第51章 上帝对穷人的照顾
§1
第51章 上帝对穷人的照顾
§2
Chap. 51 - Gods Care for the Poor
§3
为鼓励民众来参加虔敬的崇事并周济穷人起见，需要从一切进款之中提出另一个十分之一来。关于头一个十分之一，上帝说：“凡以色列中出产的十分之一，我已赐给利未的子孙为业。”（民18:21）至于第二个十分之一，他吩咐说：“又要把你的五谷、新酒和油的十分之一，并牛群羊群中头生的，吃在耶和华你上帝面前，就是他所选择要立为他名的居所；这样，你可以学习时常敬畏耶和华你的上帝。”（申14:23，29；16:11-14）他们要把这个十分之一，或把它换成相等价值的金钱，两年一次带到设立圣所的地方。奉献的人把感恩祭献与上帝，并把特定的一部分送给祭司之后，就用剩下的部分举行宗教性的宴会，邀请利未人、寄居的外人和孤儿寡妇来参加。这样，百姓就有了充分的准备，在每年的节期中奉献感恩祭并举行宴会，使他们可以与祭司和利未人交往，而在侍奉上帝的事上得到教训和勉励。[1]{PP 530.1}
§4
To promote the assembling of the people for religious service, as well as to provide for the poor, a second tithe of all the increase was required. Concerning the first tithe, the Lord had declared, I have given the children of Levi all the tenth in Israel. Numbers 18:21. But in regard to the second He commanded, Thou shalt eat before the Lord thy God, in the place which He shall choose to place His name there, the tithe of thy corn, of thy wine, and of thine oil, and the firstlings of thy herds and of thy flocks; that thou mayest learn to fear the Lord thy God always. Deuteronomy 14:23, 29; 16:11-14. This tithe, or its equivalent in money, they were for two years to bring to the place where the sanctuary was established. After presenting a thank offering to God, and a specified portion to the priest, the offerers were to use the remainder for a religious feast, in which the Levite, the stranger, the fatherless, and the widow should participate. Thus provision was made for the thank offerings and feasts at the yearly festivals, and the people were drawn to the society of the priests and Levites, that they might receive instruction and encouragement in the service of God.{PP 530.1}[1]
§5
但每逢第三年，这第二个十分之一就要用在家里，来款待利未人和穷人，正如摩西所说的：“使他们在你城中可以吃得饱足。”（申26:12）这一个十分之一要作为周济与接待之用的准备金。[2]{PP 530.2}
§6
Every third year, however, this second tithe was to be used at home, in entertaining the Levite and the poor, as Moses said, That they may eat within thy gates, and be filled. Deuteronomy 26:12. This tithe would provide a fund for the uses of charity and hospitality.{PP 530.2}[2]
§7
此外，为穷人另有适当的安排。摩西所传的律法除了承认上帝的需要之外，其中没有什么比向穷人表示慷慨、仁爱和接待的精神再明显的了。上帝虽然已经应许大大的赐福与他的百姓，但他的意思并不是要使他们中间完全没有穷人。他曾说，地上的穷人永不会遭遇不幸，病痛和财产上的损失，正如今日一样；但是只要以色列人遵从上帝所给他们的教训，他们中间总不至于有乞丐，或受饥饿痛苦的人。[3]{PP 530.3}
§8
And further provision was made for the poor. There is nothing, after their recognition of the claims of God, that more distinguishes the laws given by Moses than the liberal, tender, and hospitable spirit enjoined toward the poor. Although God had promised greatly to bless His people, it was not His design that poverty should be wholly unknown among them. He declared that the poor should never cease out of the land. There would ever be those among His people who would call into exercise their sympathy, tenderness, and benevolence. Then, as now, persons were subject to misfortune, sickness, and loss of property; yet so long as they followed the instruction given by God, there were no beggars among them, neither any who suffered for food.{PP 530.3}[3]
§9
上帝的律法给穷人有享受地土上一部分出产的权利。一个人饥饿的时候，能自由地到他邻舍的田地、果木园、葡萄园里，吃五谷或果子来充饥。耶稣的门徒在安息日经过麦田摘麦穗吃，就是依着这个条例行的。[4]{PP 531.1}
§10
The law of God gave the poor a right to a certain portion of the produce of the soil. When hungry, a man was at liberty to go to his neighbors field or orchard or vineyard, and eat of the grain or fruit to satisfy his hunger. It was in accordance with this permission that the disciples of Jesus plucked and ate of the standing grain as they passed through a field upon the Sabbath day.{PP 531.1}[4]
§11
禾场、果木园和葡萄园，在收获后所剩余的果实都是属于穷人的。摩西说：“你在田间收割庄稼，若忘下一捆，不可回去再取。……你打橄榄树，枝上剩下的不可再打。……你摘葡萄园的葡萄，所剩下的不可再摘，要留给寄居的与孤儿寡妇。你也要记念你在埃及地作过奴仆。”（申24:19-22；利19:9-10）[5]{PP 531.2}
§12
All the gleanings of harvest field, orchard, and vineyard, belonged to the poor. When thou cuttest down thine harvest in thy field, said Moses, and hast forgot a sheaf in the field, thou shalt not go again to fetch it. . . . When thou beatest thine olive tree, thou shalt not go over the boughs again. . . . When thou gatherest the grapes of thy vineyard, thou shalt not glean it afterward: it shall be for the stranger, for the fatherless, and for the widow. And thou shalt remember that thou wast a bondman in the land of Egypt. Deuteronomy 24:19-22; Leviticus 19:9, 10.{PP 531.2}[5]
§13
每逢第七年，上帝又为穷人作了特别的安排。这第七年称为安息年，是从第六年收割完毕的时候算起的。百姓在收获之后，到了播种的时候，就不可耕种田地；到了春天也不可修理葡萄园；他们不必希望收割庄稼或摘取葡萄。至于地里自长的庄稼，他们可以吃新鲜的，而一点也不可把它收在仓房里。这一年的出产是要留给外人和孤儿寡妇食用，况且田野的走兽也可以来吃呢。（见出23:10-11；利25:5）[6]{PP 531.3}
§14
Every seventh year special provision was made for the poor. The sabbatical year, as it was called, began at the end of the harvest. At the seedtime, which followed the ingathering, the people were not to sow; they should not dress the vineyard in the spring; and they must expect neither harvest nor vintage. Of that which the land produced spontaneously they might eat while fresh, but they were not to lay up any portion of it in their storehouses. The yield of this year was to be free for the stranger, the fatherless, and the widow, and even for the creatures of the field. Exodus 23:10, 11; Leviticus 25:5.{PP 531.3}[6]
§15
但是如果平常地里的出产只够供给他们当年的需要，而这一年也不收割庄稼，他们怎样维持生活呢？对于这一点，上帝的应许已为他们作了充分的准备。他说：“我必在第六年，将我所命的福赐给你们，地便生三年的土产。第八年你们要耕种，也要吃陈粮，等到第九年出产收来的时候，你还吃陈粮。”（利25:21-22）[7]{PP 531.4}
§16
But if the land ordinarily produced only enough to supply the wants of the people, how were they to subsist during the year when no crops were gathered? For this the promise of God made ample provision. I will command My blessing upon you in the sixth year, He said, and it shall bring forth fruit for three years. And ye shall sow the eighth year, and eat yet of old fruit until the ninth year; until her fruits come in ye shall eat of the old store. Leviticus 25:21, 22. {PP 531.4}[7]
§17
安息年的遵守，对地土和百姓双方都有益。地土空了一年不种，以后就有更丰富的出产。百姓可以摆脱田里繁重的操作；此时虽可以继续作许多其他工作，但总是悠闲得多了，就使他们都有机会恢复体力，以便更好地从事来年的工作。他们也可以多有时间默想祷告，使自己熟悉耶和华的教训和命令，并多有功夫教导他们家里的人。[8]{PP 532.1}
§18
The observance of the sabbatical year was to be a benefit to both the land and the people. The soil, lying untilled for one season, would afterward produce more plentifully. The people were released from the pressing labors of the field; and while there were various branches of work that could be followed during this time, all enjoyed greater leisure, which afforded opportunity for the restoration of their physical powers for the exertions of the following years. They had more time for meditation and prayer, for acquainting themselves with the teachings and requirements of the Lord, and for the instruction of their households.{PP 532.1}[8]
§19
希伯来人的奴婢到了安息年就可以得自由，主人也不可任他们空手回去。耶和华的吩咐乃是：“在任他自由的时候，不可使他空手而去。要从你羊群、禾场、酒榨之中，多多的给他，耶和华你的上帝怎样赐福与你，你也要照样给他。”（申15:13-14）[9]{PP 532.2}
§20
In the sabbatical year the Hebrew slaves were to be set at liberty, and they were not to be sent away portionless. The Lords direction was: When thou sendest him out free from thee, thou shalt not let him go away empty. Thou shalt furnish him liberally out of thy flock, and out of thy floor, and out of thy winepress: of that wherewith the Lord thy God hath blessed thee thou shalt give unto him. Deuteronomy 15:13, 14.{PP 532.2}[9]
§21
工人的工价是必须立即发给的。“困苦穷乏的雇工，无论是你的弟兄，或是在你城里寄居的，你不可欺负他。要当日给他工价，不可等到日落，因为他穷苦，把心放在工价上。”（申24:14-15）[10]{PP 532.3}
§22
The hire of a laborer was to be promptly paid: Thou shalt not oppress a hired servant that is poor and needy, whether he be of thy brethren, or of thy strangers that are in thy land: . . . at his day thou shalt give him his hire, neither shall the sun go down upon it; for he is poor, and setteth his heart upon it. Deuteronomy 24:14, 15.{PP 532.3}[10]
§23
关于对待逃奴的事，也有特别的指示：“若有奴仆脱了主人的手，逃到你那里，你不可将他交付他的主人。他必在你那里与你同住，在你的城邑中，要由他选择一个所喜悦的地方居住，你不可欺负他。”（申23:15-16）[11]{PP 532.4}
§24
Special directions were also given concerning the treatment of fugitives from service: Thou shalt not deliver unto his master the servant which is escaped from his master unto thee. He shall dwell with thee, even among you, in that place which he shall choose in one of thy gates, where it liketh him best: thou shalt not oppress him. Deuteronomy 23:15, 16.{PP 532.4}[11]
§25
对于穷人，第七年乃是豁免债务的一年。希伯来人曾蒙指示，要随时帮助他们中间缺乏的弟兄，借钱给他，不可向他取利。从穷人身上盘剥重利，是在禁止之列：“你的弟兄在你那里若渐渐贫穷，手中缺乏，你就要帮补他，使他与你同住，像外人和寄居的一样。不可向他取利，也不可向他多要；只要敬畏你的上帝，使你的弟兄与你同住。你借钱给他，债主就不可向他取利。借粮给他，也不可向他多要。”穷人所借的债若是没有付还，到了豁免年，要把所借给他的豁免了。百姓受到明白地警告，不可因此就不帮补他们穷乏的弟兄：“你弟兄中若有一个穷人，你不可忍着心，攥着手，不帮补你穷乏的弟兄。……你要谨慎，不可心里起恶念，说，第七年的豁免年，快到了；你便恶眼看你穷乏的弟兄，什么都不给他；以致他因你求告耶和华，罪便归于你了。”“原来那地上的穷人永不断绝；所以我吩咐你说，总要向你地上困苦穷乏的弟兄松开手。”“照他所缺乏的借给他，补他的不足。”（利25:35-37；申15:7-9,11,8）[12]{PP 532.5}
§26
To the poor, the seventh year was a year of release from debt. The Hebrews were enjoined at all times to assist their needy brethren by lending them money without interest. To take usury from a poor man was expressly forbidden: If thy brother be waxen poor, and fallen in decay with thee; then thou shalt relieve him: yea, though he be a stranger, or a sojourner; that he may live with thee. Take thou no usury of him, or increase: but fear thy God; that thy brother may live with thee. Thou shalt not give him thy money upon usury, nor lend him thy victuals for increase. Leviticus 25:35-37. If the debt remained unpaid until the year of release, the principal itself could not be recovered. The people were expressly warned against withholding from their brethren needed assistance on account of this: If there be among you a poor man of one of thy brethren, . . . thou shalt not harden thine heart, nor shut thine hand from thy poor brother. . . . Beware that there be not a thought in thy wicked heart, saying, The seventh year, the year of release, is at hand; and thine eye be evil against thy poor brother, and thou givest him nought; and he cry unto the Lord against thee, and it be sin unto thee. The poor shall never cease out of the land; therefore I command thee, saying, Thou shalt open thine hand wide unto thy brother, to thy poor, and to thy needy, in thy land, and shalt surely lend him sufficient for his need, in that which he wanteth. Deuteronomy 15:7-9, 11, 8.{PP 532.5}[12]
§27
人都不必怕他们的慷慨会使自己陷于穷乏。顺从上帝的命令，结果必定昌盛。他说：“你必借给许多国民，却不至向他们借贷；你必管辖许多国民，他们却不能管辖你。”（申15:6）[13]{PP 533.1}
§28
None need fear that their liberality would bring them to want. Obedience to Gods commandments would surely result in prosperity. Thou shalt lend unto many nations, He said, but thou shalt not borrow; and thou shalt reign over many nations, but they shall not reign over thee. Deuteronomy 15:6.{PP 533.1}[13]
§29
在“第七个安息年，就是七七年”之后，便到大豁免年，禧年。“你要……在遍地发出角声。第五十年你们要当作圣年，在遍地给一切的居民宣告自由；这年必为你们的禧年，各人要归自己的产业，各归本家。”（利25:8-10）[14]{PP 533.2}
§30
After seven sabbaths of years, seven times seven years, came that great year of release--the jubilee. Then shalt thou cause the trumpet of the jubilee to sound . . . throughout all your land. And ye shall hallow the fiftieth year, and proclaim liberty throughout all the land unto all the inhabitants thereof: it shall be a jubilee unto you; and ye shall return every man unto his possession, and ye shall return every man unto his family. Leviticus 25:9, 10.{PP 533.2}[14]
§31
“在七月初十日，……就是赎罪日，”要吹起禧年的号筒。遍地，凡是有犹太人居住之地，都可以听见这号筒的声音，叫雅各一切的子孙欢迎豁免年的来临。在赎罪大日，以色列人的罪都已蒙赎，所以百姓都以愉快的心情迎接禧年。[15]{PP 533.3}
§32
On the tenth day of the seventh month, in the Day of Atonement, the trumpet of the jubilee was sounded. Throughout the land, wherever the Jewish people dwelt, the sound was heard, calling upon all the children of Jacob to welcome the year of release. On the great Day of Atonement satisfaction was made for the sins of Israel, and with gladness of heart the people would welcome the jubilee.{PP 533.3}[15]
§33
禧年如同安息年一样，地土不可耕种，也不可收割，一切出产要算为穷人合法的所得。有一班希伯来奴婢——凡在安息年没有得到自由的——现在都要释放。但禧年的特征乃是一切的地产自然归还原主。从前由于上帝的特别指示，土地曾用拈阄的方法分给各人。及至分定之后，就没有人能自由交换。人也不可出卖他的地业，除非是他为经济所迫而不得不卖。但以后无论何时，他或者他的近亲若要赎回那地，买主不得推辞；如果一直没有人赎回，那地到了禧年仍必归还原主，或归他的后嗣。[16]{PP 533.4}
§34
As in the sabbatical year, the land was not to be sown or reaped, and all that it produced was to be regarded as the rightful property of the poor. Certain classes of Hebrew slaves--all who did not receive their liberty in the sabbatical year--were now set free. But that which especially distinguished the year of jubilee was the reversion of all landed property to the family of the original possessor. By the special direction of God the land had been divided by lot. After the division was made no one was at liberty to trade his estate. Neither was he to sell his land unless poverty compelled him to do so, and then, whenever he or any of his kindred might desire to redeem it, the purchaser must not refuse to sell it; and if unredeemed, it would revert to its first possessor or his heirs in the year of jubilee.{PP 533.4}[16]
§35
耶和华曾对以色列人说：“地不可永卖，因为地是我的；你们在我面前是客旅、是寄居的。”（利25:23）百姓要经常记得，他们所暂时占有的地乃是上帝的；他乃是合法的原主，所以他要他们特别照料贫穷和不幸的人。这要在一切人的心中留下深刻的印象，要他们知道，穷人在这属上帝的世界上，与富人有相等的权利。[17]{PP 534.1}
§36
The Lord declared to Israel: The land shall not be sold forever: for the land is Mine; for ye are strangers and sojourners with Me. Leviticus 25:23. The people were to be impressed with the fact that it was Gods land which they were permitted to possess for a time; that He was the rightful owner, the original proprietor, and that He would have special consideration made for the poor and unfortunate. It was to be impressed upon the minds of all that the poor have as much right to a place in Gods world as have the more wealthy.{PP 534.1}[17]
§37
这就是我们慈悲的创造主，为要减轻穷乏和遭难之人的痛苦，使他们的生活多少有一点光明，有一点温暖，所作的安排。[18]{PP 534.2}
§38
Such were the provisions made by our merciful Creator, to lessen suffering, to bring some ray of hope, to flash some gleam of sunshine, into the life of the destitute and distressed.{PP 534.2}[18]
§39
耶和华要在人过于贪爱产业和权势的欲心上加以限制。社会上若是有一班人不断地积攒财富，而另一班人则一直趋于贫贱，势必产生许多的弊端。如果不加以限制，富人的势力就必发展到独占垄断的地步，而穷人虽然在上帝看来，各方面都与富人相等，但终必被他们较为兴盛的弟兄看为卑贱，并加以苦待。这一种压迫必致惹起穷人的愤恨，使他们感到绝望，甚至铤而走险，如此就必败坏社会风纪，并打开各样罪恶的门户。上帝所设定的条例是要增进社会地位的平等。安息年和禧年的安排，必可大大矫正这期间国家在社会和政治问题上所发生的错误。[19]{PP 534.3}
§40
The Lord would place a check upon the inordinate love of property and power. Great evils would result from the continued accumulation of wealth by one class, and the poverty and degradation of another. Without some restraint the power of the wealthy would become a monopoly, and the poor, though in every respect fully as worthy in Gods sight, would be regarded and treated as inferior to their more prosperous brethren. The sense of this oppression would arouse the passions of the poorer class. There would be a feeling of despair and desperation which would tend to demoralize society and open the door to crimes of every description. The regulations that God established were designed to promote social equality. The provisions of the sabbatical year and the jubilee would, in a great measure, set right that which during the interval had gone wrong in the social and political economy of the nation.{PP 534.3}[19]
§41
这些条例的设立，对富人的帮助并不少于穷人。这些办法必能克制人贪婪和自高自大之心，而培养慈善的高尚精神；各阶级之间既存在着善意和信任，就必增进社会的秩序，巩固国家政府。我们都是组成人类社会的一分子，是彼此息息相关的；所以我们所作帮助人造就人的事，终必反而是帮助自己，造就自己。这互相信赖的原则，是有关于社会各阶层的。穷人靠富人并不比富人靠穷人还多。穷人固然要求分享上帝所赐予富人的福惠，但富人却需要穷人忠诚的服务，以及他们的脑力和体力；这些就是穷人的资本。[20]{PP 534.4}
§42
These regulations were designed to bless the rich no less than the poor. They would restrain avarice and a disposition for self-exaltation, and would cultivate a noble spirit of benevolence; and by fostering good will and confidence between all classes, they would promote social order, the stability of government. We are all woven together in the great web of humanity, and whatever we can do to benefit and uplift others will reflect in blessing upon ourselves. The law of mutual dependence runs through all classes of society. The poor are not more dependent upon the rich than are the rich upon the poor. While the one class ask a share in the blessings which God has bestowed upon their wealthier neighbors, the other need the faithful service, the strength of brain and bone and muscle, that are the capital of the poor.{PP 534.4}[20]
§43
以色列人只要肯顺从耶和华的指示，他就应许赐大福给他们。他说：“我就给你们降下时雨，叫地生出土产，田野的树木结果子。你们打粮食要打到摘葡萄的时候，摘葡萄要摘到撒种的时候；并且要吃得饱足，在你们的地上安然居住。我要赐平安在你们的地上，你们躺卧，无人惊吓；我要叫恶兽从你们的地上熄灭，刀剑也必不经过你们的地。……我要在你们中间行走；我要作你们的上帝，你们要作我的子民。……你们若不听从我，……不遵行我一切的诫命；背弃我的约，……你们也要白白的撒种，因为仇敌要吃你们所种的。我要向你们变脸，你们就要败在仇敌面前；恨恶你们的必辖管你们；无人追赶，你们却要逃跑。”（利26:4-17）[21]{PP 535.1}
§44
Great blessings were promised to Israel on condition of obedience to the Lords directions. I will give you rain in due season, He declared, and the land shall yield her increase, and the trees of the field shall yield their fruit. And your threshing shall reach unto the vintage, and the vintage shall reach unto the sowing time: and ye shall eat your bread to the full, and dwell in your land safely. And I will give peace in the land, and ye shall lie down, and none shall make you afraid: and I will rid evil beasts out of the land, neither shall the sword go through your land. . . . I will walk among you, and will be your God, and ye shall be My people. . . . But if ye will not hearken unto Me, and will not do all these commandments; and . . . ye break My covenant: . . . ye shall sow your seed in vain, for your enemies shall eat it. And I will set My face against you, and ye shall be slain before your enemies: they that hate you shall reign over you; and ye shall flee when none pursueth you. Leviticus 26:4-17.{PP 535.1}[21]
§45
有许多人非常热烈地主张，人人应在上帝所赐今生的福惠上有均等的享受。但这不是创造主的旨意。不同的生活状况，乃是上帝用来试验并培育人品格的一种方法。然而他的意思是要那些拥有世上产业的人，看自己不过是上帝财物的管家，受他委托，用这经济来为受苦和穷乏的人造福。[22]{PP 535.2}
§46
There are many who urge with great enthusiasm that all men should have an equal share in the temporal blessings of God. But this was not the purpose of the Creator. A diversity of condition is one of the means by which God designs to prove and develop character. Yet He intends that those who have worldly possessions shall regard themselves merely as stewards of His goods, as entrusted with means to be employed for the benefit of the suffering and the needy.{PP 535.2}[22]
§47
基督已经说过，我们常有穷人和我们同在；而且他把自己与他受苦的子民视同一体。我们的救赎主同情他地上的儿女中最穷苦、最卑微的人。他告诉我们，他们就是他在地上的代表。他令这些人住在我们中间，是要在我们心中唤起他那对受痛苦受压迫之人的爱心。基督悦纳我们向他们所表现的怜恤和慈爱，如同是向他表现的一样。反之，我们向他们所表示的残忍或疏忽，也就是苦待了他。[23]{PP 535.3}
§48
Christ has said that we shall have the poor always with us, and He unites His interest with that of His suffering people. The heart of our Redeemer sympathizes with the poorest and lowliest of His earthly children. He tells us that they are His representatives on earth. He has placed them among us to awaken in our hearts the love that He feels toward the suffering and oppressed. Pity and benevolence shown to them are accepted by Christ as if shown to Himself. An act of cruelty or neglect toward them is regarded as though done to Him.{PP 535.3}[23]
§49
如果世人能不断地履行上帝为造福穷人而颁布的律法，那么，现在世界上的状况，在道德、灵性和经济方面，将有何等的不同啊！世人就必不会像现在一样，显示自私和自负之心，人人都要为他人的幸福和利益存有仁爱的关怀；而且如今在各地所见到的普遍穷困，也就不复存在了。[24]{PP 536.1}
§50
If the law given by God for the benefit of the poor had continued to be carried out, how different would be the present condition of the world, morally, spiritually, and temporally! Selfishness and self-importance would not be manifested as now, but each would cherish a kind regard for the happiness and welfare of others; and such widespread destitution as is now seen in many lands would not exist.{PP 536.1}[24]
§51
上帝所吩咐的这些原则，足以防止各世代由于富人压迫穷人，和穷人猜忌、仇恨富人所造成的可怕祸患。这些原则既可以拦阻人积累大量的财富，和放纵无限制的奢侈生活，又可以防止千万人的无知和堕落，这些人工资低贱的劳役，正是造成富人巨大财富的原因。这些真理的原则，能和平解决那些使全世界受到扰乱和战争威胁的问题。[25]{PP 536.2}
§52
The principles which God has enjoined, would prevent the terrible evils that in all ages have resulted from the oppression of the rich toward the poor and the suspicion and hatred of the poor toward the rich. While they might hinder the amassing of great wealth and the indulgence of unbounded luxury, they would prevent the consequent ignorance and degradation of tens of thousands whose ill-paid servitude is required to build up these colossal fortunes. They would bring a peaceful solution of those problems that now threaten to fill the world with anarchy and bloodshed.{PP 536.2}[25]