第56章 以利和他的两个儿子
§1
第56章 以利和他的两个儿子
§2
Chap. 56 - Eli and His Sons
§3
以利是以色列的祭司和士师。他在上帝的百姓中位分最高，责任最重。他蒙上帝拣选担任祭司的神圣职分，并作全地的最高司法权威；他乃是众人所景仰的模范，在以色列各支派中有很大的影响。可惜他虽然被立为治理百姓的士师，却没有好好治理自己的家。以利是一个溺爱的父亲，他爱平安无事与逸豫，所以没有使用他的威权来改正他两个儿子的恶习和癖性。他没有责备他们，也没有刑罚他们，反而让他们任性作事，听他们各行己路。他没有把儿女的教育看为自己最重要的责任，却把它视为是无足轻重之事。这个以色列人的祭司和士师，对警戒和管理上帝所赐给他的儿女的责任不是不明白的。但以利竟逃避这个责任，因为他若克尽本分，势必与他儿子的意志相左，并且必要刑罚他们，反对他们的恶行。他没有考虑自己这样行必有什么可怕的后果，而竟放任他的儿女妄自行动，没有帮助他们准备从事上帝的圣工和人生的要务。[1]{PP 575.1}
§4
Eli was priest and judge in Israel. He held the highest and most responsible positions among the people of God. As a man divinely chosen for the sacred duties of the priesthood, and set over the land as the highest judicial authority, he was looked up to as an example, and he wielded a great influence over the tribes of Israel. But although he had been appointed to govern the people, he did not rule his own household. Eli was an indulgent father. Loving peace and ease, he did not exercise his authority to correct the evil habits and passions of his children. Rather than contend with them or punish them, he would submit to their will and give them their own way. Instead of regarding the education of his sons as one of the most important of his responsibilities, he treated the matter as of little consequence. The priest and judge of Israel had not been left in darkness as to the duty of restraining and governing the children that God had given to his care. But Eli shrank from this duty, because it involved crossing the will of his sons, and would make it necessary to punish and deny them. Without weighing the terrible consequences that would follow his course, he indulged his children in whatever they desired and neglected the work of fitting them for the service of God and the duties of life.{PP 575.1}[1]
§5
上帝曾论到亚伯拉罕说：“我眷顾他，为要叫他吩咐他的众子和他的眷属，遵守我的道，秉公行义。”（创18:19）但以利反让他的儿女来管束他。父亲倒以儿女为主体。违犯律法的咒诅，明显地表现在他两个儿子的腐败和邪恶的行为上。他们对上帝的品德和他律法的神圣没有正确的认识。上帝的各种崇事，他们都看为平常。他们从幼年时代起，就看惯了圣所和其中的祭祀；可是他们没有因此而更加敬虔，反倒对其神圣和重要性的感觉完全麻痹了。父亲既没有改正他们不尊重父亲威权的缺点，也没有遏止他们对圣所严肃的祭祀的不敬；及至他们到了成年，他们就充分结出怀疑和悖逆的致命恶果了。[2]{PP 575.2}
§6
God had said of Abraham, I know him, that he will command his children and his household after him, and they shall keep the way of the Lord, to do justice and judgment. Genesis 18:19. But Eli allowed his children to control him. The father became subject to the children. The curse of transgression was apparent in the corruption and evil that marked the course of his sons. They had no proper appreciation of the character of God or of the sacredness of His law. His service was to them a common thing. From childhood they had been accustomed to the sanctuary and its service; but instead of becoming more reverent, they had lost all sense of its holiness and significance. The father had not corrected their want of reverence for his authority, had not checked their disrespect for the solemn services of the sanctuary; and when they reached manhood, they were full of the deadly fruits of skepticism and rebellion.{PP 575.2}[2]
§7
他们虽然完全不配担任祭司的职分，但他们还是在圣所中作祭司，在上帝面前服务。关于奉献祭物的事，耶和华曾赐给他们最明确的指示；可是这两个恶人竟以藐视权威的态度，来从事上帝的祭祀，而不注意按着那最严肃的条例去举行奉献。那预指基督之死的牺牲，原是要在百姓心中保持着对将来之救赎主的信心的，因此严格遵守耶和华关于献祭的指示，乃是非常重要的事；应当予以注意的平安祭，特别是用来表示感谢上帝的。献平安祭时，只要把脂油烧在坛上；祭物的某一部分要留给祭司，而大部分要还给奉献的人，使他可以在献祭的筵席上与他的亲友同吃。这样可以使大家存感恩和相信的心，仰望那除去世人罪孽的伟大牺牲。[3]{PP 576.1}
§8
Though wholly unfit for the office, they were placed as priests in the sanctuary to minister before God. The Lord had given the most specific directions in regard to offering sacrifices; but these wicked men carried their disregard of authority into the service of God, and did not give attention to the law of the offerings, which were to be made in the most solemn manner. The sacrifices, pointing forward to the death of Christ, were designed to preserve in the hearts of the people faith in the Redeemer to come; hence it was of the greatest importance that the Lords directions concerning them should be strictly heeded. The peace offerings were especially an expression of thanksgiving to God. In these offerings the fat alone was to be burned upon the altar; a certain specified portion was reserved for the priests, but the greater part was returned to the offerer, to be eaten by him and his friends in a sacrificial feast. Thus all hearts were to be directed, in gratitude and faith, to the great Sacrifice that was to take away the sin of the world.{PP 576.1}[3]
§9
以利的儿子对这象征性的祭祀，没有看出其中严肃的意义，而只想到他们怎样能利用它来放纵私欲。平安祭所属于他们的一份，他们不以为足，还要多得一份；而且每年节期中所献的平安祭非常之多，就给祭司们机会拿百姓的东西来肥己了。他们不但在他们应得的以外还多要一份，而且还不肯等到脂油在上帝面前烧了之后才拿他们的一份。他们坚决要他们所喜欢的任何部分，如果献祭的人不肯，他们就恐吓着用暴力抢去。[4]{PP 576.2}
§10
The sons of Eli, instead of realizing the solemnity of this symbolic service, only thought how they could make it a means of self-indulgence. Not content with the part of the peace offerings allotted them, they demanded an additional portion; and the great number of these sacrifices presented at the annual feasts gave the priests an opportunity to enrich themselves at the expense of the people. They not only demanded more than their right, but refused to wait even until the fat had been burned as an offering to God. They persisted in claiming whatever portion pleased them, and, if denied, threatened to take it by violence.{PP 576.2}[4]
§11
在祭司们方面所表示的这种不敬，不久就使上帝的祭祀失去其圣洁和严肃的意义，以致百姓“藐视耶和华的祭物。”（撒上2:12-36）他们不再承认所仰望的那伟大的牺牲的本体。“如此，这两个少年人的罪在耶和华面前甚重了。”[5]{PP 576.3}
§12
This irreverence on the part of the priests soon robbed the service of its holy and solemn significance, and the people abhorred the offering of the Lord. The great antitypical sacrifice to which they were to look forward was no longer recognized. Wherefore the sin of the young men was very great before the Lord.{PP 576.3}[5]
§13
这两个不忠心的祭司，又因自己卑鄙和淫荡的行为，违犯了上帝的律法，并玷辱了他们的圣职；然而他们还胆敢继续供职，玷污了上帝的会幕。许多百姓因何弗尼非尼哈的不正当行为而极其愤慨，就不再到这指定的敬拜之地来了。因为这两个与圣所有关的恶人犯了这种种的罪恶，上帝所规定的祭祀之礼就被人轻视忽略，而那些心中倾向邪恶的人，也就更胆大妄为了。于是不敬虔，放荡，甚至于拜偶像之风，充斥各地，到了非常可怕的程度。[6]{PP 576.4}
§14
These unfaithful priests also transgressed Gods law and dishonored their sacred office by their vile and degrading practices; yet they continued to pollute by their presence the tabernacle of God. Many of the people, filled with indignation at the corrupt course of Hophni and Phinehas, ceased to come up to the appointed place of worship. Thus the service which God had ordained was despised and neglected because associated with the sins of wicked men, while those whose hearts were inclined to evil were emboldened in sin. Ungodliness, profligacy, and even idolatry prevailed to a fearful extent.{PP 576.4}[6]
§15
以利对准许他的儿子担任圣职一事，已经铸成大错。他用各种借口来原谅他们的行为，以致看不出他们的罪；但到了最后，他再也不能对儿子的罪过装聋作哑。百姓埋怨他们强暴的行为，这个大祭司就甚忧伤烦恼。他不敢再保持缄默了，可是他的两个儿子从小就专顾自己，所以现在也就目中无人了。他们虽看出父亲的忧伤，但刚硬的心肠不为所动。他们听到父亲温和的劝告，心中毫未感受；他虽然以罪恶的后果警告他们，但也不能改变他们邪恶的行为。如果以利能公正地处理他两个邪恶的儿子，则早就该革除他们祭司的职分，并处以死刑。但他不敢把这样公开的羞辱和审判加在儿子的身上，反而支持他们担任神圣的职分。并还容许他们把腐败的行为搀杂在上帝圣洁的祭祀中，以致使真理遭受了多年所不能弥补的损害。但是当这以色列的士师忽略自己的工作时，上帝就亲自干涉了。[7]{PP 577.1}
§16
Eli had greatly erred in permitting his sons to minister in holy office. By excusing their course, on one pretext and another, he became blinded to their sins; but at last they reached a pass where he could no longer hide his eyes from the crimes of his sons. The people complained of their violent deeds, and the high priest was grieved and distressed. He dared remain silent no longer. But his sons had been brought up to think of no one but themselves, and now they cared for no one else. They saw the grief of their father, but their hard hearts were not touched. They heard his mild admonitions, but they were not impressed, nor would they change their evil course though warned of the consequences of their sins. Had Eli dealt justly with his wicked sons, they would have been rejected from the priestly office and punished with death. Dreading thus to bring public disgrace and condemnation upon them, he sustained them in the most sacred positions of trust. He still permitted them to mingle their corruption with the holy service of God and to inflict upon the cause of truth an injury which years could not efface. But when the judge of Israel neglected his work, God took the matter in hand.{PP 577.1}[7]
§17
“有神人来见以利，对他说：耶和华如此说，你祖父在埃及法老家作奴仆的时候，我不是向他们显现吗？在以色列众支派中，我不是拣选人作我的祭司，使他烧香，在我坛上献祭，在我面前穿以弗得，又将以色列人所献的火祭，都赐给你父家吗？我所吩咐献在我居所的祭物，你们为何践踏，尊重你的儿女过于尊重我，将我民以色列所献美好的祭物肥己呢？因此，耶和华以色列的上帝说，我曾说，你和你父家必永远行在我面前，现在我却说，决不容你们这样行，因为尊重我的，我必重看他；藐视我的，他必被轻视。……我要为自己立一个忠心的祭司，他必照我的心意而行，我要为他建立坚固的家，他必永远行在我的受膏者面前。”[8]{PP 577.2}
§18
There came a man of God unto Eli, and said unto him, Thus saith the Lord, Did I plainly appear unto the house of thy father, when they were in Egypt in Pharaohs house? And did I choose him out of all the tribes of Israel to be My priest, to offer upon Mine altar, to burn incense, to wear an ephod before Me? and did I give unto the house of thy father all the offerings made by fire of the children of Israel? Wherefore kick ye at My sacrifice and at Mine offering, which I have commanded in My habitation; and honorest thy sons above Me, to make yourselves fat with the chiefest of all the offerings of Israel My people? Wherefore the Lord God of Israel saith, I said indeed that thy house, and the house of thy father, should walk before Me forever: but now the Lord saith, Be it far from Me; for them that honor Me I will honor, and they that despise Me shall be lightly esteemed. . . . And I will raise Me up a faithful priest, that shall do according to that which is in Mine heart and in My mind: and I will build him a sure house; and he shall walk before Mine anointed forever.{PP 577.2}[8]
§19
上帝谴责以利尊重他的儿子过于尊重耶和华。以利宁可让上帝所指定使以色列人蒙福的祭物成为一件可憎的事，而不愿令他的儿子因他们不敬和可恶的行为受羞辱。那些随从己意溺爱儿女，任凭他们满足私欲，而不奉上帝的权威去谴责罪过，纠正邪恶的人；显明他们尊重自己邪恶的儿女过于尊重上帝。他们重视儿女的颜面过于上帝的荣耀；他们宁讨儿女的喜悦，而不设法使他的圣工脱离一切邪恶的影响，蒙上帝的喜悦。[9]{PP 578.1}
§20
God charged Eli with honoring his sons above the Lord. Eli had permitted the offering appointed by God as a blessing to Israel to be made a thing of abhorrence, rather than bring his sons to shame for their impious and abominable practices. Those who follow their own inclination, in blind affection for their children, indulging them in the gratification of their selfish desires, and do not bring to bear the authority of God to rebuke sin and correct evil, make it manifest that they are honoring their wicked children more than they honor God. They are more anxious to shield their reputation than to glorify God; more desirous to please their children than to please the Lord and to keep His service from every appearance of evil.{PP 578.1}[9]
§21
以利既是以色列的祭司和士师，上帝就要他为他百姓的道德和宗教情况，尤其是为他儿子的品格负责。他必须先设法用温和的手段来遏止邪恶；如果无效，他就要用最严厉的方法来制裁错谬的行为。他招致上帝的不悦，是因为他没有谴责罪恶，也没有在罪人身上执行审判。上帝再不能靠他来保守以色列人的纯洁了。那些缺少胆量，不敢谴责错误，或因懈怠懒惰，或从不关心，不努力使家庭或上帝教会洁净的人，必要为自己疏忽责任所引起祸害的后果负责。我们对罪恶的责任也正是如此，我们要以作父母或牧师的威权去制止邪恶，否则就正像我们自己犯了这些罪一样。[10]{PP 578.2}
§22
God held Eli, as a priest and judge of Israel, accountable for the moral and religious standing of his people, and in a special sense for the character of his sons. He should first have attempted to restrain evil by mild measures; but if these did not avail, he should have subdued the wrong by the severest means. He incurred the Lords displeasure by not reproving sin and executing justice upon the sinner. He could not be depended upon to keep Israel pure. Those who have too little courage to reprove wrong, or who through indolence or lack of interest make no earnest effort to purify the family or the church of God, are held accountable for the evil that may result from their neglect of duty. We are just as responsible for evils that we might have checked in others by exercise of parental or pastoral authority as if the acts had been our own.{PP 578.2}[10]
§23
以利没有照着上帝的规律管理他的家庭；他竟随从自己的意志行事。这个溺爱的父亲姑息儿子幼年时期所犯的过失和罪恶，而不加以管教，并且自慰的说等他们长大成人之后，自然会丢弃邪恶之倾向的。今日也有许多人犯了这同样的错误。他以为自己有一种教育儿女的方法，比上帝在《圣经》中所指示的还要高明。他们在儿女的身上助长不正当的倾向，借口推辞说：“儿女年纪太小，不宜加以责罚。等到他们长大之后，就可以同他们说理了。”这样，不良的习惯逐渐加深，以致成了他们的第二天性。于是儿女在毫无管束的情形下长大成人，他们品格的特性就成了终身的咒诅，而且祸及他人。[11]{PP 578.3}
§24
Eli did not manage his household according to Gods rules for family government. He followed his own judgment. The fond father overlooked the faults and sins of his sons in their childhood, flattering himself that after a time they would outgrow their evil tendencies. Many are now making a similar mistake. They think they know a better way of training their children than that which God has given in His word. They foster wrong tendencies in them, urging as an excuse, They are too young to be punished. Wait till they become older, and can be reasoned with. Thus wrong habits are left to strengthen until they become second nature. The children grow up without restraint, with traits of character that are a lifelong curse to them and are liable to be reproduced in others.{PP 578.3}[11]
§25
世上没有什么事比让少年人随心所欲更能危害家庭了。父母若顺着儿女的每一个愿望，虽然明知对他们有害而仍放任他们，不久儿女就会失去对父母的尊敬，以及对上帝和人间权威的重视，而变成顺服撒但意志的奴隶了。一个管理不得当的家庭所加于全社会的影响，是广泛而可怕的。这些影响必要积累起来，像邪恶的浪潮危害到家庭、社会和国家。[12]{PP 579.1}
§26
There is no greater curse upon households than to allow the youth to have their own way. When parents regard every wish of their children and indulge them in what they know is not for their good, the children soon lose all respect for their parents, all regard for the authority of God or man, and are led captive at the will of Satan. The influence of an ill-regulated family is widespread and disastrous to all society. It accumulates in a tide of evil that affects families, communities, and governments.{PP 579.1}[12]
§27
以利若是一个普通的人，他的影响就不会像他担任重要地位那么大，全以色列人都效法他的家庭生活。他那疏忽本分，贪图安逸的生活毒害，结果可以在千万仿效他榜样的家庭中看出来。如果儿女放纵邪恶的行为，而父母却自称是有信仰的，那么上帝的真理必要因而蒙羞。若要试验一个家庭中信仰基督的本质怎样，最可靠的方法，乃是看它影响所造成的品格类型如何。事实胜于雄辩，如果那些自称有信仰的人，没有用热切、恒忍并艰辛的努力使家中井井有条，来证明信仰上帝的益处；反而治家不严，放任儿女邪恶的欲望，他们就必像以利所行的一样，使基督的圣工受辱，并使自己和自己的家庭败亡。在任何环境之下，父母不忠于责任所有的祸害是大的；而这种情形若存在于那些被派作百姓教师者的家庭之中，则其祸害必更大十倍。当这些人不能管理自己的家庭时，他们错误的榜样必要影响许多人。他们的地位高过别人多少，他们的罪也就大过别人多少。[13]{PP 579.2}
§28
Because of Elis position, his influence was more extended than if he had been an ordinary man. His family life was imitated throughout Israel. The baleful results of his negligent, ease-loving ways were seen in thousands of homes that were molded by his example. If children are indulged in evil practices, while the parents make a profession of religion, the truth of God is brought into reproach. The best test of the Christianity of a home is the type of character begotten by its influence. Actions speak louder than the most positive profession of godliness. If professors of religion, instead of putting forth earnest, persistent, and painstaking effort to bring up a well-ordered household as a witness to the benefits of faith in God, are lax in their government and indulgent to the evil desires of their children, they are doing as did Eli, and are bringing disgrace on the cause of Christ and ruin upon themselves and their households. But great as are the evils of parental unfaithfulness under any circumstances, they are tenfold greater when they exist in the families of those appointed as teachers of the people. When these fail to control their own households, they are, by their wrong example, misleading many. Their guilt is as much greater than that of others as their position is more responsible.{PP 579.2}[13]
§29
上帝曾应许亚伦的家永远行在他面前；但这应许也是有条件的，他们必须专心献身从事圣所的工作，在一切的行为上尊荣上帝，不可侍奉自己，也不可随从自己乖张的癖性。以利和他的儿子受了考验，耶和华已经看出，他们完全不配在他的工作上担任祭司的崇高地位。所以上帝说：“决不容你们这样行。”因为他们没有尽到本分，上帝就不能成全那本来要为他们成全的美事。[14]{PP 579.3}
§30
The promise had been made that the house of Aaron should walk before God forever; but this promise had been made on condition that they should devote themselves to the work of the sanctuary with singleness of heart and honor God in all their ways, not serving self nor following their own perverse inclinations. Eli and his sons had been tested, and the Lord had found them wholly unworthy of the exalted position of priests in His service. And God declared, Be it far from Me. He could not accomplish the good that He had meant to do them, because they failed to do their part.{PP 579.3}[14]
§31
那些担任圣职之人的榜样，应当使人尊敬上帝而不敢得罪他。当人“替基督”（林后5:20）向世人传说上帝慈怜与和好的信息时，他们若利用自己的圣职为外衣，来掩饰自私和声色之欲，他们就使自己成了撒但最有力的工具。他们像何弗尼和非尼哈一样，使人“藐视耶和华的祭物。”他们或许可以暂时秘密地遵循着邪恶的途径；但他们的真面目终有被揭露的一天，百姓的信心必受深重的打击，结果他们的信仰往往就被破坏了。在百姓心中所留下的印象，使他们难以信任任何宣讲《圣经》的人。于是上帝真仆人的信息也要被人怀疑了。时常会有疑问发出说：“这个人会不会像那一个我们以为是那么圣洁，而结果却是那么败坏的人呢？”使上帝的话因此就要在人心中失去效能了。[15]{PP 580.1}
§32
The example of those who minister in holy things should be such as to impress the people with reverence for God and with fear to offend Him. When men, standing in Christs stead (2 Corinthians 5:20) to speak to the people Gods message of mercy and reconciliation, use their sacred calling as a cloak for selfish or sensual gratification, they make themselves the most effective agents of Satan. Like Hophni and Phinehas, they cause men to abhor the offering of the Lord. They may pursue their evil course in secret for a time; but when at last their true character is exposed, the faith of the people receives a shock that often results in destroying their confidence in religion. There is left upon the mind a distrust of all who profess to teach the word of God. The message of the true servant of Christ is doubtfully received. The question constantly arises, Will not this man prove to be like the one we thought so holy, and found so corrupt? Thus the word of God loses its power upon the souls of men.{PP 580.1}[15]
§33
以利申斥他的儿子的话，既严肃而又有可怕的涵义，是一切供圣职的人都应该慎为思考的：“人若得罪人，有士师审判他，人若得罪耶和华，谁能为他祈求呢？”如果他们的罪只伤害到他们的同胞，士师可以按律治罪，或勒令赔偿；犯罪的人如此就可以得到销案。或者，如果他们不是犯了僭越的罪，也可以为他们献上赎罪祭。但是他们的罪与他们作至高者的祭司的职任有那么密切的关系；上帝的工作在百姓面前受了那么厉害的亵渎和侮辱，甚至再没有什么可悦纳的赎罪祭是他们可以献上的了。他们的父亲虽然是一个大祭司，但也不敢为他们代求；他不能保护他们逃脱圣洁上帝的忿怒。在一切罪人之中，罪情最为深重的，就是那使上天为救赎人类所准备的方法受到侮辱，“因为他们把上帝的儿子重钉十字架，明明的羞辱他。”（来6:6）[16]{PP 580.2}
§34
In Elis reproof to his sons are words of solemn and fearful import--words that all who minister in sacred things would do well to ponder: If one man sin against another, the judge shall judge him; but if a man sin against the Lord, who shall entreat for him? Had their crimes injured only their fellow men, the judge might have made reconciliation by appointing a penalty and requiring restitution; and thus the offenders might have been pardoned. Or had they not been guilty of a presumptuous sin, a sin offering might have been presented for them. But their sins were so interwoven with their ministration as priests of the Most High, in offering sacrifice for sin, the work of God was so profaned and dishonored before the people, that no expiation could be accepted for them. Their own father, though himself high priest, dared not make intercession in their behalf; he could not shield them from the wrath of a holy God. Of all sinners, those are most guilty who cast contempt upon the means that Heaven has provided for mans redemption--who crucify to themselves the Son of God afresh, and put Him to an open shame. Hebrews 6:6.{PP 580.2}[16]