安息日下午 11月29日
Memory Text:
“他们遭遇这一切事，都是作为鉴戒；并且写在经上，正是警戒我们这末世的人。”（哥林多前书 10:11，和合本）
Memory Text: “Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.” KJV — 1Corinthians 10:11
约书亚的圣洁品格毫无污点。他是一位智慧的领袖，一生完全奉献给上帝。临终前，他召集了希伯来军队，效法摩西，回顾了他们在旷野的旅程，以及上帝对他们的怜悯。随后，他雄辩地向他们讲话。他告诉他们，摩押王与他们交战，并召巴兰咒诅他们；但上帝“不肯听从巴兰，所以仍然赐福给你们”。他接着对他们说：“如果你们觉得事奉耶和华不好，今日就可以选择你们所要事奉的：是你们列祖在大河那边所事奉的神明，还是你们所住这地亚摩利人的神明？至于我和我家，我们必定事奉耶和华。”（《圣经注释》181.3）
“百姓回答说：‘万万不可离弃耶和华去事奉别神！因为耶和华我们的神，是祂领我们和我们的列祖出埃及地，脱离为奴之家，在我们眼前行了那些大神迹，又在我们所行的路上，在我们所经过的各族人民中，保护了我们。’” SR 182.1
“百姓与约书亚重立盟约。他们对他说：‘我们必事奉耶和华我们的神，必听从他的话。’约书亚将盟约的内容写在摩西所领受的律法书上。约书亚深受以色列全族的爱戴和尊敬，他的离世令他们悲痛不已。”（《以色列民书》182.2）
“No stain rested upon the holy character of Joshua. He was a wise leader. His life was wholly devoted to God. Before he died he assembled the Hebrew host, and, following the example of Moses, he recapitulated their travels in the wilderness and also the merciful dealings of God with them. He then eloquently addressed them. He related to them that the king of Moab warred against them and called Balaam to curse them; but God “would not hearken unto Balaam, therefore he blessed you still.” He then said to them, “And if it seem evil unto you to serve the Lord, choose you this day whom you will serve; whether the gods which your fathers served that were on the other side of the flood, or the gods of the Amorites, in whose land ye dwell: but as for me and my house, we will serve the Lord. SR 181.3
“‘And the people answered and said, God forbid that we should forsake the Lord, to serve other gods; for the Lord our God, He it is that brought us up and our fathers out of the land of Egypt, from the house of bondage, and which did those great signs in our sight, and preserved us in all the way wherein we went, and among all the people through whom we passed.’ SR 182.1
“The people renewed their covenant with Joshua. They said unto him, “The Lord our God will we serve, and His voice will we obey.” Joshua wrote the words of their covenant in the book containing the laws and statutes given to Moses. Joshua was loved and respected by all Israel, and his death was much lamented by them.” SR 182.2
11月30日，星期日
伊甸园与迦南
研读以下经文，了解其中的预表，并尝试定义圣经预表论：罗马书5:14，哥林多前书10:1-13，希伯来书8:5，以及希伯来书9:23。
Study the following Scriptures that refer to types and try to define what biblical typology is: Rom. 5:14, 1 Cor. 10:1–13, Heb. 8:5, and Heb. 9:23.
经历这预表性患难时期的人们正返回故土，得到安慰。显然，这灾祸足以令所有人恐惧，但上帝鼓励的劝告是：“不要害怕。”
显然，本章的主旨在于预表性的回归故土。尽管困境看似可怕，但其结果与预表相同。此刻我们或许尚未充分领会这方面的研读，但不久之后，我们将如同躲避雪崩般竭力寻求它。然而，对于那些对神话语信心不足的人来说，这方面的研读对他们并无益处。现在正是我们开始培养未来所需信心的时候。
雅各，我们这类人的预表，他深知上帝指引他从巴旦亚兰返回故土，然而当他听说以扫率领四百人前来迎接他时，他仍然战栗不已。此外，他还与天使摔跤整夜。他之所以能胜，是因为他坚持不让天使离开，直到天使祝福他为止。最终的结果是，第二天，以扫非但没有屠杀所有人，反而非常友善地亲吻雅各，并热情地邀请他回家！因此，当一切尘埃落定后，雅各清楚地看到，他之前的恐惧完全没有必要。多么令人鼓舞！“这一切事发生在他们身上，都是作为鉴戒；并且记在经上，正是警戒我们这末世的人。”（哥林多前书 10:11）发生在雅各身上的事，也必将发生在我们身上，提前知道这一切，真是莫大的安慰。现在，我们应当明白，凡有类型之处，必有反类型；凡无类型之处，亦无真理。
The people that have come to this antitypical time of trouble are returning to the homeland, are comforted. Apparently it is bad enough to frighten all, but God’s encouraging counsel is, “Fear not.”
Plainly, the burden of this chapter is concerning the antitypical returning to the homeland. Though terrible the trouble may seem, yet the outcome of it is to be the same as in the type. Right now we may not appreciate this study as we ought to, but the time is soon coming in which we will dig as fast and as hard for it as we would to get out from under an avalanche. Those who have but little faith in the Word of God though, the study will not do them much good. Now is the time to start cultivating the faith we need to have then.
Jacob, our type, well knew that God had directed his return from Padanaram to the homeland, yet he trembled when he heard that Esau, with four hundred men were on the way to meet him. Besides, he was led to wrestle with the angel all night long. He prevailed only because he would not let the Angel go until He blest him. The final result was that on the morrow, Esau, rather than destroying the whole company, very kindly greeted Jacob with a kiss, and cordially invited him to return home! So when it all worked itself out, Jacob plainly saw that there was no need at all to have ever feared. How encouraging that “all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.” 1 Cor. 10:11. That which happened to Jacob is sure to happen to us, and how comforting to know all this ahead of time. Now, if never before we should see that where there is a type there is also an antitype, and that where there is no type, there is no Truth.
12月1日，星期一
预表与应验
“当上帝要击杀埃及的长子时，祂吩咐以色列人将他们的孩子从埃及人中召集到自己的家中，用血涂抹门框，好让灭命的天使看见，越过他们的家。这是父母的本分，也是你们的本分，更是每一位相信真理的母亲的本分。天使要在所有与罪恶和罪人分别出来的人的额头上画一个记号，灭命的天使随后而来，要将老幼尽数杀尽。”
在以赛亚最伟大的预言之一中，他以清晰的轮廓描绘了出埃及运动的伟大预表：“必有一条大道，为他百姓所剩下的，就是从亚述出来的，像以色列人从埃及地出来的日子一样。”（赛11:16）正如逾越节和宰杀“门框上没有血的头生子（初熟的果子）”将上帝的古代子民从埃及的奴役中释放出来一样，预表性的逾越节（结9:4；赛66:16）也将使初熟的果子，即如今的十四万四千人——上帝的头生子——从罪和罪人的捆绑中释放出来。
“那时，留在锡安的，和留在耶路撒冷的，都必称为圣，就是耶路撒冷所有活人名录上的人。那时，耶和华必用公义的灵和焚烧的灵，洗净锡安女子的污秽，除掉耶路撒冷城中的血污。耶和华必在锡安山各处，和各会众中，白日有云柱和烟柱，夜间有火焰的光辉；在一切荣耀之上，必有遮蔽。白日必有帐幕，可以遮蔽炎热，可以作为避难所，可以躲避暴风雨。”（赛4:3-6）
“天上的圣所，耶稣在那里为我们服事，是伟大的原初，摩西所建的圣所是它的复制品。神将祂的灵赐给地上圣所的建造者。圣所建造中所展现的艺术技巧，正是神圣智慧的彰显。” GC 414.1
“…Thus saith the Lord God; Behold, I will take the children of Israel from among the heathen, whither they be gone, and will gather them on every side, and bring them into their own land: and I will make them one nation in the land upon the mountains of Israel; and one king shall be king to them all: and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all: neither shall they defile themselves any more with their idols, nor with their detestable things, nor with any of their transgressions: but I will save them out of all their dwelling places, wherein they have sinned, and will cleanse them: so shall they be My people, and I will be their God.
“And David My servant shall be king over them; and they all shall have one shepherd: they shall also walk in My judgments, and observe My statutes, and do them. And they shall dwell in the land that I have given unto Jacob My Servant, wherein your fathers have dwelt; and they shall dwell therein, even they, and their children, and their children’s children for ever: and My servant David shall be their prince for ever.
“Moreover, I will make a covenant of peace with them; it shall be an everlasting covenant with them: and I will place them, and multiply them, and will set My sanctuary in the midst of them for evermore. My tabernacle also shall be with them: yea, I will be their God, and they shall be My people. And the heathen shall know that I the Lord do sanctify Israel when My sanctuary shall be in the midst of them for evermore.” Ezek. 37:21-28.
In confirmation of the truth that God’s people are again to become a kingdom, Ezekiel prophesies of---A New Division of the Land.
The prophet presents a division of the land entirely different from that of Joshua’s time (Josh. 17): It is to be in strips from the east to the west. Dan is to have the first portion in the north, and Gad, the last portion in the south. Between the borders of these two are to be the portions of the rest of the tribes. The sanctuary is to be in the midst of the land, and adjacent to it is to be a city. (See Ezekiel 48).
The fact that such a division of the promised land has never been made, shows that it is yet future. Also the fact that the sanctuary is to be there, whereas it is not to be in the earth made new (Rev. 21:22), positively proves that this unique set-up is pre-millennial. Moreover, the twofold fact that the name of the city is “The Lord is There,” and that its location, according to the division of the land, necessarily must be different from that of old Jerusalem, shows that Jerusalem proper is not that city.
12月2日，星期二
约书亚的预表
从圣经预表学的角度来看，摩西和约书亚的生平之间存在诸多平行之处，其意义何在？参见出埃及记3:1-2；约书亚记1:1-3；民数记13:1-2；约书亚记2:1；出埃及记3:5；约书亚记5:15。
In the light of biblical typology, what is the significance of the multiple parallelism between the lives of Moses and Joshua? See Exod. 3:1, 2; Josh. 1:1–3; Num. 13:1, 2; Josh. 2:1; Exod. 3:5; Josh. 5:15.
但须记住，出埃及运动（即预表）分为两个阶段，第一阶段由摩西带领，第二阶段由约书亚带领，而最终占据迦南地的是最后阶段，即经过洗礼的阶段（在旷野漂流四十年后，以及在他们离开埃及时已超过二十岁的两人之后，其余的人都已去世）。
正如约书亚时代的纯洁以色列人，即在旷野漂流四十年后幸存下来的那一代人，先继承了预表性出埃及运动的最终领导权，然后继承了应许之地一样，今天纯洁的以色列人（十四万四千人），即在1890年至1930年四十年的漂流中幸存下来，并躲过了以西结书第九章中记载的屠杀的人，将被提升到预表性出埃及运动的最终领导权，然后继承“应许之地”，成为永恒国度的子民。
由此可见，在约书亚的例子中，直到那些抱怨的人被清除之后，约书亚才接管并领导迦南地的出埃及运动。
如今这些抱怨、牢骚和怀疑的直接后果，蒙蔽了许多复临运动信徒的双眼，使他们背离了他们的领袖基督，并逐渐“退回埃及”。——《证言》卷五，第217页。因此，在另一个悲剧性的平行事件中，正如摩西写下了预表的悲惨经历，基督复临安息日会的创始人也写下了更为悲惨的应验经历，早在1888年就宣称：“许多人已经失去了对耶稣的认识；”以及“怀疑甚至不相信圣灵的见证，正在腐蚀我们各地的教会。”——《证言》卷五，第217页。
But let it be remembered that the Exodus Movement, the type, was in two sections, the first section being led by Moses, and the second by Joshua, and that it was the last, the purified, section (that which grew up after the forty years' wilderness wandering, and after all but two who were over twenty years of age when they left Egypt, had died) that possessed the land.
And just as the purified Israel of Joshua's day, the generation which survived the forty-year wilderness wanderings, inherited first the final leadership of the typical Exodus Movement, and then the land of promise, so the purified Israel today (the 144,000), the ones who survive the forty-year period of wandering from 1890-1930, and who escape the slaughter of Ezekiel 9, are to be promoted to the final leadership of the antitypical Exodus Movement, then to inherit "the promised land," and to be citizens in the everlasting Kingdom.
Thus, we see that it was not until after the murmurers were eliminated, in the ensample, that Joshua took over, and led the Exodus Movement in the land of Canaan.
The immediate result of these murmurings complainings, and doubtings today has been to blind the eyes of many in the Advent Movement, causing them to turn back from following Christ their Leader, and steadily to retreat "toward Egypt."--Testimonies, Vol. 5, p. 217. Consequently, in another tragic parallel, just as Moses wrote the sad experience of the type so the founder of the Seventh-day Adventist denomination wrote the even sadder experience of the antitype, declaring as far back as 1888: "Many had lost sight of Jesus;" and "Doubt and even disbelief of the testimonies of the Spirit of God, is leavening our churches everywhere."--Testimonies, Vol. 5, p. 217.
请研读申命记 18:15-19、34:10-12、约翰福音 1:21、使徒行传 3:22-26 和 7:37。谁应验了摩西关于一位像他一样的先知的预言？约书亚在其中扮演什么角色？
Study Deuteronomy 18:15–19, Deuteronomy 34:10–12, John 1:21, Acts 3:22–26, and Acts 7:37. Who fulfills the prophecy of Moses about a prophet like himself? How does Joshua fit into the picture?
“摩西是基督的预表。他曾向以色列人宣告：‘耶和华你的神必从你弟兄中给你兴起一位先知，像我；你们要听从他。’”申命记 18:15。上帝认为有必要让摩西在苦难和贫困中受苦，才能预备好带领以色列军队进入地上的迦南。上帝的以色列人前往天上的迦南，他们的统帅无需任何人的教导就能预备好自己作为神圣领袖的使命；然而，祂却在苦难中得以完全；“祂自己既然被试探而受苦，就能搭救被试探的人。”（希伯来书 2:10, 18）我们的救赎主没有显露出任何人性的软弱或不完美；然而，祂却为我们舍命，为我们赢得了进入应许之地的机会。PP 480.1
“摩西在基督全家尽忠职守，如同仆人，为要见证将来要讲的事；基督却像儿子治理自己的家。我们若将那确信和盼望的喜乐坚持到底，便是基督的家了。”（希伯来书 3:5-6）PP 480.2
“Moses was a type of Christ. He himself had declared to Israel, “The Lord thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me; unto Him ye shall hearken.” Deuteronomy 18:15. God saw fit to discipline Moses in the school of affliction and poverty before he could be prepared to lead the hosts of Israel to the earthly Canaan. The Israel of God, journeying to the heavenly Canaan, have a Captain who needed no human teaching to prepare Him for His mission as a divine leader; yet He was made perfect through sufferings; and “in that He Himself hath suffered being tempted, He is able to succor them that are tempted.” Hebrews 2:10, 18. Our Redeemer manifested no human weakness or imperfection; yet He died to obtain for us an entrance into the Promised Land. PP 480.1
“And Moses verily was faithful in all his house as a servant, for a testimony of those things which were to be spoken after; but Christ as a son over His own house; whose house are we, if we hold fast the confidence and the rejoicing of the hope firm unto the end.” Hebrews 3:5, 6. PP 480.2
12月3日，星期三
真正的约书亚，原型
阅读希伯来书3:7-4:11。新约圣经如何证实约书亚，这位新摩西，本身就是耶稣基督的预表？
Read Hebrews 3:7–4:11. How does the New Testament confirm that Joshua, the new Moses, is himself a type of Jesus Christ?
“……主耶和华如此说：看哪，我必从列国中，就是以色列人所到之处，领他们回来，从四围聚集他们，领他们归回本地。我必使他们在以色列山地成为一国，一位君王必作他们众国的王。他们不再是两国，也不再分为二国。他们不再因偶像和可憎之物，并一切的罪过玷污自己。我必从他们犯罪的住处救他们出来，洁净他们。他们要作我的子民，我要作他们的神。”
“我的仆人大卫必作他们的王；他们必归一个牧人；他们必遵行我的典章，谨守遵行我的律例。他们必住在我赐给我仆人雅各的地上，就是你们列祖所住的地；他们和他们的子孙，以及子孙的子孙，必永远住在其中；我的仆人大卫必永远作他们的君王。”
“我必与他们立平安的约，这约必成为永远的约。我必安置他们，使他们繁衍增多，又在他们中间设立我的圣所，直到永远。我的帐幕也必在他们中间；我必作他们的神，他们必作我的子民。我的圣所必在他们中间，直到永远，那时，列国就知道我耶和华是使以色列成圣的。” 结37:21-28。
为了证实上帝的子民将再次成为一个王国这一真理，以西结预言了——土地的新划分。
先知提出的土地划分与约书亚时代（书17章）的划分截然不同：土地将呈条状，从东到西。但支派将占据北部的第一块地，迦得支派将占据南部的最后一块地。其余各支派的地界之间是圣所。圣所将位于土地中央，圣所旁边是一座城。（参见以西结书48章）
约书亚时代（书17章）：土地将呈条状，从东到西。但支派将占据北部的第一块地，迦得支派将占据南部的最后一块地。其余各支派的地界之间是圣所。圣所将位于土地中央，圣所旁边是一座城。（参见以西结书48章）
应许之地从未进行过这样的划分，这表明它尚未发生。此外，圣所将在那里，而不是在新造的地上（启示录 21:22），这有力地证明了这种独特的安排是千禧年前的。而且，这座城的名字是“耶和华在那里”，并且根据土地的划分，它的位置必然与旧耶路撒冷不同，这两点都表明耶路撒冷本身并非这座城。
“…Thus saith the Lord God; Behold, I will take the children of Israel from among the heathen, whither they be gone, and will gather them on every side, and bring them into their own land: and I will make them one nation in the land upon the mountains of Israel; and one king shall be king to them all: and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all: neither shall they defile themselves any more with their idols, nor with their detestable things, nor with any of their transgressions: but I will save them out of all their dwelling places, wherein they have sinned, and will cleanse them: so shall they be My people, and I will be their God.
“And David My servant shall be king over them; and they all shall have one shepherd: they shall also walk in My judgments, and observe My statutes, and do them. And they shall dwell in the land that I have given unto Jacob My Servant, wherein your fathers have dwelt; and they shall dwell therein, even they, and their children, and their children’s children for ever: and My servant David shall be their prince for ever.
“Moreover I will make a covenant of peace with them; it shall be an everlasting covenant with them: and I will place them, and multiply them, and will set My sanctuary in the midst of them for evermore. My tabernacle also shall be with them: yea, I will be their God, and they shall be My people. And the heathen shall know that I the Lord do sanctify Israel when My sanctuary shall be in the midst of them for evermore.” Ezek. 37:21-28.
In confirmation of the truth that God’s people are again to become a kingdom, Ezekiel prophesies of---A New Division of the Land.
The prophet presents a division of the land entirely different from that of Joshua’s time (Josh. 17): It is to be in strips from the east to the west. Dan is to have the first portion in the north, and Gad, the last portion in the south. Between the borders of these two are to be the portions of the rest of the tribes. The sanctuary is to be in the midst of the land, and adjacent to it is to be a city. (See Ezekiel 48).
Joshua’s time (Josh. 17): It is to be in strips from the east to the west. Dan is to have the first portion in the north, and Gad, the last portion in the south. Between the borders of these two are to be the portions of the rest of the tribes. The sanctuary is to be in the midst of the land, and adjacent to it is to be a city. (See Ezekiel 48).
The fact that such a division of the promised land has never been made, shows that it is yet future. Also the fact that the sanctuary is to be there, whereas it is not to be in the earth made new (Rev. 21:22), positively proves that this unique set-up is pre-millennial. Moreover, the twofold fact that the name of the city is “The Lord is There,” and that its location, according to the division of the land, necessarily must be different from that of old Jerusalem, shows that Jerusalem proper is not that city.
12月4日，星期四
约书亚与我们
约书亚作为预表，不仅指向耶稣基督的事工，更指向基督的身体——教会的生命。
以色列在约书亚的带领下所经历的战争，在哪些方面预示了教会的属灵争战？它们又有何不同？请参阅提摩太前书1:18，提摩太后书4:7，以弗所书6:10-12，哥林多后书10:3-5，以及使徒行传20:32。
Joshua, as a type, points beyond the ministry of Jesus Christ to a fulfillment in the life of the church, Christ’s body. In what sense do the wars Israel fought under Joshua foreshadow the spiritual struggles of the church? How are they different? See 1 Tim. 1:18, 2 Tim. 4:7, Eph. 6:10–12, 2 Cor. 10:3–5, and Acts 20:32.
“在属灵争战中，基督徒信靠上帝并顺服祂的旨意，正如基甸和约书亚在与迦南人的争战中一样至关重要。上帝藉着祂为以色列反复彰显的大能，引导他们信靠祂，使他们在一切危难中都满怀信心地寻求祂的帮助。祂如今也同样乐意与祂的子民同工，藉着软弱的工具成就大事。整个天国都等待着我们向祂的智慧和力量祈求。上帝‘能成就一切，超过我们所求所想的’。”（以弗所书 3:20）PP 554.1
“Trust in God and obedience to His will are as essential to the Christian in the spiritual warfare as to Gideon and Joshua in their battles with the Canaanites. By the repeated manifestations of His power in behalf of Israel, God would lead them to have faith in Him—with confidence to seek His help in every emergency. He is just as willing to work with the efforts of His people now and to accomplish great things through weak instrumentalities. All heaven awaits our demand upon its wisdom and strength. God is “able to do exceeding abundantly above all that we ask or think.” Ephesians 3:20.” PP 554.1
这些经文对约书亚预表的最终实现有何论述？（彼得前书 1:4，歌罗西书 3:24，启示录 20:9，启示录 21:3）
What do these texts say about the ultimate fulfillment of the Joshua typology? 1Pet. 1:4, Col. 3:24, Rev. 20:9, Rev. 21:3.
以赛亚书 63:18-19 – “你圣洁的子民占领你的圣所不过片刻；我们的仇敌践踏了你的圣所。我们是属你的；你从未统治过他们；他们未曾被称为你的名下。”
诚然，我们的祖先曾在这片土地上生活多年，享受圣所的服事，但考虑到他们本应永远拥有这片土地，那么“祢圣洁的子民拥有这片土地不过是短暂的”这句话就完全正确。如今拥有这片土地的阿拉伯人和未皈依基督教的犹太人并非基督徒；他们不被称为基督之名，也从未被称为基督之名。
以赛亚书 63:17 – “耶和华啊，你为什么使我们偏离你的道，使我们的心刚硬，不敬畏你呢？求你为仆人的缘故，使你所产业的支派回转。”
这位使者意识到上帝的子民犯了错——他们没有遵循上帝的道路，也不敬畏祂。因此，他恳求上帝回到他们身边，不要永远离弃他们。
第六十三章的祷告延续到第六十四章，为我们此刻的祷告树立了很好的榜样。让我们一起来读一读。
赛64——“但愿你撕裂诸天，降临人间，使群山在你面前崩塌，如同烈火燃烧，使水沸腾，使你的名被你的敌人知晓，使列国在你面前战栗！你行了我们意想不到的可畏之事，你降临人间，群山在你面前崩塌。”
“自从世界之初，人未曾听见，未曾耳闻，未曾眼见，除你以外，神啊，你为等候你的人所预备的是什么？你迎接那些欢喜行义的人，那些在你的道中记念你的人。看哪，你发怒了，因为我们犯了罪；但你仍要继续行义，我们必得救。”
“我们都像不洁净的人，所有的义都像污秽的衣服；我们都像叶子渐渐枯干，我们的罪孽像风一样把我们吹走。没有人求告你的名，没有人奋力抓住你，因为你掩面不顾我们，因我们的罪孽把我们消灭了。”
“但如今，耶和华啊，你是我们的父；我们是泥土，你是窑匠；我们都是你的手所造的。耶和华啊，求你不要发大怒，也不要永远记念我们的罪孽。看哪，我们恳求你，我们都是你的子民。你的圣城变为旷野，锡安变为旷野，耶路撒冷变为荒凉。我们圣洁美好的殿宇，就是我们列祖赞美你的地方，已被火焚烧；我们一切美好的事物都已荒废。耶和华啊，你难道要因这些事止息怒气吗？你难道要保持沉默，让我们遭受极大的苦难吗？”
Isaiah 63:18, 19 – “The people of Thy holiness have possessed it but a little while: our adversaries have trodden down Thy sanctuary. We are thine: Thou never barest rule over them; they were not called by Thy name.”
True, our ancestors were in the land and enjoyed the sanctuary service for a number of years, yet considering that they were to possess it forever, then the statement, “The people of Thy holiness have possessed it but a little while,” is altogether true. Arabs and unconverted Jews who now possess the land are not Christians; they are not called by Christ’s name, and never have been.
Isaiah 63:17 – “O Lord, why hast Thou made us to err from Thy ways, and hardened our heart from Thy fear? Return for Thy servants’ sake, the tribes of Thine inheritance.”
Here is one who recognizes that the people of God are in error – not following God’s ways and that they do not fear Him. The messenger’s plea is, therefore, for God to return to them, not to forsake them forever.
The prayer of chapter sixty-three continues throughout chapter sixty-four, and gives a good example as to what our prayers should be about at this very time. Let us read it through.
Isa. 64 – “Oh that Thou wouldest rend the heavens, that Thou wouldest come down, that the mountains might flow down at Thy presence, as when the melting fire burneth, the fire causeth the waters to boil, to make Thy name known to Thine adversaries, that the nations may tremble at Thy presence! When Thou didst terrible things which we looked not for, Thou camest down, the mountains flowed down at Thy presence.
“For since the beginning of the world men have not heard, nor perceived by the ear, neither hath the eye seen, O God, beside Thee, what He hath prepared for him that waiteth for Him. Thou meetest him that rejoiceth and worketh righteousness, those that remember Thee in Thy ways: behold, Thou art wroth; for we have sinned: in those is continuance, and we shall be saved.
“But we are all as an unclean thing, and all our righteousnesses are as filthy rags; and we all do fade as a leaf; and our iniquities, like the wind, have taken us away. And there is none that calleth upon Thy name, that stirreth up himself to take hold of Thee: for Thou hast hid Thy face from us, and hast consumed us, because of our iniquities.
“But now, O Lord, Thou art our Father; we are the clay, and Thou our Potter; and we all are the work of Thy hand. Be not wroth very sore, O Lord, neither remember iniquity for ever: behold, see, we beseech Thee, we are all Thy people. Thy holy cities are a wilderness, Zion is a wilderness, Jerusalem a desolation. Our holy and our beautiful house, where our fathers praised Thee, is burned up with fire: and all our pleasant things are laid waste. Wilt Thou refrain Thyself for these things, O Lord? wilt Thou hold Thy peace, and afflict us very sore?”
12月5日，星期五
进一步思考
“如果能在不舍己的前提下接受真理，成千上万的人会欣然接受，但这样的人永远不会为上帝的事业做出贡献。他们永远不会英勇地与敌人——世界、自私和肉体的欲望——对抗，也不会信赖他们神圣的领袖赐予他们胜利。教会需要忠心的迦勒和约书亚，他们甘愿接受上帝赐予的永生，只要顺服祂。我们的教会正苦于缺乏工人。世界就是我们的禾场。在那些比东方异教徒更受偶像崇拜束缚的城市和乡村，我们迫切需要宣教士，因为东方异教徒从未见过真理之光。那些自诩为宣教圣徒的教会，已经失去了真正的宣教精神；他们的心中不再充满对灵魂的爱，也不再渴望引领他们归向基督。我们需要热忱的工人。难道没有人回应这来自四面八方的呼声：“过来……帮助我们”吗？” 4T 155.4
“Thousands would accept the truth if they could do so without denying self, but this class would never build up the cause of God. These would never march out valiantly against the enemy,—the world, the love of self, and the lusts of the flesh,—trusting their divine Leader to give them the victory. The church needs faithful Calebs and Joshuas, who are ready to accept eternal life on God’s simple condition of obedience. Our churches are suffering for laborers. The world is our field. Missionaries are wanted in cities and villages that are more certainly bound by idolatry than are the pagans of the East, who have never seen the light of truth. The true missionary spirit has deserted the churches that make so exalted a profession; their hearts are no longer aglow with love for souls and a desire to lead them into the fold of Christ. We want earnest workers. Are there none to respond to the cry that goes up from every quarter: “Come over ...and help us”?” 4T 155.4