第14章 所多玛的毁灭
§1
第14章 所多玛的毁灭
§2
Chap. 14 - Destruction of Sodom
§3
所多玛乃是约旦河流域最华美的城邑，四围肥沃美丽的平原“如同耶和华的园子。”（创13:10）各种热带的植物生长繁茂。棕树、橄榄树和葡萄树，遍地皆是；一年四季花香扑鼻，田禾压地，五谷丰登，一群群的牛羊遍满了四围的山头。工艺和商业使这平原的大城更加富丽。东方的珍异装饰了城中的宫廷，来往沙漠地带中的骆驼队商人，运来贵重的物品供应城中的市场。居民不必费多少心机或劳力。就可以满足生活上的需要，因此一年到头似乎每天都是节日良辰。[1]{PP 156.1}
§4
Fairest among the cities of the Jordan Valley was Sodom, set in a plain which was as the garden of the Lord in its fertility and beauty. Here the luxuriant vegetation of the tropics flourished. Here was the home of the palm tree, the olive, and the vine; and flowers shed their fragrance throughout the year. Rich harvests clothed the fields, and flocks and herds covered the encircling hills. Art and commerce contributed to enrich the proud city of the plain. The treasures of the East adorned her palaces, and the caravans of the desert brought their stores of precious things to supply her marts of trade. With little thought or labor, every want of life could be supplied, and the whole year seemed one round of festivity.{PP 156.1}[1]
§5
丰衣足食的太平盛世，产生了骄奢淫逸的风气。人既不为饥寒所迫，或被忧虑所累，就因怠惰富足而心地刚硬了。财富和闲暇助长了爱宴乐的心，于是城中的居民就沉湎于放纵情欲的生活。先知说：“看哪，你妹妹所多玛的罪孽是这样，她和她的众女都心骄气傲，粮食饱足，大享安逸，并没有扶助困苦和穷乏人的手。他们狂傲，在我面前行可憎的事，我看见便将他们除掉。”（结16:49-50）世人所追求的莫过于财富和安逸，然而这两样却生出使平原城邑归于毁灭的罪恶来。他们这种怠惰无益的生活，使他们成了撒但试探的掠物，他们在自己身上毁伤了上帝的形象，反而变成撒但的样子了。怠惰是人类最大的咒诅；因为人一旦怠惰，则败德和罪恶都随之而来，使人意志薄弱，悟性败坏，人格堕落。撒但随时埋伏着要毁灭那些疏忽的人，他们的闲暇正足以令他在伪装之下暗暗乘机而入。他在人怠惰之时来引诱他们，是最容易成功的。[2]{PP 156.2}
§6
The profusion reigning everywhere gave birth to luxury and pride. Idleness and riches make the heart hard that has never been oppressed by want or burdened by sorrow. The love of pleasure was fostered by wealth and leisure, and the people gave themselves up to sensual indulgence. Behold, says the prophet, this was the iniquity of thy sister Sodom, pride, fullness of bread, and abundance of idleness was in her and in her daughters, neither did she strengthen the hand of the poor and needy. And they were haughty, and committed abomination before Me: therefore I took them away as I saw good. Ezekiel 16:49, 50. There is nothing more desired among men than riches and leisure, and yet these gave birth to the sins that brought destruction upon the cities of the plain. Their useless, idle life made them a prey to Satans temptations, and they defaced the image of God, and became satanic rather than divine. Idleness is the greatest curse that can fall upon man, for vice and crime follow in its train. It enfeebles the mind, perverts the understanding, and debases the soul. Satan lies in ambush, ready to destroy those who are unguarded, whose leisure gives him opportunity to insinuate himself under some attractive disguise. He is never more successful than when he comes to men in their idle hours.{PP 156.2}[2]
§7
所多玛人狂欢豪饮，放纵最卑鄙的下贱情欲。他们公然藐视上帝和他的律法，喜爱强暴。他们虽有洪水以前世代的前车之鉴，并知道上帝怎样在他们被毁灭时，显出了他的义怒，可是他们却依然蹈其罪恶的覆辙。[3]{PP 157.1}
§8
In Sodom there was mirth and revelry, feasting and drunkenness. The vilest and most brutal passions were unrestrained. The people openly defied God and His law and delighted in deeds of violence. Though they had before them the example of the antediluvian world, and knew how the wrath of God had been manifested in their destruction, yet they followed the same course of wickedness.{PP 157.1}[3]
§9
当罗得迁到所多玛的时候，城内败坏的情形还没有那么普遍，而上帝凭着他的怜悯，允许将真光照耀在当时的黑暗之中。当亚伯拉罕从以拦人的手中救回俘虏时，所多玛人曾注意到他那纯正的信仰。他们素来认识亚伯拉罕，并曾以他敬拜看不见的上帝作为笑谈；可是他那以寡敌众，以弱敌强，和他处理俘虏及战利品所表现的豁达大度，却使他们惊奇叹服。他的战术和英勇固然受到赞扬，但是，没有人不相信那使他得胜的乃是神的力量，而且他那高尚和无私的精神，在专求利己的所多玛居民中既是那么难得，这就是他的信仰高过其他宗教的另一个凭据。他已经以他的勇敢和忠实为他的信仰争光了。[4]{PP 157.2}
§10
At the time of Lots removal to Sodom, corruption had not become universal, and God in His mercy permitted rays of light to shine amid the moral darkness. When Abraham rescued the captives from the Elamites, the attention of the people was called to the true faith. Abraham was not a stranger to the people of Sodom, and his worship of the unseen God had been a matter of ridicule among them; but his victory over greatly superior forces, and his magnanimous disposition of the prisoners and spoil, excited wonder and admiration. While his skill and valor were extolled, none could avoid the conviction that a divine power had made him conqueror. And his noble and unselfish spirit, so foreign to the self-seeking inhabitants of Sodom, was another evidence of the superiority of the religion which he had honored by his courage and fidelity.{PP 157.2}[4]
§11
麦基洗德在为亚伯拉罕祝福时，已经承认耶和华为他力量的来源和胜利的主因。他说：“愿天地的主、至高的上帝，赐福与亚伯兰；至高的上帝把敌人交在你手里，是应当称颂的。”（创14:19-20）那时上帝是借着他对人的照顾向那城里的人说话，但是他们拒绝了最后的一线光明，正如他们过去拒绝一切的机会一样。[5]{PP 157.3}
§12
Melchizedek, in bestowing the benediction upon Abraham, had acknowledged Jehovah as the source of his strength and the author of the victory: Blessed be Abram of the most high God, possessor of heaven and earth: and blessed be the most high God, which hath delivered thine enemies into thy hand. Genesis 14:19, 20. God was speaking to that people by His providence, but the last ray of light was rejected as all before had been.{PP 157.3}[5]
§13
如今所多玛最后的一夜即将来临。报应的风云已经在这注定被灭的城上投下阴影，可是人们没有理会。当奉命施行毁灭的天使来到之时，众人却依然在梦想发财和享乐。这最后的一天像过去一样地日出日落。黄昏还是在美丽和安乐的景象中来临。落日的余晖照耀着美丽无比的风景。薄暮时凉风习习，把城内的居民都吸引到户外去了；寻求宴乐的人群，熙来攘往，一意迷恋着当时的赏心乐事。[6]{PP 157.4}
§14
And now the last night of Sodom was approaching. Already the clouds of vengeance cast their shadows over the devoted city. But men perceived it not. While angels drew near on their mission of destruction, men were dreaming of prosperity and pleasure. The last day was like every other that had come and gone. Evening fell upon a scene of loveliness and security. A landscape of unrivaled beauty was bathed in the rays of the declining sun. The coolness of eventide had called forth the inhabitants of the city, and the pleasure-seeking throngs were passing to and fro, intent upon the enjoyment of the hour.{PP 157.4}[6]
§15
在暮色苍茫之际，有两位客旅走近城门口，他们显然是要进城来住宿。没有人能认出那两个平凡的行人就是上帝差来降灾的大能使者，而且那放荡无羁、逍遥自在的人群，一点也没有梦想到当夜他们对待天上使者的行为，就要使他们臻于恶贯满盈，使骄傲的城邑注定遭劫。可是那城里有一个人对旅客表示恳挚的关怀，并请他们到自己家里。罗得并没有认明他们的真身份，但他习惯于有礼好客；这是他宗教信仰的一部分，是从亚伯拉罕的榜样所学来的教训。如果他没有养成这种殷勤有礼的精神，他或许会与所多玛的人同归于尽了。许多家庭闭门不接待客旅，就把那原可带给他们福惠、希望和平安的天上使者拒诸门外了。[7]{PP 158.1}
§16
In the twilight two strangers drew near to the city gate. They were apparently travelers coming in to tarry for the night. None could discern in those humble wayfarers the mighty heralds of divine judgment, and little dreamed the gay, careless multitude that in their treatment of these heavenly messengers that very night they would reach the climax of the guilt which doomed their proud city. But there was one man who manifested kindly attention toward the strangers and invited them to his home. Lot did not know their true character, but politeness and hospitality were habitual with him; they were a part of his religion--lessons that he had learned from the example of Abraham. Had he not cultivated a spirit of courtesy, he might have been left to perish with the rest of Sodom. Many a household, in closing its doors against a stranger, has shut out Gods messenger, who would have brought blessing and hope and peace.{PP 158.1}[7]
§17
生活上的每一举动，无论是多么微细，都必产生或善或恶的影响。在人看来似乎是在最小的事上所表现的忠心或疏忽，也足以造成人生最丰富的福惠或最严重的灾祸，小事正足以试验人的品格。人以愉快甘心的精神在日常克己生活中所表现的谦逊行为，乃是上帝所喜悦的。我们不是为自己而生活，乃是要为他人而生活。而且我们唯有抱着舍己为人与和蔼可亲的精神，才能使我们的生活造福人群。小小的殷勤，区区的礼貌，对于人生的幸福有不少的贡献，人间的不幸有不少是因疏忽这些小节而来的。[8]{PP 158.2}
§18
Every act of life, however small, has its bearing for good or for evil. Faithfulness or neglect in what are apparently the smallest duties may open the door for lifes richest blessings or its greatest calamities. It is little things that test the character. It is the unpretending acts of daily self-denial, performed with a cheerful, willing heart, that God smiles upon. We are not to live for self, but for others. And it is only by self-forgetfulness, by cherishing a loving, helpful spirit, that we can make our life a blessing. The little attentions, the small, simple courtesies, go far to make up the sum of lifes happiness, and the neglect of these constitutes no small share of human wretchedness.{PP 158.2}[8]
§19
罗得因看到旅客在所多玛有遭受凌辱的危险，故在他们进城时，就觉得自己有接待他们到家好好保护他们的义务。那两个旅客到达所多玛时，罗得正坐在城门口，他一看见他们，就起来迎接，恭恭敬敬地下拜说：“我主啊，请你们到仆人家里……住一夜。”（见创19:）他们似乎要谢绝他的招待，说：“不，我们要在街上过夜。”他们这样回答有两种用意，第一，是试验罗得的诚意，第二，是表示他们不知道所多玛人的品格，好像他们认为在街上过夜是没有危险的。罗得听了他们的回答，更坚决地不让他们任凭暴徒为所欲为。他切切地邀请他们，直到他们答应，并和他一同到了家里。[9]{PP 158.3}
§20
Seeing the abuse to which strangers were exposed in Sodom, Lot made it one of his duties to guard them at their entrance, by offering them entertainment at his own house. He was sitting at the gate as the travelers approached, and upon observing them, he rose from his place to meet them, and bowing courteously, said, Behold now, my lords, turn in, I pray you, into your servants house, and tarry all night. They seemed to decline his hospitality, saying, Nay; but we will abide in the street. Their object in this answer was twofold--to test the sincerity of Lot and also to appear ignorant of the character of the men of Sodom, as if they supposed it safe to remain in the street at night. Their answer made Lot the more determined not to leave them to the mercy of the rabble. He pressed his invitation until they yielded, and accompanied him to his house.{PP 158.3}[9]
§21
罗得带着客人绕道回家，原想借此瞒过城门口的闲人；但因为客人的迟疑耽搁和他的坚决敦促，就给人注意了。所以在他们还没有睡下之前，竟有一群暴徒来围住房子。人数非常之多，老老少少都被最卑鄙的情欲所冲动；客人们曾问起城中的情形，罗得警告他们当夜不可冒险走出门外；那时，他们就听到暴徒叫骂嘲笑的声音，要罗得把这两个客人带出来交给他们。[10]{PP 159.1}
§22
He had hoped to conceal his intention from the idlers at the gate by bringing the strangers to his home by a circuitous route; but their hesitation and delay, and his persistent urging, caused them to be observed, and before they had retired for the night, a lawless crowd gathered about the house. It was an immense company, youth and aged men alike inflamed by the vilest passions. The strangers had been making inquiry in regard to the character of the city, and Lot had warned them not to venture out of his door that night, when the hooting and jeers of the mob were heard, demanding that the men be brought out to them.{PP 159.1}[10]
§23
罗得深知若惹起他们发出暴动，他们就不难破门而入，所以便出来想要劝服他们，说：“众弟兄请你们不要作这恶事。”他称呼他们为“众弟兄，”意思是要引起邻里的感情，希望安抚他们，并使他们因自己卑鄙的企图而感觉羞愧。但是他的话正如火上加油，众人的忿怒勃然发作。他们戏弄罗得，说他想作官管理他们；并恐吓他，说要害他比害那两个客人更甚。于是他们向罗得冲过去，如果不是上帝的天使伸手相救，他就要被他们撕碎了。天上的使者“伸出手来，将罗得拉进屋去，把门关上。”接着所发生的事，显出了罗得所接待之客人的真面目。他们“使门外的人，无论老少，眼都昏迷；他们摸来摸去，总寻不着房门。”如果众人没有瞎了心眼，心里还没有刚硬到底，上帝的打击就会使他们惧怕，因而停止他们的恶行。这最后一夜所发生的事，并不比以前的许多罪恶更严重；不过上帝的怜爱既然被他们轻视了这么久，这时就不再呼召他们了。所多玛的居民已经越过了上帝容忍的限度，就是上帝的忍耐和忿怒之间看不见的界线。他降灾的火将要在西订谷燃烧起来了。[11]{PP 159.2}
§24
Knowing that if provoked to violence they could easily break into his house, Lot went out to try the effect of persuasion upon them. I pray you, brethren, he said, do not so wickedly, using the term brethren in the sense of neighbors, and hoping to conciliate them and make them ashamed of their vile purposes. But his words were like oil upon the flames. Their rage became like the roaring of a tempest. They mocked Lot as making himself a judge over them, and threatened to deal worse with him than they had purposed toward his guests. They rushed upon him, and would have torn him in pieces had he not been rescued by the angels of God. The heavenly messengers put forth their hand, and pulled Lot into the house to them, and shut to the door. The events that followed, revealed the character of the guests he had entertained. They smote the men that were at the door of the house with blindness, both small and great: so that they wearied themselves to find the door. Had they not been visited with double blindness, being given up to hardness of heart, the stroke of God upon them would have caused them to fear, and to desist from their evil work. That last night was marked by no greater sins than many others before it; but mercy, so long slighted, had at last ceased its pleading. The inhabitants of Sodom had passed the limits of divine forbearance--the hidden boundary between Gods patience and His wrath. The fires of His vengeance were about to be kindled in the vale of Siddim.{PP 159.2}[11]
§25
于是天使将他们使命的对象告诉罗得说：“我们要毁灭这地方，因为城内罪恶的声音，在耶和华面前甚大，耶和华差我们来，要毁灭这地方。”罗得所企图保护的客人如今却应许保护他，要拯救他家里一切愿意跟着逃出这罪恶之城的人。这时暴徒们在门外摸索，已经因疲倦而离去了，罗得就出去警告他的儿女。他重述天使的话说：“你们起来离开这地方，因为耶和华要毁灭这城。”他们却以为他说的是戏言，并笑他是他们所谓之迷信的惧怕。他的女儿受了她们丈夫的影响。他们当前的处境甚好，看不出有什么危险迹象，况且凡事同过去都是完全一样的。他们有很多的产业，又不能相信这美丽的所多玛有被毁灭的可能。[12]{PP 159.3}
§26
The angels revealed to Lot the object of their mission: We will destroy this place, because the cry of them is waxen great before the face of the Lord; and the Lord hath sent us to destroy it. The strangers whom Lot had endeavored to protect, now promised to protect him, and to save also all the members of his family who would flee with him from the wicked city. The mob had wearied themselves out and departed, and Lot went out to warn his children. He repeated the words of the angels, Up, get you out of this place; for the Lord will destroy this city. But he seemed to them as one that mocked. They laughed at what they called his superstitious fears. His daughters were influenced by their husbands. They were well enough off where they were. They could see no evidence of danger. Everything was just as it had been. They had great possessions, and they could not believe it possible that beautiful Sodom would be destroyed.{PP 159.3}[12]
§27
罗得忧忧愁愁地回到家里，陈述未能说服女儿的经过。于是天使吩咐他起来，带着妻子，和两个还在他家中的女儿离开这城。但罗得迟疑不行。他虽然天天看见所多玛居民的暴行而心中忧伤，但他对于那万恶城中所惯犯的败坏可憎的罪孽，还没有真正的认识。他没有觉察上帝有降灾来遏止罪恶的必要。他有几个女儿仍依恋着所多玛，而他的妻子也不愿意离开他们而去。罗得一想到要与地上最亲爱的人离别，就似乎忍受不住。要他放弃豪华的家庭，和他一生劳碌得来的一切财富，出去作一个贫穷无依的流浪者，的确是一件难事。这时罗得因忧伤而茫然若失，迟迟不愿离开。若没有上帝的天使在场，他们就必都在所多玛的倾覆中灭亡了。天上的使者拉着他和他妻子，并他两个女儿的手，把他们领出城外。[13]{PP 160.1}
§28
Lot returned sorrowfully to his home and told the story of his failure. Then the angels bade him arise and take his wife and the two daughters who were yet in his house and leave the city. But Lot delayed. Though daily distressed at beholding deeds of violence, he had no true conception of the debasing and abominable iniquity practiced in that vile city. He did not realize the terrible necessity for Gods judgments to put a check on sin. Some of his children clung to Sodom, and his wife refused to depart without them. The thought of leaving those whom he held dearest on earth seemed more than he could bear. It was hard to forsake his luxurious home and all the wealth acquired by the labors of his whole life, to go forth a destitute wanderer. Stupefied with sorrow, he lingered, loath to depart. But for the angels of God, they would all have perished in the ruin of Sodom. The heavenly messengers took him and his wife and daughters by the hand and led them out of the city.{PP 160.1}[13]
§29
天使把他们留在这里，就回到所多玛去完成他们毁灭的工作。这时另有一位，就是亚伯拉罕曾向他恳求的那一位，挨近罗得身旁。在平原的诸城中竟找不出十个义人；但为了应允先祖亚伯拉罕的祷告，那唯一敬畏上帝的人，已从毁灭中被抢救出来了。耶和华严厉地命令罗得说：“逃命吧，不可回头看，也不可在平原站住，要往山上逃跑，免得你被剿灭。”这是生死关头，不容迟疑耽误。若是他们为了要离开这么可爱的家庭而惋惜，恋恋不舍地望一望这注定遭劫的城；或是迟延片刻不肯逃跑。那么，他们就必丧失性命。上天的刑罚只等着这些可怜的逃亡者离开之后，就要降下来了。[14]{PP 160.2}
§30
Here the angels left them, and turned back to Sodom to accomplish their work of destruction. Another--He with whom Abraham had pleaded--drew near to Lot. In all the cities of the plain, even ten righteous persons had not been found; but in answer to the patriarchs prayer, the one man who feared God was snatched from destruction. The command was given with startling vehemence: Escape for thy life; look not behind thee, neither stay thou in all the plain; escape to the mountain, lest thou be consumed. Hesitancy or delay now would be fatal. To cast one lingering look upon the devoted city, to tarry for one moment from regret to leave so beautiful a home, would have cost their life. The storm of divine judgment was only waiting that these poor fugitives might make their escape.{PP 160.2}[14]
§31
但罗得惶惑惊惧，声称他不能照着主所吩咐的逃到山上去，恐怕有灾祸临到他，使他丧命。他既住在那邪恶的城里，久与不信之人相处，所以他的信心已经渐渐模糊了。天上的君王就在他旁边，而他还要为自己的性命恳求，好像那已经向他显示这么大的照顾和爱护的上帝，还不会保存他的性命。他应该完全信赖上帝的使者，把自己的意志和生命毫无疑问地交托在耶和华手中。可是，他像许多人一样，企图为自己打算：“看哪，这座城又小又近，容易逃到，这不是一个小的吗？求你容我逃到那里，我的性命就得存活。”他所提到的这座小城就是比拉，后来称为琐珥。这座城离所多玛只有几里路，也是一样败坏，注定要毁灭的。但是罗得求主留下那城，声称这不过是一个小的要求；罗得的愿望也蒙主应允了。耶和华应许他：“这事我也应允你，我不倾覆你所说的这城。”上帝对他有罪的生灵所表示的慈怜是多么大啊！[15]{PP 161.1}
§32
But Lot, confused and terrified, pleaded that he could not do as he was required lest some evil should overtake him and he should die. Living in that wicked city, in the midst of unbelief, his faith had grown dim. The Prince of heaven was by his side, yet he pleaded for his own life as though God, who had manifested such care and love for him, would not still preserve him. He should have trusted himself wholly to the divine Messenger, giving his will and his life into the Lords hands without a doubt or a question. But like so many others, he endeavored to plan for himself: Behold now, this city is near to flee unto, and it is a little one: O, let me escape thither, (is it not a little one?) and my soul shall live. The city here mentioned was Bela, afterward called Zoar. It was but a few miles from Sodom, and, like it, was corrupt and doomed to destruction. But Lot asked that it might be spared, urging that this was but a small request; and his desire was granted. The Lord assured him, I have accepted thee concerning this thing also, that I will not overthrow this city, for the which thou hast spoken. Oh, how great the mercy of God toward His erring creatures!{PP 161.1}[15]
§33
于是又有严肃的命令发出，叫他们赶紧逃命，因为烈火的灾难只能再耽延片刻了。但是这四个逃命的人中，有一个竟敢回头望一望那注定遭劫的城邑，于是她就成了上帝刑罚的一个戒碑。如果罗得本人毫不犹豫地顺从了天使的警告，赶紧逃到山上去，没有一句要求或异议，那么，他的妻子也必能逃脱这一次的灾难。罗得榜样的影响就可以救她脱离那决定她厄运的罪。可是罗得的犹豫和耽搁，使他妻子轻看上帝的警告。她的身体虽然已在郊野，她的心却依恋着所多玛，以至她就与所多玛同归于尽。她怨恨上帝，因为上帝的刑罚把她的财产和儿女都卷入毁灭之中了。虽然她蒙了那么大的恩，被召脱离这邪恶的城，但她总觉得上帝苦待了她，因为多年积攒起来的财富必须留在那里被火焚毁。她非但没有以感谢的心接受救恩，反而擅敢回头恋慕那些拒绝上帝警告之人的生活。她的罪显明她不配得生命，因为上帝虽然保全了她的生命，她却没有表示多少感激的心。[16]{PP 161.2}
§34
Again the solemn command was given to hasten, for the fiery storm would be delayed but little longer. But one of the fugitives ventured to cast a look backward to the doomed city, and she became a monument of Gods judgment. If Lot himself had manifested no hesitancy to obey the angels warning, but had earnestly fled toward the mountains, without one word of pleading or remonstrance, his wife also would have made her escape. The influence of his example would have saved her from the sin that sealed her doom. But his hesitancy and delay caused her to lightly regard the divine warning. While her body was upon the plain, her heart clung to Sodom, and she perished with it. She rebelled against God because His judgments involved her possessions and her children in the ruin. Although so greatly favored in being called out from the wicked city, she felt that she was severely dealt with, because the wealth that it had taken years to accumulate must be left to destruction. Instead of thankfully accepting deliverance, she presumptuously looked back to desire the life of those who had rejected the divine warning. Her sin showed her to be unworthy of life, for the preservation of which she felt so little gratitude.{PP 161.2}[16]
§35
我们应当谨慎，不可轻看上帝为拯救我们所作的慈爱安排。有一些基督徒这样说：“我的伴侣和儿女若不得救！我也不想得救了。”他们觉得天国若没有那些亲爱的人在那里，天国在他们就不成其为天国了。但是鉴于上帝对待他们的伟大良善和慈爱，试问那些怀有这种思想的人，对他们自己与上帝的关系是否有正确的认识呢？难道他们忘记了自己有责任为他们的创造主和救赎主服务，借以表示自己的爱心、信实和忠贞吗？慈爱的邀请是向一切的人发出的；难道因为我们的亲友拒绝救主的爱，我们也要离弃上帝吗？人的赎价是极高的。基督为要拯救我们已经付了无限的代价，凡是体会这伟大牺牲之价值以及人灵魂之可贵的人，决不至因为别人轻视上帝的怜恤而附和盲从。正因为别人不正视上帝公正的要求，我们就当分外的殷勤，使我们可以荣耀上帝，并引领我们所能感化的人来接受他的爱。[17]{PP 162.1}
§36
We should beware of treating lightly Gods gracious provisions for our salvation. There are Christians who say, I do not care to be saved unless my companion and children are saved with me. They feel that heaven would not be heaven to them without the presence of those who are so dear. But have those who cherish this feeling a right conception of their own relation to God, in view of His great goodness and mercy toward them? Have they forgotten that they are bound by the strongest ties of love and honor and loyalty to the service of their Creator and Redeemer? The invitations of mercy are addressed to all; and because our friends reject the Saviours pleading love, shall we also turn away? The redemption of the soul is precious. Christ has paid an infinite price for our salvation, and no one who appreciates the value of this great sacrifice or the worth of the soul will despise Gods offered mercy because others choose to do so. The very fact that others are ignoring His just claims should arouse us to greater diligence, that we may honor God ourselves, and lead all whom we can influence, to accept His love.{PP 162.1}[17]
§37
“罗得到了琐珥，日头已经出来了。”晨曦的光辉似乎只向平原上的诸城预祝繁荣与和平。街上已经开始热闹起来了；人们向不同的方向走去，或从事商业，或寻求欢乐。罗得的女婿们正在讥笑神经衰弱的老人的恐惧和警告。这时，如同晴天霹雳一般，灾祸突然来到。耶和华将硫磺与火，从天上降在诸城和肥沃的平原上；于是华贵的住宅、宫殿和寺庙，花园和葡萄园，以及前一夜还在侮辱天上使者的放荡无羁寻求宴乐的人们，都在顷刻之间烧成灰烬。大火烟气上腾，如同烧窑一般。于是美丽的西订谷成了一片废墟，再没有人建造，再没有人居住，世世代代作为上帝的刑罚必要临到恶人的一个见证。[18]{PP 162.2}
§38
The sun was risen upon the earth when Lot entered into Zoar. The bright rays of the morning seemed to speak only prosperity and peace to the cities of the plain. The stir of active life began in the streets; men were going their various ways, intent on the business or the pleasures of the day. The sons-in-law of Lot were making merry at the fears and warnings of the weak-minded old man. Suddenly and unexpectedly as would be a thunder peal from an unclouded sky, the tempest broke. The Lord rained brimstone and fire out of heaven upon the cities and the fruitful plain; its palaces and temples, costly dwellings, gardens and vineyards, and the gay, pleasure-seeking throngs that only the night before had insulted the messengers of heaven--all were consumed. The smoke of the conflagration went up like the smoke of a great furnace. And the fair vale of Siddim became a desolation, a place never to be built up or inhabited--a witness to all generations of the certainty of Gods judgments upon transgression.{PP 162.2}[18]
§39
那烧灭平原诸城的火焰放出它警告的光芒，直到今日。我们可以从此学得一个可怕而严肃的教训，就是：上帝的怜爱固然长久地容忍罪人，可是有一个限度是罪人所不能越过的。一到这个限度，上帝的恩典就要收回，而执行刑罚的工作就要开始了。[19]{PP 162.3}
§40
The flames that consumed the cities of the plain shed their warning light down even to our time. We are taught the fearful and solemn lesson that while Gods mercy bears long with the transgressor, there is a limit beyond which men may not go on in sin. When that limit is reached, then the offers of mercy are withdrawn, and the ministration of judgment begins.{PP 162.3}[19]
§41
世人的救赎主声称，有一些罪比使所多玛和蛾摩拉遭毁灭的罪更大。那些听见福音的邀请呼召罪人悔改而不加以留意的人，在上帝面前比西订谷的居民更为有罪。还有比这更大的罪，就是那些自称认识上帝并遵守他诫命的人，却在他们的品格和日常生活上否认基督。照救主的警告看来，所多玛的厄运乃是一个严肃的劝告，不单是给公开犯罪的人，也是给那些轻视上天所赐亮光和特权之人的。[20]{PP 165.1}
§42
The Redeemer of the world declares that there are greater sins than that for which Sodom and Gomorrah were destroyed. Those who hear the gospel invitation calling sinners to repentance, and heed it not, are more guilty before God than were the dwellers in the vale of Siddim. And still greater sin is theirs who profess to know God and to keep His commandments, yet who deny Christ in their character and their daily life. In the light of the Saviours warning, the fate of Sodom is a solemn admonition, not merely to those who are guilty of outbreaking sin, but to all who are trifling with Heaven-sent light and privileges.{PP 165.1}[20]
§43
那为“真实见证”的主向以弗所教会说：“然而有一件事我要责备你，就是你把起初的爱心离弃了。所以应当回想你是从哪里堕落的，并要悔改，行起初所行的事；你若不悔改，我就临到你那里，把你的灯台从原处挪去。”（启2:4-5）我们的救主以比地上的父母饶恕一个迷途受苦的儿子更亲切的慈悲，注视着他所发出的慈爱和赦罪的邀请将有什么反应。他呼召误入迷途的人说：“现在你们要转向我，我就转向你们。”（玛3:7）但一个犯错误的人若是怙恶不悛，不肯听从那以怜恤亲切之爱向他召呼的声音，那么，最后他必被撇弃在幽暗之中。那长久轻视上帝怜恤的心，必在罪恶之中变成顽梗不化，不能再感受上帝恩典的影响。到了救主最后宣布说：他“亲近偶像，任凭他吧”（何4:17）的时候，那人的结局是悲惨的；在将来审判的日子，平原诸城所遭受的，比那些虽然认识基督之爱而依然追求罪中之乐的人所必要受的，还容易呢！[21]{PP 165.2}
§44
Said the True Witness to the church at Ephesus: I have somewhat against thee, because thou hast left thy first love. Remember therefore from whence thou art fallen, and repent, and do the first works; or else I will come unto thee quickly, and will remove thy candlestick out of his place, except thou repent. Revelation 2:4, 5. The Saviour watches for a response to His offers of love and forgiveness, with a more tender compassion than that which moves the heart of an earthly parent to forgive a wayward, suffering son. He cries after the wanderer, Return unto Me, and I will return unto you. Malachi 3:7. But if the erring one persistently refuses to heed the voice that calls him with pitying, tender love, he will at last be left in darkness. The heart that has long slighted Gods mercy, becomes hardened in sin, and is no longer susceptible to the influence of the grace of God. Fearful will be the doom of that soul of whom the pleading Saviour shall finally declare, he is joined to idols: let him alone. Hosea 4:17. It will be more tolerable in the day of judgment for the cities of the plain than for those who have known the love of Christ, and yet have turned away to choose the pleasures of a world of sin.{PP 165.2}[21]
§45
你这轻视上帝怜悯的人啊，要思念在天上的册子中，那连篇累牍堆积起来对你不利的记录；因为在那里的记录登载每一个国度、家庭和个人的罪行。当这些记录继续增多的时候，上帝或许要长久忍耐，赐人赦罪之恩，召人悔改；可是，总有一天记录的罪恶将要满盈；那时每一个人都已作了最后的决定；由于自己的选择，人已决定了自己的命运。于是上帝就要发出执行审判的信号了。[22]{PP 165.3}
§46
You who are slighting the offers of mercy, think of the long array of figures accumulating against you in the books of heaven; for there is a record kept of the impieties of nations, of families, of individuals. God may bear long while the account goes on, and calls to repentance and offers of pardon may be given; yet a time will come when the account will be full; when the souls decision has been made; when by his own choice mans destiny has been fixed. Then the signal will be given for judgment to be executed. {PP 165.3}[22]
§47
今日的宗教界实在有足以令人惶恐的因素。因上帝的慈怜已经被人轻视了，许多人废弃了耶和华的律法，“将人的吩咐当作道理教导人。”（太15:9）不信的精神流行于许多教会之中；这种不信并不是公开否认《圣经》，而是披着基督教的外衣，阴谋使人不信《圣经》为上帝的启示。空洞的形式主义已经代替了热诚的崇拜和真诚的敬虔。结果离道反教和情感主义到处盛行。基督曾说：“好像罗得的日子；……人子显现的日子，也要这样。”（路17:28,30）每天所发生的事故，证明他的话已经应验了。世界很快地在走向该当毁灭之地去了。不久，上帝的刑罚必要倾下，罪和罪人都要消灭净尽。[23]{PP 166.1}
§48
There is cause for alarm in the condition of the religious world today. Gods mercy has been trifled with. The multitudes make void the law of Jehovah, teaching for doctrines the commandments of men. Matthew 15:9. Infidelity prevails in many of the churches in our land; not infidelity in its broadest sense--an open denial of the Bible--but an infidelity that is robed in the garb of Christianity, while it is undermining faith in the Bible as a revelation from God. Fervent devotion and vital piety have given place to hollow formalism. As the result, apostasy and sensualism prevail. Christ declared, As it was in the days of Lot, . . . even thus shall it be in the day when the Son of man is revealed. Luke 17:28, 30. The daily record of passing events testifies to the fulfillment of His words. The world is fast becoming ripe for destruction. Soon the judgments of God are to be poured out, and sin and sinners are to be consumed.{PP 166.1}[23]
§49
我们的救主说：“你们要谨慎，恐怕因贪食醉酒并今生的思虑，累住你们的心，那日子就如同网罗忽然临到你们；因为那日子要这样临到全地上一切居住的人。”——临到一切专顾今生利益的人。所以“你们要时时警醒，常常祈求，使你们能逃避这一切要来的事，得以站立在人子面前。”（路21:34-36）[24]{PP 166.2}
§50
Said our Saviour: Take heed to yourselves, lest at any time your hearts be overcharged with surfeiting, and drunkenness, and cares of this life, and so that day come upon you unawares. For as a snare shall it come on all them that dwell on the face of the whole earth--upon all whose interests are centered in this world. Watch ye therefore, and pray always, that ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of man. Luke 21:34-36.{PP 166.2}[24]
§51
在所多玛毁灭之前，上帝给罗得一个信息说：“逃命吧！不可回头看，也不可在平原站住，要往山上逃跑，免得你被剿灭。”（创19:17）基督的门徒在耶路撒冷被毁灭之前，也听见这同样警告的声音：“你们看见耶路撒冷被兵围困，就可知道他成荒场的日子近了。那时在犹太的，应当逃到山上。”（路21:20-21）他们不可耽搁，去从家里拿什么东西出来，乃是应当尽量利用机会逃跑。[25]{PP 166.3}
§52
Before the destruction of Sodom, God sent a message to Lot, Escape for thy life; look not behind thee, neither stay thou in all the plain; escape to the mountain, lest thou be consumed. The same voice of warning was heard by the disciples of Christ before the destruction of Jerusalem: When ye shall see Jerusalem compassed with armies, then know that the desolation thereof is nigh. Then let them which are in Judea flee to the mountains. Luke 21:20, 21. They must not tarry to secure anything from their possessions, but must make the most of the opportunity to escape.{PP 166.3}[25]
§53
这里相同的一点就是：义人必须出来，必须与恶人分别，必须赶紧逃命。挪亚的日子如此，罗得的日子如此，耶路撒冷被毁灭之前的门徒如此，末日也要如此。现今我们又听见上帝警告信息的呼声，吩咐他的百姓要从流行的罪恶中出来。[26]{PP 166.4}
§54
There was a coming out, a decided separation from the wicked, an escape for life. So it was in the days of Noah; so with Lot; so with the disciples prior to the destruction of Jerusalem; and so it will be in the last days. Again the voice of God is heard in a message of warning, bidding His people separate themselves from the prevailing iniquity. {PP 166.4}[26]
§55
在“管辖地上众王的大城”（启17:18）巴比伦的异象中，上帝曾将末世存在于教会中的败坏和背道的情形，指示先知约翰。在巴比伦毁灭之前，从天上要有声音呼召说：“我的民哪，你们要从那城出来，免得与他一同有罪，受他所受的灾殃。”（启18:4）这也正如在挪亚和罗得的日子一样，我们必须与罪和罪人有明显的分别。上帝与世界之间是毫无妥协余地的，我们决不能回去追求属世的财富。“你们不能又侍奉上帝，又侍奉玛门。”（太6:24）[27]{PP 167.1}
§56
The state of corruption and apostasy that in the last days would exist in the religious world, was presented to the prophet John in the vision of Babylon, that great city, which reigneth over the kings of the earth. Revelation 17:18. Before its destruction the call is to be given from heaven, Come out of her, My people, that ye be not partakers of her sins, and that ye receive not of her plagues. Revelation 18:4. As in the days of Noah and Lot, there must be a marked separation from sin and sinners. There can be no compromise between God and the world, no turning back to secure earthly treasures. Ye cannot serve God and mammon. Matthew 6:24.{PP 167.1}[27]
§57
世人梦想昌盛和平安，像古时西订谷的居民一样。上帝的天使警告说：“逃命吧！”但另有别的声音说：“不要庸人自扰；现在并没有足以恐慌的原因。”大群的人在喊“平安稳妥，”而天上却宣布迅速的毁灭行将临到罪人。在平原诸城遭毁灭的前一天晚上，居民们都恣情宴乐，并嘲笑上帝仆人的惧怕和警告；但是那些讥诮的人终于在火焰之中灭亡了；当夜，救恩的门就永远向所多玛邪恶放恣的居民关闭了。上帝是不会常被嘲笑，常被轻视的。“耶和华的日子临到，必有残忍、忿恨、烈怒。使这地荒凉，从其中除灭罪人。”（赛13:9）世人大多数的人必要拒绝上帝的恩典，并丧身在迅速而无可挽回的败亡之中。唯有那些留意这警告的人必要“住在至高者隐密处，”并“住在全能者的荫下。”他的真理必要作他们的盾牌和保障。上帝对他们的应许说：“我要使他足享长寿，将我的救恩显明给他。”（诗91:1,4,16）[28]{PP 167.2}
§58
Like the dwellers in the vale of Siddim, the people are dreaming of prosperity and peace. Escape for thy life, is the warning from the angels of God; but other voices are heard saying, Be not excited; there is no cause for alarm. The multitudes cry, Peace and safety, while Heaven declares that swift destruction is about to come upon the transgressor. On the night prior to their destruction, the cities of the plain rioted in pleasure and derided the fears and warnings of the messenger of God; but those scoffers perished in the flames; that very night the door of mercy was forever closed to the wicked, careless inhabitants of Sodom. God will not always be mocked; He will not long be trifled with. Behold, the day of the Lord cometh, cruel both with wrath and fierce anger, to lay the land desolate: and He shall destroy the sinners thereof out of it. Isaiah 13:9. The great mass of the world will reject Gods mercy, and will be overwhelmed in swift and irretrievable ruin. But those who heed the warning shall dwell in the secret place of the Most High, and abide under the shadow of the Almighty. His truth shall be their shield and buckler. For them is the promise, With long life will I satisfy him, and show him My salvation. Psalm 91:1, 4, 16.{PP 167.2}[28]
§59
罗得在琐珥只住了一个很短的时期。罪恶在那里甚是普遍，正如在所多玛一样，所以他不敢久留，唯恐这城也要遭毁灭。嗣后不久，琐珥果然照着上帝的旨意也被烧尽。罗得逃往山间，住在一个洞里。从前罗得为了追求财富，胆敢把他全家置于罪恶城市的影响之下，此时他所求得的一切产业都丧失了。但即使到了这里，所多玛的咒诅还是紧随着他。他两个女儿罪恶的行为，就是从前在那邪恶地方与坏人交往的结果。那里道德的腐败已经同化了她们的品格，以至她们不能辨别善恶。罗得直系的子孙摩押和亚扪两族，都是邪恶、拜偶像、背叛上帝的，并与上帝的子民为敌。[29]{PP 167.3}
§60
Lot dwelt but a short time in Zoar. Iniquity prevailed there as in Sodom, and he feared to remain, lest the city should be destroyed. Not long after, Zoar was consumed, as God had purposed. Lot made his way to the mountains, and abode in a cave, stripped of all for which he had dared to subject his family to the influences of a wicked city. But the curse of Sodom followed him even here. The sinful conduct of his daughters was the result of the evil associations of that vile place. Its moral corruption had become so interwoven with their character that they could not distinguish between good and evil. Lots only posterity, the Moabites and Ammonites, were vile, idolatrous tribes, rebels against God and bitter enemies of His people.{PP 167.3}[29]
§61
罗得与亚伯拉罕二人的生活，真是何等的悬殊啊！过去他们曾一度作伴，在一个祭坛上敬拜上帝，在他们寄居的帐棚中彼此为邻；而如今他们分别的距离是多么大啊！罗得拣选了所多玛，是为了那里的享受和利益。他离开了亚伯拉罕的祭坛，中止了每天在坛上对永生上帝的献祭。竟让他的儿女与败坏的拜偶像居民结交；不过他自己内心还是敬畏上帝的，因为《圣经》还称他为“义人。”他每天听见他们下流的谈话，以及他无法制止的强暴和罪行，就使他的义心天天伤痛。他最后得救，如同“从火中抽出来的一根柴”一样。（亚3:2）他已经丧妻失子，家破人亡，住在山洞里象野兽一般，晚年又蒙了丑名；而且他所留给世界的，不是一族义人，而是两个拜偶像的国家，他们一贯地与上帝为敌，攻击他的子民，直到恶贯满盈，注定被灭。这真是一失足成千古恨，其结果是多么悲惨啊！[30]{PP 168.1}
§62
In how wide contrast to the life of Abraham was that of Lot! Once they had been companions, worshiping at one altar, dwelling side by side in their pilgrim tents; but how widely separated now! Lot had chosen Sodom for its pleasure and profit. Leaving Abrahams altar and its daily sacrifice to the living God, he had permitted his children to mingle with a corrupt and idolatrous people; yet he had retained in his heart the fear of God, for he is declared in the Scriptures to have been a just man; his righteous soul was vexed with the vile conversation that greeted his ears daily and the violence and crime he was powerless to prevent. He was saved at last as a brand plucked out of the fire (Zechariah 3:2), yet stripped of his possessions, bereaved of his wife and children, dwelling in caves, like the wild beasts, covered with infamy in his old age; and he gave to the world, not a race of righteous men, but two idolatrous nations, at enmity with God and warring upon His people, until, their cup of iniquity being full, they were appointed to destruction. How terrible were the results that followed one unwise step!{PP 168.1}[30]
§63
智慧人说：“不要劳碌求富；休仗自己的聪明。”“贪恋财利的，扰害己家；恨恶贿赂的，必得存活。”使徒保罗说：“那些想要发财的人，就陷在迷惑、落在网罗，和许多无知有害的私欲里，叫人沉在败坏和灭亡中。”（箴23:4；15:27；提前6:9）[31]{PP 168.2}
§64
Says the wise man, Labor not to be rich: cease from thine own wisdom. He that is greedy of gain troubleth his own house; but he that hateth gifts shall live. Proverbs 23:4; 15:27. And the apostle Paul declares, They that will be rich fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition. 1 Timothy 6:9.{PP 168.2}[31]
§65
罗得初到所多玛的时候，他满心打算自己不作恶事，并吩咐他的眷属也追随着他。可是他显然地失败了。他四围腐化的风气影响了自己的信仰，而且他儿女与所多玛居民的结合，多少也使他与这些人的利害不能脱离关系，其结果我们也看到了。[32]{PP 168.3}
§66
When Lot entered Sodom he fully intended to keep himself free from iniquity and to command his household after him. But he signally failed. The corrupting influences about him had an effect upon his own faith, and his childrens connection with the inhabitants of Sodom bound up his interest in a measure with theirs. The result is before us.{PP 168.3}[32]
§67
现在许多人仍在犯同样的错误。他们拣选在何处居住时，只顾到目前所能获得的利益，而忽略了那环绕他们自己和家庭的道德与社会的影响。他们拣选一个美丽而肥沃的地方，或迁移到某一个繁华的城市里去，希望能更加兴旺发达；殊不知他们的儿女却被试探所包围，而他们所交的朋友，对造就敬虔的生活和品格，往往是没有帮助的。道德松驰、不信上帝以及不关心宗教之事的气氛，很足以抵消父母的感化力。青年人常看到违背父母和反抗上帝权威的榜样；又喜欢与不信上帝的人来往，终于和上帝的仇敌发生密切关系了。[33]{PP 168.4}
§68
Many are still making a similar mistake. In selecting a home they look more to the temporal advantages they may gain than to the moral and social influences that will surround themselves and their families. They choose a beautiful and fertile country, or remove to some flourishing city, in the hope of securing greater prosperity; but their children are surrounded by temptation, and too often they form associations that are unfavorable to the development of piety and the formation of a right character. The atmosphere of lax morality, of unbelief, of indifference to religious things, has a tendency to counteract the influence of the parents. Examples of rebellion against parental and divine authority are ever before the youth; many form attachments for infidels and unbelievers, and cast in their lot with the enemies of God.{PP 168.4}[33]
§69
当我们选择在何处居住的时候，上帝要我们先考虑到那环绕我们和我们家庭的道德及信仰方面的影响。有时我们也可能落到困难的境遇中，因为许多人不能得到他们所希望的如意环境；在这种情形之下，只要我们警醒祷告，并信靠基督的恩典，那么，我们的职务无论调到什么地方，上帝都必使我们能以站立得住，不受环境的腐化。可是我们不应不必要地置身在不利于造就基督徒品格的影响之下。我们若甘愿陷在世俗和不信的气氛之中，就不能蒙上帝的喜悦，并把圣天使从我们家中驱逐出去了。[34]{PP 169.1}
§70
In choosing a home, God would have us consider, first of all, the moral and religious influences that will surround us and our families. We may be placed in trying positions, for many cannot have their surroundings what they would; and whenever duty calls us, God will enable us to stand uncorrupted, if we watch and pray, trusting in the grace of Christ. But we should not needlessly expose ourselves to influences that are unfavorable to the formation of Christian character. When we voluntarily place ourselves in an atmosphere of worldliness and unbelief, we displease God and drive holy angels from our homes.{PP 169.1}[34]
§71
那些牺牲儿女的永远利益而代他们谋求名利的人，终久必要看出这些好处乃是一个巨大的损失。许多人正像罗得一样，最后看到儿女败亡，而仅仅救了自己的性命。他们一生的事业落了空，他们的人生乃是一个悲惨的失败。如果他们真有智慧的话，那么，纵使他们的儿女少得一些属世的名利，但他们总能得到承受那永远产业的名分。[35]{PP 169.2}
§72
Those who secure for their children worldly wealth and honor at the expense of their eternal interests, will find in the end that these advantages are a terrible loss. Like Lot, many see their children ruined, and barely save their own souls. Their lifework is lost; their life is a sad failure. Had they exercised true wisdom, their children might have had less of worldly prosperity, but they would have made sure of a title to the immortal inheritance.{PP 169.2}[35]
§73
上帝应许赐给他子民的产业，并不是在这个世界上。亚伯拉罕在地上并没有什么产业，“连立足之地也没有。”（徒7:5）他固然拥有大量的财物，但是他把这些财产作为荣耀上帝并求同胞利益的用处；可是他并不以这个世界为他的家乡。耶和华曾呼召他离开拜偶像的本族，并应许把迦南地赐给他作为永远的产业；然而他和他的子孙都没有得到。当亚伯拉罕想找一块葬人的坟地时，他还要向迦南人去购买呢。他在应许之地所有唯一的产业，就是在石头里凿成的坟墓麦比拉洞。[36]{PP 169.3}
§74
The heritage that God has promised to His people is not in this world. Abraham had no possession in the earth, no, not so much as to set his foot on. Acts 7:5. He possessed great substance, and he used it to the glory of God and the good of his fellow men; but he did not look upon this world as his home. The Lord had called him to leave his idolatrous countrymen, with the promise of the land of Canaan as an everlasting possession; yet neither he nor his son nor his sons son received it. When Abraham desired a burial place for his dead, he had to buy it of the Canaanites. His sole possession in the Land of Promise was that rock-hewn tomb in the cave of Machpelah.{PP 169.3}[36]
§75
但是上帝的话并没有落空；就是在犹太人后来占领迦南地时，那还不是上帝这个应许的最后实现。因为“所应许的原是向亚伯拉罕和他子孙说的。”（加3:16）亚伯拉罕自己原是要分享这产业的。上帝应许的成就似乎耽延了很久——因为“主看一日如千年，千年如一日；”（彼后3:8）从表面上看来，这似乎是耽延；但到了一定的日期，所应许的“必然临到，不再迟延。”（哈2:3）上帝赐给亚伯拉罕和他后裔的恩赐不仅是迦南地，乃是包括全世界。使徒如此说：“因为上帝应许亚伯拉罕和他后裔必得承受世界，不是因律法，乃是因信而得的义。”（罗4:13）而且《圣经》清清楚楚地教训我们，上帝赐给亚伯拉罕的应许乃是要借着基督成全的。凡属乎基督的，“就是亚伯拉罕的后裔，是照着应许承受产业的了。”承受那“不能朽坏，不能玷污，不能衰残……的基业，”就是那毫无罪恶咒诅的地土。因为“国度、权柄和天下诸国的大权，必赐给至高者的圣民。”“谦卑人必承受地土，以丰盛的平安为乐。”（加3:29；彼前1:4；但7:27；诗37:11）[37]{PP 169.4}
§76
But the word of God had not failed; neither did it meet its final accomplishment in the occupation of Canaan by the Jewish people. To Abraham and his seed were the promises made. Galatians 3:16. Abraham himself was to share the inheritance. The fulfillment of Gods promise may seem to be long delayed--for one day is with the Lord as a thousand years, and a thousand years as one day (2 Peter 3:8); it may appear to tarry; but at the appointed time it will surely come, it will not tarry. Habakkuk 2:3. The gift to Abraham and his seed included not merely the land of Canaan, but the whole earth. So says the apostle, The promise, that he should be the heir of the world, was not to Abraham, or to his seed, through the law, but through the righteousness of faith. Romans 4:13. And the Bible plainly teaches that the promises made to Abraham are to be fulfilled through Christ. All that are Christs are Abrahams seed, and heirs according to the promise--heirs to an inheritance incorruptible, and undefiled, and that fadeth not away--the earth freed from the curse of sin. Galatians 3:29; 1 Peter 1:4. For the kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the Most High; and the meek shall inherit the earth; and shall delight themselves in the abundance of peace. Daniel 7:27; Psalm 37:11.{PP 169.4}[37]
§77
上帝使亚伯拉罕在异象中看到这永远不朽的产业，他有了这个希望，就心意满足了。“他因着信，就在所应许之地作客，好像在异地居住帐棚，与那同蒙一个应许的以撒、雅各一样。因为他等候那座有根基的城，就是上帝所经营所建造的。”（来11:9-10）[38]{PP 170.1}
§78
God gave to Abraham a view of this immortal inheritance, and with this hope he was content. By faith he sojourned in the Land of Promise, as in a strange country, dwelling in tabernacles with Isaac and Jacob, the heirs with him of the same promise: for he looked for a city which hath foundations, whose builder and maker is God. Hebrews 11:9, 10.{PP 170.1}[38]
§79
《圣经》论到亚伯拉罕的后裔说：“这些人都是存着信心死的，并没有得着所应许的，却从远处望见，且欢喜迎接，又承认自己在世上是客旅，是寄居的。”（来11:13）如果我们想要得到“一个更美的家乡，就是在天上的，”（来11:16）那么，我们就必须像“是客旅，是寄居的”住在地上。凡作亚伯拉罕后嗣的人，必要追求他所等候的“上帝所经营所建造的”城。[39]{PP 170.2}
§80
Of the posterity of Abraham it is written, These all died in faith, not having received the promises, but having seen them afar off, and were persuaded of them, and embraced them, and confessed that they were strangers and pilgrims on the earth. Verse 13. We must dwell as pilgrims and strangers here if we would gain a better country, that is, an heavenly. Verse 16. Those who are children of Abraham will be seeking the city which he looked for, whose builder and maker is God.{PP 170.2}[39]