安息日下午 12月6日
存心节:
“回答柔和，使怒消退；言语暴戾，触动怒气。”（箴言 15:1，和合本）
“A soft answer turneth away wrath: but grievous words stir up anger.” KJV — Proverbs 15:1
“圣灵降临之后，门徒们出去宣扬一位活着的救主，他们唯一的愿望就是拯救灵魂……在他们彼此的日常交往中，他们展现了基督吩咐他们的爱。他们用无私的言语和行为，努力在他人心中点燃这份爱。” AA 547.3
“但渐渐地，情况发生了变化。信徒们开始挑剔他人的缺点。他们纠结于他人的错误，进行刻薄的批评，渐渐地，他们忘记了救主和祂的爱。他们变得更加拘泥于外在的仪式，更加注重信仰的理论而非实践。他们热衷于谴责他人，却忽略了自己的错误。他们失去了基督所教导的弟兄之爱，而最可悲的是，他们对此毫无察觉。他们没有意识到幸福和喜乐正在从他们的生活中消失，也没有意识到，当他们将神的爱拒之门外时，他们很快就会陷入黑暗之中。”（AA 548.1）
“对基督教会构成最大威胁的并非世俗的反对，而是信徒心中滋生的邪恶。这邪恶会带来最严重的灾难，也最能阻碍上帝事业的进展。没有什么比心怀嫉妒、猜疑、挑剔和恶意揣测更能削弱灵性了。另一方面，上帝差遣祂的儿子来到世上的最有力见证，就是祂教会中不同性情的人们之间存在的和谐与合一。基督的追随者有幸见证这一切。但要做到这一点，他们必须顺服基督的命令，他们的品格必须与祂的品格相符，他们的意志必须与祂的意志相合。”（AA 549.1）
“After the descent of the Holy Spirit, when the disciples went forth to proclaim a living Saviour, their one desire was the salvation of souls…In their daily association with one another, they revealed the love that Christ had enjoined upon them. By unselfish words and deeds they strove to kindle this love in other hearts.” AA 547.3
“But gradually a change came. The believers began to look for defects in others. Dwelling upon mistakes, giving place to unkind criticism, they lost sight of the Saviour and His love. They became more strict in regard to outward ceremonies, more particular about the theory than the practice of the faith. In their zeal to condemn others, they overlooked their own errors. They lost the brotherly love that Christ had enjoined, and, saddest of all, they were unconscious of their loss. They did not realize that happiness and joy were going out of their lives and that, having shut the love of God out of their hearts, they would soon walk in darkness.” AA 548.1
“It is not the opposition of the world that most endangers the church of Christ. It is the evil cherished in the hearts of believers that works their most grievous disaster and most surely retards the progress of God's cause. There is no surer way of weakening spirituality than by cherishing envy, suspicion, faultfinding, and evil surmising. On the other hand, the strongest witness that God has sent His Son into the world is the existence of harmony and union among men of varied dispositions who form His church. This witness it is the privilege of the followers of Christ to bear. But in order to do this, they must place themselves under Christ's command. Their characters must be conformed to His character and their wills to His will.” AA 549.1
12月7日，星期日
委身
阅读约书亚记22:1-8。这些经文告诉我们，吕便人、迦得人和玛拿西半支派的委身是什么？
Read Joshua 22:1–8. What do these verses tell us about the commitment of the Reubenites, the Gadites, and the half tribe of Manasseh?
以色列的两个支派，迦得和吕便，以及玛拿西半支派，在过约旦河之前就已经承受了他们的产业。对于以畜牧为生的以色列人来说，基列和巴珊广阔的高原平原和茂密的森林，为他们的牛羊提供了广阔的牧场，其吸引力远胜于迦南地本身。这两个半支派渴望在此定居，便承诺提供他们应得的兵力，与他们的弟兄一同过约旦河，并与他们并肩作战，直到他们也进入迦南地承受产业。他们忠实地履行了这一承诺。当十个支派进入迦南地时，四万“吕便子孙、迦得子孙和玛拿西半支派……预备好作战的，在耶和华面前，前往耶利哥平原作战。”（约书亚记 4:12-13）
多年来，他们与兄弟们并肩作战，英勇无畏。如今，他们终于可以返回属于自己的土地了。正如他们在战争中与兄弟们团结一致，他们也分享了战利品；他们凯旋而归，“带着许多财富……以及大量的牲畜、金银、铜器、铁器和大量的衣物”，所有这些都将与那些留守家园、放牧牲畜的人们分享。PP 517.4
“他们现在要住在远离耶和华圣所的地方，约书亚怀着忧虑的心目睹了他们的离去，因为他知道，在孤立漂泊的生活中，他们很容易受到诱惑，沾染边境异教部落的风俗。” PP 518.1
“Two of the tribes of Israel, Gad and Reuben, with half the tribe of Manasseh, had received their inheritance before crossing the Jordan. To a pastoral people, the wide upland plains and rich forests of Gilead and Bashan, offering extensive grazing land for their flocks and herds, had attractions which were not to be found in Canaan itself, and the two and a half tribes, desiring to settle here, had pledged themselves to furnish their proportion of armed men to accompany their brethren across the Jordan and to share their battles till they also should enter upon their inheritance. The obligation had been faithfully discharged. When the ten tribes entered Canaan forty thousand of “the children of Reuben, and the children of Gad, and half the tribe of Manasseh ... prepared for war passed over before the Lord unto battle, to the plains of Jericho.” Joshua 4:12, 13. For years they had fought bravely by the side of their brethren. Now the time had come for them to get unto the land of their possession. As they had united with their brethren in the conflicts, so they had shared the spoils; and they returned “with much riches ... and with very much cattle, with silver, and with gold, and with brass, and with iron, and with very much raiment,” all of which they were to share with those who had remained with the families and flocks. PP 517.4
“They were now to dwell at a distance from the sanctuary of the Lord, and it was with an anxious heart that Joshua witnessed their departure, knowing how strong would be the temptations, in their isolated and wandering life, to fall into the customs of the heathen tribes that dwelt upon their borders.” PP 518.1
2月8日，星期一
指控……
阅读约书亚记22:9-20中关于回归支派的故事。约旦河西岸的支派对约旦河东岸的支派提出了哪些指控？这些指控在多大程度上是合理的？
Read the story of the returning tribes in Joshua 22:9–20. What accusations do the West Jordan tribes level against the East Jordan tribes? To what extent were these accusations well founded?
“约书亚和其他领袖们仍忧心忡忡，充满不祥的预感，这时，一个奇怪的消息传到了他们耳中。在约旦河边，靠近以色列人奇迹般渡过河的地方，两个半支派筑起了一座大祭坛，与示罗的燔祭坛相似。神的律法禁止设立圣所之外的任何其他敬拜，违者处以死刑。如果这座祭坛的目的是为了敬拜神，那么若任其存在，必将使百姓偏离真道。（PP 518.2）
“百姓的代表聚集在示罗，他们情绪激动，义愤填膺，打算立即向侵略者开战。然而，在一些较为谨慎的人的劝说下，他们决定先派遣一个代表团，向那两个半支派询问他们的行为。他们从每个支派中选出了十位首领。首领是菲尼哈，他因在毗珥事件中的热忱而声名鹊起。PP 518.3
“那两个半支派犯了错，他们未经解释就参与了如此令人怀疑的行动。使者们认定他们的弟兄有罪，便严厉斥责他们。使者们指责他们背叛耶和华，并告诫他们要记住以色列人因与巴力毗珥联合而遭受的惩罚。非尼哈代表全体以色列人对迦得和吕便的子孙说，如果他们不愿意在没有祭坛献祭的情况下留在那地，他们就可以分享彼岸弟兄们的财产和特权。”（PP 518.4）
“While the minds of Joshua and other leaders were still oppressed with anxious forebodings, strange tidings reached them. Beside the Jordan, near the place of Israel’s miraculous passage of the river, the two and a half tribes had erected a great altar, similar to the altar of burnt offering at Shiloh. The law of God prohibited, on pain of death, the establishment of another worship than that at the sanctuary. If such was the object of this altar, it would, if permitted to remain, lead the people away from the true faith. PP 518.2
“The representatives of the people assembled at Shiloh, and in the heat of their excitement and indignation proposed to make war at once upon the offenders. Through the influence of the more cautious, however, it was decided to send first a delegation to obtain from the two and a half tribes an explanation of their conduct. Ten princes, one from each tribe, were chosen. At their head was Phinehas, who had distinguished himself by his zeal in the matter of Peor. PP 518.3
“The two and a half tribes had been at fault in entering, without explanation, upon an act open to such grave suspicions. The ambassadors, taking it for granted that their brethren were guilty, met them with sharp rebuke. They accused them of rebelling against the Lord, and bade them remember how judgments had been visited upon Israel for joining themselves to Baalpeor. In behalf of all Israel, Phinehas stated to the children of Gad and Reuben that if they were unwilling to abide in that land without an altar for sacrifice, they would be welcome to a share in the possessions and privileges of their brethren on the other side.” PP 518.4
12月9日，星期二
往事萦绕
请再次阅读约书亚记22:13-15，但这次要结合民数记25章来理解。为什么以色列人 选择非尼哈作为代表团的首领，前往两个半支派
Read Joshua 22:13–15 again, but now in the light of Numbers 25. Why do the Israelites choose Phinehas as the head of the delegation to the two-and-a-half tribes?
“当他们在会幕门口向神痛哭流涕，瘟疫仍在肆虐，官长们执行着可怕的命令时，以色列的贵族心利带着一个米甸妓女——米甸一个名门望族的公主——大胆地进了营，并把她带到自己的帐篷里。罪恶从未如此大胆顽固。心利酒后狂妄，宣称自己的罪孽如同所多玛，并以自己的耻辱为荣。”祭司和领袖们悲痛欲绝，跪倒在地，在“廊子和祭坛之间”痛哭，恳求耶和华怜悯祂的子民，不要让祂的产业蒙羞。这时，以色列的这位君王竟在会众面前炫耀自己的罪行，仿佛要挑战神的惩罚，嘲弄国家的审判官。大祭司以利亚撒的儿子非尼哈从会众中站起来，拿起一支矛，“追着以色列人进了会幕”，将他们二人击杀。瘟疫就此止息，执行神审判的祭司在全以色列面前受尊崇，祭司的职分也永远赐予他和他的家族。（PP 455.2）
“神的信息是：‘非尼哈使我的怒气转离以色列人；所以要说：看哪，我将平安的约赐给他，他和他的后裔必得着这约，就是永远祭司职分的约；因为他热心事奉他的神，为以色列人赎罪。’”PP 455.3
While they were thus weeping before God, at the door of the tabernacle, while the plague was still doing its work of death, and the magistrates were executing their terrible commission, Zimri, one of the nobles of Israel, came boldly into the camp, accompanied by a Midianitish harlot, a princess “of a chief house in Midian,” whom he escorted to his tent. Never was vice bolder or more stubborn. Inflamed with wine, Zimri declared his “sin as Sodom,” and gloried in his shame. The priests and leaders had prostrated themselves in grief and humiliation, weeping “between the porch and the altar,” and entreating the Lord to spare His people, and give not His heritage to reproach, when this prince in Israel flaunted his sin in the sight of the congregation, as if to defy the vengeance of God and mock the judges of the nation. Phinehas, the son of Eleazar the high priest, rose up from among the congregation, and seizing a javelin, “he went after the man of Israel into the tent,” and slew them both. Thus the plague was stayed, while the priest who had executed the divine judgment was honored before all Israel, and the priesthood was confirmed to him and to his house forever. PP 455.2
“Phinehas ‘hath turned My wrath away from the children of Israel,’ was the divine message; ‘wherefore say, Behold, I give unto him My covenant of peace: and he shall have it, and his seed after him, even the covenant of an everlasting priesthood; because he was zealous for his God, and made an atonement for the children of Israel.’” PP 455.3
12月10日，星期三
温柔的回答
结合箴言15:1，阅读约书亚记22:21-29。我们能从东方支派的回答中学到什么？
Read Joshua 22:21–29 in the light of Proverbs 15:1. What can we learn from the answer of the eastern tribes?
被告辩称，他们的祭坛并非用于献祭，而仅仅是为了见证，尽管他们与迦南的弟兄们隔河相望，但他们的信仰却相同。他们担心，将来他们的子孙会被排除在会幕之外，因为他们没有以色列的血统。因此，他们仿照示罗耶和华祭坛的样式建造了这座祭坛，以此证明建造者也是永生上帝的敬拜者。PP 519.1
“使者们欣然接受了这一解释，并立即将消息带回给派他们来的人。战争的念头顿时烟消云散，人们欢欣鼓舞，赞美上帝。PP 519.2
“迦得和吕便的子孙在他们的祭坛上刻上铭文，说明筑坛的目的；他们说：‘这祭坛将作为我们之间的见证，证明耶和华是神。’他们这样做是为了防止将来产生误解，并消除任何可能引发诱惑的因素。”（PP 519.3）
“即使是出于最崇高动机的人，也常常会因为简单的误会而引发严重的困难；若不秉持礼貌和宽容，后果可能不堪设想，甚至酿成悲剧。十个支派都记得，在亚干的事件中，上帝曾责备他们疏于警醒，未能发现他们中间的罪恶。如今，他们决心迅速而认真地采取行动；然而，为了避免重蹈覆辙，他们却走向了另一个极端。他们没有以礼貌的方式询问事实真相，而是以责备和谴责来对待他们的弟兄。如果迦得人和吕便人也以同样的态度回应，战争恐怕早已爆发。一方面，我们必须避免在处理罪恶时过于松懈；另一方面，我们也同样需要避免严厉的论断和毫无根据的猜疑。”（PP 519.4）
“In reply the accused explained that their altar was not intended for sacrifice, but simply as a witness that, although separated by the river, they were of the same faith as their brethren in Canaan. They had feared that in future years their children might be excluded from the tabernacle, as having no part in Israel. Then this altar, erected after the pattern of the altar of the Lord at Shiloh, would be a witness that its builders were also worshipers of the living God. PP 519.1
“With great joy the ambassadors accepted this explanation, and immediately carried back the tidings to those who sent them. All thoughts of war were dismissed, and the people united in rejoicing, and praise to God. PP 519.2
“The children of Gad and Reuben now placed upon their altar an inscription pointing out the purpose for which it was erected; and they said, “It shall be a witness between us that Jehovah is God.” Thus they endeavored to prevent future misapprehension and to remove what might be a cause of temptation. PP 519.3
“How often serious difficulties arise from a simple misunderstanding, even among those who are actuated by the worthiest motives; and without the exercise of courtesy and forbearance, what serious and even fatal results may follow. The ten tribes remembered how, in Achan’s case, God had rebuked the lack of vigilance to discover the sins existing among them. Now they resolved to act promptly and earnestly; but in seeking to shun their first error, they had gone to the opposite extreme. Instead of making courteous inquiry to learn the facts in the case, they had met their brethren with censure and condemnation. Had the men of Gad and Reuben retorted in the same spirit, war would have been the result. While it is important on the one hand that laxness in dealing with sin be avoided, it is equally important on the other to shun harsh judgment and groundless suspicion.” PP 519.4
12月11日，星期四
冲突解决
阅读约书亚记22:30-34。整个事件如何让我们对冲突解决以及确保教会合一的方法有所领悟？（可与诗篇133篇；约翰福音17:20-23；彼得前书3:8-9比较。）
Read Joshua 22:30–34. How does this entire incident give us some insights into conflict resolution and ways of ensuring the unity of the church? (Compare with Psalm 133; John 17:20–23; 1 Pet. 3:8, 9.)
“许多人对自己行为的任何一丝一毫的责备都极其敏感，却对他们认为犯错的人过于严厉。没有人能通过谴责和责备从错误中悔改；相反，许多人因此越陷越深，心肠也更加顽固，难以接受劝诫。仁慈之心、礼貌宽容的态度或许能够拯救迷途者，并掩盖许多罪过。PP 519.5
“吕便派及其同伴所展现的智慧值得效仿。他们真诚地寻求推进真宗教事业，却遭到误解和严厉谴责；然而，他们并未表现出任何怨恨。他们先以礼貌和耐心聆听弟兄们的指控，然后才尝试为自己辩护，并充分解释了他们的动机，证明了自己的清白。就这样，原本可能造成严重后果的难题得到了友好解决。PP 520.1
即使遭受诬告，正义之人也能保持冷静和体谅。上帝深知世人的一切误解和曲解，我们可以放心地将案件交托于祂。祂必会为信靠祂之人伸冤，正如祂曾查明亚干的罪行一样。那些受基督精神感召的人，必将拥有那恒久忍耐、仁慈宽厚的爱德。（PP 520.2）
“神的旨意是让祂的子民彼此合一，彼此相爱。基督在被钉十字架前所祷告，愿祂的门徒合而为一，如同祂与父合而为一，使世人相信神差遣了祂。这感人至深的祷告流传千古，直至今日；因为祂说：“我不但为这些人祈求，也为那些因他们的话信我的人祈求。”（约翰福音 17:20）虽然我们不可牺牲任何真理原则，但我们应当始终以达到这种合一的状态为目标。
这就是我们门徒身份的证据。耶稣说：“你们若彼此相爱，众人因此就认出你们是我的门徒了。”（约翰福音 13:35）使徒彼得劝勉教会：“你们都要同心合意，彼此体恤，相爱如弟兄，存怜悯的心，谦让的心。不要以恶报恶，以辱骂还辱骂，倒要祝福，因为知道你们蒙召是为此，好叫你们承受福气。”（彼得前书 3:8-9）PP 520.3
“While very sensitive to the least blame in regard to their own course, many are too severe in dealing with those whom they suppose to be in error. No one was ever reclaimed from a wrong position by censure and reproach; but many are thus driven further from the right path and led to harden their hearts against conviction. A spirit of kindness, a courteous, forbearing deportment may save the erring and hide a multitude of sins. PP 519.5
“The wisdom displayed by the Reubenites and their companions is worthy of imitation. While honestly seeking to promote the cause of true religion, they were misjudged and severely censured; yet they manifested no resentment. They listened with courtesy and patience to the charges of their brethren before attempting to make their defense, and then fully explained their motives and showed their innocence. Thus the difficulty which had threatened such serious consequences was amicably settled. PP 520.1
“Even under false accusation those who are in the right can afford to be calm and considerate. God is acquainted with all that is misunderstood and misinterpreted by men, and we can safely leave our case in His hands. He will as surely vindicate the cause of those who put their trust in Him as He searched out the guilt of Achan. Those who are actuated by the spirit of Christ will possess that charity which suffers long and is kind. PP 520.2
“It is the will of God that union and brotherly love should exist among His people. The prayer of Christ just before His crucifixion was that His disciples might be one as He is one with the Father, that the world might believe that God had sent Him. This most touching and wonderful prayer reaches down the ages, even to our day; for His words were, “Neither pray I for these alone, but for them also which shall believe on Me through their word.” John 17:20. While we are not to sacrifice one principle of truth, it should be our constant aim to reach this state of unity. This is the evidence of our discipleship. Said Jesus, “By this shall all men know that ye are My disciples, if ye have love one to another.” John 13:35. The apostle Peter exhorts the church, “Be ye all of one mind, having compassion one of another; love as brethren, be pitiful, be courteous: not rendering evil for evil, or railing for railing: but contrariwise blessing; knowing that ye are thereunto called, that ye should inherit a blessing.” 1 Peter 3:8, 9.” PP 520.3
12月12日，星期五
进一步思考
“上帝子民中仍然存在的困难和误解，其性质和后果往往与那些险些给以色列带来灾难性后果的困难和误解相似。十个支派忧心忡忡，唯恐上帝所接纳的子民会在利益和敬拜上分裂，因此他们立即斥责弟兄们所谓的背叛行为。然而，正是在这种维护上帝荣耀和以色列纯洁的努力中，我们看到，一个简单的误会就可能导致多么严重的后果，甚至是致命的后果。《圣经研究》1881年5月12日，第15段
“那些真心实意想要弘扬真正宗教事业的人，却遭到误解和严厉斥责。他们在如此艰难的处境中所展现的智慧，值得我们效仿。如果我们所有教会的成员都能效仿他们的做法，将会避免多少巨大的灾难啊！一个人或许会受到弟兄们的无端怀疑或谴责，但他不应因此而心生怨恨，或心怀报复之念。这样的境遇恰恰为培养谦逊和宽容这种宝贵的恩典提供了契机。”（1881年5月12日，《圣言》第16段）
“所有基督徒都应当谨慎，避免走向两个极端：一方面是对罪恶的处理过于松懈，另一方面则是严厉的论断和毫无根据的猜疑。那些对迦得人和吕便人表现出极大热情的以色列人，想起上帝在亚干的案例中如何责备他们疏于察觉，未能发现他们中间的罪恶。于是他们决心今后迅速而认真地采取行动；然而，在努力做到这一点的过程中，他们却走向了另一个极端。他们不应该以责备来对待他们的弟兄，而应该先礼貌地询问清楚事情的来龙去脉。《圣经研究》1881年5月12日，第17段
“如今仍有许多人蒙召忍受诬告。如同以色列人一样，他们可以保持冷静和谨慎，因为他们有理。他们应当心存感恩，因为上帝深知世人一切误解和曲解之事，他们可以安心地将一切交托于上帝。祂必会为信靠祂之人伸冤，正如祂曾查明亚干的隐秘罪行一样。”（《圣经》1881年5月12日，第18段）
“若所有人在遭受诬告时，都能避免相互指责，转而使用温和的、和解的言辞，那该能避免多少罪恶啊！同时，那些因热心反对罪恶而产生不公正猜疑的人，也应当始终以最友善的态度看待他们的弟兄姐妹，并在他们被证明无罪时感到欣慰。”（《圣经》1881年5月12日，第19段）
“The difficulties and misunderstandings that still arise among the people of God are often similar in their nature and results to those that threatened to prove so disastrous to Israel. The ten tribes were filled with fear lest the people whom God had accepted as his own, should become divided in interest and worship, hence their promptness in rebuking at once the supposed defection of their brethren. Yet in that very effort to maintain the honor of God and the purity of Israel, we see what serious and even fatal results might have followed from a simple misunderstanding. ST May 12, 1881, par. 15
“Men who were honestly seeking to promote the cause of true religion were misjudged and severely reprimanded. The wisdom manifested in their course under these trying circumstances is worthy of imitation. What great evils might be averted if such a course were followed by the members of all our churches. An individual may be unjustly suspected or censured by his brethren, but he should not for this reason yield to anger, or cherish a desire for retaliation. Such an occasion furnishes an opportunity for the development of the precious grace of meekness and forbearance. ST May 12, 1881, par. 16
“Care should be exercised by all Christians, to shun the two extremes, of laxness in dealing with sin on the one hand, and harsh judgment and groundless suspicion on the other. The Israelites who manifested so much zeal against the men of Gad and Reuben remembered how, in Achan’s case, God had rebuked the lack of vigilance to discover the sins existing among them. Then they resolved to act promptly and earnestly in the future; but in seeking to do this they went to the opposite extreme. Instead of meeting their brethren with censure, they should first have made courteous inquiry to learn all the facts in the case. ST May 12, 1881, par. 17
“There are still many who are called to endure false accusation. Like the men of Israel, they can afford to be calm and considerate, because they are in the right. They should remember with gratitude that God is acquainted with all that is misunderstood and misinterpreted by men, and they may safely leave all in his hands. He will as surely vindicate the cause of those who put their trust in him, as he searched out the hidden guilt of Achan. ST May 12, 1881, par. 18
“How much of evil would be averted, if all, when falsely accused, would avoid recrimination, and in its stead employ mild, conciliating words. And at the same time, those who in their zeal to oppose sin have indulged unjust suspicions, should ever seek to take the most favorable view of their brethren, and should rejoice when they are found guiltless.” ST May 12, 1881, par. 19