安息日下午 — 10月25日
记忆经文：
“约书亚一时夺了这些王和他们的地，因为以色列的耶和华上帝为以色列争战。”（《约书亚记》10:42，和合本）
Memory Text: “And all these kings and their land did Joshua take at one time, because the LORD God of Israel fought for Israel.” KJV — Joshua 10:42
摩西命令战士要杀灭妇女和男孩。巴兰为了报酬出卖了以色列人，结果与那些他为了讨好而站在他们一边的人一同灭亡——在这过程中，以色列中有两万四千人丧命。许多人认为上帝命令祂的子民与其他民族征战显得残忍，违背祂仁慈的性情。然而，那位创造世界、造人居住其上的主，对祂所造的一切拥有绝对的主权；祂有权按自己的旨意对祂手中的工作行事。人无权对造他的主说：“你为何这样行？”上帝的品格中没有任何不公义。祂是世界的统治者，而祂的许多受造之民却背叛祂的权柄，践踏祂的律法。祂赐给他们丰盛的祝福，使他们拥有生活所需的一切，但他们却向自己手所造的木头、石头、金银偶像下拜。他们教导儿女说：这些偶像是赐给他们生命、健康、土地肥沃、财富和尊荣的神。他们嘲笑以色列的上帝，藐视祂的子民，因为他们的行为是公义的。正如经上所说：“愚顽人心里说：没有上帝。他们败坏，行了可憎的事。”上帝一直忍耐他们，直到他们的罪恶满盈，然后迅速使毁灭临到他们。祂使用祂的子民作为施行祂忿怒的工具，惩罚那些欺压他们、引诱他们陷入偶像崇拜的邪恶列国。 ——《先祖与先知》卷一，第328页
“Moses commanded the men of war to destroy the women and male children. Balaam had sold the children of Israel for a reward, and he perished with the people whose favor he had obtained at the sacrifice of twenty-four thousand of the Israelites. The Lord is regarded as cruel, by many, in requiring his people to make war with other nations. They say that it is contrary to his benevolent character. But he who made the world, and formed man to dwell upon the earth, has unlimited control over all the works of his hands; and it is his right to do as he pleases, and what he pleases, with the work of his hands. Man has no right to say to his Maker, Why doest thou thus? There is no injustice in his character. He is the ruler of the world, and a large portion of his subjects have rebelled against his authority, and have trampled upon his law. He has bestowed upon them liberal blessings, and surrounded them with everything needful; yet they have bowed to images of wood and stone, silver and gold, which their own hands have made. They teach their children that these are the gods that give them life and health, and make their lands fruitful, and give them riches and honor. They scorn the God of Israel. They despise his people because their works are righteous. “The fool hath said in his heart, There is no God. They are corrupt, they have done abominable works.” God has borne with them until they filled up the measure of their iniquity, and then he has brought upon them swift destruction. He has used his people as instruments of his wrath, to punish wicked nations who have vexed them, and seduced them into idolatry.” — 1SP 328.1
星期日 — 10月26日
迦南人的罪恶
请阅读《创世记》15:16，《利未记》18:24–30，《申命记》18:9–14，以及《以斯拉记》9:11。 这些经文告诉我们，上帝在把迦南地赐给以色列人时，有一个更大的计划。
Read Genesis 15:16, Leviticus 18:24–30, Deuteronomy 18:9–14, and Ezra 9:11. What are these texts telling us about God’s larger plan in offering the land of Canaan to the Israelites?
耶利哥人的完全毁灭，不过是上帝先前借着摩西所颁布命令的实现：“要击打他们，将他们灭绝。”（《申命记》7:2）又说：“这些民的城邑……凡有气息的，一个不可存留。”（《申命记》20:16）对许多人来说，这些命令似乎与圣经中其他地方所教导的爱与怜悯的精神相违背，但其实这是出于上帝无限的智慧与良善。上帝即将使以色列人在迦南地立国，建立一个能在地上彰显祂国度的民族与政府。他们不仅是要承受真宗教的人，更要把宗教的原则传遍全世界。迦南人已经陷入最污秽、最堕落的异教崇拜之中，因此必须清除他们，好使上帝恩典的计划能够实现。 ——《先祖与先知》492.1
迦南地的居民早已得到充分悔改的机会。四十年前，红海的分开和上帝在埃及所施的审判，已经见证了以色列上帝至高无上的权能。如今，米甸、基列和巴珊诸王的覆灭，更进一步显明耶和华超乎万神之上。上帝的圣洁与祂对污秽的憎恶，也显现在祂对以色列人参与巴力毗珥可憎仪式所施的惩罚中。所有这些事件，耶利哥的居民都知道；其中有许多人也像喇合一样深信“耶和华你们的上帝，是天上、地下的神”，但他们拒绝顺服。像洪水前的人一样，迦南人只顾亵渎天庭，玷污大地。爱与公义都要求对这些悖逆上帝、敌对人类的叛徒迅速执行刑罚。——《先祖与先知》492.2
“The utter destruction of the people of Jericho was but a fulfillment of the commands previously given through Moses concerning the inhabitants of Canaan: “Thou shalt smite them, and utterly destroy them.” Deuteronomy 7:2. “Of the cities of these people, ... thou shalt save alive nothing that breatheth.” Deuteronomy 20:16. To many these commands seem to be contrary to the spirit of love and mercy enjoined in other portions of the Bible, but they were in truth the dictates of infinite wisdom and goodness. God was about to establish Israel in Canaan, to develop among them a nation and government that should be a manifestation of His kingdom upon the earth. They were not only to be inheritors of the true religion, but to disseminate its principles throughout the world. The Canaanites had abandoned themselves to the foulest and most debasing heathenism, and it was necessary that the land should be cleared of what would so surely prevent the fulfillment of God's gracious purposes. PP 492.1
“The inhabitants of Canaan had been granted ample opportunity for repentance. Forty years before, the opening of the Red Sea and the judgments upon Egypt had testified to the supreme power of the God of Israel. And now the overthrow of the kings of Midian, of Gilead and Bashan, had further shown that Jehovah was above all gods. The holiness of His character and His abhorrence of impurity had been evinced in the judgments visited upon Israel for their participation in the abominable rites of Baalpeor. All these events were known to the inhabitants of Jericho, and there were many who shared Rahab's conviction, though they refused to obey it, that Jehovah, the God of Israel, “is God in heaven above, and upon the earth beneath.” Like the men before the Flood, the Canaanites lived only to blaspheme Heaven and defile the earth. And both love and justice demanded the prompt execution of these rebels against God and foes to man.” PP 492.2
星期一 — 10月27日
The Supreme Judge in Heaven
请阅读《创世记》18:25，《诗篇》7:11；50:6；82:1；96:10，以及《提摩太后书》4:1, 8。
这些经文告诉我们关于上帝道德品格的什么？上帝作为宇宙审判者的角色，如何帮助我们理解神圣战争的问题？
Timothy 4:1, 8. What are these verses saying about God’s moral character? How does the role of God as the Judge of the universe help us understand the question of divine war?
上帝的荣耀在于祂的怜悯、宽容、仁慈、良善与真理。然而，在惩罚罪人时所显出的公义，同样是上帝荣耀的表现。——《评论与通讯》，1904年3月10日；《末世事件》240.1
以色列的主上帝将要像击打埃及的神那样，审判这世界的众神。祂要用火与洪水、瘟疫与地震毁坏全地。到那时，祂所救赎的子民要尊崇祂的名，使祂的名在地上得荣耀。如今活在这世界历史最后时期的人，岂不更应当明白上帝的教训吗？——《文稿发布》卷十，第240-241页（1899年）；《末世事件》240.2
那位曾作为我们中保、聆听一切悔改祷告与认罪的主，如今头上环绕着象征恩典与慈爱的彩虹；祂即将停止在天上圣所的工作。恩典与怜悯将从宝座降下，让位给公义。那位祂子民所仰望的主，将承担起祂的权利——天上至高审判者的职分。——《评论与通讯》，1889年1月1日；《末世事件》240.3
在整本圣经中，上帝不仅被描绘为充满怜悯与仁慈的存在，同时也是一位严格而公正的上帝。——《时代的记号》，1881年3月24日；《末世事件》240.4
上帝审判的确定性：
在我们这个时代，人们常把上帝的爱描绘成一种不可能毁灭罪人的性情。人们以自己低下的标准来衡量公义，说：“你以为我恰如你一样。”（《诗篇》50:21）他们以自己的想法推论上帝会如何行事，结果把上帝降格为人类的形象。——《末世事件》240.5
《启示录》9:11说：“有无底坑的使者作他们的王，按希伯来话，名叫亚巴顿；按希腊话，名叫亚玻伦。”
“亚巴顿”是希伯来语中基督的名字，意思是“毁灭者”；这表明在旧约时代，祂曾毁灭许多敌人。而“亚玻伦”是希腊语名字，意思是“灭绝者”；这表明在新约时代，祂将彻底消灭一切恶人。这两个象征性的名字，在意义上极其精准。祂那灭绝的工作将在高潮场景中被生动地展现。——《第五号小册》71.2
“It is the glory of God to be merciful, full of forbearance, kindness, goodness, and truth. But the justice shown in punishing the sinner is as verily the glory of the Lord as is the manifestation of His mercy.—The Review and Herald, March 10, 1904. LDE 240.1
“The Lord God of Israel is to execute judgment upon the gods of this world as upon the gods of Egypt. With fire and flood, plagues and earthquakes, He will spoil the whole land. Then His redeemed people will exalt His name and make it glorious in the earth. Shall not those who are living in the last remnant of this earth's history become intelligent in regard to God's lessons?—Manuscript Releases 10:240, 241 (1899). LDE 240.2
“The One who has stood as our Intercessor; who hears all penitential prayers and confessions; who is represented with a rainbow, the symbol of grace and love, encircling His head, is soon to cease His work in the heavenly sanctuary. Grace and mercy will then descend from the throne, and justice will take their place. He for whom His people have looked will assume His right—the office of Supreme Judge.—The Review and Herald, January 1, 1889. LDE 240.3
“In all the Bible, God is presented not only as a Being of mercy and benevolence, but as a God of strict and impartial justice.—The Signs of the Times, March 24, 1881. LDE 240.4
“The Certainty of God's Judgments
“God's love is represented in our day as being of such a character as would forbid His destroying the sinner. Men reason from their own low standard of right and justice. “Thou thoughtest that I was altogether such an one as thyself” (Psalm 50:21). They measure God by themselves. They reason as to how they would act under the circumstances and decide God would do as they imagine they would do....” LDE 240.5
And they had a king over them, which is the angel of the bottomless pit, whose name in the Hebrew tongue is Abaddon, but in the Greek tongue hath his name Apollyon. KJV — Revelation 9:11
Abaddon, Christ’s name in the Hebrew, signifying Him as a “destroyer,” shows that in the Old Testament period He simply destroyed many of His enemies; whereas Apollyon, His name in the Greek, signifying Him as an “exterminator,” shows that in the New Testament period He will exterminate all the wicked. (What beautiful precision of connotation in these symbolic appellations!) And this exterminatory work is vividly pictured in the climactic scene.
星期二 — 10月28日
驱逐还是毁灭
请比较《出埃及记》23:28–30；33:2；34:11；《民数记》33:52；以及《申命记》7:20，与《出埃及记》34:13；《申命记》7:5；9:3；12:2-3；31:3-4。 这些经文揭示了征服的目的和毁灭的范围。
Compare Exodus 23:28–30; Exodus 33:2; Exodus 34:11; Numbers 33:52; and Deuteronomy 7:20 with Exodus 34:13; Deuteronomy 7:5; Deuteronomy 9:3; Deuteronomy 12:2, 3; and Deuteronomy 31:3, 4. What do these texts reveal about the purpose of the conquest and the extent of the destruction?
希伯来人要驱逐并彻底毁灭迦南的居民，因为这些人已经使自己的罪恶满盈。然而，以东人仍处在试炼的时期，因此要以怜悯的态度对待他们。上帝喜悦施怜悯，并且在施行审判之前总是显明祂的慈爱。祂教导以色列人要宽待以东人，然后才要求他们毁灭迦南的居民。——《先祖与先知》423.2
虽然迦南人已被制服，但他们仍然占据了相当一部分上帝应许给以色列的土地。约书亚劝勉百姓不要安逸懈怠，忘记上帝命令他们要彻底驱逐这些拜偶像的民族。——《先祖与先知》521.2
百姓普遍迟迟不愿完成驱逐异族的工作。各支派都回到自己的地业，军队也已解散，要重新发动战争似乎艰难又不确定。然而，约书亚宣告说：“耶和华你们的上帝必将他们从你们面前赶出去，使你们得他们的地业，正如耶和华你们的上帝所应许的。你们要大大壮胆，谨守遵行摩西律法书上所写的一切话，不可偏离左右。” ——《先祖与先知》521.3
当大卫登上以色列的王位后，他开始寻找一个更合适的地方作为王国的首都。在距离希伯仑二十英里的地方，他选定了未来国都的位置。早在约书亚率领以色列人渡约旦河之前，这地方就被称为撒冷。亚伯拉罕曾在此地显出对上帝的忠诚，八百年前，至高上帝的祭司麦基洗德也曾居住于此。它位于国家的中心高地，周围群山环绕，地势险要；同时位于便雅悯与犹大支派的交界，又靠近以法莲，便于通达各支派。——《先祖与先知》703.1
为了得到这地方，希伯来人必须驱逐仍占据锡安山和摩利亚山坚固堡垒的迦南人残余。这座堡垒名叫耶布斯，居民称为耶布斯人。几个世纪以来，耶布斯一直被认为坚不可摧，但在约押的带领下被以色列人攻下。因他的勇敢，他被立为以色列军队的元帅。耶布斯从此成为国都，其异教名字被改为耶路撒冷。——《先祖与先知》703.2
“The Hebrews were to dispossess and utterly destroy the inhabitants of Canaan, who had filled up the measure of their iniquity but the Edomites were still probationers, and as such were to be mercifully dealt with. God delights in mercy, and He manifests His compassion before He inflicts His judgments. He teaches Israel to spare the people of Edom, before requiring them to destroy the inhabitants of Canaan.” PP 423.2
“Although the Canaanites had been subdued, they still possessed a considerable portion of the land promised to Israel, and Joshua exhorted his people not to settle down at ease and forget the Lord's command to utterly dispossess these idolatrous nations. PP 521.2
“The people in general were slow to complete the work of driving out the heathen. The tribes had dispersed to their possessions, the army had disbanded, and it was looked upon as a difficult and doubtful undertaking to renew the war. But Joshua declared: ‘The Lord your God, He shall expel them from before you, and drive them from out of your sight; and ye shall possess their land, as the Lord your God hath promised unto you. Be ye therefore very courageous to keep and to do all that is written in the book of the law of Moses, that ye turn not aside therefrom to the right hand or to the left.’” PP 521.3
“As soon as David was established on the throne of Israel he began to seek a more appropriate location for the capital of his realm. Twenty miles from Hebron a place was selected as the future metropolis of the kingdom. Before Joshua had led the armies of Israel over Jordan it had been called Salem. Near this place Abraham had proved his loyalty to God. Eight hundred years before the coronation of David it had been the home of Melchizedek, the priest of the most high God. It held a central and elevated position in the country and was protected by an environment of hills. Being on the border between Benjamin and Judah, it was in close proximity to Ephraim and was easy of access to the other tribes. PP 703.1
“In order to secure this location the Hebrews must dispossess a remnant of the Canaanites, who held a fortified position on the mountains of Zion and Moriah. This stronghold was called Jebus, and its inhabitants were known as Jebusites. For centuries Jebus had been looked upon as impregnable; but it was besieged and taken by the Hebrews under the command of Joab, who, as the reward of his valor, was made commander-in-chief of the armies of Israel. Jebus now became the national capital, and its heathen name was changed to Jerusalem.” PP 703.2
星期三 — 10月29日
自由的选择
请阅读《申命记》20:10, 15–18；《申命记》13:12–18；以及《约书亚记》10:40。《申命记》中关于战争的律法，以及对拜偶像之城的处置原则，如何帮助我们理解以色列人进行全面毁灭战争的限制？
Read Deuteronomy 20:10, 15–18; Deuteronomy 13:12–18; and Joshua 10:40. How does the law of warfare and the procedure against an idolatrous town in Israel, expressed in Deuteronomy, help us understand the limitations of total destruction in the war that the Israelites were engaged in?
约书亚吩咐人将约柜从示罗抬来。这是一个极其庄严的场合，而象征上帝同在的约柜，更加深了他希望在人们心中留下的印象。在回顾上帝赐给以色列人的恩典之后，约书亚奉耶和华的名呼召百姓，要他们选择所要侍奉的对象。因为拜偶像的行为仍在暗中流行，约书亚希望他们能作出一个坚定的决定，将这罪彻底从以色列中除去。他说：“若你们以事奉耶和华为不好，今日就可以选择所要事奉的——是你们列祖在大河那边所事奉的神，还是你们所住这地亚摩利人的神。”约书亚希望他们侍奉上帝不是出于勉强，而是出于自愿。爱上帝正是真宗教的根基。若人只是因为盼望得赏或惧怕惩罚而事奉上帝，这样的侍奉毫无价值。公开的背道对上帝而言，并不比虚伪与形式化的敬拜更可憎。——《先祖与先知》523.1
年迈的领袖劝勉百姓要深思他所陈述的一切，并决定他们是否真愿像周围那些堕落拜偶像的民族一样生活。若他们以侍奉耶和华——那能力的源头、福气的泉源——为恶，就让他们选择所要侍奉的神：是他们列祖所事奉、亚伯拉罕被召离开的神呢？还是他们现在所住的亚摩利人的神？这最后一句话对以色列人是严厉的责备。亚摩利人的神不能保护他们的敬拜者。因为他们那可憎与堕落的罪行，这恶国被毁灭，而他们曾拥有的美地已赐给上帝的子民。若以色列人选择那些因崇拜偶像而被毁灭之神，岂不是愚昧至极？于是约书亚宣告：“至于我和我家，我们必定事奉耶和华。”领袖心中那圣洁的热忱感动了百姓，他们齐声回应说：“我们断不敢离弃耶和华去事奉别神。” ——《先祖与先知》523.2
“By Joshua's direction the ark had been brought from Shiloh. The occasion was one of great solemnity, and this symbol of God's presence would deepen the impression he wished to make upon the people. After presenting the goodness of God toward Israel, he called upon them, in the name of Jehovah, to choose whom they would serve. The worship of idols was still to some extent secretly practiced, and Joshua endeavored now to bring them to a decision that should banish this sin from Israel. “If it seem evil unto you to serve Jehovah,” he said, “choose you this day whom ye will serve.” Joshua desired to lead them to serve God, not by compulsion, but willingly. Love to God is the very foundation of religion. To engage in His service merely from hope of reward or fear of punishment would avail nothing. Open apostasy would not be more offensive to God than hypocrisy and mere formal worship. PP 523.1
“The aged leader urged the people to consider, in all its bearings, what he had set before them, and to decide if they really desired to live as did the degraded idolatrous nations around them. If it seemed evil to them to serve Jehovah, the source of power, the fountain of blessing, let them that day choose whom they would serve—“the gods which your fathers served,” from whom Abraham was called out, “or the gods of the Amorites, in whose land ye dwell.” These last words were a keen rebuke to Israel. The gods of the Amorites had not been able to protect their worshipers. Because of their abominable and debasing sins, that wicked nation had been destroyed, and the good land which they once possessed had been given to God's people. What folly for Israel to choose the deities for whose worship the Amorites had been destroyed! “As for me and my house,” said Joshua, “we will serve Jehovah.” The same holy zeal that inspired the leader's heart was communicated to the people. His appeals called forth the unhesitating response, ‘God forbid that we should forsake Jehovah, to serve other gods.’” PP 523.2
星期四 — 10月30日
和平之君
以下经文如何描述上帝为祂的子民所预备的未来？请阅读《以赛亚书》9:6；11:1–5；60:17；《何西阿书》2:18；《弥迦书》4:3。
How do the following texts describe the future that God had envisioned for His people? Isa. 9:6, Isa. 11:1–5, Isa. 60:17, Hos. 2:18, Mic. 4:3.
“看哪，那报好信息、传平安之人的脚登山说：犹大啊，当守你的节期，偿还你的愿，因为那恶人不再从你中间经过，他已被剪除净尽。” ——《那鸿书》1:15
“你会注意到，上帝的子民在这里被称为‘犹大’。他们被劝勉要观看那带来好消息、传平安的上帝使者——那传讲国度和平信息的人（参《以赛亚书》11:6–9）。主劝他们要在信仰上真诚，不可虚假。祂又应许，当这预言应验之时，毁灭的天使将把恶人从义人中除去。那时恶人将被‘提走’，不再存在。” ——《一号见证》24:12.2
“到那日，耶西的根立作万民的大旗；外邦人必寻求他，他安息之所大有荣耀。” ——《以赛亚书》11:10
“这就是说，在‘苗裔’出现的日子（即基督徒时期），当这家谱的树重新兴起之时，和平的国度（即洁净的教会）将“这就是说，在‘苗裔’出现的日子（即基督徒时期），当这家谱的树重新兴起之时，和平的国度（即洁净的教会）将从地里萌芽，像树一般生长。这国度将成为万民的旗帜，外邦人要来寻求其中的救恩。显然，这古老的国度将在恩典时期仍然存在。此外，祂的安息之所将是荣耀的——也就是说，它将在地上有自己的地方和疆界。这国度将成为上帝聚集子民之所，如同挪亚时代的方舟一样。由此，我们再次看到与《以赛亚书》第二章和《弥迦书》第四章所教导的同一真理。” ——《一号见证》31:5.2
地里萌芽，像树一般生长。这国度将成为万民的旗帜，外邦人要来寻求其中的救恩。显然，这古老的国度将在恩典时期仍然存在。此外，祂的安息之所将是荣耀的——也就是说，它将在地上有自己的地方和疆界。这国度将成为上帝聚集子民之所，如同挪亚时代的方舟一样。由此，我们再次看到与《以赛亚书》第二章和《弥迦书》第四章所教导的同一真理。” ——《一号见证》31:5.2 请阅读《列王纪下》6:16–23。
“Behold upon the mountains the feet of him that bringeth good tidings, that publisheth peace! O Judah, keep thy solemn feasts, perform thy vows: for the wicked shall no more pass through thee; he is utterly cut off.” KJV — Nahum 1:15
“The title of God’s people, you note, is “Judah.” They are counselled to behold the messenger of God who at the fulfillment of this prophecy brings to them good tidings, tidings of peace…the message of the Kingdom of peace (Isa. 11:6-9). The Lord counsels them to be honest with Him, honest in their profession of faith. They are, moreover, assured that at the fulfillment of this prophecy the destroying angels are to remove the wicked from the midst of the righteous. Thus will the wicked be “raptured” away and be no more.
“And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious.” KJV — Isaiah 11:10
“That is, in the day of the Branch (in the Christian period), in the day this family tree is completed, then it is that the Kingdom of peace (the church purified) sprouts, so to speak, from the ground up. It then stands for an ensign to the people, and to It shall the Gentiles seek for salvation. Plainly, then, this old family tree, Kingdom, is to be set up while probation lasts. Moreover, the place where It is to stand (rest) shall be glorious. It is therefore to have Its own location, and Its own boundary line. It is to be for the gathering of the people, the ark of today as was Noah’s ark in Noah’s day. So we are again brought to the same truth which Isaiah, chapter 2, and Micah, chapter 4, teach:”
请阅读《列王纪下》6:16–23。这个故事对我们理解上帝对祂子民和全人类的深层目的，有何启示？
Read 2 Kings 6:16–23. What insights does this story provide into the deeper purposes of God for His people and humanity?
上帝忠心的仆人们并非孤单劳作。虽然有执政的、掌权的、在天上属灵气的恶魔联合起来与他们为敌，但主从未离弃祂的子民。若他们的眼睛得以开启，就会看见上帝同在与援助的明显证据，正如从前先知所经历的一样。当以利沙的仆人指给他看那围困他们的敌军时，先知祈祷说：“耶和华啊，求你开他的眼，使他能看见。”于是山上满了火车火马——那是天军环绕在上帝仆人四周，随时保护他们的力量。 ——《善恶之争》208.4
“‘不要惧怕！’先知回答说，‘与我们同在的比与他们同在的更多。’于是以利沙祈祷说：‘耶和华啊，求你开他的眼，使他能看见。’耶和华开了那少年人的眼，他就看见，山上有火马火车围绕以利沙。在上帝仆人与那成群结队的敌军之间，有一支环绕的天使军队。他们从天而降，带着大能，不是为毁灭，不是为受人敬拜，而是要安营在主那软弱无助之人的四周，为他们服务。” ——《先知与君王》256.4
“God's faithful servants were not toiling alone. While principalities and powers and wicked spirits in high places were leagued against them, the Lord did not forsake His people. Could their eyes have been opened, they would have seen as marked evidence of divine presence and aid as was granted to a prophet of old. When Elisha's servant pointed his master to the hostile army surrounding them and cutting off all opportunity for escape, the prophet prayed: “Lord, I pray Thee, open his eyes, that he may see.” 2 Kings 6:17. And, lo, the mountain was filled with chariots and horses of fire, the army of heaven stationed to protect the man of God.” GC 208.4
“‘Fear not,’ was the answer of the prophet; “for they that be with us are more than they that be with them.” And then, that the servant might know this for himself, “Elisha prayed, and said, Lord, I pray Thee, open his eyes, that he may see.” “The Lord opened the eyes of the young man; and he saw: and, behold, the mountain was full of horses and chariots of fire round about Elisha.” Between the servant of God and the hosts of armed foemen was an encircling band of heavenly angels. They had come down in mighty power, not to destroy, not to exact homage, but to encamp round about and minister to the Lord's weak and helpless ones.” PK 256.4
星期五 — 10月31日
进一步思考
一切真正悔改归主的人，都会向上帝认罪，因为他们违背了祂的律法。以色列人带着战兢之心，真诚地寻求上帝的赦免与恩宠。他们的祈求并非流于形式，而是出于真挚的恳求。若在我们今天，仍能像以色列人当年那样，看见上帝忿怒的明显显现，犯罪之后立刻遭受惩罚，那么人们必不敢那样大胆地违抗上帝的律法。许多人继续犯罪，只是安慰自己的良心说，上帝的恩典如此丰盛，他们永不会被追讨。然而，那位伟大的上帝今日仍然像摩西时代一样嫉恶如仇；虽然祂久忍顽梗之心，终究必会追讨所有违背祂神圣律法的人。
上帝曾给恶国一个悔改的宽容时期。祂要让他们看到并明白真神的能力，好使他们能分辨天上真神与无知偶像之间的差别。定罪的程度与他们所接受的亮光成正比。若他们仍选择自己的道路，偏行己意，喜爱邪恶过于上帝的公义，那么当他们完全作出决定之时，上帝惩罚的时刻就到了。 ——《时兆》1880年6月3日
“All truly converted souls will exercise repentance toward God, because they have broken his law. How carefully and tremblingly sinful Israel sought the pardon of God, and to be taken into divine favor. It was not merely form with this people, but earnest pleadings. Were there in our day visible manifestations of God’s wrath, and sudden retribution following crime as when the punishment fell so heavily upon Israel there would be less bold presumption and defiance of God’s law. Many continue in transgression, flattering their conscience that grace is so free and abundant that they will never be called to an account. But the great God is just as jealous of his law as in the days of Moses; though he bears long with perverse hearts he will surely bring to account all transgressors of his sacred law. God gave the wicked nations a time of probation. He would give them evidences of the power of the true and living God, that they might see and understand the superiority of the God of Heaven to their senseless idols. According to the light given was the condemnation. If they chose their own way before God’s ways, and their own wickedness before the righteousness of God, when the decision was fully made then God’s time had come to punish them.” ST June 3, 1880, par. 8