第37章 被击打的磐石
§1
第37章 被击打的磐石
§2
Chap. 37 - The Smitten Rock
§3
那在旷野中为以色列人解渴的活水，最初是从何烈山被击打的磐石中流出来的。在他们全部的飘流期间。无论在何处有这需要，上帝就凭着他的慈怜，用神迹供给他们水喝。然而那水并不是一直从何烈山流出来的。在他们的行程中，无论在何处需要水，就有水从营边的磐石中涌流出来。[1]{PP 411.1}
§4
From the smitten rock in Horeb first flowed the living stream that refreshed Israel in the desert. During all their wanderings, wherever the need existed, they were supplied with water by a miracle of Gods mercy. The water did not, however, continue to flow from Horeb. Wherever in their journeyings they wanted water, there from the clefts of the rock it gushed out beside their encampment.{PP 411.1}[1]
§5
基督凭着他话的能力，使清凉提神的活水为以色列人流出来。他们“所喝的是出于随着他们的灵磐石；那磐石就是基督。”（林前10:4）他是一切属世和属灵福惠的来源。真磐石基督在他们一切飘流的生活中，常与他们同在。“耶和华引导他们经过沙漠，他们并不干渴；他为他们使水从磐石而流，分裂磐石水就涌出”“在干旱之处，水流成河。”（赛48:21；诗105:41）[2]{PP 411.2}
§6
It was Christ, by the power of His word, that caused the refreshing stream to flow for Israel. They drank of that spiritual Rock that followed them: and that Rock was Christ. 1 Corinthians 10:4. He was the source of all temporal as well as spiritual blessings. Christ, the true Rock, was with them in all their wanderings. They thirsted not when He led them through the deserts: He caused the waters to flow out of the rock for them; He clave the rock also, and the waters gushed out. They ran in the dry places like a river. Isaiah 48:21; Psalm 105:41.{PP 411.2}[2]
§7
那被击打的磐石乃是预表基督，而且借着这个象征，可以说明最宝贵的属灵真理。那赐生命的水怎样从被击打的磐石中流出来，照样，救恩的泉水也必从那“被上帝击打，”“为我们的过犯受害，为我们的罪孽压伤”（赛53:4-5）的基督身上，为失丧的人们涌流出来。正如磐石一次被击打，照样，基督也“一次被献，担当了多人的罪。”（来9:28）我们的救主不能二次被献；凡寻求他恩典之福气的人，只需奉耶稣的名，借痛悔的祈祷，倾吐衷心的愿望。这样的祷告必能把耶稣的创伤带到万军之耶和华面前；于是就有赐生命的宝血重新从那创伤中流出来，正如活水为以色列人流出来一样。[3]{PP 411.3}
§8
The smitten rock was a figure of Christ, and through this symbol the most precious spiritual truths are taught. As the life-giving waters flowed from the smitten rock, so from Christ, smitten of God, wounded for our transgressions, bruised for our iniquities (Isaiah 53:4, 5), the stream of salvation flows for a lost race. As the rock had been once smitten, so Christ was to be once offered to bear the sins of many. Hebrews 9:28. Our Saviour was not to be sacrificed a second time; and it is only necessary for those who seek the blessings of His grace to ask in the name of Jesus, pouring forth the hearts desire in penitential prayer. Such prayer will bring before the Lord of hosts the wounds of Jesus, and then will flow forth afresh the life-giving blood, symbolized by the flowing of the living water for Israel. {PP 411.3}[3]
§9
以色列人在迦南立国之后，每年兴高采烈地纪念在旷野从磐石中流出水来的事迹。在基督的时代，这个纪念已经成为一个非常隆重的仪式，这是在百姓从各地聚集于耶路撒冷守住棚节时举行的。在七天的节期中，每天在利未人唱诗队的歌咏和音乐的伴奏之下，有“祭司用金罐往西罗亚水泉中去打水；同时祭司后面跟着一群敬拜的人，都争先恐后地挤到泉边去饮水，这时就有欢乐的歌声齐唱：“你们必从救恩的泉源欢然取水”（赛12:3）然后祭司就在号筒的声音和以下严肃的颂词中：“耶路撒冷啊，我们的脚站在你的门内,”把所取来的水带到圣殿里。这水要倒在燔祭坛上，同时，赞美的歌声齐发，众民同唱凯歌，并有管弦的乐器和深沉的号筒应和。[4]{PP 412.1}
§10
The flowing of the water from the rock in the desert was celebrated by the Israelites, after their establishment in Canaan, with demonstrations of great rejoicing. In the time of Christ this celebration had become a most impressive ceremony. It took place on the occasion of the Feast of Tabernacles, when the people from all the land were assembled at Jerusalem. On each of the seven days of the feast the priests went out with music and the choir of Levites to draw water in a golden vessel from the spring of Siloam. They were followed by multitudes of the worshipers, as many as could get near the stream drinking of it, while the jubilant strains arose, With joy shall ye draw water out of the wells of salvation. Isaiah 12:3. Then the water drawn by the priests was borne to the temple amid the sounding of trumpets and the solemn chant, Our feet shall stand within thy gates, O Jerusalem. Psalm 122:2. The water was poured out upon the altar of burnt offering, while songs of praise rang out, the multitudes joining in triumphant chorus with musical instruments and deep-toned trumpets.{PP 412.1}[4]
§11
救主曾用这象征性的仪式，来帮助听众注意他来所要带给他们的福气。“节期的末日，就是最大之日，”他用响彻圣殿院宇的声音，说：“人若渴了，可以到我这里来喝，信我的人，就如经上所说，从他腹中要流出活水的江河来。”约翰又说：“耶稣这话是指着信他之人，要受圣灵说的。”（约7:37-39）那清凉提神的活水在干旱不毛之地涌流出来，使沙漠开花，并使垂死的人得到生命，这乃是象征那唯独基督所能赐的犹如活水一般洁净，振奋，鼓舞人心的神恩；凡有基督住在心内的人，他里面就有一个永不枯竭的恩典和力量的泉源。凡真心寻求耶稣的人，他必使他们的人生愉快，前途光明。人若接受他的爱在心里，这爱就必发动善功，直到永生。这不但使那发动的人得福，而且要借着他公义的言行流出生命的活水来，振奋他周围一切干渴的人。[5]{PP 412.2}
§12
The Saviour made use of this symbolic service to direct the minds of the people to the blessings that He had come to bring them. In the last day, that great day of the feast, His voice was heard in tones that rang through the temple courts, If any man thirst, let him come unto Me, and drink. He that believeth on Me, as the Scripture hath said, out of his belly shall flow rivers of living water. This, said John, spake He of the Spirit, which they that believe on Him should receive. John 7:37-39. The refreshing water, welling up in a parched and barren land, causing the desert place to blossom, and flowing out to give life to the perishing, is an emblem of the divine grace which Christ alone can bestow, and which is as the living water, purifying, refreshing, and invigorating the soul. He in whom Christ is abiding has within him a never-failing fountain of grace and strength. Jesus cheers the life and brightens the path of all who truly seek Him. His love, received into the heart, will spring up in good works unto eternal life. And not only does it bless the soul in which it springs, but the living stream will flow out in words and deeds of righteousness, to refresh the thirsting around him.{PP 412.2}[5]
§13
基督在雅各井旁与撒玛利亚妇人谈话时，也曾用过这同样的象征，说：“人若喝我所赐的水就永远不渴；我所赐的水，要在他里头成为泉源，直涌到永生。”（约4:14）基督把这两个表号结合起来；他是磐石，他也是活水。[6]{PP 412.3}
§14
The same figure Christ had employed in His conversation with the woman of Samaria at Jacobs well: Whosoever drinketh of the water that I shall give him shall never thirst; but the water that I shall give him shall be in him a well of water springing up into everlasting life. John 4:14. Christ combines the two types. He is the rock, He is the living water.{PP 412.3}[6]
§15
全部《圣经》中，处处有这两个美妙动人的象征。在基督降世的好几个世纪之前，摩西曾指他为拯救以色列的磐石；（申32:15）作诗的人歌唱他为“我的救赎主，”“我力量的磐石，”“比我更高的磐石，”“我常住的磐石，”“我心里的磐石，”（见英文《圣经》）“我投靠的磐石。”（诗19:14；62:7；61:2；71:3（边注）；73:26；94:22）在大卫的诗歌中，他形容主的恩典为一道流过青草之地清凉“可安歇的水，”而天上的牧者常在这个水边牧养他的羊群。（诗23:2）他又说：“你也必叫他们喝你乐河的水。因为在你那里，有生命的源头。”（诗36:8-9）智慧人也说：“智慧的泉源，好像涌流的河水。”（箴18:4）对耶利米，基督是“活水的泉源；”（耶2:13）对撒迦利亚，他是“一个泉源，洗除罪恶与污秽。”（亚13:1）[7]{PP 413.1}
§16
The same beautiful and expressive figures are carried throughout the Bible. Centuries before the advent of Christ, Moses pointed to Him as the rock of Israels salvation (Deuteronomy 32:15); the psalmist sang of Him as my Redeemer, the rock of my strength, the rock that is higher than I, a rock of habitation, rock of my heart, rock of my refuge. In Davids song His grace is pictured also as the cool, still waters, amid green pastures, beside which the heavenly Shepherd leads His flock. Again, Thou shalt make them, he says, drink of the river of Thy pleasures. For with Thee is the fountain of life. Psalm 19:14; 62:7; Psalm 61:2; 71:3 (margin); 73:26 (margin); 94:22; 23:2; 36:8, 9. And the wise man declares, The wellspring of wisdom [is] as a flowing brook. Proverbs 18:4. To Jeremiah, Christ is the fountain of living waters; to Zechariah, a fountain opened . . . for sin and for uncleanness. Jeremiah 2:13; Zechariah 13:1.{PP 413.1}[7]
§17
以赛亚形容他为“永久的磐石，”“大磐石的影子在疲乏之地。”（赛26:4；32:2）他记录那宝贵的应许，使人想起为以色列人流出来的活水，跃然纸上：“困苦穷乏人寻求水却没有，他们因口渴，舌头干燥；我耶和华必应允他们，我以色列的上帝必不离弃他们。”“我要将水浇灌口渴的人，将河浇灌干旱之地；”“在旷野必有水发出，在沙漠必有河涌流。”以下的邀请也发出来了，“你们一切干渴的都当就近水来。”（赛41:17；44:3；35:6；55:1）而且，在《圣经》最后的几页中，又响应了这个邀请。“生命水的河，明亮如水晶，从上帝和羔羊的宝座流出来；”“愿意的都可以白白取生命的水喝。”（启22:1,17）这慈爱的邀请一代一代的传了下来，直到今日。[8]{PP 413.2}
§18
Isaiah describes Him as the rock of ages, and the shadow of a great rock in a weary land. Isaiah 26:4 (margin); 32:2. And he records the precious promise, bringing vividly to mind the living stream that flowed for Israel: When the poor and needy seek water, and there is none, and their tongue faileth for thirst, I the Lord will hear them, I the God of Israel will not forsake them. I will pour water upon him that is thirsty, and floods upon the dry ground; in the wilderness shall waters break out, and streams in the desert. The invitation is given, Ho, every one that thirsteth, come ye to the waters. Isaiah 41:17; 44:3; Isaiah 35:6; 55:1. And in the closing pages of the Sacred Word this invitation is echoed. The river of the water of life, clear as crystal, proceeds from the throne of God and the Lamb; and the gracious call is ringing down through the ages, Whosoever will, let him take the water of life freely. Revelation 22:17.{PP 413.2}[8]
§19
在希伯来全军到达加低斯的前夕，那多年在他们营边涌流出来的活水忽然止住了。这是耶和华的旨意，要再一次试验他的子民。他要知道他们到底是依靠他的安排呢，或是要蹈他们列祖不信的覆辙呢？[9]{PP 413.3}
§20
Just before the Hebrew host reached Kadesh, the living stream ceased that for so many years had gushed out beside their encampment. It was the Lords purpose again to test His people. He would prove whether they would trust His providence or imitate the unbelief of their fathers.{PP 413.3}[9]
§21
这时，他们已经望见迦南的山头；再走几天，他们就可以到达应许之地的边界了。这里离以东并不远，到迦南去的路线已经指定要经过这个以扫子孙所居住之地。有指示曾给摩西说：“你们……要转向北去。你吩咐百姓说：你们弟兄以扫的子孙，住在西珥，你们要经过他们的境界；他们必惧怕你们。……你们要用钱向他们买粮吃，也要用钱向他们买水喝。”（申2:3-6）这些指示应当使他们明白，他们水的供应为什么断绝了；原来他们将要经过一个水源丰富、土地肥沃的地带，直接往迦南去。上帝已应许他们在经过以东的时候，不受阻扰，并有机会购买食物，又有充足的水源供应全军。所以神奇水源的枯竭，乃是旷野飘流生活终止的记号，本应该使他们快乐；如果他们没有因不信而瞎了心眼，他们是很可以看出这一点的。可惜，那本该作上帝应许实现的凭据，反作了疑惑和发怨言的借口。百姓似乎放弃了上帝使他们承受迦南的希望，他们竟吵着要旷野里的享受。[10]{PP 413.4}
§22
They were now in sight of the hills of Canaan. A few days march would bring them to the borders of the Promised Land. They were but a little distance from Edom, which belonged to the descendants of Esau, and through which lay the appointed route to Canaan. The direction had been given to Moses, Turn you northward. And command thou the people, saying, Ye are to pass through the coast of your brethren the children of Esau, which dwell in Seir; and they shall be afraid of you. . . . Ye shall buy meat of them for money, that ye may eat; and ye shall also buy water of them for money, that ye may drink. Deuteronomy 2:3-6. These directions should have been sufficient to explain why their supply of water had been cut off; they were about to pass through a well-watered, fertile country, in a direct course to the land of Canaan. God had promised them an unmolested passage through Edom, and an opportunity to purchase food, and also water sufficient to supply the host. The cessation of the miraculous flow of water should therefore have been a cause of rejoicing, a token that the wilderness wandering was ended. Had they not been blinded by their unbelief, they would have understood this. But that which should have been an evidence of the fulfillment of Gods promise was made the occasion of doubt and murmuring. The people seemed to have given up all hope that God would bring them into possession of Canaan, and they clamored for the blessings of the wilderness.{PP 413.4}[10]
§23
在上帝允许他们进入迦南之先，他们必须表示相信他的应许。在他们尚未到达以东地之前，水源就已断绝；这原是给他们一个机会，使他们在这个很短的时间内，凭着信心而不凭眼见向前迈进；但是，他们对这第一个试验，正如他们的列祖一样，表现了暴躁和忘恩的精神。营中一传出缺水的消息，他们就忘了那么多年供给他们需要的来源之主，他们不但没有向他祈求帮助，反而向他大发怨言。他们在绝望中喊叫说：“我们的弟兄曾死在耶和华面前，我们恨不得与他们同死；”（民20:1-13）意思就是，他们如能列在与可拉一同造反而遭毁灭的人中就好了。[11]{PP 414.1}
§24
Before God permitted them to enter Canaan, they must show that they believed His promise. The water ceased before they had reached Edom. Here was an opportunity for them, for a little time, to walk by faith instead of sight. But the first trial developed the same turbulent, unthankful spirit that had been manifested by their fathers. No sooner was the cry for water heard in the encampment than they forgot the hand that had for so many years supplied their wants, and instead of turning to God for help, they murmured against Him, in their desperation exclaiming, Would God that we had died when our brethren died before the Lord! (Numbers 20:1-13); that is, they wished they had been of the number who were destroyed in the rebellion of Korah.{PP 414.1}[11]
§25
他们攻击摩西和亚伦说：“你们为何把耶和华的会众领到这旷野，使我们和牲畜都死在这里呢？你们为何逼着我们出埃及，领我们到这坏地方呢？这地方不好撒种，也没有无花果树、葡萄树、石榴树，又没有水喝。”[12]{PP 414.2}
§26
Their cries were directed against Moses and Aaron: Why have ye brought up the congregation of the Lord into this wilderness, that we and our cattle should die there? And wherefore have ye made us to come up out of Egypt, to bring us in unto this evil place? it is no place of seed, or of figs, or of vines, or of pomegranates; neither is there any water to drink.{PP 414.2}[12]
§27
于是摩西亚伦到会幕门口，俯伏在地。“耶和华的荣光向他们显现，”并且指示摩西，说：“你拿着杖去，和你的哥哥亚伦招聚会众，在他们眼前吩咐磐石发出水来，水就从磐石流出给会众。”[13]{PP 417.1}
§28
The leaders went to the door of the tabernacle and fell upon their faces. Again the glory of the Lord appeared, and Moses was directed, Take the rod, and gather thou the assembly together, thou and Aaron thy brother, and speak ye unto the rock before their eyes; and it shall give forth his water, and thou shalt bring forth to them water out of the rock.{PP 417.1}[13]
§29
于是弟兄二人从会众面前过去，摩西手里拿着上帝的杖。这时，他们都已年纪老迈了。他们已经多年忍耐了以色列人背叛和执拗的行为；但是如今到了最后，就连摩西也忍耐不住了。他说：“你们这些背叛的人听我说，我们为你们使水从这磐石中流出来吗？”（译者按：中文本‘我为你们，……’英文作‘我们为你们。……’）他没有照上帝的命令吩咐磐石流出水来，却用杖打击了磐石两下。[14]{PP 417.2}
§30
The two brothers went on before the multitude, Moses with the rod of God in his hand. They were now aged men. Long had they borne with the rebellion and obstinacy of Israel; but now, at last, even the patience of Moses gave way. Hear now, ye rebels, he cried; must we fetch you water out of this rock? and instead of speaking to the rock, as God had commanded him, he smote it twice with the rod.{PP 417.2}[14]
§31
随即有大量的水涌流出来，满足了全军的需要。但是在这里一件大错铸成了。摩西凭着血气说话；他的话是出于人的感情，不是因上帝所受的侮辱而动了义怒。他说：“你们这些背叛的人听我说。”这话固然是对的，但就是真理也不可凭感情的冲动，或急躁的癖性说出来。从前上帝吩咐摩西谴责以色列人的背叛时，摩西所必须讲的话曾使他自己痛心，并使百姓难以忍受，但在他讲话时，上帝是支持着他的。可是这一次既是他自己出面谴责他们，并对百姓只能发生不良的影响，就使上帝的灵担忧了。他显明是缺少忍耐，没有自制；这样，百姓就有怀疑的缘由，他们要问，摩西过去的行为究竟是否受了上帝的指示？故此他们也有原谅自己的理由了；因为摩西也和他们一样得罪了上帝。他们说，他的行动本来就有可批评可非议的地方；如今他们有借口可以拒绝上帝借他仆人所给他们的一切责备了。[15]{PP 417.3}
§32
The water gushed forth in abundance to satisfy the host. But a great wrong had been done. Moses had spoken from irritated feeling; his words were an expression of human passion rather than of holy indignation because God had been dishonored. Hear now, ye rebels, he said. This accusation was true, but even truth is not to be spoken in passion or impatience. When God had bidden Moses to charge upon Israel their rebellion, the words had been painful to him, and hard for them to bear, yet God had sustained him in delivering the message. But when he took it upon himself to accuse them, he grieved the Spirit of God and wrought only harm to the people. His lack of patience and self-control was evident. Thus the people were given occasion to question whether his past course had been under the direction of God, and to excuse their own sins. Moses, as well as they, had offended God. His course, they said, had from the first been open to criticism and censure. They had now found the pretext which they desired for rejecting all the reproofs that God had sent them through His servant.{PP 417.3}[15]
§33
摩西这次也表现了不信靠上帝的心。他发问说：“我们为你们使水流出来吗？”好像是上帝不会履行他的诺言似的。耶和华对这弟兄二人说：“因为你们不信我，不在以色列人眼前尊我为圣。”当水源断绝的时候，他们自己对上帝实现他应许的信心，也因百姓的怨言和背叛而动摇起来了。前一代的人已经因不信而被定罪，死在旷野，现在他们的儿女又表现了这同样的精神。难道这些人也不得承受那应许吗？摩西和亚伦已经筋疲力尽，心灰意懒，所以没有设法遏止群众的情绪。如果他们自己能对上帝表现不疑的信心，或许能把这事向百姓说明，使之经得起这一次的试验。他们若能迅速而坚决地使用作首领的权威，原可以平息百姓的怨言。他们的本分原是在求上帝为他们行事之前，先尽量缓和当前的局势。如果加低斯的那一次怨言迅速地予以制止，那么，以后一连串的灾祸就可以避免了。[16]{PP 417.4}
§34
Moses manifested distrust of God. Shall we bring water? he questioned, as if the Lord would not do what He promised. Ye believed Me not, the Lord declared to the two brothers, to sanctify Me in the eyes of the children of Israel. At the time when the water failed, their own faith in the fulfillment of Gods promise had been shaken by the murmuring and rebellion of the people. The first generation had been condemned to perish in the wilderness because of their unbelief, yet the same spirit appeared in their children. Would these also fail of receiving the promise? Wearied and disheartened, Moses and Aaron had made no effort to stem the current of popular feeling. Had they themselves manifested unwavering faith in God, they might have set the matter before the people in such a light as would have enabled them to bear this test. By prompt, decisive exercise of the authority vested in them as magistrates, they might have quelled the murmuring. It was their duty to put forth every effort in their power to bring about a better state of things before asking God to do the work for them. Had the murmuring at Kadesh been promptly checked, what a train of evil might have been prevented!{PP 417.4}[16]
§35
由于摩西鲁莽的行为，他就冲淡了上帝所要教导的真理。那作基督表号的磐石，已经被击打了一下，表明基督必须一次被献。第二次，只需向磐石说话，正如我们现今只需奉耶稣的名祈求恩典一样。由于摩西又第二次击打磐石，那预表基督的美妙灵意就被破坏了。[17]{PP 418.1}
§36
By his rash act Moses took away the force of the lesson that God purposed to teach. The rock, being a symbol of Christ, had been once smitten, as Christ was to be once offered. The second time it was needful only to speak to the rock, as we have only to ask for blessings in the name of Jesus. By the second smiting of the rock the significance of this beautiful figure of Christ was destroyed.{PP 418.1}[17]
§37
再者，摩西和亚伦已僭取那单单属于上帝的权柄。这次的事件既然需要上帝出来干涉，就说明了这个问题的严重性；以色列的领袖理当利用这个机会，来改善百姓对敬畏上帝的印象，并加强他们信靠上帝大能与良善的心。可惜摩西和亚伦怒气冲冲地大呼说：“我们为你们使水从这磐石中流出来吗？”可见他们是自居于上帝的地位，好像能力是在他们这具有血肉之体的弱点和情欲的世人身上。摩西因百姓不断地埋怨和叛逆不胜厌烦，竟至忘记了他全能的帮助者；他既没有上帝的力量，就暴露了血肉之体的软弱，使他一生的历史染上了一个污点。摩西原可以保持纯洁、坚定和无私的人格，直到工作的结束，可惜他终于被试探所胜了。当他理应尊崇并高举上帝的时候，他却在以色列会众面前侮辱了他。[18]{PP 418.2}
§38
More than this, Moses and Aaron had assumed power that belongs only to God. The necessity for divine interposition made the occasion one of great solemnity, and the leaders of Israel should have improved it to impress the people with reverence for God and to strengthen their faith in His power and goodness. When they angrily cried, Must we fetch you water out of this rock? they put themselves in Gods place, as though the power lay with themselves, men possessing human frailties and passions. Wearied with the continual murmuring and rebellion of the people, Moses had lost sight of his Almighty Helper, and without the divine strength he had been left to mar his record by an exhibition of human weakness. The man who might have stood pure, firm, and unselfish to the close of his work had been overcome at last. God had been dishonored before the congregation of Israel, when He should have been magnified and exalted.{PP 418.2}[18]
§39
百姓的恶行虽然那样惹了摩西和亚伦的气，但这次上帝并没有对百姓宣布什么刑罚；一切的责备都落在这两位领袖身上了。因为这两个身为上帝代表的人未能荣耀他。摩西亚伦曾以为自己是受了冤屈，并没有认清楚百姓的怨言不是向他们发的，而是向上帝发的。他们因单顾自己，并怜惜自己，所以不知不觉地陷入罪中，以致未能帮助百姓看清自己在上帝面前所有的大罪。[19]{PP 418.3}
§40
God did not on this occasion pronounce judgments upon those whose wicked course had so provoked Moses and Aaron. All the reproof fell upon the leaders. Those who stood as Gods representatives had not honored Him. Moses and Aaron had felt themselves aggrieved, losing sight of the fact that the murmuring of the people was not against them but against God. It was by looking to themselves, appealing to their own sympathies, that they unconsciously fell into sin, and failed to set before the people their great guilt before God.{PP 418.3}[19]
§41
上帝立时向摩西亚伦宣布了严厉的刑罚。“耶和华对摩西亚伦说，因为你们不信我，不在以色列人眼前尊我为圣，所以你们必不得领这会众进我所赐给他们的地去。”他们必须在过约旦河之前，与背叛的以色列人一同死在旷野。如果摩西亚伦因上帝的警告和责备而存有自尊的心，或感情用事，那么，他们的罪就必更加严重了。但他们这次并不是故意犯罪的；他们乃是被突然的试探所胜，而且已经立刻痛心悔改。耶和华也接纳了他们的悔改，但因为他们的罪在民间能发生的不良影响，所以耶和华不能免去他们的刑罚。[20]{PP 419.1}
§42
Bitter and deeply humiliating was the judgment immediately pronounced. The Lord spake unto Moses and Aaron, Because ye believed Me not, to sanctify Me in the eyes of the children of Israel, therefore ye shall not bring this congregation into the land which I have given them. With rebellious Israel they must die before the crossing of the Jordan. Had Moses and Aaron been cherishing self-esteem or indulging a passionate spirit in the face of divine warning and reproof, their guilt would have been far greater. But they were not chargeable with willful or deliberate sin; they had been overcome by a sudden temptation, and their contrition was immediate and heartfelt. The Lord accepted their repentance, though because of the harm their sin might do among the people, He could not remit its punishment.{PP 419.1}[20]
§43
摩西并没有隐瞒自己所要受的刑罚，他告诉百姓说，他既没有将荣耀归与上帝，所以就不能引领他们进入应许之地了。他叫他们注意那落到他身上的严厉刑罚，并思考上帝必将如何看他们所发的怨言，就是他们将他们自己的罪所招致的刑罚，都加在他这个不过是一个人的身上。他也告诉他们，他曾如何地恳求上帝免去他的刑罚而未蒙应允。他说：“但耶和华因你们的缘故向我发怒，不应允我。”（申3:26）[21]{PP 419.2}
§44
Moses did not conceal his sentence, but told the people that since he had failed to ascribe glory to God, he could not lead them into the Promised Land. He bade them mark the severe punishment visited upon him, and then consider how God must regard their murmurings in charging upon a mere man the judgments which they had by their sins brought upon themselves. He told them how he had pleaded with God for a remission of the sentence, and had been refused. The Lord was wroth with me for your sakes, he said, and would not hear me. Deuteronomy 3:26.{PP 419.2}[21]
§45
在每一次遇到艰难或试炼的时候，以色列人总是责怪摩西为什么领他们从埃及出来，好像上帝在这件事上没有一点关系似的。在他们的全部行程中，每当他们为路上所遭遇的艰难诉苦，并埋怨他们的领袖时，摩西总是告诉他们说：“你们的怨言是向上帝发的。那为你们施行拯救的，不是我，乃是上帝。”但是这一次他在磐石前所说急躁的话：“我们为你们使水流出来吗？”事实上就承认了他们责难的借口，证明了他们的怨言是有理由的。耶和华之所以不准摩西进入应许之地，就是要把这种印象永远从他们心中除去。这就是一个明确的凭据，证明他们的领袖并不是摩西，乃是耶和华所说的那位大能的使者：“看哪，我差遣使者在你前面，在路上保护你，领你到我所预备的地方去。他是奉我名来的；你们要在他面前谨慎，听从他的话。”（出23:20-21）[22]{PP 419.3}
§46
On every occasion of difficulty or trial the Israelites had been ready to charge Moses with having led them from Egypt, as though God had had no agency in the matter. Throughout their journeyings, as they had complained of the difficulties in the way, and murmured against their leaders, Moses had told them, Your murmurings are against God. It is not I, but God, who has wrought in your deliverance. But his hasty words before the rock, shall we bring water? were a virtual admission of their charge, and would thus confirm them in their unbelief and justify their murmurings. The Lord would remove this impression forever from their minds, by forbidding Moses to enter the Promised Land. Here was unmistakable evidence that their leader was not Moses, but the mighty Angel of whom the Lord had said, Behold, I send an Angel before thee, to keep thee in the way, and to bring thee into the place which I have prepared. Beware of Him, and obey His voice: . . . for My name is in Him. Exodus 23:20, 21. {PP 419.3}[22]
§47
摩西说：“耶和华因你们的缘故向我发怒。”以色列众人的眼目都在注视着摩西，而他的罪势必牵连到那拣选他作他子民领袖的上帝。全会众都知道这一件过失；如果上帝把它轻轻放过，就必使人得到错误的印象，以为那些身负重责的人，在刺激之下偶尔有不信和暴躁的表现，是可以原谅的。但当上帝宣布摩西亚伦因犯了这一件罪所以不能进入迦南时，百姓就知道上帝是不偏待人的，凡违犯律法的，他一定要刑罚。[23]{PP 420.1}
§48
The Lord was wroth with me for your sakes, said Moses. The eyes of all Israel were upon Moses, and his sin cast a reflection upon God, who had chosen him as the leader of His people. The transgression was known to the whole congregation; and had it been passed by lightly, the impression would have been given that unbelief and impatience under great provocation might be excused in those in responsible positions. But when it was declared that because of that one sin Moses and Aaron were not to enter Canaan, the people knew that God is no respecter of persons, and that He will surely punish the transgressor.{PP 420.1}[23]
§49
以色列人的历史写在经上，是要作为后世的教训和鉴戒。将来的世代，人人都必看出天上的上帝是一位不偏袒的主宰，他万不以有罪的为无罪。可惜很少人体会到罪的极端邪恶。世人往往深自庆幸，以为上帝既如此良善，就不会刑罚罪人了。但是，在《圣经》历史的光照之下，可以清楚地看出来，因上帝的良善和他的慈爱，使他不得不把罪当作破坏宇宙安宁和幸福的祸害来处理。[24]{PP 420.2}
§50
The history of Israel was to be placed on record for the instruction and warning of coming generations. Men of all future time must see the God of heaven as an impartial ruler, in no case justifying sin. But few realize the exceeding sinfulness of sin. Men flatter themselves that God is too good to punish the transgressor. But in the light of Bible history it is evident that Gods goodness and His love engage Him to deal with sin as an evil fatal to the peace and happiness of the universe.{PP 420.2}[24]
§51
即传摩西的正直和忠心，也不能以挽回他所犯之罪的刑罚。上帝过去曾经赦免百姓所犯比这更大的罪，但是他对领袖的罪，不能像对待一些被领导之人的罪一样。他曾尊重摩西过于地上一切的人。他曾向他显示自己的荣耀，并借着他将律例传给以色列人，事实上，摩西既领受了那么大的亮光和知识，这就使他的罪更加严重了。过去的忠心并不足以弥补一件错行，人所享有的亮光和特权越大，则他的责任就越重，他的失败也越显著，而他的刑罚也就越发沉重了。[25]{PP 420.3}
§52
Not even the integrity and faithfulness of Moses could avert the retribution of his fault. God had forgiven the people greater transgressions, but He could not deal with sin in the leaders as in those who were led. He had honored Moses above every other man upon the earth. He had revealed to him His glory, and through him He had communicated His statutes to Israel. The fact that Moses had enjoyed so great light and knowledge made his sin more grievous. Past faithfulness will not atone for one wrong act. The greater the light and privileges granted to man, the greater is his responsibility, the more aggravated his failure, and the heavier his punishment.{PP 420.3}[25]
§53
就世人看来，摩西所犯的并不算大罪；他的罪是世人所常犯的。诗人说：“摩西用嘴说了急躁的话。”（诗106:33）照世人看来，这似乎是一件小事；但上帝对待他最忠实，最器重的仆人所犯的这罪，尚且如此严厉，可见他对别人的罪也必不能原谅了。自高自大的精神和责怪弟兄的习性，都是上帝所不喜悦的。凡放纵这些罪恶的人，就会令人怀疑上帝的工作，并使怀疑派更有不信的借口。一个人的地位越高，影响越大，他就越有培养忍耐和谦卑之美德的必要。[26]{PP 420.4}
§54
Moses was not guilty of a great crime, as men would view the matter; his sin was one of common occurrence. The psalmist says that he spake unadvisedly with his lips. Psalm 106:33. To human judgment this may seem a light thing; but if God dealt so severely with this sin in His most faithful and honored servant, He will not excuse it in others. The spirit of self-exaltation, the disposition to censure our brethren, is displeasing to God. Those who indulge in these evils cast doubt upon the work of God, and give the skeptical an excuse for their unbelief. The more important ones position, and the greater his influence, the greater is the necessity that he should cultivate patience and humility. {PP 420.4}[26]
§55
撒但若能引诱上帝的儿女，尤其是那些在圣工上身负重责的人，把上帝当得的荣耀归给自己，撒但就非常得意。因这是使他得了一次胜利。他自己就是这样堕落的。而且这也是他引诱别人败亡最有效的方法。上帝在《圣经》中留下许多的教训，指出自高自大的危险，原是要我们防备撒但的诡计。我们情感的每一冲动，胸中的每一才能，或心内的每一意向，都必须时时刻刻在上帝圣灵的管理之下。只要我们给撒但留一点地步，上帝赐人的每一福惠，和他让人遭遇的每一试炼，撒但都能利用，而且必定利用来试探、摧残并毁灭我们。所以不论一个人所受的属灵光照如何的大，所享的恩典和福惠如何的多，他也必须时刻谦卑地行在耶和华面前，并凭着信心恳求，上帝就要指引每一个思想，管理每一个情感。[27]{PP 421.1}
§56
If the children of God, especially those who stand in positions of responsibility, can be led to take to themselves the glory that is due to God, Satan exults. He has gained a victory. It was thus that he fell. Thus he is most successful in tempting others to ruin. It is to place us on our guard against his devices that God has given in His word so many lessons teaching the danger of self-exaltation. There is not an impulse of our nature, not a faculty of the mind or an inclination of the heart, but needs to be, moment by moment, under the control of the Spirit of God. There is not a blessing which God bestows upon man, nor a trial which He permits to befall him, but Satan both can and will seize upon it to tempt, to harass and destroy the soul, if we give him the least advantage. Therefore however great ones spiritual light, however much he may enjoy of the divine favor and blessing, he should ever walk humbly before the Lord, pleading in faith that God will direct every thought and control every impulse.{PP 421.1}[27]
§57
凡自称敬虔的人，都有保守自己心灵的神圣责任；在极大的刺激之下，要运用自制的能力。摩西身上所负的责任固然非常重大；而且少有人会受他那么厉害的试验；然而这并不足以原谅他的罪。上帝已经为他的百姓作了充分的准备；他们如能依靠他的力量，就决不至受环境的支配。因为不论试探多么大，总不能作为原谅罪恶的借口。不论我们所忍受的压力多么重，犯罪究竟还是我们自己的行动。地上或阴间所有的势力，都不能勉强任何人作恶。撒但固然要找出我们的弱点向我们进攻，但我们仍然没有屈服的必要。不管我们所遭遇的袭击是多么强烈或凶猛，上帝已经准备援助我们，我们靠他的力量必能得胜。[28]{PP 421.2}
§58
All who profess godliness are under the most sacred obligation to guard the spirit, and to exercise self-control under the greatest provocation. The burdens placed upon Moses were very great; few men will ever be so severely tried as he was; yet this was not allowed to excuse his sin. God has made ample provision for His people; and if they rely upon His strength, they will never become the sport of circumstances. The strongest temptation cannot excuse sin. However great the pressure brought to bear upon the soul, transgression is our own act. It is not in the power of earth or hell to compel anyone to do evil. Satan attacks us at our weak points, but we need not be overcome. However severe or unexpected the assault, God has provided help for us, and in His strength we may conquer.{PP 421.2}[28]