安息日下午 1月31日
Memory Text:
“使我认识基督，晓得他复活的大能，并且晓得和他一同受苦，效法他的死，或者我也得以从死里复活。”（腓立比书 3:10-11，和合本）
“That I may know him, and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death; If by any means I might attain unto the resurrection of the dead. KJV — Philippians 3:10, 11
“好树结好果子。如果果子难以下咽、毫无价值，那树就是坏树。同样，人生的果实也见证了人内心的状况和品格的卓越。善行本身并不能换取救赎，但它们是因爱而行的信心的明证，能净化灵魂。虽然永恒的奖赏并非因我们的功德而得，但它必与我们藉着基督的恩典所成就的善行成正比。”（《历代志下》314.2）
“必须明确指出，我们不可能凭借受造物的功德来提升我们在上帝面前的地位，也不可能获得上帝赐予我们的恩典。如果信仰和行为能够为任何人换取救恩，那么造物主就对受造物负有义务。这就容易使谬误被误认为真理。如果任何人能够凭借任何行为来赢得救恩，那么他与天主教徒一样，需要为自己的罪过忏悔。如此一来，救恩就成了可以作为报酬来赚取的债务。如果人不能凭借任何善行来赢得救恩，那么救恩就完全是出于恩典，是人作为罪人，因接受并相信耶稣而获得的。这完全是白白赐予的礼物。因信称义是毋庸置疑的。一旦确定堕落之人凭借善行的功德永远无法为他赢得永生，所有这些争论也就结束了。”——1890年手稿36，第2-3页。（《关于因信称义的错误观念的危险》）信仰”（日期不详。）3MR 420.3
“The good tree will produce good fruit. If the fruit is unpalatable and worthless, the tree is evil. So the fruit borne in the life testifies as to the condition of the heart and the excellence of the character. Good works can never purchase salvation, but they are an evidence of the faith that acts by love and purifies the soul. And though the eternal reward is not bestowed because of our merit, yet it will be in proportion to the work that has been done through the grace of Christ.” DA 314.2
“Let the subject be made distinct and plain that it is not possible to effect anything in our standing before God or in the gift of God to us through creature merit. Should faith and works purchase the gift of salvation for anyone, then the Creator is under obligation to the creature. Here is an opportunity for falsehood to be accepted as truth. If any man can merit salvation by anything he may do, then he is in the same position as the Catholic to do penance for his sins. Salvation, then, is partly of debt that may be earned as wages. If man cannot, by any of his good works, merit salvation, then it must be wholly of grace, received by man as a sinner because he receives and believes in Jesus. It is wholly a free gift. Justification by faith is placed beyond controversy. And all this controversy is ended, as soon as the matter is settled that the merits of fallen man in his good works can never procure eternal life for him.—Manuscript 36, 1890, 2, 3. (“Danger of False Ideas on Justification by Faith,” undated.)” 3MR 420.3
2月1日，星期日
在主里喜乐
阅读腓立比书3:1-3。保罗在这里表达了哪些积极和消极的观点？
它们之间有何关联？他是如何描述信徒的？
Read Philippians 3:1–3. What positive and negative notes does Paul sound here, and how are they related? How does he describe believers?
基督徒的生活固然以谦卑为特征，但不应充满悲伤和自我贬低。每个人都有幸如此生活，蒙神悦纳和祝福。天父的旨意并非要我们永远处于定罪和黑暗之中。低头自私、满脑子都是自我的想法，绝非真正的谦卑。我们可以来到耶稣面前，得蒙洁净，坦然无惧地站在律法面前，不羞愧不已。“如今，那些在基督耶稣里的人，就不被定罪了。他们行事为人，不随从肉体，乃随从圣灵。”（罗马书 8:1）GC 477.2
藉着耶稣，堕落的亚当之子成为“神的儿子”。“那使人成圣的和那些得以成圣的，都是出于一，所以他称他们为弟兄也不以为耻。”（希伯来书 2:11）基督徒的生命应当是充满信心、得胜和喜乐的生命。“凡从神生的，就胜过世界；使我们胜过世界的，就是我们的信心。”（约翰一书 5:4）神的仆人尼希米说得真好：“因靠耶和华而得的喜乐是你们的力量。”（尼希米记 8:10）保罗也说：“你们要靠主常常喜乐。我再说，你们要喜乐。”“要常常喜乐，不住地祷告，凡事谢恩，因为这是神在基督耶稣里向你们所定的旨意。”（腓立比书 4:4；帖撒罗尼迦前书 5:16-18）GC 477.3
“这就是圣经所结出的果实，是悔改和成圣的果实；正因为基督教界对上帝律法中所阐明的伟大公义原则如此漠视，这些果实才如此罕见。这就是为什么昔日复兴运动中圣灵那深刻而持久的工作如今如此少见的原因。”（《教会宪章》478.1）
“我们因瞻仰而改变。当人们忽略了神向世人揭示祂完美圣洁品格的神圣诫命，转而沉迷于人的教导和理论时，教会中虔诚生活的衰落也就不足为奇了。耶和华说：‘他们离弃了我这活水的泉源，为自己凿出池子，是破裂不能存水的池子。’”（耶利米书 2:13）GC 478.2
“‘不从恶人的计谋，不从耶和华的律法，这人便为有福……惟喜爱耶和华的律法，昼夜思想，这人便为有福。他要像一棵树栽在溪水旁，按时候结果子，叶子也不枯干。凡他所做的尽都顺利。’诗篇 1:1-3。唯有神的律法恢复其应有的地位，祂的子民才能复兴最初的信仰和敬虔。‘耶和华如此说：你们当站在路上察看，访问古道，哪是善道，便行在其间；这样，你们心里必得安息。’耶利米书 6:16。” GC 478.3
“While the Christian’s life will be characterized by humility, it should not be marked with sadness and self-depreciation. It is the privilege of everyone so to live that God will approve and bless him. It is not the will of our heavenly Father that we should be ever under condemnation and darkness. There is no evidence of true humility in going with the head bowed down and the heart filled with thoughts of self. We may go to Jesus and be cleansed, and stand before the law without shame and remorse. “There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit.” Romans 8:1. GC 477.2
“Through Jesus the fallen sons of Adam become “sons of God.” “Both He that sanctifieth and they who are sanctified are all of one: for which cause He is not ashamed to call them brethren.” Hebrews 2:11. The Christian’s life should be one of faith, of victory, and joy in God. “Whatsoever is born of God overcometh the world: and this is the victory that overcometh the world, even our faith.” 1 John 5:4. Truly spoke God’s servant Nehemiah: “The joy of the Lord is your strength.” Nehemiah 8:10. And Paul says: “Rejoice in the Lord alway: and again I say, Rejoice.” “Rejoice evermore. Pray without ceasing. In everything give thanks: for this is the will of God in Christ Jesus concerning you.” Philippians 4:4; 1 Thessalonians 5:16-18. GC 477.3
“Such are the fruits of Bible conversion and sanctification; and it is because the great principles of righteousness set forth in the law of God are so indifferently regarded by the Christian world that these fruits are so rarely witnessed. This is why there is manifest so little of that deep, abiding work of the Spirit of God which marked revivals in former years. GC 478.1
“It is by beholding that we become changed. And as those sacred precepts in which God has opened to men the perfection and holiness of His character are neglected, and the minds of the people are attracted to human teachings and theories, what marvel that there has followed a decline of living piety in the church. Saith the Lord: “They have forsaken Me the fountain of living waters, and hewed them out cisterns, broken cisterns, that can hold no water.” Jeremiah 2:13. GC 478.2
“‘Blessed is the man that walketh not in the counsel of the ungodly.... But his delight is in the law of the Lord; and in His law doth he meditate day and night. And he shall be like a tree planted by the rivers of water, that bringeth forth his fruit in his season; his leaf also shall not wither; and whatsoever he doeth shall prosper.’ Psalm 1:1-3. It is only as the law of God is restored to its rightful position that there can be a revival of primitive faith and godliness among His professed people. ‘Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls.’ Jeremiah 6:16.” GC 478.3
2月2日，星期一
“保罗的过去”
在腓立比书3:4-6中，保罗列举了他过去引以为傲的许多事。这些事是什么呢？你会如何描述自己生命中（过去和现在）的“美好”呢？
In Philippians 3:4–6, Paul points to many things in his life of which he had once been proud. What are they? How would you describe the “good” in your own life (past and present)?
在众多因福音传播的成功而深受鼓舞的犹太领袖中，有一位是塔尔苏斯的扫罗。扫罗生于罗马，虽是罗马公民，却有犹太血统，曾在耶路撒冷接受过最杰出的拉比的教育。他“是以色列人，属便雅悯支派”，“是希伯来人所生的希伯来人；就律法说，他是法利赛人；就热心说，他逼迫教会；就律法上的义说，他是无可指摘的。”（腓立比书 3:5-6）拉比们认为他是一位前途无量的年轻人，对他寄予厚望，希望他能成为一位有能力且热忱的古老信仰捍卫者。他被擢升为公会成员，这使他身居要职。（AA 112.1）
“扫罗在司提反的审判和定罪中扮演了重要角色，而上帝与这位殉道者同在的显著证据，使扫罗开始怀疑他所支持的反对耶稣门徒的正义性。他的内心深受触动。在困惑中，他向那些他完全信任其智慧和判断力的人求助。祭司和官长的论证最终使他确信司提反是亵渎神明的人，这位殉道门徒所传讲的基督是骗子，而那些在圣职中服事的人必定是正确的。”（《使徒行传》112.2）
“扫罗并非毫无艰难的考验才得出这个结论。但最终，他的教育背景和偏见、对昔日老师的敬重以及对声望的骄傲，都促使他违背良心的呼声和上帝的恩典。他认定祭司和文士是对的，于是对耶稣门徒所传的教义极度反感。他唆使圣徒们被押上法庭，有些人仅仅因为信奉耶稣就被判处监禁，甚至死刑，这给新成立的教会带来了悲伤和阴霾，导致许多人逃亡。AA 113.1
那些因这场迫害而被逐出耶路撒冷的人“到处传扬福音”。（使徒行传 8:4）他们所到之处，包括大马士革，在那里，新的信仰赢得了许多人的皈依。（使徒行传 113.2）
祭司和官长们原本希望通过警惕的努力和严厉的迫害来镇压异端。如今，他们感到必须在其他地方延续在耶路撒冷针对新教义采取的果断措施。为了执行他们在大马士革想要开展的这项特殊工作，扫罗毛遂自荐。他“向主的门徒发出威胁和杀戮的恐吓”，“去见大祭司，求他写信给大马士革的各会堂，若发现任何信奉这道的人，无论男女，都要将他们捆绑押送到耶路撒冷。”就这样，“带着祭司长的权柄和委任”（使徒行传26:12），大数城的扫罗，凭借着男子汉的精力和旺盛的体魄，以及错误的狂热，踏上了这段意义非凡的旅程，而这段旅程中的种种奇遇将彻底改变他的人生轨迹。AA 113.3
旅程的最后一天，正午时分，疲惫的旅人接近大马士革，眼前豁然开朗，只见广袤肥沃的土地、美丽的花园和硕果累累的果园尽收眼底，周围群山的清凉溪流潺潺流淌。长途跋涉，穿越荒凉的旷野，眼前的景象令人心旷神怡。扫罗和他的同伴们正满怀赞叹地眺望着这片富饶的平原和下方美丽的城市时，正如他后来所描述的，“忽然”，有“从天上来的光照耀着我和同行的人”，“比太阳还要明亮”（使徒行传 26:13），这光芒太过耀眼，凡人的眼睛无法承受。扫罗双目失明，惊愕不已，俯伏在地。AA 114.1
“当光芒继续照耀他们时，扫罗听见‘有声音用希伯来语对他说’（使徒行传 26:14），‘说：‘扫罗，扫罗，你为什么逼迫我？’他说：‘主啊，你是谁？’主说：‘我就是你所逼迫的耶稣。你用脚踢刺是难的。’” AA 114.2
“Prominent among the Jewish leaders who became thoroughly aroused by the success attending the proclamation of the gospel, was Saul of Tarsus. A Roman citizen by birth, Saul was nevertheless a Jew by descent and had been educated in Jerusalem by the most eminent of the rabbis. “Of the stock of Israel, of the tribe of Benjamin,” Saul was “a Hebrew of the Hebrews; as touching the law, a Pharisee; concerning zeal, persecuting the church; touching the righteousness which is in the law, blameless.” Philippians 3:5, 6. He was regarded by the rabbis as a young man of great promise, and high hopes were cherished concerning him as an able and zealous defender of the ancient faith. His elevation to membership in the Sanhedrin council placed him in a position of power. AA 112.1
“Saul had taken a prominent part in the trial and conviction of Stephen, and the striking evidences of God's presence with the martyr had led Saul to doubt the righteousness of the cause he had espoused against the followers of Jesus. His mind was deeply stirred. In his perplexity he appealed to those in whose wisdom and judgment he had full confidence. The arguments of the priests and rulers finally convinced him that Stephen was a blasphemer, that the Christ whom the martyred disciple had preached was an impostor, and that those ministering in holy office must be right.” AA 112.2
“Not without severe trial did Saul come to this conclusion. But in the end his education and prejudices, his respect for his former teachers, and his pride of popularity braced him to rebel against the voice of conscience and the grace of God. And having fully decided that the priests and scribes were right, Saul became very bitter in his opposition to the doctrines taught by the disciples of Jesus. His activity in causing holy men and women to be dragged before tribunals, where some were condemned to imprisonment and some even to death, solely because of their faith in Jesus, brought sadness and gloom to the newly organized church, and caused many to seek safety in flight. AA 113.1
“Those who were driven from Jerusalem by this persecution “went everywhere preaching the word.” Acts 8:4. Among the cities to which they went was Damascus, where the new faith gained many converts. AA 113.2
“The priests and rulers had hoped that by vigilant effort and stern persecution the heresy might be suppressed. Now they felt that they must carry forward in other places the decided measures taken in Jerusalem against the new teaching. For the special work that they desired to have done at Damascus, Saul offered his services. “Breathing out threatenings and slaughter against the disciples of the Lord,” he “went unto the high priest, and desired of him letters to Damascus to the synagogues, that if he found any of this way, whether they were men or women, he might bring them bound unto Jerusalem.” Thus “with authority and commission from the chief priests” (Acts 26:12), Saul of Tarsus, in the strength and vigor of manhood, and fired with mistaken zeal, set out on that memorable journey, the strange occurrences of which were to change the whole current of his life. AA 113.3
“On the last day of the journey, “at midday,” as the weary travelers neared Damascus, they came within full view of broad stretches of fertile lands, beautiful gardens, and fruitful orchards, watered by cool streams from the surrounding mountains. After the long journey over desolate wastes such scenes were refreshing indeed. While Saul, with his companions, gazed with admiration on the fruitful plain and the fair city below, “suddenly,” as he afterward declared, there shone “round about me and them which journeyed with me” “a light from heaven, above the brightness of the sun” (Acts 26:13), too glorious for mortal eyes to bear. Blinded and bewildered, Saul fell prostrate to the ground. AA 114.1
“While the light continued to shine round about them, Saul heard, ‘a voice speaking ... in the Hebrew tongue’ (Acts 26:14), ‘saying unto him, Saul, Saul, why persecutest thou Me? And he said, Who art Thou, Lord? And the Lord said, I am Jesus whom thou persecutest: it is hard for thee to kick against the pricks.’” AA 114.2
2月3日，星期二
真正重要的事
约翰福音9章讲述了另一个盲人后来清楚地看见耶稣的故事。耶稣说他来到世上是为了“使瞎眼的能看见，使能看见的反而瞎眼”（约翰福音9:39）。这个原则如何应用到你的生活中呢？
John 9 tells the story of another man who was blind and then saw Jesus clearly. Jesus said He came into the world so “that those who do not see may see, and that those who see may be made blind” (John 9:39, NKJV). How might this principle be applied to your own life?
“‘我来到这世上是为了审判，使瞎眼的能看见，能看见的反而成了瞎眼的。’基督来是为了开启瞎眼的双眼，照亮坐在黑暗中的人。祂宣告自己是世界的光，而刚才所行的神迹正是祂使命的明证。在救主降临之时，那些亲眼目睹祂的人，蒙受了比以往任何世人都更充分的神圣临在的恩典。对神的认识也更加完美地显明了。然而，就在这启示之中，审判也临到了世人。他们的品格受到考验，他们的命运被决定。（《使徒行传》475.2）
“神彰显的大能，使盲人重见光明，恢复了属灵的视力，却使法利赛人更加深陷黑暗。一些听众觉得基督的话也适用于他们，便问道：‘我们也是瞎眼的吗？’耶稣回答说：‘你们若瞎眼，就没有罪了。’如果神使你们无法看见真理，你们的无知就不会使你们有罪。‘但现在你们说，我们看见了。’你们自以为能看见，却拒绝了那唯一能使你们看见的途径。基督带着无限的帮助来到所有意识到自己需要帮助的人面前。但法利赛人却不肯承认自己的需要；他们拒绝来到基督面前，因此他们仍然处于盲目之中——而这盲目正是他们自己造成的。耶稣说：‘你们的罪仍然存在。’” DA 475.3
“法利赛人在属灵上是盲目的，他们也是盲人的领袖。耶稣医治了生来瞎眼之人的肉体失明，但这远不及那些道德上的盲目危险。这些人明明掌握着大量证据，证明世界救赎主的神圣属性，却闭上理解的眼睛，拒绝看见，因为他们自视甚高，不愿接受基督的教导。他们自称精通圣经，拥有属灵的眼光，却对关于基督最明确的描述，曲解圣经的记载。“西布伦地、拿弗他林地，经海，约旦河外，外邦人的加利利；那坐在黑暗中的百姓看见了大光；那坐在死荫之地的人，有光照耀他们。”世界之光照耀在道德的黑暗之中，而黑暗却对此视而不见。蒙蔽法利赛人心智的黑暗，远比蒙蔽生来瞎眼之人的黑暗更加可悲。”（《圣经研究》，1893年11月6日，第2段）
“‘For judgment I am come into this world, that they which see not might see; and that they which see might be made blind.’ Christ had come to open the blind eyes, to give light to them that sit in darkness. He had declared Himself to be the light of the world, and the miracle just performed was in attestation of His mission. The people who beheld the Saviour at His advent were favored with a fuller manifestation of the divine presence than the world had ever enjoyed before. The knowledge of God was revealed more perfectly. But in this very revelation, judgment was passing upon men. Their character was tested, their destiny determined. DA 475.2
“The manifestation of divine power that had given to the blind man both natural and spiritual sight had left the Pharisees in yet deeper darkness. Some of His hearers, feeling that Christ's words applied to them, inquired, “Are we blind also?” Jesus answered, “If ye were blind, ye should have no sin.” If God had made it impossible for you to see the truth, your ignorance would involve no guilt. “But now ye say, We see.” You believe yourselves able to see, and reject the means through which alone you could receive sight. To all who realized their need, Christ came with infinite help. But the Pharisees would confess no need; they refused to come to Christ, and hence they were left in blindness,—a blindness for which they were themselves guilty. Jesus said, ‘Your sin remaineth.’” DA 475.3
“The Pharisees were spiritually blind, and were leaders of the blind. The physical blindness that Jesus had healed in the man born blind, was not as dangerous as the moral blindness of those who had evidence piled upon evidence in regard to the divine character of the world’s Redeemer, and yet who closed the eyes of their understanding, and refused to see, because they were too self-exalted to be instructed by Christ. They claimed to be learned in the Scriptures, to have spiritual eyesight, yet they made the plainest specifications concerning Christ a different matter from that which the records testified. “The land of Zabulon, and the land of Nephthalim, by way of the sea, beyond Jordan, Galilee of the gentiles; the people which sat in darkness saw great light; and to them which sat in the region and shadow of death light is sprung up.” The light of the world was shining amid the moral darkness, and the darkness comprehended it not. The darkness that blinded the minds of the Pharisees was much more deplorable than was the darkness that blinded the eyes of the man who had been born blind.” ST November 6, 1893, par. 2
2月4日，星期三
基督的信仰
“在祂里面”，也就是在基督里，这是一个很有意思的表达。请阅读以弗所书1:4、哥林多后书5:21、歌罗西书2:9和加拉太书2:20。根据这些经文，你认为保罗用这个概念是什么意思？
To be found “in Him,” that is, in Christ, is an interesting expression. Read Ephesians 1:4, 2 Corinthians 5:21, Colossians 2:9, and Galatians 2:20. Based on these passages, what do you think Paul means by this idea?
在耶稣的应许和警告中，祂指的是我。神爱世人，甚至将祂的独生子赐给他们，叫我因信祂，不至灭亡，反得永生。神话语中所记载的经历，应当成为我的经历。祷告和应许，训诫和警告，都属于我。“我已经与基督同钉十字架，现在活着的不再是我，乃是基督在我里面活着；并且我如今在肉身活着，是因信神的儿子而活，祂爱我，为我舍己。”（加拉太书 2:20）当信心如此接受并吸收真理的原则时，它们就成为生命的一部分，成为生命的动力。神的话语进入灵魂，塑造思想，并参与品格的培养。（DA 390.5）
“只要我们以信心的目光不断仰望耶稣，我们必得力量。神会向祂饥渴慕义的子民赐下最宝贵的启示。他们会发现基督是个人的救主。当他们以祂的话语为粮时，他们会发现这话语就是灵和生命。这话语摧毁了属世的本性，并在基督耶稣里赐予新的生命。圣灵以安慰者的身份临到人的灵魂。藉着祂恩典的转化，神的形象在门徒身上得以彰显；他成为新造的人。爱取代了恨，人心领受了神的形象。这就是“靠神口里所出的一切话而活”的真谛。这就是吃从天上降下来的粮。”（《历代志下》391.1）
“In His promises and warnings, Jesus means me. God so loved the world, that He gave His only-begotten Son, that I by believing in Him, might not perish, but have everlasting life. The experiences related in God's word are to be my experiences. Prayer and promise, precept and warning, are mine. “I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave Himself for me.” Galatians 2:20. As faith thus receives and assimilates the principles of truth, they become a part of the being and the motive power of the life. The word of God, received into the soul, molds the thoughts, and enters into the development of character. DA 390.5
“By looking constantly to Jesus with the eye of faith, we shall be strengthened. God will make the most precious revelations to His hungering, thirsting people. They will find that Christ is a personal Saviour. As they feed upon His word, they find that it is spirit and life. The word destroys the natural, earthly nature, and imparts a new life in Christ Jesus. The Holy Spirit comes to the soul as a Comforter. By the transforming agency of His grace, the image of God is reproduced in the disciple; he becomes a new creature. Love takes the place of hatred, and the heart receives the divine similitude. This is what it means to live “by every word that proceedeth out of the mouth of God.” This is eating the Bread that comes down from heaven.” DA 391.1
阅读腓立比书 3:9。保罗对比了哪两件事？为什么这种对比对我们至关重要？
Read Philippians 3:9. What two things does Paul contrast, and why is this contrast important to always remember?
“读经和教导圣经是一回事，将圣经中那些赋予生命、使人成圣的原则，通过实践栽种在灵魂深处，又是另一回事……‘你们得救是本乎恩，也因着信’（以弗所书 2:8）。我们的心思应当被教导去操练信心，而不是滋生怀疑、猜忌和嫉妒。我们太容易把障碍视为不可能完成的任务。要相信神的应许，凭着信心前行，不被环境所左右，这的确是一个难以学习的功课。然而，对于每一个神的儿女来说，学习这个功课却是至关重要的。我们应当永远珍惜神藉着基督所赐的恩典，因为这是我们亲近神的唯一途径……（HP 109.2）
“上帝圣言中所提及的信仰，要求我们活出以基督信仰为积极、活泼原则的生活。上帝的旨意是，要藉着行为，使对基督的信仰得以完全；祂将信徒的救恩和永生与这些行为联系起来，并藉着这些行为，使真理之光照耀万国万民。这就是圣灵运行的果实。（HP 109.3）
“我们藉着遵守神的诫命来表明我们对神的信仰。信仰总是体现在言语和行动中。它会产生实际的结果，因为它是生命中至关重要的要素。受信仰塑造的生命会培养出一种决心，即跟随基督的脚步，不断前进。” HP 109.4
“It is one thing to read and teach the Bible, and another thing to have by practice its life-giving, sanctifying principles engrafted on the soul.... “By grace are ye saved through faith” (Ephesians 2:8). The mind should be educated to exercise faith rather than to cherish doubt, suspicion, and jealousy. We are too prone to regard obstacles as impossibilities. To have faith in the promises of God, to go forward by faith, pressing on without being governed by circumstances, is a lesson hard to learn. Yet it is a positive necessity that every child of God should learn this lesson. The grace of God through Christ is ever to be cherished, for it is given us as the only way of approaching God.... HP 109.2
“The faith mentioned in God’s Word calls for a life in which faith in Christ is an active, living principle. It is God’s will that faith in Christ shall be made perfect by works; He connects the salvation and eternal life of those who believe, with these works, and through them provides for the light of truth to go to all countries and peoples. This is the fruit of the workings of God’s Spirit. HP 109.3
“We show our faith in God by obeying His commands. Faith is always expressed in words and actions. It produces practical results, for it is a vital element in the life. The life that is molded by faith develops a determination to advance, to go forward, following in the footsteps of Christ.” HP 109.4
2月5日，星期四
只有一件事——认识基督
阅读腓立比书3:10-16。保罗在这段经文中主要阐述了哪些观点？
Read Philippians 3:10–16. What are some of the main points Paul makes in this passage?
保罗的呼召要求他从事各种各样的服事——亲手劳作谋生，建立教会，给已建立的教会写信。然而，在这些繁杂的工作中，他却宣告：“我只有一件事要做。”（腓立比书 3:13）他始终坚定地将一个目标放在心上，那就是忠于基督。当他亵渎基督的名，并竭尽所能使别人也亵渎基督的名时，基督却向他显现。他一生最大的目标就是服事并荣耀那位曾让他充满蔑视的基督。他唯一的愿望就是引领人归向救主。犹太人和外邦人或许会反对他、迫害他，但没有什么能动摇他的决心。”（SR 310.3）
在写给腓立比人的信中，他描述了自己归信前后的经历。他说：“若有人自以为凭肉体有可倚靠的，我更甚。我生来第八天受割礼，是出于以色列族，属便雅悯支派，是希伯来人所生的希伯来人；就律法说，我是法利赛人；就热心说，我是逼迫教会的；就律法上的义说，我是无可指摘的。”（腓立比书 3:4-6）SR 311.1
“他皈依基督教后所作的证词是：SR 311.2
“‘是的，我实在把万事都看作亏损，因我以认识我主基督耶稣为至宝。我为他已经丢弃万事，看作弃绝，为要得着基督；并且得以在他里面，不是有自己因律法而得的义，乃是有信基督的义，就是因信神而来的义。’腓立比书 3:8-9，A.R.V. SR 311.3
“他先前所珍视的义，如今在他眼中却毫无价值。他灵魂的渴望是：‘认识基督，晓得他复活的大能，并且晓得和他一同受苦，效法他的死，或者我也得以从死里复活。这并不是说我已经得着了，已经完全了；我乃是竭力追求，或者可以得着基督耶稣所以得着我的。弟兄们，我不是以为自己已经得着了；我只有一件事，就是忘记背后，努力面前的，向着标竿直跑，要得神在基督耶稣里从上面召我来得的奖赏。’腓立比书 3:10-14。” SR 311.4
“Paul’s calling demanded of him service of varied kinds—working with his hands to earn his living, establishing churches, writing letters to the churches already established. Yet in the midst of these varied labors he declared, “This one thing I do.” (Philippians 3:13.) One aim he kept steadfastly before him in all his work—to be faithful to Christ, who, when he was blaspheming His name and using every means in his power to make others blaspheme it, had revealed Himself to him. The one great purpose of his life was to serve and honor Him whose name had once filled him with contempt. His one desire was to win souls to the Saviour. Jew and Gentile might oppose and persecute him, but nothing could turn him from his purpose.” SR 310.3
“Writing to the Philippians, he describes his experience before and after his conversion. “If any other man thinketh that he hath whereof he might trust in the flesh,” he says, “I more: circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, an Hebrew of the Hebrews; as touching the law, a Pharisee; concerning zeal, persecuting the church; touching the righteousness which is in the law, blameless.” Philippians 3:4-6. SR 311.1
“After his conversion his testimony was: SR 311.2
“‘Yea verily, and I count all things to be loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I suffered the loss of all things, and do count them but refuse, that I may gain Christ, and be found in Him, not having a righteousness of mine own, even that which is of the law, but that which is through faith in Christ, the righteousness which is from God by faith.’ Philippians 3:8, 9, A.R.V. SR 311.3
“The righteousness that heretofore he had thought of so much worth was now worthless in his sight. The longing of his soul was: “That I may know Him, and the power of His resurrection, and the fellowship of His sufferings, being made conformable unto His death; if by any means I might attain unto the resurrection of the dead. Not as though I had already attained, either were already perfect: but I follow after, if that I may apprehend that for which also I am apprehended of Christ Jesus. Brethren I count not myself to have apprehended: but this one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before, I press toward the mark for the prize of the high calling of God in Christ Jesus.” Philippians 3:10-14.” SR 311.4
2月6日，星期五
进一步思考
“扫罗的归信是圣灵神奇力量的有力证明，圣灵能使人知罪。他曾深信拿撒勒人耶稣无视神的律法，并教导门徒律法毫无效力。然而，归信之后，扫罗认出耶稣就是那位来到世上，专门为维护天父律法的救主。他确信耶稣是整个犹太献祭制度的创立者。他看到，在十字架上，预表与实相应，耶稣应验了旧约中关于以色列救赎主的预言。”（《使徒行传》120.2）
“扫罗归信的记载给我们留下了重要的原则，我们应当时刻牢记。扫罗直接被带到基督面前。基督预定他承担一项极其重要的工作，要他成为祂的“拣选器皿”；然而，主并没有立刻告诉他所托付的工作是什么。祂阻止了他，使他知罪；但当扫罗问：“你要我做什么？”时，救主将这位寻求答案的犹太人安置在祂的教会中，让他在那里明白神对他的旨意。（AA 120.3）
“照亮扫罗黑暗的奇妙之光是主的作为；但门徒们也要为他做一件事。基督已经完成了启示和定罪的工作；现在，悔改的人可以向神所拣选来教导祂真理的人学习了。” AA 121.1
“The conversion of Saul is a striking evidence of the miraculous power of the Holy Spirit to convict men of sin. He had verily believed that Jesus of Nazareth had disregarded the law of God and had taught His disciples that it was of no effect. But after his conversion, Saul recognized Jesus as the one who had come into the world for the express purpose of vindicating His Father's law. He was convinced that Jesus was the originator of the entire Jewish system of sacrifices. He saw that at the crucifixion type had met antitype, that Jesus had fulfilled the Old Testament prophecies concerning the Redeemer of Israel. AA 120.2
“In the record of the conversion of Saul important principles are given us, which we should ever bear in mind. Saul was brought directly into the presence of Christ. He was one whom Christ intended for a most important work, one who was to be a “chosen vessel” unto Him; yet the Lord did not at once tell him of the work that had been assigned him. He arrested him in his course and convicted him of sin; but when Saul asked, “What wilt Thou have me to do?” the Saviour placed the inquiring Jew in connection with His church, there to obtain a knowledge of God's will concerning him. AA 120.3
“The marvelous light that illumined the darkness of Saul was the work of the Lord; but there was also a work that was to be done for him by the disciples. Christ had performed the work of revelation and conviction; and now the penitent was in a condition to learn from those whom God had ordained to teach His truth.” AA 121.1