a fiery law for them. Yea, He loved the people; all His saints are in Thy hand: and they sat down at Thy feet; every one shall receive of Thy words.” Deuteronomy 33:2, 3.” PP 304.3
星期二 八月十九日
十诫的恩赐
请阅读出埃及记20:1–17。十诫的原则是什么？它是如何被组织的？
Read Exodus 20:1–17. What are the principles of the Decalogue, and how is it organized?
“律法在这时所宣讲的，并不仅仅是为了希伯来人的益处。神尊荣他们，让他们成为祂律法的守护者与保管人，但这律法是作为一项神圣的托付给予全世界的。十诫的训令适用于全人类，是为所有人的教导和管理而设。十条简洁、全面、具有权威性的诫命，涵盖了人与神以及人与人之间的责任；而这一切的基础是爱的伟大原则：‘你要尽心、尽性、尽力、尽意爱主你的神，又要爱邻舍如同自己。’（路加福音10:27）另见申命记6:4-5；利未记19:18。在十诫中，这些原则被具体详细地体现出来，适用于人类的处境与需要。”
“神并不信任这些易于忘记祂命令的百姓，仅靠他们的记忆来保留这些训令，而是将律法写在石版上。祂要将以色列与异教传统完全区分，避免将神圣的律例与人的规条和习俗混为一谈。但祂不仅仅赐下了十诫。百姓如此容易偏离正道，以致神不愿留下任何受试探的机会。于是祂吩咐摩西按祂的指示写下各种判例和律法，具体说明人对神、对他人和对外人的责任。这些教导只是十条诫命的原则加以延伸和具体说明，使人不会误解。它们旨在维护写在石版上的十条圣命的神圣性。”
“若人类遵守了神在亚当堕落后所赐的律法，并由挪亚传承，由亚伯拉罕遵行，那么就没有设立割礼仪式的必要。如果亚伯拉罕的后裔遵守了那以割礼为记号的约，他们就不会陷入拜偶像，也就无需在埃及受苦为奴。他们若将神的律法铭记于心，就无须在西奈山上再次听到律法的宣告，也不必将其刻在石版上。若他们行出十诫的原则，也不需赐下额外的规条。”
“The law was not spoken at this time exclusively for the benefit of the Hebrews. God honored them by making them the guardians and keepers of His law, but it was to be held as a sacred trust for the whole world. The precepts of the Decalogue are adapted to all mankind, and they were given for the instruction and government of all. Ten precepts, brief, comprehensive, and authoritative, cover the duty of man to God and to his fellow man; and all based upon the great fundamental principle of love. “Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neighbor as thyself.” Luke 10:27. See also Deuteronomy 6:4, 5; Leviticus 19:18. In the Ten Commandments these principles are carried out in detail, and made applicable to the condition and circumstances of man.” PP 305.2
“He did not even then trust His precepts to the memory of a people who were prone to forget His requirements, but wrote them upon tables of stone. He would remove from Israel all possibility of mingling heathen traditions with His holy precepts, or of confounding His requirements with human ordinances or customs. But He did not stop with giving them the precepts of the Decalogue. The people had shown themselves so easily led astray that He would leave no door of temptation unguarded. Moses was commanded to write, as God should bid him, judgments and laws giving minute instruction as to what was required. These directions relating to the duty of the people to God, to one another, and to the stranger were only the principles of the Ten Commandments amplified and given in a specific manner, that none need err. They were designed to guard the sacredness of the ten precepts engraved on the tables of stone. PP 364.1
“If man had kept the law of God, as given to Adam after his fall, preserved by Noah, and observed by Abraham, there would have been no necessity for the ordinance of circumcision. And if the descendants of Abraham had kept the covenant, of which circumcision was a sign, they would never have been seduced into idolatry, nor would it have been necessary for them to suffer a life of bondage in Egypt; they would have kept God's law in mind, and there would have been no necessity for it to be proclaimed from Sinai or engraved upon the tables of stone. And had the people practiced the principles of the Ten Commandments, there would have been no need of the additional directions given to Moses.” PP 364.2
星期三 八月二十日
神律法的不同功能
请阅读雅各书1:23–25。他在说什么？这些话如何帮助我们理解律法的功能和重要性，尽管律法本身不能拯救我们？
Read James 1:23–25. What is he saying, and how do these words help us realize what the function and importance of the law is, even though it cannot save us?
“我们的神是何等伟大的神！祂以殷勤和关怀治理祂的国度，并为祂的子民设立了一道篱笆——十条诫命——以保护他们免受违背律法所带来的后果。神要求人顺服祂国度的律法，藉此赐下健康、幸福、平安和喜乐。祂教导百姓：惟有熟悉祂的话语，才能达到祂所要求的品格完全。”
“主借着摩西教导以色列人：‘你们务要守我的安息日，因为这是你我之间世世代代的记号，使你们知道我─耶和华是叫你们成圣的。所以你们要守安息日，以为圣日；凡干犯这日的，必要把他治死；凡在这日做工的，也必被剪除。以色列人要世世代代守安息日为永远的约。这是我和以色列人永远的记号，因为六日之内耶和华造天地，第七日便安息舒畅。’（出埃及记31:13–17）”
“在这些话语中，主清楚地指出，顺从是进入神城的道路；但那罪人之人却改变了指引方向的路标，使人误入歧途。他设立了一个假的安息日，使人误以为守那日就是遵行造物主的命令。”
“许多宗教教师声称，基督借着祂的死废除了律法，因此人不再受律法的约束。有些人把律法描绘成沉重的轭，并以福音下的‘自由’来对比律法的‘捆绑’。”
“但众先知和使徒并不如此看待神的圣律。大卫说：‘我要自由而行，因我素来考究你的训词。’（诗篇119:45）写于基督死后，雅各称十诫为‘至尊的律法’与‘使人自由的律法’（雅各书2:8；1:25）。启示录的作者，在基督被钉半个世纪之后，也称赞那些‘遵行神命令的’人，说他们‘有权能得生命树，并能进入城门’（启示录22:14）。”
“凡自称为圣洁之人，应当照着神律法这面镜子来反省。当他们看到律法所要求的广泛要求，并明白它能辨明心中的意念和动机时，他们就不会再自夸无罪。约翰说（他没有将自己与弟兄分开）：‘我们若说自己无罪，便是自欺，真理不在我们心里了。’‘我们若说自己没有犯过罪，便是以神为说谎的；祂的话也不在我们心里了。’‘我们若认自己的罪，神是信实的，是公义的，必要赦免我们的罪，洗净我们一切的不义。’（约翰一书1:8, 10, 9）”
“What a God is our God! He rules over His kingdom with diligence and care, and He has built a hedge—the Ten Commandments—about His subjects to preserve them from the results of transgression. In requiring obedience to the laws of His kingdom, God gives His people health and happiness, peace and joy. He teaches them that the perfection of character He requires can be attained only by becoming familiar with His word.” CT 454.1
“Through Moses the Lord instructed the Israelites: “Verily My Sabbaths ye shall keep: for it is a sign between Me and you throughout your generations; that ye may know that I am the Lord that doth sanctify you. Ye shall keep the Sabbath therefore; for it is holy unto you: everyone that defileth it shall surely be put to death: for whosoever doeth any work ... in the Sabbath day, he shall surely be put to death. Wherefore the children of Israel shall keep the Sabbath, to observe the Sabbath throughout their generations, for a perpetual covenant. It is a sign between Me and the children of Israel forever: for in six days the Lord made heaven and earth, and on the seventh day He rested, and was refreshed.” Exodus 31:13-17. PK 179.3
“In these words the Lord clearly defined obedience as the way to the City of God; but the man of sin has changed the signpost, making it point in the wrong direction. He has set up a false sabbath and has caused men and women to think that by resting on it they were obeying the command of the Creator. PK 179.4
“Many religious teachers assert that Christ by His death abolished the law, and men are henceforth free from its requirements. There are some who represent it as a grievous yoke, and in contrast to the bondage of the law they present the liberty to be enjoyed under the gospel. GC 466.1
“But not so did prophets and apostles regard the holy law of God. Said David: “I will walk at liberty: for I seek Thy precepts.” Psalm 119:45. The apostle James, who wrote after the death of Christ, refers to the Decalogue as “the royal law” and “the perfect law of liberty.” James 2:8; 1:25. And the revelator, half a century after the crucifixion, pronounces a blessing upon them “that do His commandments, that they may have right to the tree of life, and may enter in through the gates into the city.” Revelation 22:14.” GC 466.2
Let those who feel inclined to make a high profession of holiness look into the mirror of God's law. As they see its far-reaching claims, and understand its work as a discerner of the thoughts and intents of the heart, they will not boast of sinlessness. “If we,” says John, not separating himself from his brethren, “say that we have no sin, we deceive ourselves, and the truth is not in us.” “If we say that we have not sinned, we make Him a liar, and His word is not in us.” “If we confess our sins, He is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.” 1 John 1:8, 10, 9. AA 562.2
星期四 八月二十一日
律法是神赐给我们的应许
请阅读罗马书3:20–24。虽然保罗明确指出，遵守十诫不能使我们得救，但律法在我们的生活中应起什么作用？
Read Romans 3:20–24. Though Paul is very clear that we cannot be saved by keeping the Ten Commandments, how then should the commandments function in our lives?
“违背律法的人，没有安全、没有安息、也得不到称义。人不能一边继续犯罪，一边指望藉着基督的功劳在神面前站立得住，与祂和好。他必须停止悖逆，成为忠诚和真实的人。当罪人面对那道伟大的道德镜子时，他看见自己性格上的缺陷，清楚看到自己真实的模样——污秽、被玷污、被定罪。但他也知道，律法无法除去罪咎，也不能赦免过犯者。他必须走得更远。律法只是把他引到基督面前的师傅。他必须仰望担当他罪的救主。当他看见基督在髑髅地的十字架上，为世人的罪受苦而死时，圣灵就向他显明：神对所有悔改之人的态度。“神爱世人，甚至将他的独生子赐给他们，叫一切信他的，不至灭亡，反得永生。”（约翰福音3:16）”
“There is no safety nor repose nor justification in transgression of the law. Man cannot hope to stand innocent before God, and at peace with Him through the merits of Christ, while he continues in sin. He must cease to transgress, and become loyal and true. As the sinner looks into the great moral looking glass, he sees his defects of character. He sees himself just as he is, spotted, defiled, and condemned. But he knows that the law cannot in any way remove the guilt or pardon the transgressor. He must go farther than this. The law is but the schoolmaster to bring him to Christ. He must look to his sin-bearing Saviour. And as Christ is revealed to him upon the cross of Calvary, dying beneath the weight of the sins of the whole world, the Holy Spirit shows him the attitude of God to all who repent of their transgressions. “For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life” (John 3:16).” 1SM 213.2
请阅读罗马书10:4。我们该如何理解保罗说“基督是律法的终结”？
Read Romans 10:4. How should we understand Paul’s statement that Christ is the “end” of the law?
“神赐下丰盛的恩典，使每一个信靠的人都能脱离罪恶的捆绑。因为整个天堂及其无限的资源都已供我们使用。我们要从救恩的泉源中不断汲取。基督是‘律法的终结’，使凡信的人都可以称义。我们本是罪人，但在基督里却成为义人。神藉着基督归给我们的义，使我们成为义人，并以义人待我们。祂看我们如同祂所亲爱的儿女。基督胜过罪的权势，在罪越多的地方，恩典就更显多。“我们既因信称义，就借着我们的主耶稣基督得与神相和。我们又借着他，因信得以进入现在所站的这恩典中，并且欢欢喜喜盼望神的荣耀。”（罗马书5:1–2）”
“‘如今却蒙神的恩典，因基督耶稣的救赎，就白白地称义。神设立耶稣作挽回祭，是凭着耶稣的血，藉着人的信，为要显明神的义；因祂用忍耐的心宽容人先时所犯的罪，好在今时显明祂的义，使人知道祂自己为义，也称信耶稣的人为义。’（罗马书3:24–26）‘你们得救是本乎恩，也因着信；这并不是出于自己，乃是神所赐的。’（以弗所书2:8）[约翰福音1:14–16亦被引用。]”
“Abundant grace has been provided that the believing soul may be kept free from sin; for all heaven, with its limitless resources, has been placed at our command. We are to draw from the well of salvation. Christ is the end of law for righteousness to everyone who believeth. In ourselves we are sinners; but in Christ we are righteous. Having made us righteous through the imputed righteousness of Christ, God pronounces us just, and treats us as just. He looks upon us as His dear children. Christ works against the power of sin, and where sin abounded, grace much more abounds. “Therefore being justified by faith, we have peace with God through our Lord Jesus Christ: by whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God” (Romans 5:1, 2). 1SM 394.1
“‘Being justified freely by his grace through the redemption that is in Christ Jesus: whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; to declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus’ (Romans 3:24-26). ‘For by grace are ye saved through faith; and that not of yourselves: it is the gift of God’ (Ephesians 2:8). [John 1:14-16 quoted.]” 1SM 394.2
星期五 八月二十二日
深思反省
“圣经所呈现的神的律法，其要求是广泛的。每一个原则都是圣洁、公义和良善的。律法使人对神负有责任，它深入到思想和情感之中；对每一个意识到自己违背了律法的人来说，它都会引起罪的责备。若律法只要求外在行为，那么人心中的邪念、私欲和图谋就不会被定罪。但律法要求灵魂本身要纯洁，思想必须圣洁，使人的思想与情感都符合爱的标准与公义的规范。”
“基督在祂的教导中，指出了律法原则的深远影响。祂将那从西奈山宣讲的律法应用在实际生活中，其原则成为永远的公义标准——审判之日一切人都要根据这个标准接受审判。祂来是要成全一切的义，并作为人类的元首，向人表明他们也可以做到同样的事，满足神律法的每一条要求。藉着祂所赐给人的恩典，每一个人若努力，就都可以达到品格的完全。这正是新约福音的根基。耶和华的律法如同树干，而福音则是这树开出的香花与果实。”
“当神的灵使人明白律法的全部意义时，他的心就会改变。先知拿单真实地指出大卫的状况，使他认识到自己的罪，也帮助他弃绝罪恶。他谦卑地接受了劝告，并在神面前自卑。他说：‘耶和华的律法全备，能苏醒人心；耶和华的法度确定，能使愚人有智慧。耶和华的训词正直，能快活人的心；耶和华的命令清洁，能明亮人的眼目。耶和华的道理洁净，存到永远；耶和华的典章真实，全然公义。比金子可羡慕，且比极多的精金可羡慕；比蜜甘甜，且比蜂房下滴的蜜甘甜。况且你的仆人因此受警戒，守着这些便有大赏。谁能知道自己的错失呢？愿你赦免我隐而未现的过错。求你拦阻仆人不犯任意妄为的罪，不容这罪辖制我，我便完全，免犯大罪。耶和华我的磐石，我的救赎主啊，愿我口中的言语，心里的意念，在你面前蒙悦纳。’（诗篇19:7–14）”
“The law of God, as presented in the Scriptures, is broad in its requirements. Every principle is holy, just, and good. The law lays men under obligation to God; it reaches to the thoughts and feelings; and it will produce conviction of sin in every one who is sensible of having transgressed its requirements. If the law extended to the outward conduct only, men would not be guilty in their wrong thoughts, desires, and designs. But the law requires that the soul itself be pure and the mind holy, that the thoughts and feelings may be in accordance with the standard of love and righteousness. 1SM 211.1
“In His teachings, Christ showed how far-reaching are the principles of the law spoken from Sinai. He made a living application of that law whose principles remain forever the great standard of righteousness—the standard by which all shall be judged in that great day when the judgment shall sit, and the books shall be opened. He came to fulfill all righteousness, and, as the head of humanity, to show man that he can do the same work, meeting every specification of the requirements of God. Through the measure of His grace furnished to the human agent, not one need miss heaven. Perfection of character is attainable by every one who strives for it. This is made the very foundation of the new covenant of the gospel. The law of Jehovah is the tree; the gospel is the fragrant blossoms and fruit which it bears. 1SM 211.2
“When the Spirit of God reveals to man the full meaning of the law, a change takes place in his heart. The faithful portrayal of his true state by the prophet Nathan made David acquainted with his own sins, and aided him in putting them away. He accepted the counsel meekly, and humbled himself before God. “The law of the Lord,” he said, “is perfect, converting the soul: the testimony of the Lord is sure, making wise the simple. The statutes of the Lord are right, rejoicing the heart: the commandment of the Lord is pure, enlightening the eyes. The fear of the Lord is clean, enduring for ever: the judgments of the Lord are true and righteous altogether. More to be desired are they than gold, yea, than much fine gold: sweeter also than honey and the honeycomb. Moreover by them is thy servant warned: and in keeping of them there is great reward. Who can understand his errors? cleanse thou me from secret faults. Keep back thy servant also from presumptuous sins; let them not have dominion over me: then shall I be upright, and I shall be innocent from the great transgression. Let the words of my mouth, and the meditation of my heart, be acceptable in thy sight, O Lord, my strength, and my redeemer” (Psalm 19:7-14).” 1SM 212.1