第12章 亚伯拉罕在迦南
§1
第12章 亚伯拉罕在迦南
§2
Chap. 12 - Abraham in Canaan
§3
亚伯拉罕回到迦南之后，“金、银、牲畜极多。”罗得仍与他同在一起，他们又来到伯特利，在从前所筑的祭坛旁边支搭帐棚。不久，他们就发觉随着财物的增多，而困难也增多了。过去在患难和试炼之中，他们曾和睦同居，但如今在昌盛繁荣之中，他们倒有了发生纷争的危险。那地的牧场容不下他们两家的牛群和羊群，因此两家的牧人时常相争，结果都把问题带到主人那里去求解决。很明显地，他们必须分开了。亚伯拉罕比罗得年长，在辈分、财富和地位上，都比他高。然而他却首先提出保持和睦的计划。虽然上帝亲自将全地都赐给他，他却谦逊地让出了这个权利。[1]{PP 132.1}
§4
Abraham returned to Canaan very rich in cattle, in silver, and in gold. Lot was still with him, and again they came to Bethel, and pitched their tents by the altar which they had before erected. They soon found that increased possessions brought increased trouble. In the midst of hardships and trials they had dwelt together in harmony, but in their prosperity there was danger of strife between them. The pasturage was not sufficient for the flocks and herds of both, and the frequent disputes among the herdsmen were brought for settlement to their masters. It was evident that they must separate. Abraham was Lots senior in years, and his superior in relation, in wealth, and in position; yet he was the first to propose plans for preserving peace. Although the whole land had been given him by God Himself, he courteously waived this right.{PP 132.1}[1]
§5
他说：“你我不可相争，你的牧人和我的牧人也不可相争，因为我们是骨肉。遍地不都在你眼前吗？请你离开我，你向左，我就向右，你向右，我就向左。”（创13:8-9）[2]{PP 132.2}
§6
Let there be no strife, he said, between me and thee, and between my herdmen and thy herdmen; for we be brethren. Is not the whole land before thee? separate thyself, I pray thee, from me: if thou wilt take the left hand, then I will go to the right; or if thou depart to the right hand, then I will go to the left.{PP 132.2}[2]
§7
亚伯拉罕所有高贵无私的精神，在此就显明了。多少人在这同样的情势之下，必要不顾一切地维护他们个人的权益啊！多少家庭因而离散！多少教会因而分裂，以致福音的工作成了笑柄，在恶人之中受了羞辱啊！亚伯拉罕说：“你我不可相争，”“因我们是骨肉，”不但有亲属的关系，也同是敬拜真神的人。上帝全世界的儿女都属于一个大家庭，应当具有这同样仁爱和睦的精神。我们救主的教训乃是：“爱弟兄，要彼此亲热，恭敬人，要彼此推让。”（罗12:10）我们若能养成始终如一的礼貌，乐意善待他人，正如我们希望别人对待我们一样，那么，人一生的痛苦大半就可以免除了。自高自大乃是撒但的精神；但是人心里若存有基督的爱，就必“不求自己的益处。”（林前13:5）这样的人必要留心听上帝的劝诫说：“各人不要单顾自己的事，也要顾别人的事。”（腓2:4）[3]{PP 132.3}
§8
Here the noble, unselfish spirit of Abraham was displayed. How many under similar circumstances would, at all hazards, cling to their individual rights and preferences! How many households have thus been rent asunder! How many churches have been divided, making the cause of truth a byword and a reproach among the wicked! Let there be no strife between me and thee, said Abraham, for we be brethren; not only by natural relationship, but as worshipers of the true God. The children of God the world over are one family, and the same spirit of love and conciliation should govern them. Be kindly affectioned one to another with brotherly love; in honor preferring one another (Romans 12:10), is the teaching of our Saviour. The cultivation of a uniform courtesy, a willingness to do to others as we would wish them to do to us, would annihilate half the ills of life. The spirit of self-aggrandizement is the spirit of Satan; but the heart in which the love of Christ is cherished, will possess that charity which seeketh not her own. Such will heed the divine injunction, Look not every man on his own things, but every man also on the things of others. Philippians 2:4.{PP 132.3}[3]
§9
虽然罗得发达的原因乃在于他和亚伯拉罕的关系，但他对自己的恩人却没有表示一点感激。他若有谦让的心，就必请亚伯拉罕先行选择。但是他没有这样行，反而自私地企图占尽一切的利益。“罗得举目看见约旦河的全平原，直到琐珥，都是滋润的，……如同耶和华的园子，也像埃及地。”（创13:10）在巴勒斯坦，约旦河流域乃是最肥美之区，人一看见这地方，就会联想到失去的乐园。这地与他们最近离开的尼罗河所浇灌的埃及平原，是一样的美丽，一样的富饶。那里有富足壮丽的城邑，有繁华的市场吸引人去买卖逐利。罗得为世俗的利益所迷惑，竟忽略在那里必要遭遇道德和属灵的祸害。因为平原上的居民“在耶和华面前罪大恶极；”但对于这一点，他却不知道，即或知道了，也不加以重视。“于是罗得选择约旦河的全平原，……渐渐挪移帐棚，直到所多玛。”（创13:11-13）他竟没有预先看出这自私的选择所有的可怕结果！[4]{PP 133.1}
§10
Although Lot owed his prosperity to his connection with Abraham, he manifested no gratitude to his benefactor. Courtesy would have dictated that he yield the choice to Abraham, but instead of this he selfishly endeavored to grasp all its advantages. He lifted up his eyes, and beheld all the plain of Jordan, that it was well watered everywhere, . . . even as the garden of the Lord, like the land of Egypt, as thou comest unto Zoar. The most fertile region in all Palestine was the Jordan Valley, reminding the beholders of the lost Paradise and equaling the beauty and productiveness of the Nile-enriched plains they had so lately left. There were cities also, wealthy and beautiful, inviting to profitable traffic in their crowded marts. Dazzled with visions of worldly gain, Lot overlooked the moral and spiritual evils that would be encountered there. The inhabitants of the plain were sinners before the Lord exceedingly; but of this he was ignorant, or, knowing, gave it but little weight. He chose him all the plain of Jordan, and pitched his tent toward Sodom. How little did he foresee the terrible results of that selfish choice!{PP 133.1}[4]
§11
罗得离去之后，耶和华又应许亚伯拉罕，将全地赐给他。此后不久，他挪移到希伯伦，在幔利的橡树那里支搭帐棚居住，又在旁边为耶和华筑了一座坛。在那一望无际的高原上，有橄榄树林和葡萄园，有随风荡漾的麦田，四围山上有广大的牧场。亚伯拉罕就住在这里，很满意于他那淳朴的游牧生活，而任凭罗得去享受所多玛谷有危险性的奢华生活。[5]{PP 133.2}
§12
After the separation from Lot, Abraham again received from the Lord a promise of the whole country. Soon after this he removed to Hebron, pitching his tent under the oaks of Mamre and erecting beside it an altar to the Lord. In the free air of those upland plains, with their olive groves and vineyards, their fields of waving grain, and the wide pasture grounds of the encircling hills, he dwelt, well content with his simple, patriarchal life, and leaving to Lot the perilous luxury of the vale of Sodom.{PP 133.2}[5]
§13
亚伯拉罕被四围的列国尊为强大的王子和精明能干的族长。他没有与邻近的人隔绝。他的生活和品格既与那些拜偶像的人显然不同，就为真信仰起了有效的作用。他效忠于上帝毫不动摇，同时他的殷勤和慈善也引起了众人的信任和友谊，他那真正的伟大博得了他们的钦仰和尊敬。[6]{PP 133.3}
§14
Abraham was honored by the surrounding nations as a mighty prince and a wise and able chief. He did not shut away his influence from his neighbors. His life and character, in their marked contrast with those of the worshipers of idols, exerted a telling influence in favor of the true faith. His allegiance to God was unswerving, while his affability and benevolence inspired confidence and friendship and his unaffected greatness commanded respect and honor.{PP 133.3}[6]
§15
亚伯拉罕并没有把他的信仰，当作一种贵重的宝物妥为保存，专供自己的欣赏或享受。真信仰是不能这样保存的，因为这样的精神与福音的原理相反。当基督住在人心里的时候，人就不能隐藏他临格所发的光辉，而那光辉也是不会消逝的。反之，那蒙蔽心灵之自私与罪恶的云雾，既天天被公义日头的光芒所驱散，那光就必越照越明了。[7]{PP 134.1}
§16
His religion was not held as a precious treasure to be jealously guarded and enjoyed solely by the possessor. True religion cannot be thus held, for such a spirit is contrary to the principles of the gospel. While Christ is dwelling in the heart it is impossible to conceal the light of His presence, or for that light to grow dim. On the contrary, it will grow brighter and brighter as day by day the mists of selfishness and sin that envelop the soul are dispelled by the bright beams of the Sun of Righteousness.{PP 134.1}[7]
§17
上帝的子民乃是他在地上的代表，他的旨意是要他们在这世界道德的黑暗中作他的光。他们散居在全地各城镇乡村之中，作上帝的见证人，作福音的媒介，借以将他旨意的知识和他恩典的奇妙，传给不信的世人。他的计划是要一切分享伟大救恩的人，都为他作传道的工作。基督徒的虔诚乃是世人用来批判福音的标准。坚忍地承受种种试炼，感激地接受各样福分，以及日常生活上所显出的温柔、慈祥、怜悯和仁爱，乃是基督徒的品格向世人照耀出来的光辉，与世人的私心所发生的黑暗，有着显著的差异。[8]{PP 134.2}
§18
The people of God are His representatives upon the earth, and He intends that they shall be lights in the moral darkness of this world. Scattered all over the country, in the towns, cities, and villages, they are Gods witnesses, the channels through which He will communicate to an unbelieving world the knowledge of His will and the wonders of His grace. It is His plan that all who are partakers of the great salvation shall be missionaries for Him. The piety of the Christian constitutes the standard by which worldlings judge the gospel. Trials patiently borne, blessings gratefully received, meekness, kindness, mercy, and love, habitually exhibited, are the lights that shine forth in the character before the world, revealing the contrast with the darkness that comes of the selfishness of the natural heart.{PP 134.2}[8]
§19
在亚伯拉罕的流动生活中，他的信心丰富，他的度量宽宏，他的顺从坚定，他的性情谦卑淳朴，他的外交策略明敏，而且在作战时，又勇敢、又熟练。当时的人虽然都知道他是个新信仰的教师，可是他所居住的亚摩利平原的酋长，因为那地充满强暴和压迫的事，弟兄三人都向他表示友谊，请他与他们结盟以求更大的安全。此后不久发生的事件，就使他得到这联盟的利益了。[9]{PP 134.3}
§20
Rich in faith, noble in generosity, unfaltering in obedience, and humble in the simplicity of his pilgrim life, Abraham was also wise in diplomacy and brave and skillful in war. Notwithstanding he was known as the teacher of a new religion, three royal brothers, rulers of the Amorite plains in which he dwelt, manifested their friendship by inviting him to enter into an alliance with them for greater security; for the country was filled with violence and oppression. An occasion soon arose for him to avail himself of this alliance.{PP 134.3}[9]
§21
十四年前，以拦王基大老玛曾侵略迦南地，使之向他进贡。这时，迦南的几个王背叛了他，因此以拦王的四国同盟带兵来想再度征服他们。于是迦南地的五王一同出来到西订谷与侵略的军队交战，结果一败涂地。大部军队土崩瓦解，遁逃的人都往山中逃命。胜利者掳掠了平原上的城邑，带着丰富的战利品和许多俘虏而去，内中有罗得和他的全家。[10]{PP 134.4}
§22
Chedorlaomer, king of Elam, had invaded Canaan fourteen years before, and made it tributary to him. Several of the princes now revolted, and the Elamite king, with four allies, again marched into the country to reduce them to submission. Five kings of Canaan joined their forces and met the invaders in the vale of Siddim, but only to be completely overthrown. A large part of the army was cut to pieces, and those who escaped fled for safety to the mountains. The victors plundered the cities of the plain and departed with rich spoil and many captives, among whom were Lot and his family.{PP 134.4}[10]
§23
亚伯拉罕平平安安地住在幔利的橡树那里，他从一个逃亡的人得知战争的经过，以及他侄儿罗得所遭遇的灾难。亚伯拉罕并没有恨罗得对他的忘恩负义。他听了这个信息，反而爱心发动，决心去营救他。亚伯拉罕先求上帝的指示，于是准备作战。他从自己家里招集了三百一十八个仆人，都是受过训练，敬畏上帝，服侍主人，精通武艺的。他的联盟幔利，以实各和亚乃也都带着他们的部下前来参加，一同去追赶侵略的军队。那时，以拦人和他们的盟军在迦南北部的边界，一个叫做但的地方安营。他们因胜利而精神鼓舞，一点不怕败军的反攻，却恣意宴乐，纵饮狂欢。于是亚伯拉罕夜间分队前去袭营。这次的攻击是那么地出其不意，攻其无备，所以立时得了全胜。结果以拦王被杀，他那惊惶的队伍也全军溃败了。罗得和他全家以及其他的俘虏和财物，也都夺回来了，而且还获得了极多的战利品。这一次的胜利，应归功于那受上帝保护的亚伯拉罕。这位敬畏耶和华的人不但对迦南地有很大的贡献，并且显明了自己是一个勇士。可见公义并不是懦弱，而且亚伯拉罕的信仰，使他更有勇气维持正义，并保护受压迫的人。他那英勇的行为使他在四围各民族中影响极广。当这个胜利者凯旋的时候，所多玛王和他的从者出来迎接他。他请亚伯拉罕把一切财物拿去，只把俘虏还给他。按着作战的惯例，战利品是属于战胜者的。但是亚伯拉罕这次出征并不是希冀财利，所以他不肯从遇难的人身上得什么好处，只是主张他的联盟者可以收受他们应得的部分。[11]{PP 135.1}
§24
Abraham, dwelling in peace in the oak groves at Mamre, learned from one of the fugitives the story of the battle and the calamity that had befallen his nephew. He had cherished no unkind memory of Lots ingratitude. All his affection for him was awakened, and he determined that he should be rescued. Seeking, first of all, divine counsel, Abraham prepared for war. From his own encampment he summoned three hundred and eighteen trained servants, men trained in the fear of God, in the service of their master, and in the practice of arms. His confederates, Mamre, Eschol, and Aner, joined him with their bands, and together they started in pursuit of the invaders. The Elamites and their allies had encamped at Dan, on the northern border of Canaan. Flushed with victory, and having no fear of an assault from their vanquished foes, they had given themselves up to reveling. The patriarch divided his force so as to approach from different directions, and came upon the encampment by night. His attack, so vigorous and unexpected, resulted in speedy victory. The king of Elam was slain and his panic-stricken forces were utterly routed. Lot and his family, with all the prisoners and their goods, were recovered, and a rich booty fell into the hands of the victors. To Abraham, under God, the triumph was due. The worshiper of Jehovah had not only rendered a great service to the country, but had proved himself a man of valor. It was seen that righteousness is not cowardice, and that Abrahams religion made him courageous in maintaining the right and defending the oppressed. His heroic act gave him a widespread influence among the surrounding tribes. On his return, the king of Sodom came out with his retinue to honor the conqueror. He bade him take the goods, begging only that the prisoners should be restored. By the usage of war, the spoils belonged to the conquerors; but Abraham had undertaken this expedition with no purpose of gain, and he refused to take advantage of the unfortunate, only stipulating that his confederates should receive the portion to which they were entitled.{PP 135.1}[11]
§25
很少人在遇见这种试验之时，会像亚伯拉罕显出那么高尚的品格。很少人能胜过这个可以获得大量战利品的试探。亚伯拉罕的榜样，对利欲薰心的自私观点乃是一种责难。他重视公义和人道。他的行为已经把“爱人如己”（利19:18）这一句受灵感的格言表明了。他说：“我已经向天地的主，至高的上帝耶和华起誓，凡是你的东西，就是一根线，一根鞋带，我都不拿，免得你说，我使亚伯兰富足。”（创14:22-23）他不要人以为他出征乃是为了图谋财利，或者以为他的发达是由于他们的赐予或厚待。上帝已经应许赐福给亚伯拉罕，所以当将荣耀归给上帝。[12]{PP 135.2}
§26
Few, if subjected to such a test, would have shown themselves as noble as did Abraham. Few would have resisted the temptation to secure so rich a booty. His example is a rebuke to self-seeking, mercenary spirits. Abraham regarded the claims of justice and humanity. His conduct illustrates the inspired maxim, Thou shalt love thy neighbor as thyself. Leviticus 19:18. I have lifted up my hand, he said, unto the Lord, the most high God, the possessor of heaven and earth, that I will not take from a thread even to a shoe latchet, and that I will not take anything that is thine, lest thou shouldest say, I have made Abram rich. He would give them no occasion to think that he had engaged in warfare for the sake of gain, or to attribute his prosperity to their gifts or favor. God had promised to bless Abraham, and to Him the glory should be ascribed.{PP 135.2}[12]
§27
另外一位出来迎接胜利之先祖的，就是撒冷王麦基洗德，他带着饼和酒来慰劳亚伯拉罕的部下。他以“至高上帝的祭司”的身份为亚伯拉罕祝福，并感谢耶和华，因为他借着他的仆人施行了那么大的拯救。亚伯拉罕“就把所得的，拿出十分之一来，给麦基洗德。”[13]{PP 136.1}
§28
Another who came out to welcome the victorious patriarch was Melchizedek, king of Salem, who brought forth bread and wine for the refreshment of his army. As priest of the most high God, he pronounced a blessing upon Abraham, and gave thanks to the Lord, who hadwrought so great a deliverance by his servant. And Abraham gave him tithes of all.{PP 136.1}[13]
§29
亚伯拉罕很愉快地回到自己的帐棚和羊群那里，但是他心中因种种的思虑烦扰而感到不安。他是一个爱好和平的人，尽可能地避免仇恨和纷争的事端，所以他一想起最近所见到的杀人流血的情景，就不胜战栗。他又想起他所打败的诸王势必再来侵略迦南，并以他为报复的目标。他既陷入国际间的纠纷中，他那平安宁静的生活就要被破坏了。再者，他还没有得到迦南地为业，而现在也无法希望有一个嗣子来应验上帝的应许。[14]{PP 136.2}
§30
Abraham gladly returned to his tents and his flocks, but his mind was disturbed by harassing thoughts. He had been a man of peace, so far as possible shunning enmity and strife; and with horror he recalled the scene of carnage he had witnessed. But the nations whose forces he had defeated would doubtless renew the invasion of Canaan, and make him the special object of their vengeance. Becoming thus involved in national quarrels, the peaceful quiet of his life would be broken. Furthermore, he had not entered upon the possession of Canaan, nor could he now hope for an heir, to whom the promise might be fulfilled.{PP 136.2}[14]
§31
亚伯拉罕在夜间的异象中又听见上帝的声音。万王之王向他说：“亚伯兰你不要惧怕，我是你的盾牌，必大大的赏赐你。”（创15:1-5）但是亚伯拉罕因为前途渺茫，心情异常地沉重，以致他这时不能象以前一样，毫无疑问地相信这个应许。他求上帝给他一个可靠的凭据，证明这应许必要实现。他想如果上帝不赐给他一个儿子，那么这立约的应许怎么样实现呢？所以他对上帝说：“我既无子，你还赐我什么呢？”“那生在我家中的人，就是我的后嗣。”他打算收他忠心的仆人以利以谢为继子，来承受他的产业。但上帝向他保证，必有他亲生的孩子来作他的后嗣。于是上帝领他到帐棚外面，叫他向上观看天空中闪烁的众星。正当他观看的时候，上帝就向他说：“你的后裔将要如此。”“亚伯拉罕信上帝，这就算为他的义。”（罗4:3）[15]{PP 136.3}
§32
In a vision of the night the divine Voice was again heard. Fear not, Abram, were the words of the Prince of princes; I am thy shield, and thy exceeding great reward. But his mind was so oppressed by forebodings that he could not now grasp the promise with unquestioning confidence as heretofore. He prayed for some tangible evidence that it would be fulfilled. And how was the covenant promise to be realized, while the gift of a son was withheld? What wilt thou give me, he said, seeing I go childless? And, lo, one born in my house is mine heir. He proposed to make his trusty servant Eliezer his son by adoption, and the inheritor of his possessions. But he was assured that a child of his own was to be his heir. Then he was led outside his tent, and told to look up to the unnumbered stars glittering in the heavens; and as he did so, the words were spoken, So shall thy seed be. Abraham believed God, and it was counted unto him for righteousness. Romans 4:3.{PP 136.3}[15]
§33
可是先祖仍要求上帝赐给他一个看得见的记号，作为他和后代之人信心的确据，证明上帝对他们所有慈悲的旨意是必要成全的。耶和华竟俯允他仆人的要求，与他立约，而且所用的方式也竟照着人间订立严肃誓约的习惯。亚伯拉罕依照上帝的指示，献上一只母牛，一只母山羊，一只公绵羊，都是三岁的。每样劈成两半，一半对着一半的摆着，中间稍为隔开。他又加上一只斑鸠，一只雏鸽，却没有劈开。他作好了之后，就恭恭敬敬地在这些祭物中间走过，郑重的起誓，永远顺从上帝。然后他便留在畜肉旁边，目不转睛地守着，直到日落，免得鸷鸟下来弄污或吞吃了祭肉。日头正落的时候，亚伯拉罕沉沉地睡了；“忽然有惊人的大黑暗落在他身上。”（见创15:7-18）于是他听见上帝的声音，告诉他不要希望立时承受应许之地，并预先指明他的后裔必须先受许多的苦，然后才能在迦南建国。上帝在这里也将救赎的计划向他展示，使他看到基督的死，就是他伟大的牺牲和他在荣耀里的降临。亚伯拉罕又看到大地怎样恢复了伊甸的美丽，并赐给他作为永远的产业，这就是那应许最后完全的应验。[16]{PP 137.1}
§34
Still the patriarch begged for some visible token as a confirmation of his faith and as an evidence to after-generations that Gods gracious purposes toward them would be accomplished. The Lord condescended to enter into a covenant with His servant, employing such forms as were customary among men for the ratification of a solemn engagement. By divine direction, Abraham sacrificed a heifer, a she-goat, and a ram, each three years old, dividing the bodies and laying the pieces a little distance apart. To these he added a turtledove and a young pigeon, which, however, were not divided. This being done, he reverently passed between the parts of the sacrifice, making a solemn vow to God of perpetual obedience. Watchful and steadfast, he remained beside the carcasses till the going down of the sun, to guard them from being defiled or devoured by birds of prey. About sunset he sank into a deep sleep; and, lo, a horror of great darkness fell upon him. And the voice of God was heard, bidding him not to expect immediate possession of the Promised Land, and pointing forward to the sufferings of his posterity before their establishment in Canaan. The plan of redemption was here opened to him, in the death of Christ, the great sacrifice, and His coming in glory. Abraham saw also the earth restored to its Eden beauty, to be given him for an everlasting possession, as the final and complete fulfillment of the promise.{PP 137.1}[16]
§35
此后，有冒烟的炉与烧着的火把，象征上帝的临格，从那些肉块中经过，并把肉块完全烧掉，作为上帝与人立约的凭证。于是上帝又应许亚伯拉罕，将迦南地，就是“从埃及河直到伯拉大河之地，”赐给他的后裔。[17]{PP 137.2}
§36
As a pledge of this covenant of God with men, a smoking furnace and a burning lamp, symbols of the divine presence, passed between the severed victims, totally consuming them. And again a voice was heard by Abraham, confirming the gift of the land of Canaan to his descendants, from the river of Egypt unto the great river, the river Euphrates.{PP 137.2}[17]
§37
亚伯拉罕在迦南地寄居了将近二十五年之后，耶和华向他显现，对他说：“我是全能的上帝，你当在我面前作完全人。”（创17:1-16）先祖听了这话，便俯伏在地敬拜上帝。上帝又对他说：“我与你立约，你要作多国的父。”他的名字一向叫亚伯兰，上帝为要给他一个实现这约的凭据，这时就给他改名叫亚伯拉罕，意思就是“多国的父。”他妻子撒莱的名字也改作撒拉，意思就是“王妃。”上帝说：因为“她也要作多国之母，必有百姓的君王从她而出。”[18]{PP 137.3}
§38
When Abraham had been nearly twenty-five years in Canaan, the Lord appeared unto him, and said, I am the Almighty God; walk before Me, and be thou perfect. In awe, the patriarch fell upon his face, and the message continued: Behold, My covenant is with thee, and thou shalt be a father of many nations. In token of the fulfillment of this covenant, his name, heretofore called Abram, was changed to Abraham, which signifies, father of a great multitude. Sarais name became Sarah--princess; for, said the divine Voice, she shall be a mother of nations; kings of people shall be of her.{PP 137.3}[18]
§39
这时，上帝赐给亚伯拉罕割礼的仪式，“作他未受割礼的时候因信称义的印证。”（罗4:11）先祖和他的子孙都要遵守这礼作记号，表明他们专心侍奉上帝，并借此将他们由拜偶像之人中分别出来，同时也表明上帝接纳他们特作自己的子民。借着这个仪式，保证在他们方面已完全履行亚伯拉罕与上帝所立之约的条件。他们不可与异教人通婚，免得他们丧失对上帝和他神圣律法的敬意，因而受引诱随从列国罪恶的行为，敬拜偶像。[19]{PP 138.1}
§40
At this time the rite of circumcision was given to Abraham as a seal of the righteousness of the faith which he had yet being uncircumcised. Romans 4:11. It was to be observed by the patriarch and his descendants as a token that they were devoted to the service of God and thus separated from idolaters, and that God accepted them as His peculiar treasure. By this rite they were pledged to fulfill, on their part, the conditions of the covenant made with Abraham. They were not to contract marriages with the heathen; for by so doing they would lose their reverence for God and His holy law; they would be tempted to engage in the sinful practices of other nations, and would be seduced into idolatry.{PP 138.1}[19]
§41
上帝赐予亚伯拉罕极大的尊荣。天上的使者好像朋友一样，来与他同行共语。当上帝将要降灾与所多玛的时候，他也没有瞒着亚伯拉罕，于是亚伯拉罕就在上帝面前为罪人代求。他迎接天使的事，也是一个款待旅客的好榜样。[20]{PP 138.2}
§42
God conferred great honor upon Abraham. Angels of heaven walked and talked with him as friend with friend. When judgments were about to be visited upon Sodom, the fact was not hidden from him, and he became an intercessor with God for sinners. His interview with the angels presents also a beautiful example of hospitality.{PP 138.2}[20]
§43
在一个暑天的中午，先祖亚伯拉罕正坐在帐棚门口眺望风景，忽然看见远远有三个旅客走来。但当客人们还未到先祖的帐棚之前，他们就站住了，似乎是在商量往哪一方走。亚伯拉罕没有等他们前来请求，就立刻起来，在他们似乎往别处走的时候，赶紧跑上去，以最殷勤的态度恳请他们赏光，在他那里暂且休息一下。于是他亲手拿水来，给他们洗去脚上的尘土。又亲自选择食品，当他们在荫凉的树下歇息的时候，饮食就预备好了。当款待他们时，他又站在旁边伺候。上帝认为这一次殷勤接待旅客的行为，有记在《圣经》上的价值。一千多年之后，有一位受圣灵感动的使徒，提到这次的经验，说：“不可忘记用爱心接待客旅，因为曾有接待客旅的，不知不觉就接待了天使。”（来13:2）[21]{PP 138.3}
§44
In the hot summer noontide the patriarch was sitting in his tent door, looking out over the quiet landscape, when he saw in the distance three travelers approaching. Before reaching his tent, the strangers halted, as if consulting as to their course. Without waiting for them to solicit favors, Abraham rose quickly, and as they were apparently turning in another direction, he hastened after them, and with the utmost courtesy urged them to honor him by tarrying for refreshment. With his own hands he brought water that they might wash the dust of travel from their feet. He himself selected their food, and while they were at rest under the cooling shade, an entertainment was made ready, and he stood respectfully beside them while they partook of his hospitality. This act of courtesy God regarded of sufficient importance to record in His word; and a thousand years later it was referred to by an inspired apostle: Be not forgetful to entertain strangers: for thereby some have entertained angels unawares. Hebrews 13:2.{PP 138.3}[21]
§45
亚伯拉罕以为他的客人不过是三个旅途劳顿的行人，一点也没有想到其中有一位按着诫命是他应当敬拜的主。但天上使者的真身份这时就显出来了。他们虽然是前去降灾与所多玛的，却先对有信心的亚伯拉罕说祝福的话。可见上帝虽是严于监察罪孽，刑罚恶人，但他并不喜爱降灾。毁灭的工作，在无穷慈爱的主看来，乃是一件“奇异的事。”（赛28:21）[22]{PP 138.4}
§46
Abraham had seen in his guests only three tired wayfarers, little thinking that among them was One whom he might worship without sin. But the true character of the heavenly messengers was now revealed. Though they were on their way as ministers of wrath, yet to Abraham, the man of faith, they spoke first of blessings. Though God is strict to mark iniquity and to punish transgression, He takes no delight in vengeance. The work of destruction is a strange work to Him who is infinite in love.{PP 138.4}[22]
§47
“耶和华与敬畏他的人亲密。”（诗25:14）亚伯拉罕既然尊重上帝，所以耶和华也看重他，使他得以参加他的计议，并将他的旨意启示给他。耶和华说：“我所要作的事，岂可瞒着亚伯拉罕呢？”“所多玛和蛾摩拉的罪恶甚重，声闻于我。我现在要下去，察看他们所行的，果然尽像那达到我耳中的声音一样吗？若是不然，我也必知道。”（创18:17-33）上帝原来深知所多玛已恶贯满盈，但是他用世人的方式表达自己的意思，使人能以明白他的赏罚是公正无私的。在没有刑罚犯法之人以前，他要亲自着手调查他们的行为，如果他们还没有越过上帝怜爱的限度，他必再给他们悔改的机会。[23]{PP 139.1}
§48
The secret of the Lord is with them that fear Him. Psalm 25:14. Abraham had honored God, and the Lord honored him, taking him into His counsels, and revealing to him His purposes. Shall I hide from Abraham that thing which I do? said the Lord. The cry of Sodom and Gomorrah is great, and because their sin is very grievous, I will go down now, and see whether they have done altogether according to the cry of it, which is come unto me; and if not, I will know. God knew well the measure of Sodoms guilt; but He expressed Himself after the manner of men, that the justice of His dealings might be understood. Before bringing judgment upon the transgressors He would go Himself, to institute an examination of their course; if they had not passed the limits of divine mercy, He would still grant them space for repentance.{PP 139.1}[23]
§49
两位天上的使者离去了，让亚伯拉罕单独与那一位留下，这时亚伯拉罕已经知道他是上帝的儿子。于是这个有信心的人，就为所多玛的居民代求。前一次他曾用刀剑拯救了他们，现在他企图用祷告拯救他们。这时罗得和他全家仍住在所多玛，前一次亚伯拉罕曾因无私的爱拯救他们脱离以拦人的手，如今，若是合乎上帝旨意的话，他要救他们脱离上帝的刑罚。[24]{PP 139.2}
§50
Two of the heavenly messengers departed, leaving Abraham alone with Him whom he now knew to be the Son of God. And the man of faith pleaded for the inhabitants of Sodom. Once he had saved them by his sword, now he endeavored to save them by prayer. Lot and his household were still dwellers there; and the unselfish love that prompted Abraham to their rescue from the Elamites, now sought to save them, if it were Gods will, from the storm of divine judgment.{PP 139.2}[24]
§51
亚伯拉罕极其恭敬谦卑地向主恳求说：“我虽然是灰尘，还敢对主说话。”他没有自恃的心，也没有矜夸自己的公义。他没有因自己的顺从，或因自己遵行上帝旨意而付出的牺牲向上帝要求特别的恩待。他自己既是罪人，就为罪人代求。这种精神是凡亲近上帝的人所应有的。可是，亚伯拉罕却表现了儿女向所敬爱的父亲求告一般的信心。他挨近天上的使者，热切地提出他的请求。罗得虽然住在所多玛，却与城中居民的罪孽无分。亚伯拉罕认为在那人烟稠密的城中必有其他敬拜真神的人。因此他恳求说：“将义人与恶人同杀，……这断不是你所行的，审判全地的主，岂不行公义吗？”亚伯拉罕不仅求一次，乃是求了多次。他因主每次都允准了他的祈求，就越发胆壮，不断地恳求，直到上帝应许他说，若在那里能找到十个义人，也不毁灭那城。[25]{PP 139.3}
§52
With deep reverence and humility he urged his plea: I have taken upon me to speak unto the Lord, which am but dust and ashes. There was no self-confidence, no boasting of his own righteousness. He did not claim favor on the ground of his obedience, or of the sacrifices he had made in doing Gods will. Himself a sinner, he pleaded in the sinners behalf. Such a spirit all who approach God should possess. Yet Abraham manifested the confidence of a child pleading with a loved father. He came close to the heavenly Messenger, and fervently urged his petition. Though Lot had become a dweller in Sodom, he did not partake in the iniquity of its inhabitants. Abraham thought that in that populous city there must be other worshipers of the true God. And in view of this he pleaded, That be far from Thee, to do after this manner, to slay the righteous with the wicked: . . . that be far from Thee: Shall not the Judge of all the earth do right? Abraham asked not once merely, but many times. Waxing bolder as his requests were granted, he continued until he gained the assurance that if even ten righteous persons could be found in it, the city would be spared.{PP 139.3}[25]
§53
亚伯拉罕的祈祷，是出于一颗怜爱将亡之生灵的赤心。他虽然憎恶那败坏之城的罪恶，但他仍希望罪人可以得救。他对所多玛所显出的深切关怀，乃是我们向不悔改之人所应有的忧念。我们应当恨恶罪恶，但应当怜爱罪人。在我们周围尽是走向沦亡的人，正像所多玛所遭遇的沦亡一样无望，一样可怕。每天总有一些人的宽容时期届满了。每一时总有一些人走到上帝怜悯所不及的境地。何处有警告和劝勉的声音，嘱咐罪人逃避那可怕的厄运呢？何处有伸出的手，将他们从死亡中拉回来呢？何处有谦卑和坚固信心的人，在上帝面前为他们代求呢？[26]{PP 140.1}
§54
Love for perishing souls inspired Abrahams prayer. While he loathed the sins of that corrupt city, he desired that the sinners might be saved. His deep interest for Sodom shows the anxiety that we should feel for the impenitent. We should cherish hatred of sin, but pity and love for the sinner. All around us are souls going down to ruin as hopeless, as terrible, as that which befell Sodom. Every day the probation of some is closing. Every hour some are passing beyond the reach of mercy. And where are the voices of warning and entreaty to bid the sinner flee from this fearful doom? Where are the hands stretched out to draw him back from death? Where are those who with humility and persevering faith are pleading with God for him?{PP 140.1}[26]
§55
亚伯拉罕的精神就是基督的精神。上帝的儿子本身就是为罪人代求的伟大中保。他既付了救赎罪人的代价，就深知一个人是多么宝贵。唯有基督的完全纯洁的性情，才能对罪恶有绝对的憎恨，而且也只有基督的无限良善，才能对一个罪人怀有绝对的慈爱。在他忍受十字架上的惨痛，并亲身背负全世界的罪担时，他竟为那辱骂他、杀害他的人代求说：“父啊，赦免他们，因为他们所作的，他们不晓得。”（路23:34）[27]{PP 140.2}
§56
The spirit of Abraham was the spirit of Christ. The Son of God is Himself the great Intercessor in the sinners behalf. He who has paid the price for its redemption knows the worth of the human soul. With an antagonism to evil such as can exist only in a nature spotlessly pure, Christ manifested toward the sinner a love which infinite goodness alone could conceive. In the agonies of the crucifixion, Himself burdened with the awful weight of the sins of the whole world, He prayed for His revilers and murderers, Father, forgive them; for they know not what they do. Luke 23:34.{PP 140.2}[27]
§57
关于亚伯拉罕，经上记着说：“他又得称为上帝的朋友，”“叫他作一切……信之人的父。”（雅2:23；罗4:11）上帝为这位忠心的先祖作见证说：“都因亚伯拉罕听从我的话，遵守我的吩咐，和我的命令、律例、法度。”又说：“我眷顾他，为要叫他吩咐他的众子，和他的眷属，遵守我的道，秉公行义，使我所应许亚伯拉罕的话都成就了。”（创26:5；18:19）亚伯拉罕的蒙召是非常光荣的，他竟能世世代代作世上维护并保存上帝真理之子民的始祖，所应许的弥赛亚要从这班子民中出来，使地上的万国都因他得福。而且那召选先祖的一位，断定他是配得这光荣的。那说话的乃是上帝。那从远处知道人的意念并正确地判断人心的主说：“我认识他。”（译者按：“眷顾”英文本作“认识。”）同时，在亚伯拉罕一方面，他也决不会因自私的目的而辜负他所得的真理。他必定遵守律法，秉公行义。而且他不但自己敬畏耶和华，还要在自己家中培养信德。他必教导家里的人行事公义。上帝的律法必要作他治家的南针。[28]{PP 140.3}
§58
Of Abraham it is written that he was called the friend of God, the father of all them that believe. James 2:23; Romans 4:11. The testimony of God concerning this faithful patriarch is, Abraham obeyed My voice, and kept My charge, My commandments, My statutes, and My laws. And again, I know him, that he will command his children and his household after him, and they shall keep the way of the Lord, to do justice and judgment; that the Lord may bring upon Abraham that which he hath spoken of him. It was a high honor to which Abraham was called, that of being the father of the people who for centuries were the guardians and preservers of the truth of God for the world--of that people through whom all the nations of the earth should be blessed in the advent of the promised Messiah. But He who called the patriarch judged him worthy. It is God that speaks. He who understands the thoughts afar off, and places the right estimate upon men, says, I know him. There would be on the part of Abraham no betraying of the truth for selfish purposes. He would keep the law and deal justly and righteously. And he would not only fear the Lord himself, but would cultivate religion in his home. He would instruct his family in righteousness. The law of God would be the rule in his household.{PP 140.3}[28]
§59
亚伯拉罕全家的人口计有一千余名。凡受他教训而敬拜独一真神的人，都得在他的帐棚之间居住，这里正像一所学校，他们都可以领受教育，准备作真信仰的代表。故此亚伯拉罕负有非常重大的责任。他正在训练一些家长，他的治家之法，将要在这些家长们治理自己的家庭时实施出来。[29]{PP 141.1}
§60
Abrahams household comprised more than a thousand souls. Those who were led by his teachings to worship the one God, found a home in his encampment; and here, as in a school, they received such instruction as would prepare them to be representatives of the true faith. Thus a great responsibility rested upon him. He was training heads of families, and his methods of government would be carried out in the households over which they should preside.{PP 141.1}[29]
§61
古时，父亲就是一家之主，也是一家的祭司，他有权管教他的儿女，即使在儿女自己立家之后，也是如此。他的子孙都要在属灵和世俗的一切事务上尊他为首。亚伯拉罕企图一直保留这种族长政治制度，因为它有助于保存认识耶和华的知识。合家的人必须联合一致，以便筑成一道藩篱，用以抵御那普遍流行而根深蒂固的拜偶像之风。亚伯拉罕尽自己的能力所及，用各样的方法防止他家里的人与外邦人接触，闭眼不看他们拜偶像的行为，因为他知道他们若与邪恶亲近，就必不知不觉地败坏信仰。所以他用尽心机抵制各种的邪教，并使人心中铭刻着永生上帝的威严和荣耀，作为敬拜的真正对象。[30]{PP 141.2}
§62
In early times the father was the ruler and priest of his own family, and he exercised authority over his children, even after they had families of their own. His descendants were taught to look up to him as their head, in both religious and secular matters. This patriarchal system of government Abraham endeavored to perpetuate, as it tended to preserve the knowledge of God. It was necessary to bind the members of the household together, in order to build up a barrier against the idolatry that had become so widespread and so deep-seated. Abraham sought by every means in his power to guard the inmates of his encampment against mingling with the heathen and witnessing their idolatrous practices, for he knew that familiarity with evil would insensibly corrupt the principles. The greatest care was exercised to shut out every form of false religion and to impress the mind with the majesty and glory of the living God as the true object of worship.{PP 141.2}[30]
§63
上帝曾亲自规定要他的子民尽可能地与外邦人隔离，使他们成为独居的民族，不列在万民之中，这是非常贤明的办法。他曾吩咐亚伯拉罕离开他拜偶像的亲族，使这位先祖得以训练并教育他家中的人，而不致受那在米所波大米所环绕着他们的世俗的影响，并使真正的信仰得以借着他的子孙保持着纯洁而流传下去，直到万代。[31]{PP 141.3}
§64
It was a wise arrangement, which God Himself had made, to cut off His people, so far as possible, from connection with the heathen, making them a people dwelling alone, and not reckoned among the nations. He had separated Abraham from his idolatrous kindred, that the patriarch might train and educate his family apart from the seductive influences which would have surrounded them in Mesopotamia, and that the true faith might be preserved in its purity by his descendants from generation to generation.{PP 141.3}[31]
§65
亚伯拉罕极爱他的子女和眷属，所以他随时注意他们的宗教信仰，将上帝律法的知识传给他们，这是他所能留给他们，并借他们传给世人的最宝贵产业。他教导众人，使他们知道他们是在天上上帝的管理之下。并说明为父母的不可压制儿女，为儿女的不可违背父母。上帝的律法已经指明各人的本分，无论何人，只有顺从上帝的律法才能得到幸福或昌盛。[32]{PP 142.1}
§66
Abrahams affection for his children and his household led him to guard their religious faith, to impart to them a knowledge of the divine statutes, as the most precious legacy he could transmit to them, and through them to the world. All were taught that they were under the rule of the God of heaven. There was to be no oppression on the part of parents and no disobedience on the part of children. Gods law had appointed to each his duties, and only in obedience to it could any secure happiness or prosperity.{PP 142.1}[32]
§67
亚伯拉罕的榜样，就是他在日常生活上所发出的无声无息的感化力——乃是一个经常的教训。他的坚贞、慈善和无私的礼貌，就是为列王所称羡的美德，也都在他家庭里表现出来了。他生活上发出的馨香之气，就是他那高尚和可爱的品格，使众人看出他是与上天有联系的。他没有轻视过一个最卑微的仆人。在他的家庭中，并没有一为主人，一为仆人的两种律法。也没有一为富人，一为穷人的两样待遇。乃是大家都受一律公平慈怜的待遇，大家都是与他一同承受生命之恩的人。[33]{PP 142.2}
§68
His own example, the silent influence of his daily life, was a constant lesson. The unswerving integrity, the benevolence and unselfish courtesy, which had won the admiration of kings, were displayed in the home. There was a fragrance about the life, a nobility and loveliness of character, which revealed to all that he was connected with Heaven. He did not neglect the soul of the humblest servant. In his household there was not one law for the master and another for the servant; a royal way for the rich and another for the poor. All were treated with justice and compassion, as inheritors with him of the grace of life.{PP 142.2}[33]
§69
他必“吩咐……他的眷属。”对儿女不良的倾向，他没有不加约束的，他没有懦弱、不智、放任、偏爱的表现，也没有错用感情而放弃了悦服的本分。亚伯拉罕不但给家属以合宜的教训，而且要保持秉公行义之律法的威权。[34]{PP 142.3}
§70
He will command his . . . household. There would be no sinful neglect to restrain the evil propensities of his children, no weak, unwise, indulgent favoritism; no yielding of his conviction of duty to the claims of mistaken affection. Abraham would not only give right instruction, but he would maintain the authority of just and righteous laws.{PP 142.3}[34]
§71
今日效法这榜样的人真是何等地少啊！许多作父母的，都存着一种盲目和自私的情感主义。所谓溺爱，就是让儿女们用尚未成熟的判断力和没有约束的情感，来控制他们自己的意志。其实这是对青年最残忍的行为，对世界也是最大的危害。父母们的宽纵往往使家庭和社会的秩序混乱，并使青年人执意随着自己的癖性，而不愿顺服上帝的律法。这样，他们长大成人之后，心中就不喜爱实行上帝的旨意，并且把他们那种无信仰和不顺从的精神遗传给子子孙孙。所以作父母的应当像亚伯拉罕一样，吩咐他们的家属跟从他们。务要教导儿女顺服父母的威权，作为顺服上帝威权的第一步。[35]{PP 142.4}
§72
How few there are in our day who follow this example! On the part of too many parents there is a blind and selfish sentimentalism, miscalled love, which is manifested in leaving children, with their unformed judgment and undisciplined passions, to the control of their own will. This is the veriest cruelty to the youth and a great wrong to the world. Parental indulgence causes disorder in families and in society. It confirms in the young the desire to follow inclination, instead of submitting to the divine requirements. Thus they grow up with a heart averse to doing Gods will, and they transmit their irreligious, insubordinate spirit to their children and childrens children. Like Abraham, parents should command their households after them. Let obedience to parental authority be taught and enforced as the first step in obedience to the authority of God.{PP 142.4}[35]
§73
一般人都轻视上帝的律法，连一些宗教界的领袖也是如此，这种情形已产生了极大的祸害。有一种极普遍的论调，说上帝的律法不再约束人了，这种说法对世人道德上所起的影响与拜偶像是一般无二的。那些想要减低上帝神圣律法之威权的人，正在直接摧毁家庭和国家的基础。信主的父母们自己既没有实行上帝的律例，也就不吩咐他们的儿女遵守耶和华的法度。他们没有把上帝的律法当作人生的指南。及至儿女们自己成家立业之后，他们也就觉得没有责任将他们所未曾领受的教训来教导他的儿女了。今日不信上帝的家庭之所以如此众多，道德堕落之所以如此深重而普遍，其原因就在于此。[36]{PP 143.1}
§74
The light esteem in which the law of God is held, even by religious leaders, has been productive of great evil. The teaching which has become so widespread, that the divine statutes are no longer binding upon men, is the same as idolatry in its effect upon the morals of the people. Those who seek to lessen the claims of Gods holy law are striking directly at the foundation of the government of families and nations. Religious parents, failing to walk in His statutes, do not command their household to keep the way of the Lord. The law of God is not made the rule of life. The children, as they make homes of their own, feel under no obligation to teach their children what they themselves have never been taught. And this is why there are so many godless families; this is why depravity is so deep and widespread.{PP 143.1}[36]
§75
父母自身若不全心全意地遵守耶和华的律法，就不能吩咐儿女追随他们。在这一方面实在需要改正，需要深切而广泛的改正。父母需要改正，传道人需要改正。他们需要有上帝在他们家中。如果他们想有所改进，就必须让《圣经》在他们家中有它的地位，并以之为他们的指南。他们必须教导儿女们，《圣经》是上帝向他们所说的话，是要绝对服从的。他们应当耐心教导儿女，仁慈而不倦地教训他们应当如何生活才能蒙上帝的喜悦。从这样的一个家庭出来的儿女，就能应付不信上帝者的诡辩。他们既已接受《圣经》为他们信仰的基础，他们所有的根基就不能被怀疑派的浪潮所动摇了。[37]{PP 143.2}
§76
Not until parents themselves walk in the law of the Lord with perfect hearts will they be prepared to command their children after them. A reformation in this respect is needed--a reformation which shall be deep and broad. Parents need to reform; ministers need to reform; they need God in their households. If they would see a different state of things, they must bring His word into their families and must make it their counselor. They must teach their children that it is the voice of God addressed to them, and is to be implicitly obeyed. They should patiently instruct their children, kindly and untiringly teach them how to live in order to please God. The children of such a household are prepared to meet the sophistries of infidelity. They have accepted the Bible as the basis of their faith, and they have a foundation that cannot be swept away by the incoming tide of skepticism.{PP 143.2}[37]
§77
今日忽略祈祷的家庭实在太多了。父母们觉得没有功夫作早晚礼拜。他们不能抽出一点时间，来感谢上帝所赐的丰富恩典，就是那使植物生长的阳光和雨露，以及圣天使的保佑。他们没有功夫祷告，祈求上帝的帮助和引领，并求耶稣住在他们家中。他们出去作工如同牛马出去工作一样，一点没有想到上帝和天上的事。殊不知上帝的儿子不愿见他们的儿女灭亡，宁可舍去自己的生命来救赎他们。可是他们对救主伟大良善的感戴，竟不及“死亡的畜类”呢。[38]{PP 143.3}
§78
In too many households prayer is neglected. Parents feel that they have no time for morning and evening worship. They cannot spare a few moments to be spent in thanksgiving to God for His abundant mercies--for the blessed sunshine and the showers of rain, which cause vegetation to flourish, and for the guardianship of holy angels. They have no time to offer prayer for divine help and guidance and for the abiding presence of Jesus in the household. They go forth to labor as the ox or the horse goes, without one thought of God or heaven. They have souls so precious that rather than permit them to be hopelessly lost, the Son of God gave His life to ransom them; but they have little more appreciation of His great goodness than have the beasts that perish.{PP 143.3}[38]
§79
那些自称爱上帝的人应当像古时的先祖一样，无论在何处支搭帐棚，总要为耶和华筑一座坛。现在正是每一个家庭成为祷告之殿的时候了。为父母的应当时常敞开心门，谦卑地为自己和儿女向上帝恳求。父亲务要作家庭的祭司，早晚向上帝献祭，而母亲和儿女们则应与他一同祈祷赞美。在这样的家庭里，耶稣是欢喜停留的。[39]{PP 144.1}
§80
Like the patriarchs of old, those who profess to love God should erect an altar to the Lord wherever they pitch their tent. If ever there was a time when every house should be a house of prayer, it is now. Fathers and mothers should often lift up their hearts to God in humble supplication for themselves and their children. Let the father, as priest of the household, lay upon the altar of God the morning and evening sacrifice, while the wife and children unite in prayer and praise. In such a household Jesus will love to tarry.{PP 144.1}[39]
§81
凡是基督徒的家庭都应当发出圣洁的光辉。爱心应当在行动上表现出来；应当在家庭中的一切关系上，在亲切的恩慈和温柔无私的礼貌中流露出来。如今已有一些家庭实行了这些美德，就是那敬拜上帝并存有真诚爱心的家庭。从这些家庭中，早晚有祷告犹如馨香升到上帝面前，他的慈爱和宏恩必赐给求告的人，如同早晨的甘露一般。[40]{PP 144.2}
§82
From every Christian home a holy light should shine forth. Love should be revealed in action. It should flow out in all home intercourse, showing itself in thoughtful kindness, in gentle, unselfish courtesy. There are homes where this principle is carried out--homes where God is worshiped and truest love reigns. From these homes morning and evening prayer ascends to God as sweet incense, and His mercies and blessings descend upon the suppliants like the morning dew.{PP 144.2}[40]
§83
一个有规律的基督化家庭，乃是基督徒信仰的有力论据，是不信上帝的人所不能反驳的。人人都能看出有一种影响儿女的感化力在家庭中运行着，也可以看出有亚伯拉罕的上帝与他们同在。如果那些自称为基督徒的家庭里有宗教信仰的好模范，他们就必发出有力的影响使众人得益处。他们实在就要成为“世上的光”了。天上的上帝必用对亚伯拉罕所讲的话对他们说：“我眷顾他，为要叫他吩咐他的众子，和他的眷属，遵守我的道，秉公行义，使我所应许亚伯拉罕的话都成就了。”（创18:19）[41]{PP 144.3}
§84
A well-ordered Christian household is a powerful argument in favor of the reality of the Christian religion--an argument that the infidel cannot gainsay. All can see that there is an influence at work in the family that affects the children, and that the God of Abraham is with them. If the homes of professed Christians had a right religious mold, they would exert a mighty influence for good. They would indeed be the light of the world. The God of heaven speaks to every faithful parent in the words addressed to Abraham: I know him, that he will command his children and his household after him, and they shall keep the way of the Lord, to do justice and judgment; that the Lord may bring upon Abraham that which He hath spoken of him.{PP 144.3}[41]