第28章 金牛犊
§1
第28章 金牛犊
§2
Chap. 28 - Idolatry at Sinai While
§3
摩西在山上的时候，以色列人在山下等待着，心思悬悬不定。百姓知道他和约书亚已经一同上山，进入极浓黑的云中，云彩停在山顶上，时时发出闪电，表明上帝的临格，这是山下平原上的众民所看得见的。百姓热切地等待摩西回来。他们在埃及已经看惯用具体的东西来代表神明，所以要他们信赖一位看不见的神，的确是一件不容易的事。因此他们一直是靠摩西来保持他们信仰的。如今摩西不在他们中间了。一天一天，一周一周的都过去了，他还没有回来。云彩虽然仍旧看得见，营中的许多人，却以为他们的领袖摩西已经遗弃了他们，或是他已经被云中的烈火烧灭了。[1]{PP 315.1}
§4
Moses was absent it was a time of waiting and suspense to Israel. The people knew that he had ascended the mount with Joshua, and had entered the cloud of thick darkness which could be seen from the plain below, resting on the mountain peak, illuminated from time to time with the lightnings of the divine Presence. They waited eagerly for his return. Accustomed as they had been in Egypt to material representations of deity, it had been hard for them to trust in an invisible being, and they had come to rely upon Moses to sustain their faith. Now he was taken from them. Day after day, week after week passed, and still he did not return. Notwithstanding the cloud was still in view, it seemed to many in the camp that their leader had deserted them, or that he had been consumed by the devouring fire.{PP 315.1}[1]
§5
在这等待的期间，他们原有功夫来默想他们所听见的上帝的律法，并预备自己的心，以便好领受上帝所要给他们进一步的启示。虽然，他们默想律法的时间并不富余，但是，如果他们追求更清楚地明白上帝的律法，并在上帝面前自卑，他们就可以蒙保护，脱离试探。可惜，他们并不如此，反而很快地变成疏忽、懈怠和不法的了；那些闲杂人更是如此。他们急着要赶往应许之地去，就是那流奶与蜜之地。他们忘记了上帝应许他们美地是以顺从为条件的。有人竟建议回到埃及去，但无论是前往迦南，或是转回埃及，百姓已决定不再等候摩西了。[2]{PP 315.2}
§6
During this period of waiting, there was time for them to meditate upon the law of God which they had heard, and to prepare their hearts to receive the further revelations that He might make to them. They had none too much time for this work; and had they been thus seeking a clearer understanding of Gods requirements, and humbling their hearts before Him, they would have been shielded from temptation. But they did not do this, and they soon became careless, inattentive, and lawless. Especially was this the case with the mixed multitude. They were impatient to be on their way to the Land of Promise--the land flowing with milk and honey. It was only on condition of obedience that the goodly land was promised them, but they had lost sight of this. There were some who suggested a return to Egypt, but whether forward to Canaan or backward to Egypt, the masses of the people were determined to wait no longer for Moses.{PP 315.2}[2]
§7
他们于领袖不在之际，顿觉无主，就恢复了他们从前的迷信。他们中间的闲杂人首先放恣埋怨和急躁的精神，以后的叛逆也是他们所领导的。牛或牛犊，是埃及人当作神明的象征之一；如今百姓造了一个牛犊，向它敬拜，也是出于那些曾经在埃及拜过这种偶像之人的建议。百姓希望有个什么像来代表上帝，在他们之间代替摩西。上帝没有让他们看见过他的形象，并曾禁止他们用任何有形的东西来代表他。他在埃及和在红海所施行的大能的神迹，原是要建立他们的信心，使他们相信他是那看不见的以色列全能的帮助者，唯一的真神。至于他们想要看见上帝临格的具体显现，这种愿望，上帝已经借着引领以色列全军的云柱火柱，和在西奈山上所显的荣耀，令他们达到了。但是，正当那有上帝在其中的云彩还在他们面前时，他们的心却转向埃及的偶像，而用一个牛的形象，来代表那看不见的上帝的荣耀。（见出32:）[3]{PP 315.3}
§8
Feeling their helplessness in the absence of their leader, they returned to their old superstitions. The mixed multitude had been the first to indulge murmuring and impatience, and they were the leaders in the apostasy that followed. Among the objects regarded by the Egyptians as symbols of deity was the ox or calf; and it was at the suggestion of those who had practiced this form of idolatry in Egypt that a calf was now made and worshiped. The people desired some image to represent God, and to go before them in the place of Moses. God had given no manner of similitude of Himself, and He had prohibited any material representation for such a purpose. The mighty miracles in Egypt and at the Red Sea were designed to establish faith in Him as the invisible, all-powerful Helper of Israel, the only true God. And the desire for some visible manifestation of His presence had been granted in the pillar of cloud and of fire that guided their hosts, and in the revealing of His glory upon Mount Sinai. But with the cloud of the Presence still before them, they turned back in their hearts to the idolatry of Egypt, and represented the glory of the invisible God by the similitude of an ox!{PP 315.3}[3]
§9
摩西不在会众中间的时候，由亚伦代理审判百姓，所以这时有一大群人聚集在他帐棚的旁边，要求他说：“起来，为我们作神像，可以在我们前面引路，因为领我们出埃及地的那个摩西，我们不知道他遭了什么事。”他们说：从前一向引领他们的云彩，已经停在山上很久，不会再引领他们的行程了。他们必须有一个神像来代替，如果他们照着所建议的回埃及去，那么，他们在前面抬着这个神像，承认它为他们的神，就可以取得埃及人的欢心了。[4]{PP 316.1}
§10
In the absence of Moses, the judicial authority had been delegated to Aaron, and a vast crowd gathered about his tent, with the demand, Make us gods, which shall go before us; for as for this Moses, the man that brought us up out of the land of Egypt, we wot not what is become of him. [SEE APPENDIX, NOTE 4.] The cloud, they said, that had heretofore led them, now rested permanently upon the mount; it would no longer direct their travels. They must have an image in its place; and if, as had been suggested, they should decide to return to Egypt, they would find favor with the Egyptians by bearing this image before them and acknowledging it as their god.{PP 316.1}[4]
§11
这样的一个危机，需要一个坚强、果断、胆大无畏的人来应付；他必须重看上帝的尊荣过于众人的爱戴，过于个人的安全或自己的性命。可惜这时候以色列的领袖不是这样的人。亚伦软弱无力地劝告民众，然而他在这紧要关头所显示的踌躇不决和怯懦胆小，只有使他们更坚决。这场骚动继续扩大。众人似乎是被盲目而蛮横无理的疯狂所控制了。其中虽然还有一些人忠于他们和上帝所立的约，可是大多数的人都加入了这次的离道反教。有几个人因敢于斥责制造神像为拜偶像的罪，他们就受人攻击、虐待，并在激昂混乱的情形之下终于丧失性命了。[5]{PP 316.2}
§12
Such a crisis demanded a man of firmness, decision, and unflinching courage; one who held the honor of God above popular favor, personal safety, or life itself. But the present leader of Israel was not of this character. Aaron feebly remonstrated with the people, but his wavering and timidity at the critical moment only rendered them the more determined. The tumult increased. A blind, unreasoning frenzy seemed to take possession of the multitude. There were some who remained true to their covenant with God, but the greater part of the people joined in the apostasy. A few who ventured to denounce the proposed image making as idolatry, were set upon and roughly treated, and in the confusion and excitement they finally lost their lives.{PP 316.2}[5]
§13
亚伦担心自己的安全；他没有毅然为上帝的尊荣站稳脚步，反而屈从了众人的要求。他第一步是吩咐众百姓摘下他们的金耳环拿来给他，希望他们的虚荣心会使他们拒绝作这样的牺牲。但他们甘心交出他们的装饰品，他就用这些装饰品仿照埃及的神像铸了一只牛犊。于是百姓宣布说：“以色列啊，这是领你出埃及地的神。”亚伦竟委曲求全地准许这侮辱耶和华的事。而且他所作的还不止此。他既看见百姓满意地接受了这金制的神，于是就为牛犊筑一座坛，并宣告说：“明日要向耶和华守节。”这个通告就由掌号筒的人传遍全营。“次日清早，百姓起来献燔祭和平安祭，就坐下吃喝，起来玩耍。”在“向耶和华守节”的借口下，他们放纵食欲，荒淫宴乐。[6]{PP 317.1}
§14
Aaron feared for his own safety; and instead of nobly standing up for the honor of God, he yielded to the demands of the multitude. His first act was to direct that the golden earrings be collected from all the people and brought to him, hoping that pride would lead them to refuse such a sacrifice. But they willingly yielded up their ornaments; and from these he made a molten calf, in imitation of the gods of Egypt. The people proclaimed, These be thy gods, O Israel, which brought thee up out of the land of Egypt. And Aaron basely permitted this insult to Jehovah. He did more. Seeing with what satisfaction the golden god was received, he built an altar before it, and made proclamation, Tomorrow is a feast to the Lord. The announcement was heralded by trumpeters from company to company throughout the camp. And they rose up early on the morrow, and offered burnt offerings, and brought peace offerings; and the people sat down to eat and to drink and rose up to play. Under the pretense of holding a feast to the Lord, they gave themselves up to gluttony and licentious reveling.{PP 317.1}[6]
§15
在我们现今的时代，常常看见人也是拿“敬虔的外貌”来掩饰贪爱宴乐的心。一面遵守敬拜的仪式，一面准许人追求自私或肉欲的满足，今日的信仰也正如古以色列人时代一样，只知博众人的欢心。现今仍有许多软弱的亚伦，他们在教会里占着权威的地位，却屈从那些没有献身之人的欲望，这样就鼓励他们犯罪了。[7]{PP 317.2}
§16
How often, in our own day, is the love of pleasure disguised by a form of godliness! A religion that permits men, while observing the rites of worship, to devote themselves to selfish or sensual gratification, is as pleasing to the multitudes now as in the days of Israel. And there are still pliant Aarons, who, while holding positions of authority in the church, will yield to the desires of the unconsecrated, and thus encourage them in sin.{PP 317.2}[7]
§17
早几天之前，希伯来人才与上帝立了庄严的誓约，应许听从他的话。他们最近还战栗惶恐地站在山前，听耶和华说：“除了我以外，你不可有别的神。”这时，上帝的荣耀还在会众眼前停留在西奈山上；可是，他们竟转而去求别的神。“他们在何烈山造了牛犊，叩拜铸成的像。如此将他们荣耀的主，换为吃草之牛的像。”（诗106:19-20）对于那一位曾经显现自己为他们慈爱之父和全能之君的主，人所犯忘恩负义和大胆侮辱的罪，还能比这再大吗！[8]{PP 317.3}
§18
Only a few days had passed since the Hebrews had made a solemn covenant with God to obey His voice. They had stood trembling with terror before the mount, listening to the words of the Lord, Thou shalt have no other gods before Me. The glory of God still hovered above Sinai in the sight of the congregation; but they turned away, and asked for other gods. They made a calf in Horeb, and worshiped the molten image. Thus they changed their glory into the similitude of an ox. Psalm 106:19, 20. How could greater ingratitude have been shown, or more daring insult offered, to Him who had revealed Himself to them as a tender father and an all-powerful king!{PP 317.3}[8]
§19
上帝在山上将营中叛逆的事告诉摩西，并吩咐他立刻回去，不可迟延。上帝对他说：“下去吧，因为你的百姓，就是你从埃及地领出来的，已经败坏了。他们快快的偏离了我所吩咐的道，为自己铸了一只牛犊，向它下拜献祭。”上帝尽可在这运动发起的时候加以阻止；但他让这运动发展到了高峰，使他可以在刑罚不信和叛逆的罪时，给众人一个教训。[9]{PP 317.4}
§20
Moses in the mount was warned of the apostasy in the camp and was directed to return without delay. Go, get thee down, were the words of God; thy people, which thou broughtest out of the land of Egypt, have corrupted themselves: they have turned aside quickly out of the way which I commanded them. They have made them a molten calf, and have worshiped it. God might have checked the movement at the outset; but He suffered it to come to this height that He might teach all a lesson in His punishment of treason and apostasy.{PP 317.4}[9]
§21
上帝与他百姓所立的约已经作废了。他对摩西说：“你且由着我，我要向他们发烈怒，将他们灭绝，使你的后裔成为大国。”以色列民，尤其是那一些闲杂人，将要不断地背叛上帝。他们也必埋怨他们的领袖摩西，他们的不信和顽梗，必要使他担忧；要领他们到应许之地，的确是一件辛苦而艰巨的工作。他们的罪已经使他们丧失了上帝的眷爱，按着公义的审判，他们该当毁灭。所以耶和华有意要灭绝他们，并使摩西成为大国。[10]{PP 318.1}
§22
Gods covenant with His people had been disannulled, and He declared to Moses, Let Me alone, that My wrath may wax hot against them, and that I may consume them: and I will make of thee a great nation. The people of Israel, especially the mixed multitude, would be constantly disposed to rebel against God. They would also murmur against their leader, and would grieve him by their unbelief and stubbornness, and it would be a laborious and soul-trying work to lead them through to the Promised Land. Their sins had already forfeited the favor of God, and justice called for their destruction. The Lord therefore proposed to destroy them, and make of Moses a mighty nation.{PP 318.1}[10]
§23
上帝的话是：“你且由着我，我要灭绝他们。”上帝既然定意灭绝以色列人，谁还能为他们代求呢？有多少人不让罪人遭受他们自己的厄运呢？有多少人不欣然放下一种任劳任怨、自我牺牲的生活，而来换取一个安逸和荣誉的地位呢？何况这还是上帝亲自提出的意见呢？[11]{PP 318.2}
§24
Let Me alone, . . . that I may consume them, were the words of God. If God had purposed to destroy Israel, who could plead for them? How few but would have left the sinners to their fate! How few but would have gladly exchanged a lot of toil and burden and sacrifice, repaid with ingratitude and murmuring, for a position of ease and honor, when it was God Himself that offered the release.{PP 318.2}[11]
§25
但是，摩西从那只显出烈怒和令人沮丧的情形之中，看出一线的希望来。他明白上帝所说“你且由着我”的话，不是禁止他代求，反是鼓励他代求了。意思是，除了摩西的祷告之外，别无拯救以色列人的办法，如果摩西为他们代求，上帝必要饶恕他的子民。他“恳求耶和华他的上帝，说：“耶和华啊，你为什么向你的百姓发烈怒呢？这百姓是你用大力和大能的手，从埃及地领出来的。”[12]{PP 318.3}
§26
But Moses discerned ground for hope where there appeared only discouragement and wrath. The words of God, Let Me alone, he understood not to forbid but to encourage intercession, implying that nothing but the prayers of Moses could save Israel, but that if thus entreated, God would spare His people. He besought the Lord his God, and said, Lord, why doth Thy wrath wax hot against Thy people, which Thou hast brought forth out of the land of Egypt with great power, and with a mighty hand?{PP 318.3}[12]
§27
上帝已经表示，他否认以色列人为他的子民。他向摩西说话时，即已称他们为“你的百姓，就是你从埃及地领出来的。”但摩西谦卑地不承认自己是以色列民的领袖。他们不是他的，乃是上帝的，“你的百姓……是你用大力和大能的手……领出来的。”所以他迫切陈辞说：“为什么使埃及人议论，说：他领他们出去，是要降祸与他们，把他们杀在山中，将他们从地上除灭。”[13]{PP 318.4}
§28
God had signified that He disowned His people. He had spoken of them to Moses as thy people, which thou broughtest out of Egypt. But Moses humbly disclaimed the leadership of Israel. They were not his, but Gods--Thy people, which Thou has brought forth . . . with great power, and with a mighty hand. Wherefore, he urged, should the Egyptians speak, and say, For mischief did He bring them out, to slay them in the mountains, and to consume them from the face of the earth?{PP 318.4}[13]
§29
从以色列人离开埃及之后的几个月中，他们得蒙奇妙拯救的消息，已传到四围的一切国家。有惊慌和可怕的凶兆临到这些外邦人身上，他们都等着看以色列的上帝要为他子民作什么。如果这时他们被灭绝，他们的仇敌必要庆幸，上帝必受羞辱。埃及人必要说他们的指控是真实的，上帝并没有领他们到旷野奉献牺牲，反而使他们成了牺牲。他们不会想到以色列人所犯的罪；上帝所如此尊荣的百姓遭受毁灭，必要使他的名受到羞辱。上帝高举他们，为要使他的名在地上得称赞，则他们身上的责任是何等的重大！他们应当如何的小心翼翼地保守自己，以免犯罪而招致刑罚，使上帝的名在不敬虔之人中间不至受到羞辱啊！[14]{PP 319.1}
§30
During the few months since Israel left Egypt, the report of their wonderful deliverance had spread to all the surrounding nations. Fear and terrible foreboding rested upon the heathen. All were watching to see what the God of Israel would do for His people. Should they now be destroyed, their enemies would triumph, and God would be dishonored. The Egyptians would claim that their accusations were true--instead of leading His people into the wilderness to sacrifice, He had caused them to be sacrificed. They would not consider the sins of Israel; the destruction of the people whom He had so signally honored, would bring reproach upon His name. How great the responsibility resting upon those whom God has highly honored, to make His name a praise in the earth! With what care should they guard against committing sin, to call down His judgments and cause His name to be reproached by the ungodly!{PP 319.1}[14]
§31
当摩西为以色列人代求的时候，他对以色列人的爱心和深切的关怀，促使他在上帝面前放胆恳求。因上帝的手曾借着他为他们行了这么多的事，于是上帝垂听了他的恳求，允准了他无私的祷告。上帝已经试验了他的仆人；他已经考验了他的忠贞，和他对那常犯错误与忘恩负义之百姓的爱心，而摩西也慷慨地忍受了试炼。他对以色列人的关心，乃是出于无私的动机。在摩西看来，上帝选民的兴盛，比他自己的尊荣更重要，比他成为一个大国之父的特权更可贵。上帝赞许他的忠诚、天真和正直，就以他为忠心的牧人，把率领以色列进入应许之地的责任托付给他。[15]{PP 319.2}
§32
As Moses interceded for Israel, his timidity was lost in his deep interest and love for those for whom he had, in the hands of God, been the means of doing so much. The Lord listened to his pleadings, and granted his unselfish prayer. God had proved His servant; He had tested his faithfulness and his love for that erring, ungrateful people, and nobly had Moses endured the trial. His interest in Israel sprang from no selfish motive. The prosperity of Gods chosen people was dearer to him than personal honor, dearer than the privilege of becoming the father of a mighty nation. God was pleased with his faithfulness, his simplicity of heart, and his integrity, and He committed to him, as a faithful shepherd, the great charge of leading Israel to the Promised Land.{PP 319.2}[15]
§33
当摩西和约书亚从山上下来的时候，摩西手里拿着“法版”，他们听见兴奋的会众所发出的欢呼呐喊，很明显的是一种狂欢喧闹的情形。但在约书亚这个军人听来，他最先以为是有敌人来攻，他说：“在营里有争战的声音。”但是摩西更正确地分辨出这喧嚷的性质，这声音不是打仗的声音，乃是狂欢的声音。他说：“这不是人打胜仗的声音，也不是人打败仗的声音；我所听见的，乃是人歌唱的声音。”[16]{PP 319.3}
§34
As Moses and Joshua came down from the mount, the former bearing the tables of the testimony, they heard the shouts and outcries of the excited multitude, evidently in a state of wild uproar. To Joshua the soldier, the first thought was of an attack from their enemies. There is a noise of war in the camp, he said. But Moses judged more truly the nature of the commotion. The sound was not that of combat, but of revelry. It is not the voice of them that shout for mastery, neither is it the voice of them that cry for being overcome; but the noise of them that sing do I hear. {PP 319.3}[16]
§35
当他们走近营前时，便看见百姓在偶像的周围欢呼跳舞。这是邪教狂欢的景象，是仿照埃及人在节期拜偶像的仪式，与敬拜上帝所有严肃恭敬的情形，是多么的不同啊！摩西不胜惊异而痛心。他刚才从上帝的荣颜之前而来，虽然上帝已经预先告诉他这里所发生的事，但他没有想到以色列人会堕落到这样可怕的地步。于是他在盛怒之下摔掉法版，显明他对他们所犯之罪的憎恶，这两块法版就当着百姓的面摔碎了。这就表示，他们既然破坏了与上帝所立的约，上帝也要废除与他们所立的约了。[17]{PP 320.1}
§36
As they drew near the encampment, they beheld the people shouting and dancing around their idol. It was a scene of heathen riot, an imitation of the idolatrous feasts of Egypt; but how unlike the solemn and reverent worship of God! Moses was overwhelmed. He had just come from the presence of Gods glory, and though he had been warned of what was taking place, he was unprepared for that dreadful exhibition of the degradation of Israel. His anger was hot. To show his abhorrence of their crime, he threw down the tables of stone, and they were broken in the sight of all the people, thus signifying that as they had broken their covenant with God, so God had broken His covenant with them.{PP 320.1}[17]
§37
摩西进入营中，在狂欢的众人面前，拿起偶像，丢在火中焚烧了。以后把它磨得粉碎，撒在从山里流下来的溪水上，给以色列人喝。这样，就显明了他们所敬拜的神是完全没有价值的。[18]{PP 320.2}
§38
Entering the camp, Moses passed through the crowds of revelers, and seizing upon the idol, cast it into the fire. He afterward ground it to powder, and having strewed it upon the stream that descended from the mount, he made the people drink of it. Thus was shown the utter worthlessness of the god which they had been worshiping.{PP 320.2}[18]
§39
这位伟大的领袖摩西，召他有罪的哥哥来，严严地质问他说：“这百姓向你作了什么，你竟使他们陷在大罪里？”亚伦述说百姓的喧嚣吵闹，来为自己辩护；又说，他若不答应他们的要求，就必被他们害死。他说：“求我主不要发烈怒，这百姓专于作恶，是你知道的。他们对我说：你为我们作神像，可以在我们前面引路；因为领我们出埃及地的那个摩西，我们不知道他遭了什么事。我对他们说，凡有金环的，可以摘下来，他们就给了我；我把金环扔在火中，这牛犊便出来了。”他想叫摩西相信这是出于一个神迹——金子一丢在火中，就有超自然的能力，使之变成一只牛犊。可是，他的托辞和搪塞都无济于事。他仍按着公正被判为主犯。[19]{PP 320.3}
§40
The great leader summoned his guilty brother and sternly demanded, What did this people unto thee, that thou hast brought so great a sin upon them? Aaron endeavored to shield himself by relating the clamors of the people; that if he had not complied with their wishes, he would have been put to death. Let not the anger of my lord wax hot, he said; thou knowest the people, that they are set on mischief. For they said unto me, Make us gods, which shall go before us: for as for this Moses, the man that brought us up out of the land of Egypt, we wot not what is become of him. And I said unto them, Whosoever hath any gold, let them break it off. So they gave it me: then I cast it into the fire, and there came out this calf. He would lead Moses to believe that a miracle had been wrought--that the gold had been cast into the fire, and by supernatural power changed to a calf. But his excuses and prevarications were of no avail. He was justly dealt with as the chief offender.{PP 320.3}[19]
§41
亚伦过去曾那么蒙上帝的赐福，并蒙他重用过于众人，这使他的罪显得更可憎了。制造偶像，宣告守节的，就是这“耶和华的圣者”亚伦。（诗106:16）这一个被派作摩西代言人，而又是上帝所说：“我知道他是能言的”亚伦（出4:14），在拜偶像的人提出叛逆上天的计划时，竟未能阻止他们。上帝曾借着亚伦降灾给埃及人和他们的神，这时他虽听见百姓在神像面前宣告说：“以色列啊，这是领你出埃及地的神，”竟然无动于衷。他曾与摩西一同上山，在那里看见耶和华的荣耀，而且在那荣耀的显现中，并没有看到什么可以仿造的像，而他却将主的荣耀变成吃草之牛的像。上帝所指派代替摩西治理百姓的亚伦，结果倒赞助了他们的叛逆。所以“耶和华也向亚伦甚是发怒，要灭绝他。”（申9:20）但他答应摩西恳切的代求，饶了他的性命，亚伦为所犯的大罪自卑悔改，才重得上帝的眷爱。[20]{PP 320.4}
§42
The fact that Aaron had been blessed and honored so far above the people was what made his sin so heinous. It was Aaron the saint of the Lord (Psalm 106:16), that had made the idol and announced the feast. It was he who had been appointed as spokesman for Moses, and concerning whom God Himself had testified, I know that he can speak well (Exodus 4:14), that had failed to check the idolaters in their heaven-daring purpose. He by whom God had wrought in bringing judgments both upon the Egyptians and upon their gods, had heard unmoved the proclamation before the molten image, These be thy gods, O Israel, which brought thee up out of the land of Egypt. It was he who had been with Moses on the mount, and had there beheld the glory of the Lord, who had seen that in the manifestation of that glory there was nothing of which an image could be made--it was he who had changed that glory into the similitude of an ox. He to whom God had committed the government of the people in the absence of Moses, was found sanctioning their rebellion. The Lord was very angry with Aaron to have destroyed him. Deuteronomy 9:20. But in answer to the earnest intercession of Moses, his life was spared; and in penitence and humiliation for his great sin, he was restored to the favor of God.{PP 320.4}[20]
§43
亚伦如能勇敢地主持正义，不计后果，他原可以防止那次悖逆的罪。如果他能毫不动摇地保持自己对上帝的忠贞。如果他能叫百姓回想在过去西奈山所遭的危险，并提醒他们过去与上帝所立顺从他律法的庄严誓约，他就可以制止这一次的犯罪了。但是他依从了百姓的愿望，泰然自若地进行了他们的计划，使他们大胆地陷入更深更重的罪恶之中，比他们起先所想要作的更甚。[21]{PP 323.1}
§44
If Aaron had had courage to stand for the right, irrespective of consequences, he could have prevented that apostasy. If he had unswervingly maintained his own allegiance to God, if he had cited the people to the perils of Sinai, and had reminded them of their solemn covenant with God to obey His law, the evil would have been checked. But his compliance with the desires of the people and the calm assurance with which he proceeded to carry out their plans, emboldened them to go to greater lengths in sin than had before entered their minds.{PP 323.1}[21]
§45
当摩西下山回到营中，面对那些叛徒时，他那严厉的斥责以及摔碎神圣法版时所显示的愤怒，与亚伦那种悦耳的言语和温和的风度相比，在百姓看来乃是个显著的对照，所以他们是同情亚伦的。亚伦曾为自己申辩，想把自己屈从百姓要求的责任，推到他们身上；虽然如此，他们仍旧非常赞羡他的温柔和忍耐。但上帝“不像人看人。”亚伦那种迁就人的精神，和讨人喜欢的心，曾使他看不出他所赞许之罪是多么可憎。他在以色列人中为罪恶张目，结果使成千的人丧命。这和摩西的作风比较起来，相差多么远啊！摩西忠心地执行了上帝的审判，显明他对以色列人的福利，看得比自己的兴盛、尊荣，或性命更加可贵。[22]{PP 323.2}
§46
When Moses, on returning to the camp, confronted the rebels, his severe rebukes and the indignation he displayed in breaking the sacred tables of the law were contrasted by the people with his brothers pleasant speech and dignified demeanor, and their sympathies were with Aaron. To justify himself, Aaron endeavored to make the people responsible for his weakness in yielding to their demand; but notwithstanding this, they were filled with admiration of his gentleness and patience. But God seeth not as man sees. Aarons yielding spirit and his desire to please had blinded his eyes to the enormity of the crime he was sanctioning. His course in giving his influence to sin in Israel cost the life of thousands. In what contrast with this was the course of Moses, who, while faithfully executing Gods judgments, showed that the welfare of Israel was dearer to him than prosperity or honor or life.{PP 323.2}[22]
§47
在上帝看来，他所要刑罚的罪，没有比鼓励别人行恶还严重的。上帝愿意他的仆人忠实地斥责罪恶，不论他们因此受多大的痛苦，也要借以证明自己的坚贞。那些荣膺神圣使命的人，不可作软弱无主见的机会主义者。他们不可追求自高自大或规避不愉快的本分，乃是要以坚贞的忠实来执行上帝的工作。[23]{PP 323.3}
§48
Of all the sins that God will punish, none are more grievous in His sight than those that encourage others to do evil. God would have His servants prove their loyalty by faithfully rebuking transgression, however painful the act may be. Those who are honored with a divine commission are not to be weak, pliant time-servers. They are not to aim at self-exaltation, or to shun disagreeable duties, but to perform Gods work with unswerving fidelity.{PP 323.3}[23]
§49
虽然上帝已经应允摩西的祷告，免了以色列人的毁灭，但他们的叛道还是要予以公开的刑罚。亚伦既让他们陷在不法和叛逆之中，如果这种罪行不迅速予以镇压，就必蔓延不止，使全国遭受难以挽回的毁灭。所以必须严严地来除净这次所犯的罪。于是摩西站在营门口，呼召百姓说：“凡属耶和华的，都要到我这里来。”那些没有参加这一次背道的要站在摩西右边；那些犯了罪而已经悔改的站在左边。百姓顺从了这命令。于是发现利未支派没有参加这一次拜偶像的事。在其他支派中有许多人虽然已经犯了罪，如今却表示悔改。但是，有一大群人，其中多数是鼓动制造牛犊的闲杂人，却刚愎不逊地继续叛逆。这时摩西奉“耶和华以色列的上帝”的名，吩咐站在他右边——就是那些保守自己没有敬拜偶像的人，把刀跨在腰间，去杀那些坚持叛逆的人。“那一天，百姓中被杀的约有三千。”不拘地位、亲属或朋友的关系，凡煽动这次罪恶的主犯都被剪除了，但一切悔改自卑的人得以免死。[24]{PP 324.1}
§50
Though God had granted the prayer of Moses in sparing Israel from destruction, their apostasy was to be signally punished. The lawlessness and insubordination into which Aaron had permitted them to fall, if not speedily crushed, would run riot in wickedness, and would involve the nation in irretrievable ruin. By terrible severity the evil must be put away. Standing in the gate of the camp, Moses called to the people, Who is on the Lords side? let him come unto me. Those who had not joined in the apostasy were to take their position at the right of Moses; those who were guilty but repentant, at the left. The command was obeyed. It was found that the tribe of Levi had taken no part in the idolatrous worship. From among other tribes there were great numbers who, although they had sinned, now signified their repentance. But a large company, mostly of the mixed multitude that instigated the making of the calf, stubbornly persisted in their rebellion. In the name of the Lord God of Israel, Moses now commanded those upon his right hand, who had kept themselves clear of idolatry, to gird on their swords and slay all who persisted in rebellion. And there fell of the people that day about three thousand men. Without regard to position, kindred, or friendship, the ringleaders in wickedness were cut off; but all who repented and humbled themselves were spared.{PP 324.1}[24]
§51
那些执行这可怕之任务的人，乃是借着上帝的权威行事，执行天上之王的判决。世人务要谨慎，不可凭着人的愚昧去判断他们的同胞；但当上帝命令他们在犯罪之人身上执行判决时，他们是要顺从的。那些履行此次艰难任务的人，这样就表现他们对于叛逆及拜偶像的憎恨，更充分地奉献自己为真神服务。耶和华报赏了他们的忠贞，使利未支派有特别的光荣。[25]{PP 324.2}
§52
Those who performed this terrible work of judgment were acting by divine authority, executing the sentence of the King of heaven. Men are to beware how they, in their human blindness, judge and condemn their fellow men; but when God commands them to execute His sentence upon iniquity, He is to be obeyed. Those who performed this painful act, thus manifested their abhorrence of rebellion and idolatry, and consecrated themselves more fully to the service of the true God. The Lord honored their faithfulness by bestowing special distinction upon the tribe of Levi.{PP 324.2}[25]
§53
以色列人曾自愿立约服从耶和华的威权，如今竟犯了叛逆的罪，得罪了那厚赐百福与他们的王。为维护上帝的政权起见，这些叛徒必须受到惩罚。然而就是在这件事上，上帝还是显出他的慈怜。他虽然维护他的律法，同时他也给人选择的自由，赐人人悔改的机会。只有那些顽梗不化的人才被剪除。[26]{PP 324.3}
§54
The Israelites had been guilty of treason, and that against a King who had loaded them with benefits and whose authority they had voluntarily pledged themselves to obey. That the divine government might be maintained justice must be visited upon the traitors. Yet even here Gods mercy was displayed. While He maintained His law, He granted freedom of choice and opportunity for repentance to all. Only those were cut off who persisted in rebellion.{PP 324.3}[26]
§55
为要向四围的列国说明上帝对拜偶像之罪的憎恶，这项罪实在有处罚的必要。摩西既作上帝的代表，就必须在叛徒身上执行审判，借此对他们的罪行，作一次严肃而公开的拒绝。将来以色列人指摘邻邦拜偶像的罪行时，他们的仇敌必要反控他们说，他们这以耶和华为上帝的人，曾在何烈山制造并敬拜一只牛犊。那时以色列人虽然不得不承认这可耻的事实，但他们可以指着这些犯罪之人所遭受的可怕厄运，证明上帝并没有容许或原谅他们的罪。[27]{PP 325.1}
§56
It was necessary that this sin should be punished, as a testimony to surrounding nations of Gods displeasure against idolatry. By executing justice upon the guilty, Moses, as Gods instrument, must leave on record a solemn and public protest against their crime. As the Israelites should hereafter condemn the idolatry of the neighboring tribes, their enemies would throw back upon them the charge that the people who claimed Jehovah as their God had made a calf and worshiped it in Horeb. Then though compelled to acknowledge the disgraceful truth, Israel could point to the terrible fate of the transgressors, as evidence that their sin had not been sanctioned or excused.{PP 325.1}[27]
§57
这罪之所以必须受到刑罚，非但是为了上帝的公义，而也是为了上帝的慈爱。他是他百姓的君王，也是他们的保护者。他剪除那些坚决叛逆的人，使别人不致被他们引诱以至于灭亡。上帝从前饶了该隐的性命，就向全宇宙显明，若让罪恶发展下去而不予以刑罚，必有什么结果。该隐在生活和教训上对他后裔的影响，终于使社会到了那么败坏的情况，以至全世界必须被洪水所灭。洪水以前世代的历史证明罪人长久生存，对自己并没有好处。上帝的长久忍耐，并没有遏止他们的罪恶。他们生存越久，就越败坏了。[28]{PP 325.2}
§58
Love no less than justice demanded that for this sin judgment should be inflicted. God is the guardian as well as the sovereign of His people. He cuts off those who are determined upon rebellion, that they may not lead others to ruin. In sparing the life of Cain, God had demonstrated to the universe what would be the result of permitting sin to go unpunished. The influence exerted upon his descendants by his life and teaching led to the state of corruption that demanded the destruction of the whole world by a flood. The history of the antediluvians testifies that long life is not a blessing to the sinner; Gods great forbearance did not repress their wickedness. The longer men lived, the more corrupt they became.{PP 325.2}[28]
§59
西奈山的叛逆也是如此。若不是迅速地刑罚了这些犯法的人，就必会有同样的结果再度出现。全地必要像挪亚的世代一样败坏。如果饶了这些违背律法的人，罪恶势必蔓延不止，其结果必要比饶了该隐的性命更为严重。使这几千个人灭亡乃是出于上帝的慈悲，因而防止了亿万人必须受刑。可见他为要拯救多数人，必须刑罚少数人。再者，当百姓放弃他们效忠上帝之心时，他们就失了上帝的保护。他们既没有保障，全国随时就有遭受他们仇敌攻击的危险。如果不迅速除灭这罪，他们终必落在许多有力的仇敌手中为掠物。所以为以色列人的利益和后世的教训起见，这次的罪恶实有迅速惩罚的必要。而且减短罪人的寿命，对他们自己也何尝不是一种恩惠呢！如果饶了他们的性命，则他们反叛上帝的精神，势必在他们中间造成仇恨、纷争，终于使他们自相残杀。因为上帝爱世人，爱以色列人，甚而也怜爱犯罪的人，所以这罪就受了迅速而可怕的惩罚。[29]{PP 325.3}
§60
So with the apostasy at Sinai. Unless punishment had been speedily visited upon transgression, the same results would again have been seen. The earth would have become as corrupt as in the days of Noah. Had these transgressors been spared, evils would have followed, greater than resulted from sparing the life of Cain. It was the mercy of God that thousands should suffer, to prevent the necessity of visiting judgments upon millions. In order to save the many, He must punish the few. Furthermore, as the people had cast off their allegiance to God, they had forfeited the divine protection, and, deprived of their defense, the whole nation was exposed to the power of their enemies. Had not the evil been promptly put away, they would soon have fallen a prey to their numerous and powerful foes. It was necessary for the good of Israel, and also as a lesson to all succeeding generations, that crime should be promptly punished. And it was no less a mercy to the sinners themselves that they should be cut short in their evil course. Had their life been spared, the same spirit that led them to rebel against God would have been manifested in hatred and strife among themselves, and they would eventually have destroyed one another. It was in love to the world, in love to Israel, and even to the transgressors, that crime was punished with swift and terrible severity.{PP 325.3}[29]
§61
当百姓看出他们罪恶的可憎时，全营的人就都恐慌起来了。他们恐怕一切犯罪的人都要被剪除。摩西怜恤他们的苦情，就应许再为他们向上帝祈求。[30]{PP 326.1}
§62
As the people were roused to see the enormity of their guilt, terror pervaded the entire encampment. It was feared that every offender was to be cut off. Pitying their distress, Moses promised to plead once more with God for them.{PP 326.1}[30]
§63
他说：“他们犯了大罪，我如今要上耶和华那里去，或者可以为你们赎罪。”他就到上帝面前认罪说：“唉，这百姓犯了大罪，为自己作了金像。倘或你肯赦免他们的罪，……不然，求你从你所写的册上涂抹我的名。”上帝回答说：“谁得罪我，我就从我的册上涂抹谁的名。现在你去领这百姓，往我所告诉你的地方去，我的使者必在你前面引路；只是到我追讨的日子，我必追讨他们的罪。”[31]{PP 326.2}
§64
Ye have sinned a great sin, he said, and now I will go up unto the Lord; peradventure I shall make an atonement for your sin. He went, and in his confession before God he said, Oh, this people have sinned a great sin, and have made them gods of gold. Yet now if Thou wilt forgive their sin--; and if not, blot me, I pray Thee, out of Thy book which Thou hast written. The answer was, Whosoever hath sinned against Me, him will I blot out of My book. Therefore now go, lead the people into the place of which I have spoken unto thee: behold, Mine Angel shall go before thee: nevertheless, in the day when I visit, I will visit their sin upon them.{PP 326.2}[31]
§65
摩西的祷告，使我们想到天上的记录，那里写着一切人的名字，他们的言行无论是善是恶，都要据实地登记下来。凡侍奉上帝的人，他们的名字都记在生命册上。如果他们离弃上帝，怙恶不悛，硬着心肠不受圣灵的感动，他们的名字就要在审判的日子从生命册上涂去，他们就注定灭亡了。摩西知道罪人的厄运是何等的可怕；然而，如果耶和华拒绝以色列人，他愿意将自己的名字和他们同被涂抹；他不忍看到上帝的刑罚临到那些蒙了这么奇妙救恩的人身上。摩西为以色列人代求，说明了基督为罪人作中保的工作。但耶和华没有让摩西像基督一样，背负犯法之人的罪担。他说：“谁得罪我，我就从我的册上涂抹谁的名。”[32]{PP 326.3}
§66
In the prayer of Moses our minds are directed to the heavenly records in which the names of all men are inscribed, and their deeds, whether good or evil, are faithfully registered. The book of life contains the names of all who have ever entered the service of God. If any of these depart from Him, and by stubborn persistence in sin become finally hardened against the influences of His Holy Spirit, their names will in the judgment be blotted from the book of life, and they themselves will be devoted to destruction. Moses realized how dreadful would be the fate of the sinner; yet if the people of Israel were to be rejected by the Lord, he desired his name to be blotted out with theirs; he could not endure to see the judgments of God fall upon those who had been so graciously delivered. The intercession of Moses in behalf of Israel illustrates the mediation of Christ for sinful men. But the Lord did not permit Moses to bear, as did Christ, the guilt of the transgressor. Whosoever hath sinned against Me, He said, him will I blot out of My book.{PP 326.3}[32]
§67
百姓极其悲伤地埋葬了他们的死人。三千人已经倒在刀下。不久之后，营中又有瘟疫发作，如今也有消息传来说，上帝不再与他们同在，不再引领他们了。因为耶和华曾说：“我自己不同你们上去，因为你们是硬着颈项的百姓，恐怕我在路上把你们灭绝。”耶和华又吩咐他们说：“你们要把身上的装饰摘下来，使我可以知道怎样待你们。于是全营都悲哀。在自卑悔改中，“以色列人从住何烈山以后，就把身上的装饰摘得干净。”[33]{PP 327.1}
§68
In deep sadness the people had buried their dead. Three thousand had fallen by the sword; a plague had soon after broken out in the encampment; and now the message came to them that the divine Presence would no longer accompany them in their journeyings. Jehovah had declared, I will not go up in the midst of thee; for thou art a stiffnecked people: lest I consume thee in the way. And the command was given, Put off thy ornaments from thee, that I may know what to do unto thee. Now there was mourning throughout the encampment. In penitence and humiliation the children of Israel stripped themselves of their ornaments by the mount Horeb.{PP 327.1}[33]
§69
照着上帝的指示，那暂作敬拜之用的帐棚，这时被挪移到离营很远的地方。这是一个凭据，证明上帝已经离开了他们。他只要向摩西，而不愿向这样的一种百姓显示自己。这个惩戒，是那一群自知有罪的人所深切感觉得到的，似乎表明将有更大的灾难要临到他们。耶和华把摩西从全营中分别出来，岂不是要把他们完全毁灭吗？然而他们还不是没有希望的。那支搭在营外的帐棚，摩西称它为“会幕。”凡是诚心悔改愿意归回耶和华的，要到会幕那里去承认自己的罪，并寻求上帝的恩典。及至他们回到自己的帐棚之后，摩西才进入会幕。百姓带着沉重而热切的心情，要看将有什么记号表明摩西为他们代求的事已蒙悦纳。如果上帝肯俯就摩西，与他相会，他们就可以希望不至完全被毁灭。所以当云柱降下来立在会幕门前的时候，百姓快乐得热泪直流，他们“就都起来，各人站在自己帐棚的门口下拜。”[34]{PP 327.2}
§70
By the divine direction the tent that had served as a temporary place of worship was removed afar off from the camp. This was still further evidence that God had withdrawn His presence from them. He would reveal Himself to Moses, but not to such a people. The rebuke was keenly felt, and to the conscience-smitten multitudes it seemed a foreboding of greater calamity. Had not the Lord separated Moses from the camp that He might utterly destroy them? But they were not left without hope. The tent was pitched without the encampment, but Moses called it the tabernacle of the congregation. All who were truly penitent, and desired to return to the Lord, were directed to repair thither to confess their sins and seek His mercy. When they returned to their tents Moses entered the tabernacle. With agonizing interest the people watched for some token that his intercessions in their behalf were accepted. If God should condescend to meet with him, they might hope that they were not to be utterly consumed. When the cloudy pillar descended, and stood at the entrance of the tabernacle, the people wept for joy, and they rose up and worshiped, every man in his tent door.{PP 327.2}[34]
§71
摩西深知那些在他手下，由他照顾之人的刚愎顽梗和盲目无知，他也知道自己所要应付的种种艰难。但他已经学会了，为了劝服百姓，他必须有上帝那里来的帮助。所以他恳求上帝将他的旨意更清楚地启示给他，并保证与他同在。他求告说：“你吩咐我说，将这百姓领上去；却没有叫我知道你要打发谁与我同去。只说，我按你的名认识你，你在我眼前也蒙了恩。我如今若在你眼前蒙恩，求你将你的道指示我，使我可以认识你，好在你眼前蒙恩，求你想到这民是你的民。”[35]{PP 327.3}
§72
Moses knew well the perversity and blindness of those who were placed under his care; he knew the difficulties with which he must contend. But he had learned that in order to prevail with the people, he must have help from God. He pleaded for a clearer revelation of Gods will and for an assurance of His presence: See, Thou sayest unto me, Bring up this people: and Thou hast not let me know whom Thou wilt send with me. Yet Thou hast said, I know thee by name, and thou hast also found grace in My sight. Now therefore, I pray Thee, if I have found grace in Thy sight, show me now Thy way, that I may know Thee, that I may find grace in Thy sight: and consider that this nation is Thy people.{PP 327.3}[35]
§73
回答乃是：“我必亲自和你同去，使你得安息。”但摩西还不满意。他想到，万一上帝任凭以色列民顽梗不化，必有什么可怕的结果，这使他非常恐惧不安。他不忍见自己的利益与他弟兄的利益分开，所以他恳求上帝，恢复他对他子民的眷爱，并求他同在的象征继续引领他们的行程：“你若不亲自和我同去，就不要把我们从这里领上去。人在何事上得以知道我和你的百姓，在你眼前蒙恩呢？岂不是因你与我们同去，使我和你的百姓，与地上的万民有分别吗？”[36]{PP 328.1}
§74
The answer was, My presence shall go with thee, and I will give thee rest. But Moses was not yet satisfied. There pressed upon his soul a sense of the terrible results should God leave Israel to hardness and impenitence. He could not endure that his interests should be separated from those of his brethren, and he prayed that the favor of God might be restored to His people, and that the token of His presence might continue to direct their journeyings: If Thy presence go not with me, carry us not up hence. For wherein shall it be known here that I and Thy people have found grace in Thy sight? is it not in that Thou goest with us? So shall we be separated, I and Thy people, from all the people that are upon the face of the earth.{PP 328.1}[36]
§75
耶和华说：“你这所求的我也要行，因为你在我眼前蒙了恩，并且我按你的名认识你。”但先知摩西仍然没有停止他的恳求。他的每一项要求虽然都已蒙了应允，但他渴望得到上帝眷爱他的更大凭据。这时他提出一个世人从来没有提过的要求说：“求你显出你的荣耀给我看。”[37]{PP 328.2}
§76
And the Lord said, I will do this thing also that thou hast spoken: for thou hast found grace in My sight, and I know thee by name. Still the prophet did not cease pleading. Every prayer had been answered, but he thirsted for greater tokens of Gods favor. He now made a request that no human being had ever made before: I beseech Thee, show me Thy glory.{PP 328.2}[37]
§77
上帝没有责备摩西的要求为胆大僭妄；只是用慈爱的言语回答他说：“我要显我一切的恩慈，在你面前经过。”没有人能在必死的身体中，直接看见上帝的荣耀而仍得存活；但上帝应许摩西，他可以照着他所能受的限度，看见上帝的荣耀。于是上帝又召他上山顶去；随后用他创造世界的手，就是那一只“把山翻倒挪移，山并不知觉”的手（伯9:5），将这用尘土造成的人，就是信心的勇士摩西，放在磐石穴中；那时，上帝的荣耀和他一切的恩慈，便从他面前经过。[38]{PP 328.3}
§78
God did not rebuke his request as presumptuous; but the gracious words were spoken, I will make all My goodness pass before thee. The unveiled glory of God, no man in this mortal state can look upon and live; but Moses was assured that he should behold as much of the divine glory as he could endure. Again he was summoned to the mountain summit; then the hand that made the world, that hand that removeth the mountains, and they know not (Job 9:5), took this creature of the dust, this mighty man of faith, and placed him in a cleft of the rock, while the glory of God and all His goodness passed before him.{PP 328.3}[38]
§79
这一个经验——就是那超乎其他一切的有上帝和他同在的应许——在摩西看来，是他当前工作成功的保证；他认为这比埃及一切的学问，或他作为政治家或军事家的一切成就，更有价值。地上的权力、技能、或学问，决不能代替上帝经常与他同在的福分。[39]{PP 328.4}
§80
This experience--above all else the promise that the divine Presence would attend him--was to Moses an assurance of success in the work before him; and he counted it of infinitely greater worth than all the learning of Egypt or all his attainments as a statesman or a military leader. No earthly power or skill or learning can supply the place of Gods abiding presence. {PP 328.4}[39]
§81
对犯罪的人，落在永生上帝的手里真是可怕；但是摩西单独站在亘古常在者面前，一点也不害怕；因为他的心是与造他之主的旨意一致的。诗人说：“我若心里注重罪孽，主必不听。”（诗66:18）但是，“耶和华与敬畏他的人亲密；他必将自己的约指示他们。”（诗25:14）[40]{PP 329.1}
§82
To the transgressor it is a fearful thing to fall into the hands of the living God; but Moses stood alone in the presence of the Eternal One, and he was not afraid; for his soul was in harmony with the will of his Maker. Says the psalmist, If I regard iniquity in my heart, the Lord will not hear me. Psalm 66:18. But the secret of the Lord is with them that fear Him; and He will show them His covenant. Psalm 25:14.{PP 329.1}[40]
§83
上帝宣告说：“耶和华，耶和华，是有怜悯、有恩典的上帝，不轻易发怒，并有丰盛的慈爱和诚实。为千万人存留慈爱，赦免罪孽、过犯，和罪恶；万不以有罪的为无罪。”（出34:6-7）[41]{PP 329.2}
§84
The Deity proclaimed Himself, The Lord, The Lord God, merciful and gracious, long-suffering, and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty.{PP 329.2}[41]
§85
“摩西急忙伏地下拜。”他再恳求上帝赦免他百姓的罪孽，以他们为他的产业。他的祷告蒙了应允。耶和华很慈爱地应许重新眷顾以色列人，为他们施行“在遍地万国中所未曾行的”奇妙的事。[42]{PP 329.3}
§86
Moses made haste, and bowed his head toward the earth, and worshiped. Again he entreated that God would pardon the iniquity of His people, and take them for His inheritance. His prayer was granted. The Lord graciously promised to renew His favor to Israel, and in their behalf to do marvels such as had not been done in all the earth, nor in any nation.{PP 329.3}[42]
§87
摩西停留在山上四十昼夜，在这期间，如同第一次一样，上帝用神妙的方法维持了他的生命。上帝并未准许任何人与摩西一同上山，也不许任何人在这期间走近山边。摩西曾蒙上帝的指示，预备了两块石版带到山上来。于是耶和华再“将这约的话，就是十条诫，写在两块版上。”[43]{PP 329.4}
§88
Forty days and nights Moses remained in the mount; and during all this time, as at the first, he was miraculously sustained. No man had been permitted to go up with him, nor during the time of his absence were any to approach the mount. At Gods command he had prepared two tables of stone, and had taken them with him to the summit; and again the Lord wrote upon the tables the words of the covenant, the Ten Commandments. [SEE APPENDIX, NOTE 5.]{PP 329.4}[43]
§89
摩西在这长时间内与上帝交往，他脸上就反照出上帝临格的荣耀；当他下山的时候，他却不知道自己的脸上发出一种耀眼的光辉。当司提反被带到审判官面前的时候，他脸上所发出的也就是这一样的光辉；那时“在公会里坐着的人，都定睛看他，见他的面貌，好像天使的面貌。”（徒6:15）亚伦和百姓一见摩西，就畏缩不前，他们“怕挨近他。”摩西看见他们惊惶失措的情形，却不明白是什么缘故。他就劝他们近前来。向他们提供上帝赦免他们的保证，和上帝重新眷爱他们的应许。他们听见摩西所发的，纯是慈爱和诚恳的话语；终于有一个人冒险地走近他，可是竟畏惧得说不出话来，只是一言不发地用手指着摩西的容貌，以后又指向天上。这个伟大的领袖摩西明白了他的意思。在他们良心自觉有罪，并觉得自己仍在上帝的忿怒之下时，他们就忍受不了这天上的光照，如果他们顺从上帝的话，这光就要使他们心中充满喜乐。罪里是有惧怕的，没有罪的人就不会躲避天上的荣光。[44]{PP 329.5}
§90
During that long time spent in communion with God, the face of Moses had reflected the glory of the divine Presence; unknown to himself his face shonen with a dazzling light when he descended from the mountain. Such a light illumined the countenance of Stephen when brought before his judges; and all that sat in the council, looking steadfastly on him, saw his face as it had been the face of an angel. Acts 6:15. Aaron as well as the people shrank away from Moses, and they were afraid to come nigh him. Seeing their confusion and terror, but ignorant of the cause, he urged them to come near. He held out to them the pledge of Gods reconciliation, and assured them of His restored favor. They perceived in his voice nothing but love and entreaty, and at last one ventured to approach him. Too awed to speak, he silently pointed to the countenance of Moses, and then toward heaven. The great leader understood his meaning. In their conscious guilt, feeling themselves still under the divine displeasure, they could not endure the heavenly light, which, had they been obedient to God, would have filled them with joy. There is fear in guilt. The soul that is free from sin will not wish to hide from the light of heaven.{PP 329.5}[44]
§91
摩西有许多事要传给他们；为同情他们的惧怕起见，就用帕子蒙上脸，以后，每逢他与上帝交往回到营中时，都是如此。[45]{PP 330.1}
§92
Moses had much to communicate to them; and compassionating their fear, he put a veil upon his face, and continued to do so thereafter whenever he returned to the camp from communion with God.{PP 330.1}[45]
§93
上帝原要借着这光辉，把他律法神圣和崇高的性质，以及由基督所显现福音的荣耀，都印刻在以色列人的心上。当摩西在山上的时候，上帝不但将石版上的律法，而且也将救恩的计划提示给他。他看出旧约时代的一切表号和象征，都是预指着基督的牺牲；摩西脸上所发射出来的光，乃是上帝律法的荣耀，更是从髑髅地洋溢出来的天上的光辉。摩西时代的光辉乃是预表基督时代的荣耀，摩西是看得见的中保，是预表那一位真正的代求者。[46]{PP 330.2}
§94
By this brightness God designed to impress upon Israel the sacred, exalted character of His law, and the glory of the gospel revealed through Christ. While Moses was in the mount, God presented to him, not only the tables of the law, but also the plan of salvation. He saw that the sacrifice of Christ was pre-figured by all the types and symbols of the Jewish age; and it was the heavenly light streaming from Calvary, no less than the glory of the law of God, that shed such a radiance upon the face of Moses. That divine illumination symbolized the glory of the dispensation of which Moses was the visible mediator, a representative of the one true Intercessor.{PP 330.2}[46]
§95
那反照在摩西脸上的荣耀，说明上帝守诫命的子民，借着基督中保的工作所能领受的福分。又证明我们与上帝的交往越密切，我们对他要求的认识就越清楚，就能更完全与上帝的形象相符，并更容易与上帝的性情有分。[47]{PP 330.3}
§96
The glory reflected in the countenance of Moses illustrates the blessings to be received by Gods commandment-keeping people through the mediation of Christ. It testifies that the closer our communion with God, and the clearer our knowledge of His requirements, the more fully shall we be conformed to the divine image, and the more readily do we become partakers of the divine nature.{PP 330.3}[47]
§97
摩西乃是基督的预表。他作以色列的代求者，因为百姓忍受不了他脸上的荣光，就用帕子蒙上脸；照样，当天上的中保基督来到地上时，他用人性遮掩了他的神性。如果他披着天上的光辉而来，他就不能在世人有罪的状况之下与他们接近；因为他们忍受不了他临格的荣耀。因此，他就自己卑微，成了“罪身的形状，”（罗8:3）以便接近堕落的人类，把他们救拔出来。[48]{PP 330.4}
§98
Moses was a type of Christ. As Israels intercessor veiled his countenance, because the people could not endure to look upon its glory, so Christ, the divine Mediator, veiled His divinity with humanity when He came to earth. Had He come clothed with the brightness of heaven, he could not have found access to men in their sinful state. They could not have endured the glory of His presence. Therefore He humbled Himself, and was made in the likeness of sinful flesh (Romans 8:3), that He might reach the fallen race, and lift them up.{PP 330.4}[48]