第32章 律法和诸约
§1
第32章 律法和诸约
§2
Chap. 32 - The Law and the Covenants
§3
亚当和夏娃在受造的时候，就已明白上帝的律法；他们也熟悉律法对他们的条款；律法的训词已经写在他们心上。在人类违犯律法堕落之后，律法并没有改变，只是上帝设立了补救的方式，使人类得以回到顺服的路上。上帝应许赐下一位救主，献祭的祭物就是指出基督的死，为罪人作了伟大的赎罪祭。但如果人类始终没有违犯上帝的律法，那么，就不会有死亡，也不需要一位救主；因而也不需要献祭了。[1]{PP 363.1}
§4
Adam and Eve, at their creation, had a knowledge of the law of God; they were acquainted with its claims upon them; its precepts were written upon their hearts. When man fell by transgression the law was not changed, but a remedial system was established to bring him back to obedience. The promise of a Saviour was given, and sacrificial offerings pointing forward to the death of Christ as the great sin offering were established. But had the law of God never been transgressed, there would have been no death, and no need of a Saviour; consequently there would have been no need of sacrifices.{PP 363.1}[1]
§5
亚当曾把上帝的律法教导他的子孙。于是律法就父子相传地一代一代的流传下来了。上帝虽然为人类的救赎作了慈悲的准备，但接受救恩而愿意顺从的人却不多。由于违犯律法，世界就变得非常的邪恶，以致上帝不得不用洪水洗净罪恶的污秽。此后挪亚和他的家属将律法传留后代，把十条诫命教导他的子孙。及至世人又离弃了上帝之后，耶和华就拣选了亚伯拉罕。关于他，上帝这样说：“亚伯拉罕听从我的话，遵守我的吩咐，和我的命令、律例、法度。”（创26:5）又有割礼的仪式授予他作为献身侍奉上帝的记号，就是他们愿意永与拜偶像之风隔离，并顺从上帝律法的约。亚伯拉罕的子孙没有遵守这约，竟与异族联盟，并效法他们的行为，因此他们必须寄居在埃及为奴。但他们既与拜偶像的人相交，并受埃及人的压迫，上帝的诫命就因与外邦人鄙陋恶劣之教训相混淆，进一步受了玷污。所以当耶和华领他们从埃及出来的时候，他隐在荣耀里带着众天使降临西奈山，并在可畏的威严之中，向百姓颁布他的律法。[2]{PP 363.2}
§6
Adam taught his descendants the law of God, and it was handed down from father to son through successive generations. But notwithstanding the gracious provision for mans redemption, there were few who accepted it and rendered obedience. By transgression the world became so vile that it was necessary to cleanse it by the Flood from its corruption. The law was preserved by Noah and his family, and Noah taught his descendants the Ten Commandments. As men again departed from God, the Lord chose Abraham, of whom He declared, Abraham obeyed My voice, and kept My charge, My commandments, My statutes, and My laws. Genesis 26:5. To him was given the rite of circumcision, which was a sign that those who received it were devoted to the service of God--a pledge that they would remain separate from idolatry, and would obey the law of God. The failure of Abrahams descendants to keep this pledge, as shown in their disposition to form alliances with the heathen and adopt their practices, was the cause of their sojourn and bondage in Egypt. But in their intercourse with idolaters, and their forced submission to the Egyptians, the divine precepts became still further corrupted with the vile and cruel teachings of heathenism. Therefore when the Lord brought them forth from Egypt, He came down upon Sinai, enshrouded in glory and surrounded by His angels, and in awful majesty spoke His law in the hearing of all the people.{PP 363.2}[2]
§7
百姓既动辄忘记上帝的要求，所以他当时没有叫他们单凭记忆力来保守他的诫命，却将这些诫命写在石版上。他要从以色列民中除去一切使他圣律法与邪教的遗传相混淆，和令他诫命与人类的条例或习惯相搀杂的因素。但他不仅是给了他们十条诫命，因百姓曾显明自己是那么易于被引诱偏离正路，所以他为每一项试探作了预防。上帝指示摩西把他所吩咐的律例法度详细地记录下来。这些指示是有关百姓对上帝，和他们彼此之间，以及他们对外人的义务，也就是十条诫命原则的细目；还要用明确的方式把这些律例宣布出来，使人人都不致有所误会；目的乃是要维护那刻在石版上之十条诫命的神圣性。[3]{PP 364.1}
§8
He did not even then trust His precepts to the memory of a people who were prone to forget His requirements, but wrote them upon tables of stone. He would remove from Israel all possibility of mingling heathen traditions with His holy precepts, or of confounding His requirements with human ordinances or customs. But He did not stop with giving them the precepts of the Decalogue. The people had shown themselves so easily led astray that He would leave no door of temptation unguarded. Moses was commanded to write, as God should bid him, judgments and laws giving minute instruction as to what was required. These directions relating to the duty of the people to God, to one another, and to the stranger were only the principles of the Ten Commandments amplified and given in a specific manner, that none need err. They were designed to guard the sacredness of the ten precepts engraved on the tables of stone.{PP 364.1}[3]
§9
如果人遵守了上帝的律法，就是亚当堕落之后上帝所赐给他的，也是挪亚所保持，亚伯拉罕所遵守的律法，他们就不需要割礼的仪式了。如果亚伯拉罕的子孙一直遵守了以割礼为记号的约，他们就不至于被引诱陷入拜偶像的罪中，也没在埃及过奴役生活的必要了；他们就必从心里遵守上帝的律法，上帝也就不必在西奈山颁布律法，或把它刻在石版上了。如果百姓实行了十条诫命的原则，也就不需要把附加的指示赐给摩西了。[4]{PP 364.2}
§10
If man had kept the law of God, as given to Adam after his fall, preserved by Noah, and observed by Abraham, there would have been no necessity for the ordinance of circumcision. And if the descendants of Abraham had kept the covenant, of which circumcision was a sign, they would never have been seduced into idolatry, nor would it have been necessary for them to suffer a life of bondage in Egypt; they would have kept Gods law in mind, and there would have been no necessity for it to be proclaimed from Sinai or engraved upon the tables of stone. And had the people practiced the principles of the Ten Commandments, there would have been no need of the additional directions given to Moses.{PP 364.2}[4]
§11
授予亚当的献祭制度也被他的子孙曲解了。迷信、拜偶像、残酷、和淫乱的事，败坏了上帝所指定的简单而意义深长的仪式。以色列民经过长期与拜偶像之人的来往，曾把许多邪教的风俗混杂在他们的敬拜之中；所以耶和华在西奈山，把有关献祭之礼的确定教训赐给他们。在圣幕落成之后，上帝在施恩座上光明的祥云中与摩西相会，把有关献祭的制度，以及在圣所里所要举行的敬拜仪式，完全指示了他。仪文的律法就是这样传给摩西，而由摩西写在约书上的。但是，十条诫命的律法却是上帝亲口在西奈山所颁布，亲手写在石版上，而且是慎重地保存在约柜中的。[5]{PP 364.3}
§12
The sacrificial system, committed to Adam, was also perverted by his descendants. Superstition, idolatry, cruelty, and licentiousness corrupted the simple and significant service that God had appointed. Through long intercourse with idolaters the people of Israel had mingled many heathen customs with their worship; therefore the Lord gave them at Sinai definite instruction concerning the sacrificial service. After the completion of the tabernacle He communicated with Moses from the cloud of glory above the mercy seat, and gave him full directions concerning the system of offerings and the forms of worship to be maintained in the sanctuary. The ceremonial law was thus given to Moses, and by him written in a book. But the law of Ten Commandments spoken from Sinai had been written by God Himself on the tables of stone, and was sacredly preserved in the ark.{PP 364.3}[5]
§13
有许多人想要把这两种律法混为一谈，用那简明仪文律法的经文来证明道德的律法已经废去；但是这种说法是曲解《圣经》的。这两种律法的区别非常地显著，明白。仪文的律法乃是基督的表号，预指他的牺牲，和他祭司的职分。希伯来人必须履行这个仪文的律法及其祭祀和条例，直到表号转换为本体的时候，就是基督舍命，上帝的羔羊除去世人罪孽的时候为止。于是一切献祭的牺牲就要止息。基督所“撤去，钉在十字架上”的（西2:14）就是这仪文的律法。至于十条诫命的律法，诗人说：“耶和华啊，你的话安定在天，直到永远。”（诗119:89）基督亲自说：“莫想我来要废掉律法，……我实在告诉你们，”语气非常肯定，“就是到天地都废去了，律法的一点一划也不能废去，都要成全。”（太5:17-18）他在这里所发挥的教训，乃是：上帝律法的条款不但过去如此，当时如此，而且是永久如此，与天地共存的。上帝的律法与他的宝座一样永不变更。它要世世代代向人类维持着它的条款。[6]{PP 365.1}
§14
There are many who try to blend these two systems, using the texts that speak of the ceremonial law to prove that the moral law has been abolished; but this is a perversion of the Scriptures. The distinction between the two systems is broad and clear. The ceremonial system was made up of symbols pointing to Christ, to His sacrifice and His priesthood. This ritual law, with its sacrifices and ordinances, was to be performed by the Hebrews until type met antitype in the death of Christ, the Lamb of God that taketh away the sin of the world. Then all the sacrificial offerings were to cease. It is this law that Christ took . . . out of the way, nailing it to His cross. Colossians 2:14. But concerning the law of Ten Commandments the psalmist declares, Forever, O Lord, Thy word is settled in heaven. Psalm 119:89. And Christ Himself says, Think not that I am come to destroy the law. . . . Verily I say unto you--making the assertion as emphatic as possible--Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled. Matthew 5:17, 18. Here He teaches, not merely what the claims of Gods law had been, and were then, but that these claims should hold as long as the heavens and the earth remain. The law of God is as immutable as His throne. It will maintain its claims upon mankind in all ages.{PP 365.1}[6]
§15
关于在西奈山所颁布的律法，尼希米曾经说过：“你也降临在西奈山，从天上与他们说话，赐给他们正直的典章、真实的律法、美好的条例与诫命。”（尼9:13）“外邦人的使徒”保罗说：“律法是圣洁的，诫命也是圣洁、公义、良善的。”（罗7:12）他这话必是指着十条诫命说的，因为他引证其中的一条说：“不可起贪心。”[7]{PP 365.2}
§16
Concerning the law proclaimed from Sinai, Nehemiah says, Thou camest down also upon Mount Sinai, and spakest with them from heaven, and gavest them right judgments, and true laws, good statutes and commandments. Nehemiah 9:13. And Paul, the apostle to the Gentiles, declares, The law is holy, and the commandment holy, and just, and good. Romans 7:12. This can be no other than the Decalogue; for it is the law that says, Thou shalt not covet. Verse 7.{PP 365.2}[7]
§17
救主的死固然使那表号和影像式的律法废弃了，但一点也没有减除人遵守道德律法的责任。相反地，基督为救赎人类违犯律法之罪而需要受死这一个事实，正足以证明律法是不能变更的。[8]{PP 365.3}
§18
While the Saviours death brought to an end the law of types and shadows, it did not in the least detract from the obligation of the moral law. On the contrary, the very fact that it was necessary for Christ to die in order to atone for the transgression of that law, proves it to be immutable.{PP 365.3}[8]
§19
那些声称基督来是要废去上帝的律法，并取消旧约的人，说旧约时期乃是个黑暗的时期，并说，犹太人的宗教只是一些形式和仪文。但这种说法是错误的。在那记载上帝如何对待他选民的全部圣史中，到处有伟大的“自有永有者”鲜明的踪迹。在他作以色列人唯一的王，并赐律法给他子民的时候，他所显示的权能和荣耀是最昭著的；因为他从来没有向世人显示过比这更大的威荣。在这里有非人手所执掌的王权；而且以色列人的那肉眼所不能见之君王的庄严威仪，实有莫可言宣的赫赫之威势。[9]{PP 365.4}
§20
Those who claim that Christ came to abrogate the law of God and to do away with the Old Testament, speak of the Jewish age as one of darkness, and represent the religion of the Hebrews as consisting of mere forms and ceremonies. But this is an error. All through the pages of sacred history, where the dealings of God with His chosen people are recorded, there are burning traces of the great I AM. Never has He given to the sons of men more open manifestations of His power and glory than when He alone was acknowledged as Israels ruler, and gave the law to His people. Here was a scepter swayed by no human hand; and the stately goings forth of Israels invisible King were unspeakably grand and awful.{PP 365.4}[9]
§21
在上帝亲临的这一切显示中，他的荣耀是借着基督显明出来的。这不但在救主降临的时候，而也在人类堕落和发表应许救赎之后的一切世代中，上帝一直是“在基督里，叫世人与自己和好。”（林后5:19）基督乃是先祖和旧约时代献祭制度的基础和中心。自从始祖犯罪以来，上帝和人类之间就没有直接的交往。天父已经将世界交在基督手中，为要借着他中保的工作救赎人类，并维护上帝律法的权力和圣洁。天庭和堕落人类之间的一切交往，一向是借着基督来进行的。那向我们始祖发表救赎应许的乃是上帝的儿子。那向诸先祖显示自己的也就是他。亚当、挪亚、亚伯拉罕、以撒、雅各和摩西都曾明白福音。他们都曾仰望那借着人类的替身和中保所赐的救恩。古时，这些圣人曾与那在肉身中来到我们这个世界的救主相交；其中有一些人曾与基督和天上的使者面对面交谈。[10]{PP 366.1}
§22
In all these revelations of the divine presence the glory of God was manifested through Christ. Not alone at the Saviours advent, but through all the ages after the Fall and the promise of redemption, God was in Christ, reconciling the world unto Himself. 2 Corinthians 5:19. Christ was the foundation and center of the sacrificial system in both the patriarchal and the Jewish age. Since the sin of our first parents there has been no direct communication between God and man. The Father has given the world into the hands of Christ, that through His mediatorial work He may redeem man and vindicate the authority and holiness of the law of God. All the communion between heaven and the fallen race has been through Christ. It was the Son of God that gave to our first parents the promise of redemption. It was He who revealed Himself to the patriarchs. Adam, Noah, Abraham, Isaac, Jacob, and Moses understood the gospel. They looked for salvation through mans Substitute and Surety. These holy men of old held communion with the Saviour who was to come to our world in human flesh; and some of them talked with Christ and heavenly angels face to face.{PP 366.1}[10]
§23
基督不但是希伯来人在旷野时的领袖，那名称为耶和华，隐在云柱中，行在会众前的使者，他也是赐律法与以色列的主。基督在西奈山的赫赫威荣之中，将他父十条诫命的律法传给一切百姓听。那把刻着律法的石版赐给摩西的也就是他。[11]{PP 366.2}
§24
Christ was not only the leader of the Hebrews in the wilderness--the Angel in whom was the name of Jehovah, and who, veiled in the cloudy pillar, went before the host--but it was He who gave the law to Israel. [SEE APPENDIX, NOTE 7.] Amid the awful glory of Sinai, Christ declared in the hearing of all the people the ten precepts of His Fathers law. It was He who gave to Moses the law engraved upon the tables of stone.{PP 366.2}[11]
§25
那借着众先知向他百姓说话的就是基督。使徒彼得曾写信给基督教会说：众先知“论到这救恩，……就是考察在他们心里基督的灵，预先证明基督受苦难，后来得荣耀，是指着什么时候，并怎样的时候。”（彼前1:10-11）借着旧约向我们说话的就是基督的声音。“因为预言中的灵意，乃是为耶稣作见证。”（启19:10）[12]{PP 366.3}
§26
It was Christ that spoke to His people through the prophets. The apostle Peter, writing to the Christian church, says that the prophets prophesied of the grace that should come unto you: searching what, or what manner of time the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ and the glory that should follow. 1 Peter 1:10, 11. It is the voice of Christ that speaks to us through the Old Testament. The testimony of Jesus is the spirit of prophecy. Revelation 19:10.{PP 366.3}[12]
§27
在耶稣亲身在人间所发挥的教训之中，他叫百姓注意旧约《圣经》。他对犹太人说：“你们查考《圣经》，因你们以为内中有永生；给我作见证的就是这经。”（约5:39）当时的《圣经》只有旧约的书卷。上帝的儿子说：“他们有摩西和先知的话，可以听从。”并且他又加上一句说：“若不听从摩西和先知的话，就是有一个从死里复活的，他们也是不听劝。”（路16:29,31）[13]{PP 367.1}
§28
In His teachings while personally among men Jesus directed the minds of the people to the Old Testament. He said to the Jews, Ye search the Scriptures, because ye think that in them ye have eternal life; and these are they which bear witness of Me. John 5:39, R.V. At this time the books of the Old Testament were the only part of the Bible in existence. Again the Son of God declared, They have Moses and the prophets; let them hear them. And He added, If they hear not Moses and the prophets, neither will they be persuaded, though one rose from the dead. Luke 16:29, 31.{PP 367.1}[13]
§29
仪文的律法是基督所赐的。就是在人不需要遵守这律法之后，保罗还是向犹太人讲出它的论点和价值，显明他在救赎计划中的地位，和它对基督工作的关系。这位大使徒宣称，这律法是光荣的，与它神圣的创始者相称。圣所中庄严的礼，预表那显示给后世的伟大真理。馨香的烟云与以色列人的祷告一同上升，预表唯有基督的公义才能使罪人的祷告得蒙上帝的悦纳；祭坛上流血的牺牲，指明一位将要来的救赎主；从至圣所里发出来的光辉，就可以看出他的临格；这样，经过一代一代的黑暗和背道，这些奉献之礼在世人心中保持了活泼的信仰，直到所应许的弥赛亚降临的时候。[14]{PP 367.2}
§30
The ceremonial law was given by Christ. Even after it was no longer to be observed, Paul presented it before the Jews in its true position and value, showing its place in the plan of redemption and its relation to the work of Christ; and the great apostle pronounces this law glorious, worthy of its divine Originator. The solemn service of the sanctuary typified the grand truths that were to be revealed through successive generations. The cloud of incense ascending with the prayers of Israel represents His righteousness that alone can make the sinners prayer acceptable to God; the bleeding victim on the altar of sacrifice testified of a Redeemer to come; and from the holy of holies the visible token of the divine Presence shone forth. Thus through age after age of darkness and apostasy faith was kept alive in the hearts of men until the time came for the advent of the promised Messiah.{PP 367.2}[14]
§31
耶稣在还未成为人的样式来到世界之先，就已经是他子民的光，世界的光。那照亮这被罪恶所包围的黑暗世界的第一道光线，是从基督那里来的。照亮在世人身上的每一线天上的光芒，都是从他而来。在救赎的计划中，基督是阿拉法和俄梅戛，是首先的和末后的。[15]{PP 367.3}
§32
Jesus was the light of His people--the Light of the world--before He came to earth in the form of humanity. The first gleam of light that pierced the gloom in which sin had wrapped the world, came from Christ. And from Him has come every ray of heavens brightness that has fallen upon the inhabitants of the earth. In the plan of redemption Christ is the Alpha and the Omega--the First and the Last.{PP 367.3}[15]
§33
自从救主流了赦罪的宝血，并升到天上“为我们显在上帝面前”以来（来9:24），就有光从髑髅地的十字架和天上的圣所中放射出来。但是我们所得更清楚的亮光，不应该使我们轻视古人从预指救主的表号上所领受的光。基督福音之光一经照在旧约制度上，就使仪文的律法更有意义。在新的真理显明的时候，原有的真理就必发挥更清楚的亮光，而且上帝的品德和旨意就更能在他对待选民的措施上显明出来了。我们所得的亮光越多，就越清楚地明了这救赎的计划乃是在实施上帝拯救人类的旨意。这样，我们在上帝的话中就必领略到新的美妙，新的力量，我们也必以更深切更专一的兴趣来研究《圣经》了。[16]{PP 367.4}
§34
Since the Saviour shed His blood for the remission of sins, and ascended to heaven to appear in the presence of God for us (Hebrews 9:24), light has been streaming from the cross of Calvary and from the holy places of the sanctuary above. But the clearer light granted us should not cause us to despise that which in earlier times was received through the types pointing to the coming Saviour. The gospel of Christ sheds light upon the Jewish economy and gives significance to the ceremonial law. As new truths are revealed, and that which has been known from the beginning is brought into clearer light, the character and purposes of God are made manifest in His dealings with His chosen people. Every additional ray of light that we receive gives us a clearer understanding of the plan of redemption, which is the working out of the divine will in the salvation of man. We see new beauty and force in the inspired word, and we study its pages with a deeper and more absorbing interest.{PP 367.4}[16]
§35
许多人以为上帝曾在希伯来人与外邦人之间立了一道隔墙；并认为他曾从其余的人收回他大部分的爱，而把这爱集中在以色列人身上。殊不知上帝并没有叫他的百姓在自己和他们的同胞之间筑一道隔墙。上帝无限的爱心是普及一切地上之人的。虽然他们拒绝了他，他仍是不断地要向他们显示自己，并使他们分享他的慈爱和恩惠。他赐福给选民，乃是要他们为别人造福。[17]{PP 368.1}
§36
The opinion is held by many that God placed a separating wall between the Hebrews and the outside world; that His care and love, withdrawn to a great extent from the rest of mankind, were centered upon Israel. But God did not design that His people should build up a wall of partition between themselves and their fellow men. The heart of Infinite Love was reaching out toward all the inhabitants of the earth. Though they had rejected Him, He was constantly seeking to reveal Himself to them and make them partakers of His love and grace. His blessing was granted to the chosen people, that they might bless others.{PP 368.1}[17]
§37
上帝从前呼召亚伯拉罕，使他兴盛尊荣；而这位先祖的忠贞就成了他寄居之地的光。亚伯拉罕并没有避开他四围的人们。他曾与四围的国王保持友好的关系。其中有些人非常尊敬他；而且他的正直和无私，他的勇武和仁爱，表现了上帝的品德。在米所波大米、在迦南、在埃及，就是在所多玛的居民之中，天上的上帝就借着他这位代表彰显出来了。[18]{PP 368.2}
§38
God called Abraham, and prospered and honored him; and the patriarchs fidelity was a light to the people in all the countries of his sojourn. Abraham did not shut himself away from the people around him. He maintained friendly relations with the kings of the surrounding nations, by some of whom he was treated with great respect; and his integrity and unselfishness, his valor and benevolence, were representing the character of God. In Mesopotamia, in Canaan, in Egypt, and even to the inhabitants of Sodom, the God of heaven was revealed through His representative.{PP 368.2}[18]
§39
上帝也是这样借着约瑟，向埃及人和那些与埃及有关的国民显示了自己。耶和华为什么拣选约瑟，并在埃及人中那么高举他呢？他很可以用其他的方法，使雅各的子孙成就自己的旨意；但他要使约瑟作一个光，他把他置于法老的朝廷中，那么，天上的光可以照到远近各地。由于约瑟在日常生活上所表现的智慧和公义、纯洁和慈善。并由于他对人民之利益的重视，何况他们是拜偶像的人，他就成了基督的代表。这些敬拜外邦之神的人民，在全埃及所感激所称赞的恩人身上，看出他的创造主和救赎主的爱。照样，上帝借着摩西在当时地上最大国度的宝座旁边点了一盏明灯，使凡愿意的人都可以认识永生的真神。而且在这一切亮光都照耀在埃及人身上之后，上帝才伸手降灾刑罚他们。[19]{PP 368.3}
§40
So to the people of Egypt and of all the nations connected with that powerful kingdom, God manifested Himself through Joseph. Why did the Lord choose to exalt Joseph so highly among the Egyptians? He might have provided some other way for the accomplishment of His purposes toward the children of Jacob; but He desired to make Joseph a light, and He placed him in the palace of the king, that the heavenly illumination might extend far and near. By his wisdom and justice, by the purity and benevolence of his daily life, by his devotion to the interests of the people--and that people a nation of idolaters--Joseph was a representative of Christ. In their benefactor, to whom all Egypt turned with gratitude and praise, that heathen people were to behold the love of their Creator and Redeemer. So in Moses also God placed a light beside the throne of the earths greatest kingdom, that all who would, might learn of the true and living God. And all this light was given to the Egyptians before the hand of God was stretched out over them in judgments.{PP 368.3}[19]
§41
在拯救以色列人出离埃及地的事上，上帝大能的名声就传到远近各处。耶利哥城的好战居民便因而恐惧战栗了。住在城中的喇合说：“我们一听见这些事，心就消化了。因你们的缘故，并无一人有胆气；耶和华你们的上帝，本是上天下地的上帝。”（书2:11）就是在以色列人出埃及几百年之后，非利士人的祭司还向百姓提起上帝在埃及所降的灾难，警告他们不可抗拒以色列的上帝。（见撒上6:6）[20]{PP 369.1}
§42
In the deliverance of Israel from Egypt a knowledge of the power of God spread far and wide. The warlike people of the stronghold of Jericho trembled. As soon as we had heard these things, said Rahab, our hearts did melt, neither did there remain any more courage in any man, because of you: for Jehovah your God, He is God in heaven above, and in earth beneath. Joshua 2:11. Centuries after the exodus the priests of the Philistines reminded their people of the plagues of Egypt, and warned them against resisting the God of Israel.{PP 369.1}[20]
§43
上帝呼召以色列人，赐福与他们，高举他们，并不是叫他们借着顺从他的律法而独享他的恩宠和福惠，乃是要借着他们向地上一切的人显示自己。他吩咐他们从四围拜偶像的列国中分别出来，就是要完成这个目的。[21]{PP 369.2}
§44
God called Israel, and blessed and exalted them, not that by obedience to His law they alone might receive His favor and become the exclusive recipients of His blessings, but in order to reveal Himself through them to all the inhabitants of the earth. It was for the accomplishment of this very purpose that He commanded them to keep themselves distinct from the idolatrous nations around them.{PP 369.2}[21]
§45
拜偶像和随之而来的一连串的罪恶，都是上帝所憎恶的，所以他吩咐他的子民不可与其他国家的人混杂，“不可效法他们的行为，”（出23:24）以致忘记上帝。他禁止他们与拜偶像的人通婚，唯恐他们被引诱离弃他。今日上帝的子民正与当时一样，必须清洁，“不沾染世俗。”他们必须保守自己脱离世俗的风气，因为这风气是与真理和公义对立的。但是上帝无意叫他的子民自以为义，闭关自守，以致不能对世人发挥感化力。[22]{PP 369.3}
§46
Idolatry and all the sins that followed in its train were abhorrent to God, and He commanded His people not to mingle with other nations, to do after their works, and forget God. He forbade their marriage with idolaters, lest their hearts should be led away from Him. It was just as necessary then as it is now that Gods people should be pure, unspotted from the world. They must keep themselves free from its spirit, because it is opposed to truth and righteousness. But God did not intend that His people, in self-righteous exclusiveness, should shut themselves away from the world, so that they could have no influence upon it.{PP 369.3}[22]
§47
各时代跟从基督的人，都该像他们的夫子一样，作世上的光，救主说：“城造在山上，是不能隐藏的。人点灯，不放在斗底下，是放在灯台上，就照亮一家的人，”就是世上的人。他又说道：“你们的光也当这样照在人前，叫他们看见你们的好行为，便将荣耀归给你们在天上的父。”（太5:14-16）这正是以诺、挪亚、亚伯拉罕、约瑟和摩西所作的，也正是上帝要他子民以色列人所作的。[23]{PP 369.4}
§48
Like their Master, the followers of Christ in every age were to be the light of the world. The Saviour said, A city that is set on an hill cannot be hid. Neither do men light a candle, and put it under a bushel, but on a candlestick; and it giveth light unto all that are in the house--that is, in the world. And He adds, Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven. Matthew 5:14-16. This is just what Enoch, and Noah, Abraham, Joseph, and Moses did. It is just what God designed that His people Israel should do.{PP 369.4}[23]
§49
以色列人之所以隐藏了他们的光，而没有让它照耀在四围的民族之前，乃是因为他们那存着不信的恶心被撒但所控制。而且这同样偏执的精神，若不是使他们随着外邦人犯罪，就是使他们骄傲自大，闭关自守地与世人隔离，好像上帝的慈爱和照顾是他们所专有似的。[24]{PP 370.1}
§50
It was their own evil heart of unbelief, controlled by Satan, that led them to hide their light, instead of shedding it upon surrounding peoples; it was that same bigoted spirit that caused them either to follow the iniquitous practices of the heathen or to shut themselves away in proud exclusiveness, as if Gods love and care were over them alone.{PP 370.1}[24]
§51
《圣经》中曾提出两种律法，一种是永久不变的，一种是临时暂定的，照样，约也有两种。恩典的约乃是起初在人类堕落之后，上帝应许女人的后裔要伤蛇的头时，在伊甸园与人订立的。这约向人提供赦罪之福和上帝恩典的帮助，使他们以后能借着相信基督而顺从上帝。在他们忠实履行上帝律法的条件之下，这约也应许他们永生。古代一切先祖都是这样得到了救赎的盼望。[25]{PP 370.2}
§52
As the Bible presents two laws, one changeless and eternal, the other provisional and temporary, so there are two covenants. The covenant of grace was first made with man in Eden, when after the Fall there was given a divine promise that the seed of the woman should bruise the serpents head. To all men this covenant offered pardon and the assisting grace of God for future obedience through faith in Christ. It also promised them eternal life on condition of fidelity to Gods law. Thus the patriarchs received the hope of salvation.{PP 370.2}[25]
§53
上帝在以下的应许中，与亚伯拉罕重立这约：“地上万国都必因你的后裔得福。”（创22:18）这应许是指着基督说的。亚伯拉罕明白这一点，（见加3:8,16）他也相信基督赦免了他的罪，而且那使他得称为义的，就是这个信心。上帝与亚伯拉罕所立的这个约，也维护了他律法的威信。耶和华向亚伯拉罕显现，说：“我是全能的上帝，你当在我面前作完全人。”（创17:1）上帝为他忠心仆人所作的见证是：“亚伯拉罕听从我的话，遵守我的吩咐，和我的命令、律例、法度。”（创26:5）耶和华向他说：“我要与你并你世世代代的后裔坚立我的约，作永远的约，是要作你和你后裔的上帝。”（创17:7）[26]{PP 370.3}
§54
This same covenant was renewed to Abraham in the promise, In thy seed shall all the nations of the earth be blessed. Genesis 22:18. This promise pointed to Christ. So Abraham understood it (see Galatians 3:8, 16), and he trusted in Christ for the forgiveness of sins. It was this faith that was accounted unto him for righteousness. The covenant with Abraham also maintained the authority of Gods law. The Lord appeared unto Abraham, and said, I am the Almighty God; walk before Me, and be thou perfect. Genesis 17:1. The testimony of God concerning His faithful servant was, Abraham obeyed My voice, and kept My charge, My commandments, My statutes, and My laws. Genesis 26:5. And the Lord declared to him, I will establish My covenant between Me and thee and thy seed after thee in their generations, for an everlasting covenant, to be a God unto thee and to thy seed after thee. Genesis 17:7.{PP 370.3}[26]
§55
这约虽然向亚当订立，而又向亚伯拉罕重申，但是非到基督受死就不能生效。自从上帝第一次发出救赎的消息以来，这约就因为上帝的应许而成立；人也曾因着信而接受了它；但是它必须经过基督坚定之后，才能称为新约。上帝的律法是这约的基础，因为这约无非是使世人重新与上帝旨意和谐的一种办法，使他们能以遵守上帝的律法。[27]{PP 370.4}
§56
Though this covenant was made with Adam and renewed to Abraham, it could not be ratified until the death of Christ. It had existed by the promise of God since the first intimation of redemption had been given; it had been accepted by faith; yet when ratified by Christ, it is called a new covenant. The law of God was the basis of this covenant, which was simply an arrangement for bringing men again into harmony with the divine will, placing them where they could obey Gods law.{PP 370.4}[27]
§57
另外一个约——经上称为“旧”约——是上帝与以色列人在西奈山所立，当时并用牺牲的血来坚定的。但亚伯拉罕的约是用基督的血来坚定的，所以称为“第二个”约，或“新”约，因为坚定这约所流的血，是在为坚定第一个约所流的血以后。这新约在亚伯拉罕的日子就已经成立，因那时是以上帝的应许和他所起的誓为证的，“借着两件不更改的事，上帝决不能说谎。”（来6:18）[28]{PP 371.1}
§58
Another compact--called in Scripture the old covenant--was formed between God and Israel at Sinai, and was then ratified by the blood of a sacrifice. The Abrahamic covenant was ratified by the blood of Christ, and it is called the second, or new, covenant, because the blood by which it was sealed was shed after the blood of the first covenant. That the new covenant was valid in the days of Abraham is evident from the fact that it was then confirmed both by the promise and by the oath of God--the two immutable things, in which it was impossible for God to lie. Hebrews 6:18.{PP 371.1}[28]
§59
但是还有一个问题，如果亚伯拉罕的约包括了救赎的应许，那么为什么又在西奈山另立别的约呢？以色列民在埃及为奴，大都丧失了对上帝的认识，也不明白他和亚伯拉罕所立之约的原则。上帝拯救他们从埃及出来，是要向他们显明他的能力和慈怜，使他们可以敬爱他，信靠他。他引领他们到了红海，那时他们被埃及人追赶，似乎无法逃脱——使他们可以认明自己全然无路可走，而必须依靠上帝的帮助；然后他才为他们施行拯救。这样，他们就充满了敬爱和感谢上帝的心，并相信唯有他的能力能帮助他们。他既已经拯救他们脱离世俗的奴役，所以现在就把他们收为自己的仆人。[29]{PP 371.2}
§60
But if the Abrahamic covenant contained the promise of redemption, why was another covenant formed at Sinai? In their bondage the people had to a great extent lost the knowledge of God and of the principles of the Abrahamic covenant. In delivering them from Egypt, God sought to reveal to them His power and His mercy, that they might be led to love and trust Him. He brought them down to the Red Sea--where, pursued by the Egyptians, escape seemed impossible--that they might realize their utter helplessness, their need of divine aid; and then He wrought deliverance for them. Thus they were filled with love and gratitude to God and with confidence in His power to help them. He had bound them to Himself as their deliverer from temporal bondage.{PP 371.2}[29]
§61
但是，还有更大的真理要铭刻在他们心上。他们居住在拜偶像和败坏的风俗之中，对上帝的圣洁未曾认识清楚；他们内心的罪恶又极重，无力顺从上帝的律法；他们自己怎样需要一位救主，这一切都必须学习。[30]{PP 371.3}
§62
But there was a still greater truth to be impressed upon their minds. Living in the midst of idolatry and corruption, they had no true conception of the holiness of God, of the exceeding sinfulness of their own hearts, their utter inability, in themselves, to render obedience to Gods law, and their need of a Saviour. All this they must be taught.{PP 371.3}[30]
§63
上帝领他们到西奈山；显示了自己的荣耀；又将律法赐给他们，在顺从的条件下，应许他们极大的福分：“你们若实在听从我的话，遵守我的约，……你们要归我作祭司的国度，为圣洁的国民。”（出19:5-6）百姓不明白自己内心的罪恶，也不知道自己没有基督就不可能遵守上帝的律法，竟贸然与上帝立约。他们既觉得自己能建立自己的义，所以就公然说：“耶和华所吩咐的，我们都必遵行。”（出24:7）他们曾看见上帝在可畏的威严之中颁布律法，也曾在山前恐惧战兢；但仅仅过了几周，就破坏了自己与上帝所立的约，在雕刻的偶像之前跪拜。他们不能希望借着自己所破坏了的约得到上帝的恩眷；如今，他们既看出自己的罪孽深重和需要赦免，就使自己觉得需要亚伯拉罕立约所显示和献祭制度所预表的救主。如今借着信和爱，他们就与那拯救他们脱离罪恶捆绑的上帝坚定了盟约。这时，他们才可以赏识到新约的福。[31]{PP 371.4}
§64
God brought them to Sinai; He manifested His glory; He gave them His law, with the promise of great blessings on condition of obedience: If ye will obey My voice indeed, and keep My covenant, then . . . ye shall be unto Me a kingdom of priests, and an holy nation. Exodus 19:5, 6. The people did not realize the sinfulness of their own hearts, and that without Christ it was impossible for them to keep Gods law; and they readily entered into covenant with God. Feeling that they were able to establish their own righteousness, they declared, All that the Lord hath said will we do, and be obedient. Exodus 24:7. They had witnessed the proclamation of the law in awful majesty, and had trembled with terror before the mount; and yet only a few weeks passed before they broke their covenant with God, and bowed down to worship a graven image. They could not hope for the favor of God through a covenant which they had broken; and now, seeing their sinfulness and their need of pardon, they were brought to feel their need of the Saviour revealed in the Abrahamic covenant and shadowed forth in the sacrificial offerings. Now by faith and love they were bound to God as their deliverer from the bondage of sin. Now they were prepared to appreciate the blessings of the new covenant.{PP 371.4}[31]
§65
“旧约”的条件乃是顺命者生：“人若遵行就必因此活着。”（结20:11,利18:5）“不坚守遵行这律法言语的，必受咒诅。”（申27:26）“新约”则是凭“更美之应许”立的，这应许包括赦罪，上帝恩典的更新人心，并使之与上帝律法的原则相符。“耶和华说：那日子以后，我与以色列家所立的约，乃是这样，我要将我的律法放在他们里面，写在他们心上；……我要赦免他们的罪孽，不再记念他们的罪恶。”（耶31:33-34）[32]{PP 372.1}
§66
The terms of the old covenant were, Obey and live: If a man do, he shall even live in them (Ezekiel 20:11; Leviticus 18:5); but cursed be he that confirmeth not all the words of this law to do them. Deuteronomy 27:26. The new covenant was established upon better promises--the promise of forgiveness of sins and of the grace of God to renew the heart and bring it into harmony with the principles of Gods law. This shall be the covenant that I will make with the house of Israel; After those days, saith the Lord, I will put my law in their inward parts, and write it in their hearts. . . . I will forgive their iniquity, and will remember their sin no more. Jeremiah 31:33, 34.{PP 372.1}[32]
§67
圣灵要把那刻在石版上的律法刻在人的心版上。我们不是要建立自己的义，乃是要接受基督的义。他的血要为我们赎罪。他的顺从要当作我们的顺从被悦纳。于是那被圣灵更新的心必要结出“圣灵的果子”来。借着基督的恩典，我们便能顺从那写在我们心版上的上帝的律法了。我们有了基督的灵，就必照主所行的去行。基督曾借着先知论到自己说：“我的上帝啊，我乐意照你的旨意行。你的律法在我心里。”（诗40:8）他在世间时也曾说过：“那差我来的，……没有撇下我独自在这里，因为我常作他所喜悦的事。”（约8:29）[33]{PP 372.2}
§68
The same law that was engraved upon the tables of stone is written by the Holy Spirit upon the tables of the heart. Instead of going about to establish our own righteousness we accept the righteousness of Christ. His blood atones for our sins. His obedience is accepted for us. Then the heart renewed by the Holy Spirit will bring forth the fruits of the Spirit. Through the grace of Christ we shall live in obedience to the law of God written upon our hearts. Having the Spirit of Christ, we shall walk even as He walked. Through the prophet He declared of Himself, I delight to do Thy will, O My God: yea, Thy law is within My heart. Psalm 40:8. And when among men He said, The Father hath not left Me alone; for I do always those things that please Him. John 8:29. {PP 372.2}[33]
§69
使徒保罗清楚地说明，在新约之下信心与律法之间的关系。他说：“我们既因信称义，就借着我们的主耶稣基督，得与上帝相和。”“这样，我们因信废了律法吗？断乎不是；更是坚固律法。”“律法既因肉体软弱，有所不能行的，”不能使人称义，因为人在罪恶的本性中，不能遵守律法，“上帝就差遣自己的儿子，成为罪身的形状，作了赎罪祭，在肉体中定了罪案；使律法的义，成就在我们这不随从肉体，只随从圣灵的人身上。”（罗5:1；3:31；8:3-4）[34]{PP 373.1}
§70
The apostle Paul clearly presents the relation between faith and the law under the new covenant. He says: Being justified by faith, we have peace with God through our Lord Jesus Christ. Do we then make void the law through faith? God forbid: yea, we establish the law. For what the law could not do, in that it was weak through the flesh--it could not justify man, because in his sinful nature he could not keep the law--God sending His own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh: that the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit. Romans 5:1; 3:31; 8:3, 4.{PP 373.1}[34]
§71
虽然，为应付不同时代人的需要，上帝工作的发展程度不同，他权能显示的方式也不同，然而上帝的工作在各时代都是一样的。从第一次发出福音的应许起，经过先祖和犹太人的时期直到今日，上帝的旨意在救赎的计划中曾逐步地展开。犹太人律法中的仪文和仪礼所预表的救主，就是福音所显明的救主。那曾隐蔽他圣体的云彩已经散开；云雾和阴影都已不见；世界的救赎主耶稣已显现在人前了。那在西奈山颁布律法，并将仪文律法的条例交给摩西的，就是在山边发挥宝训的基督。他所提出作律法和先知基础之“爱上帝”的大原则，无非是重申他当时借着摩西传给希伯来人的道理。“以色列啊，你要听；耶和华我们上帝是独一的主。你要尽心、尽性、尽力爱耶和华你的上帝。”“要爱人如己。”（申6:4-5；利19:18）在新约旧约的两个时期中，教师原是一位。上帝所要的还是一样。他政权的原则也是一样。因为一切都是从这一位主而来的，“在他并没有改变，也没有转动的影儿。”（雅1:17）[35]{PP 373.2}
§72
Gods work is the same in all time, although there are different degrees of development and different manifestations of His power, to meet the wants of men in the different ages. Beginning with the first gospel promise, and coming down through the patriarchal and Jewish ages, and even to the present time, there has been a gradual unfolding of the purposes of God in the plan of redemption. The Saviour typified in the rites and ceremonies of the Jewish law is the very same that is revealed in the gospel. The clouds that enveloped His divine form have rolled back; the mists and shades have disappeared; and Jesus, the worlds Redeemer, stands revealed. He who proclaimed the law from Sinai, and delivered to Moses the precepts of the ritual law, is the same that spoke the Sermon on the Mount. The great principles of love to God, which He set forth as the foundation of the law and the prophets, are only a reiteration of what He had spoken through Moses to the Hebrew people: Hear, O Israel: The Lord our God is one Lord: and thou shalt love the Lord thy God with all thine heart, and with all thy soul, and with all thy might. Deuteronomy 6:4, 5. Thou shalt love thy neighbor as thyself. Leviticus 19:18. The teacher is the same in both dispensations. Gods claims are the same. The principles of His government are the same. For all proceed from Him with whom is no variableness, neither shadow of turning. James 1:17.{PP 373.2}[35]