第04章 违命的结果
§1
第04章 违命的结果
§2
Chap. 4 - Results of Transgression
§3
那使所罗门落到奢侈和暴虐之地步的最基本原因，乃是他没有保持也没有培养自我牺牲的精神。[1]{PK 61.1}
§4
Prominent among the primary causes that led Solomon into extravagance and oppression was his failure to maintain and foster the spirit of self-sacrifice.{PK 61.1}[1]
§5
当摩西在西奈山麓，将“当为我造圣所，使我可以住在他们中间”的命令告诉以色列民时，他们便响应这号召并送来相当的礼物。“凡心里受感和甘心乐意的，都拿……礼物来。”（出25:8；35:21）建造圣所需要进行广泛的准备；需要大量最华美最宝贵的材料，但耶和华只悦纳乐意奉献的礼物。摩西曾再三将上帝的命令告诉会众说：“当为我送礼物来，凡甘心乐意的，你们就可以收下归我。”（出25:2）对上帝的忠诚和牺牲的精神，乃是为至高者预备居所的首要条件。[2]{PK 61.2}
§6
When, at the foot of Sinai, Moses told the people of the divine command, Let them make Me a sanctuary; that I may dwell among them, the response of the Israelites was accompanied by the appropriate gifts. They came, everyone whose heart stirred him up, and everyone whom his spirit made willing, and brought offerings. Exodus 25:8; 35:21. For the building of the sanctuary, great and extensive preparations were necessary; a large amount of the most precious and costly material was required, but the Lord accepted only freewill offerings. Of every man that giveth it willingly with his heart ye shall take My offering, was the command repeated by Moses to the congregation. Exodus 25:2. Devotion to God and a spirit of sacrifice were the first requisites in preparing a dwelling place for the Most High.{PK 61.2}[2]
§7
当大卫将建造圣殿的责任移交所罗门时，他也曾发出同样自我牺牲的号召。大卫对当时聚集的会众说：“今日有谁乐意将自己献给耶和华呢？”（代上29:5）凡与建殿工作有分的人，务须将这乐意献身和甘心服务的号召存在心中，永志勿忘。[3]{PK 62.1}
§8
A similar call to self-sacrifice was made when David turned over to Solomon the responsibility of building the temple. Of the assembled multitude David asked, Who then is willing to consecrate his service this day unto the Lord? 1 Chronicles 29:5. This call to consecration and willing service should ever have been kept in mind by those who had to do with the erection of the temple.{PK 62.1}[3]
§9
为建造旷野的会幕起见，上帝曾将特别的技巧与智慧赐给他所拣选的人。“摩西对以色列人说：犹大支派中，……比撒列，耶和华已经题他的名召他；又以上帝的灵充满了他，使他有智慧、聪明、知识，能作各样的工。……耶和华又使他和但支派中……亚何利亚伯，心里灵明，能教导人。耶和华使他们的心，满有智慧，能作各样的工，无论是雕刻的工，巧匠的工，……绣花的工，并机匠的工，他们都能作。……比撒列和亚何利亚伯，并一切心里有智慧的，就是蒙耶和华赐智慧聪明……的。”（出35:30-35；36:1）有天上的使者和上帝亲自拣选的工人通力合作。[4]{PK 62.2}
§10
For the construction of the wilderness tabernacle, chosen men were endowed by God with special skill and wisdom. Moses said unto the children of Israel, See, the Lord hath called by name Bezaleel, . . . of the tribe of Judah; and He hath filled him with the Spirit of God, in wisdom, in understanding, and in knowledge, and in all manner of workmanship. . . . And He hath put in his heart that he may teach, both he, and Aholiab, . . . of the tribe of Dan. Them hath He filled with wisdom of heart, to work all manner of work, of the engraver, and of the cunning workman, and of the embroiderer, . . . and of the weaver, even of them that do any work. . . . Then wrought Bezaleel and Aholiab, and every wisehearted man, in whom the Lord put wisdom and understanding. Exodus 35:30-35; 36:1. Heavenly intelligences co-operated with the workmen whom God Himself had chosen.{PK 62.2}[4]
§11
这些工人的后裔大都承受了那赐予他们祖先的才能。这些犹大支派和但支派的人一时还保持他们谦卑和无私的精神。但久而久之，他们几乎不知不觉地，就丧失了倚靠上帝的心和无私地为他服务的愿望。他们因为自己具有从事精细美术的技巧，所以要求更高的薪给。有时他们达到了他们的要求，但更多时候他们却在周围的列国中受雇工作。他们没有那充满他们著名的祖先心中自我牺牲的高尚精神，反而放纵贪而无厌的心。为要满足自私的欲望起见，他们竟用上帝所赐的技巧去为异族的君王服务，用他们的才能去完成一些足以玷辱创造主的工程。[5]{PK 62.3}
§12
The descendants of these workmen inherited to a large degree the talents conferred on their forefathers. For a time these men of Judah and Dan remained humble and unselfish; but gradually, almost imperceptibly, they lost their hold upon God and their desire to serve Him unselfishly. They asked higher wages for their services, because of their superior skill as workmen in the finer arts. In some instances their request was granted, but more often they found employment in the surrounding nations. In place of the noble spirit of self-sacrifice that had filled the hearts of their illustrious ancestors, they indulged a spirit of covetousness, of grasping for more and more. That their selfish desires might be gratified, they used their God-given skill in the service of heathen kings, and lent their talent to the perfecting of works which were a dishonor to their Maker.{PK 62.3}[5]
§13
所罗门就是从这些人中物色一个工程师，来监督摩利亚山上圣殿的工程。那有关建造圣殿各部分的详细书面指示，已经交托给所罗门王了。他尽可凭着信心求上帝给他献身的助手，就是上帝赐以特别技巧，可以正确地从事所需要之工作的人。可惜所罗门忽略了运用信心的机会。他打发人向推罗王要一个人，“就是善用金、银、铜、铁，和紫色、朱红色、蓝色线，并精于雕刻之工的巧匠，与……在犹大和耶路撒冷……的巧匠一同作工。”（代下2:7）[6]{PK 63.1}
§14
It was among these men that Solomon looked for a master workman to superintend the construction of the temple on Mount Moriah. Minute specifications, in writing, regarding every portion of the sacred structure, had been entrusted to the king; and he could have looked to God in faith for consecrated helpers, to whom would have been granted special skill for doing with exactness the work required. But Solomon lost sight of this opportunity to exercise faith in God. He sent to the king of Tyre for a man, cunning to work in gold, and in silver, and in brass, and in iron, and in purple, and crimson, and blue, and that can skill to grave with the cunning men . . . in Judah and in Jerusalem. 2 Chronicles 2:7.{PK 63.1}[6]
§15
推罗王答应了，于是就派遣户兰来，他“是但支派一个妇人的儿子，他父亲是推罗人。”（代下2:14）户兰根据母系，乃是几百年前蒙上帝赐予特别智慧建造圣幕的亚何利亚伯的后裔。[7]{PK 63.2}
§16
The Phoenician king responded by sending Huram, the son of a woman of the daughters of Dan, and his father was a man of Tyre. Verse 14. Huram was a descendant, on his mothers side, of Aholiab, to whom, hundreds of years before, God had given special wisdom for the construction of the tabernacle.{PK 63.2}[7]
§17
这样，在所罗门的大批工人之上安置了一个工头，而他的从事工作却不是出于无私地为上帝服务的动机，他侍奉这世界的神——玛门。那组成他的人生的，乃是自私自利的原则。[8]{PK 63.3}
§18
Thus at the head of Solomons company of workmen there was placed a man whose efforts were not prompted by an unselfish desire to render service to God. He served the god of this world, mammon. The very fibers of his being were inwrought with the principles of selfishness.{PK 63.3}[8]
§19
户兰因为自己具有非常的技能，就要求优厚的薪给。他的同工也渐渐感染了他所怀存的这种错误精神。当他们天天与他同工时，他们就倾向于拿他的工资来和自己的作比较，因此便逐渐忘记了自己工作的圣洁性质。他们丧失了克己的精神，而代之以贪婪的精神。结果他们也要求更高的工资，并且达到了目的。[9]{PK 64.1}
§20
Because of his unusual skill, Huram demanded large wages. Gradually the wrong principles that he cherished came to be accepted by his associates. As they labored with him day after day, they yielded to the inclination to compare his wages with their own, and they began to lose sight of the holy character of their work. The spirit of self-denial left them, and in its place came the spirit of covetousness. The result was a demand for higher wages, which was granted.{PK 64.1}[9]
§21
这种有毒害的影响渗入了主工作的各部门，而且蔓延到全国。许多人既求得优厚的薪金，就有了放纵奢侈浪费的机会。于是富人压迫穷人，自我牺牲的精神几乎完全消失了。在这些广泛的影响中，可以探索出那曾列于最聪明之人中的一位，其严重背道的基本原因之一。[10]{PK 64.2}
§22
The baleful influences thus set in operation permeated all branches of the Lords service, and extended throughout the kingdom. The high wages demanded and received gave to many an opportunity to indulge in luxury and extravagance. The poor were oppressed by the rich; the spirit of self-sacrifice was well-nigh lost. In the far-reaching effects of these influences may be traced one of the principal causes of the terrible apostasy of him who once was numbered among the wisest of mortals.{PK 64.2}[10]
§23
那些从事建筑所罗门圣殿之人与古时建造旷野圣幕之人，在精神和动机上所有的尖锐对比，含有一项意义深长的教训。今日支配世人的私心，正是古时建造圣殿的工人那种专求利己之特性的写真。贪婪与追求最高地位和最高薪给的精神普遍流行。而古时建造圣幕之工人的那种乐意服务和甘心克己的精神，却不可多得。但是作耶稣门徒的人，却应单受这种精神的鼓舞。我们神圣的夫子曾留下一个榜样，指明他的门徒应当如何工作，对于他所吩咐“来跟从我，我要叫你们得人如得鱼一样”的人（太4:19），他并没有应许他们一定的数额作为他们服务的报酬。他们乃要与他一同克己牺牲。[11]{PK 64.3}
§24
The sharp contrast between the spirit and motives of the people building the wilderness tabernacle, and of those engaged in erecting Solomons temple, has a lesson of deep significance. The self-seeking that characterized the workers on the temple finds its counterpart today in the selfishness that rules in the world. The spirit of covetousness, of seeking for the highest position and the highest wage, is rife. The willing service and joyous self-denial of the tabernacle workers is seldom met with. But this is the only spirit that should actuate the followers of Jesus. Our divine Master has given an example of how His disciples are to work. To those whom He bade, Follow Me, and I will make you fishers of men (Matthew 4:19), He offered no stated sum as a reward for their services. They were to share with Him in self-denial and sacrifice.{PK 64.3}[11]
§25
我们不可为我们所得的薪资而工作。那激励我们为上帝作工的动机，不应含有一点类似利己的成分。无私的献身和牺牲的精神，原是，而且永远是得蒙悦纳之工作的首要条件。我们的主，我们的夫子，不愿在他的工作中掺有一点自私的成分。我们要在我们的工作上运用机警和技巧、细心和智慧，这也是全备的上帝对建造地上圣幕的人所要求的，但我们必须牢记：在我们一切的努力中，我们唯有将自己献在坛上，当作活祭，我们最大的才能和最好的服务方可得蒙悦纳。[12]{PK 65.1}
§26
Not for the wages we receive are we to labor. The motive that prompts us to work for God should have in it nothing akin to self-serving. Unselfish devotion and a spirit of sacrifice have always been and always will be the first requisite of acceptable service. Our Lord and Master designs that not one thread of selfishness shall be woven into His work. Into our efforts we are to bring the tact and skill, the exactitude and wisdom, that the God of perfection required of the builders of the earthly tabernacle; yet in all our labors we are to remember that the greatest talents or the most splendid services are acceptable only when self is laid upon the altar, a living, consuming sacrifice.{PK 65.1}[12]
§27
那使以色列王终于招致堕落的另一件偏离正义原则的事，便是他屈服于试探之下，把单单属于上帝的荣耀归给自己。[13]{PK 65.2}
§28
Another of the deviations from right principles that finally led to the downfall of Israels king was his yielding to the temptation to take to himself the glory that belongs to God alone.{PK 65.2}[13]
§29
自从所罗门受托建造圣殿的日子直到圣殿落成为止，他所公开声明的宗旨乃是：“要为耶和华以色列上帝的名建殿。”（代下6:7）当奉献圣殿的时候，他在以色列全会众之前完全承认他的这个宗旨。王在祷告中，也承认耶和华曾应许这殿乃是立为他名的居所的（见王上8:29）。[14]{PK 65.3}
§30
From the day that Solomon was entrusted with the work of building the temple, to the time of its completion, his avowed purpose was to build an house for the name of the Lord God of Israel. 2 Chronicles 6:7. This purpose was fully recognized before the assembled hosts of Israel at the time of the dedication of the temple. In his prayer the king acknowledged that Jehovah had said, My name shall be there. 1 Kings 8:29.{PK 65.3}[14]
§31
所罗门的献殿祷告中最动人的一段话，乃是他为外邦人向上帝所作的恳求，这些人原是从远方各国而来，为要多知道那大名传遍天下的上帝。王恳求说：“他们听人论说你的大名，和大能的手，并伸出来的膀臂。”所罗门继续为这些从外邦来敬拜的人求告说：“求你……垂听，照着外邦人所祈求的而行，使天下万民都认识你的名，敬畏你像你的民以色列一样，又使他们知道我建造的这殿，是称为你名下的。”(王上8:42-43)[15]{PK 66.1}
§32
One of the most touching portions of Solomons dedicatory prayer was his plea to God for the strangers that should come from countries afar to learn more of Him whose fame had been spread abroad among the nations. They shall hear, the king pleaded, of Thy great name, and of Thy strong hand, and of Thy stretched-out arm. In behalf of every one of these stranger worshipers Solomon had petitioned: Hear Thou, . . . and do according to all that the stranger calleth to Thee for: that all people of the earth may know Thy name, to fear Thee, as do Thy people Israel; and that they may know that this house, which I have builded, is called by Thy name. Verses 42, 43.{PK 66.1}[15]
§33
在典礼完成之时，所罗门劝勉以色列人当向上帝存忠顺诚实的心，他说：“使地上的万民都知道唯独耶和华是上帝，并无别神。”（王上8:60）[16]{PK 66.2}
§34
At the close of the service, Solomon had exhorted Israel to be faithful and true to God, in order that all the people of the earth may know, he said, that the Lord is God, and that there is none else. Verse 60.{PK 66.2}[16]
§35
那比所罗门更大的一位，乃是圣殿的设计者，这座殿宇矗立在那里，就是表显上帝的智慧和荣耀。那些不知道这件事实的人，自然会钦佩并称赞所罗门为圣殿的设计者和建造者，但王并没有将设计和建造的荣耀归给自己。[17]{PK 66.3}
§36
A Greater than Solomon was the designer of the temple; the wisdom and glory of God stood there revealed. Those who were unacquainted with this fact naturally admired and praised Solomon as the architect and builder; but the king disclaimed any honor for its conception or erection.{PK 66.3}[17]
§37
当示巴女王来觐见所罗门的时候，情形也是如此。她听见所罗门的智慧和他所建造的雄伟的圣殿，就决意“要用难解的话试问所罗门，”并要亲自看他那些名闻遐迩的工程。于是她带着一大群侍从，“又有骆驼驮着香料、宝石和许多金子，”跋涉长途来到耶路撒冷。“她来见了所罗门王，就把心里所有的，对所罗门都说出来。”她与所罗门谈论自然界的奥秘，所罗门就把自然界的上帝，伟大的创造主，就是那位住在高天之上统管万有的主宰教导她。“所罗门王将她所问的都答上了，没有一句不明白、不能答的。”（王上10:1-3；代下9:1-2）[18]{PK 66.4}
§38
Thus it was when the Queen of Sheba came to visit Solomon. Hearing of his wisdom and of the magnificent temple he had built, she determined to prove him with hard questions and to see for herself his famous works. Attended by a retinue of servants, and with camels bearing spices, and gold in abundance, and precious stones, she made the long journey to Jerusalem. And when she was come to Solomon, she communed with him of all that was in her heart. She talked with him of the mysteries of nature; and Solomon taught her of the God of nature, the great Creator, who dwells in the highest heaven and rules over all. Solomon told her all her questions: there was not anything hid from the king, which he told her not. 1 Kings 10:1-3; 2 Chronicles 9:1, 2.{PK 66.4}[18]
§39
“示巴女王见所罗门大有智慧，和他所建造的宫室，……就诧异得神不守舍。”她自认：“我在本国里所听见论到你的事和你的智慧，实在是真的。我先不信那些话，及至我来亲眼见了，才知道人所告诉我的还不到一半。你的智慧和你的福分，越过我所听见的风声。你的臣子，你的仆人，常侍立在你面前，听你智慧的话，是有福的。”（王上10:4-8；代下9:3-6）[19]{PK 67.1}
§40
When the Queen of Sheba had seen all Solomons wisdom, and the house that he had built, . . . there was no more spirit in her. It was a true report, she acknowledged, which I heard in mine own land of thine acts, and of thy wisdom: howbeit I believed not their words, until I came, and mine eyes had seen it: and, behold, the half was not told me: thy wisdom and prosperity exceedeth the fame which I heard. Happy are thy men, happy are these thy servants, which stand continually before thee, and that hear thy wisdom. 1 Kings 10:4-8; 2 Chronicles 9:3-7.{PK 67.1}[19]
§41
女王在访问结束的时候，已经从所罗门充分地受教，而得知他智慧和兴盛的来源，以至她不由得便不称颂人，而赞叹说：“耶和华你的上帝是应当称颂的，他喜悦你，使你坐以色列的国位；因为他永远爱以色列，所以立你作王，使你秉公行义。”（王上10:9）这就是上帝所定意要给予万民的印象。当“普天下的王都求见所罗门，要听上帝赐给他智慧的话”时（代下9:23），所罗门还能尊荣上帝，向他们指明那位创造天地，掌管宇宙的全智的主宰。[20]{PK 67.2}
§42
By the time of the close of her visit the queen had been so fully taught by Solomon as to the source of his wisdom and prosperity that she was constrained, not to extol the human agent, but to exclaim, Blessed be the Lord thy God, which delighted in thee, to set thee on the throne of Israel: because the Lord loved Israel forever, therefore made He thee king, to do judgment and justice. 1 Kings 10:9. This is the impression that God designed should be made upon all peoples. And when all the kings of the earth sought the presence of Solomon, to hear his wisdom, that God had put in his heart (2 Chronicles 9:23), Solomon for a time honored God by reverently pointing them to the Creator of the heavens and the earth, the Ruler of the universe, the All-wise.{PK 67.2}[20]
§43
如果所罗门存谦卑的心，继续将世人对于他的注意转向那赐与他智慧、富足和尊荣的一位，他的历史将是何等的光荣啊！《圣经》虽然记载他的德行，但也据实记载他的堕落。当所罗门登峰造极，顺利繁荣的时候，他就头昏目眩，失去平衡而跌倒了。他经常受世人的称赞，终于不能抗拒谄媚的影响。那交托给他的智慧，原是要他归荣耀与赐智慧之主的，却使他因此满心高傲。最后他竟让人将这为“耶和华以色列上帝的名”所设计、所建造的无比壮丽的殿宇归功于他自己，而以他为最值得称赞的人。[21]{PK 68.1}
§44
Had Solomon continued in humility of mind to turn the attention of men from himself to the One who had given him wisdom and riches and honor, what a history might have been his! But while the pen of inspiration records his virtues, it also bears faithful witness to his downfall. Raised to a pinnacle of greatness and surrounded with the gifts of fortune, Solomon became dizzy, lost his balance, and fell. Constantly extolled by men of the world, he was at length unable to withstand the flattery offered him. The wisdom entrusted to him that he might glorify the Giver, filled him with pride. He finally permitted men to speak of him as the one most worthy of praise for the matchless splendor of the building planned and erected for the honor of the name of the Lord God of Israel.{PK 68.1}[21]
§45
这样，耶和华的圣殿竟以“所罗门的殿”闻名在列国间。人竟将那属于“高过居高位”之主的荣耀归给自己（传5:8）。直到今日，所罗门所说“我建造的这殿是称为你名下的，”（代下16:23）竟时常被称为“所罗门的殿”，而非耶和华的殿了。[22]{PK 68.2}
§46
Thus it was that the temple of Jehovah came to be known throughout the nations as Solomons temple. The human agent had taken to himself the glory that belonged to the One higher than the highest. Ecclesiastes 5:8. Even to this day the temple of which Solomon declared, This house which I have built is called by Thy name (2 Chronicles 6:33), is oftenest spoken of, not as the temple of Jehovah, but as Solomons temple.{PK 68.2}[22]
§47
人所表显的软弱，没有比让别人将天赐的恩惠归功于自己更为严重的了。真基督徒必定在一切的事上以上帝为首、为终、为至上。没有什么野心和动机能冲淡他对于上帝的爱；他必要坚定不移地将尊荣归给他在天上的父。当我们忠心地高举上帝的圣名时，我们的动机就必顺服神的管理，我们也就能发展灵性和心智的能力了。[23]{PK 68.3}
§48
Man cannot show greater weakness than by allowing men to ascribe to him the honor for gifts that are Heaven-bestowed. The true Christian will make God first and last and best in everything. No ambitious motives will chill his love for God; steadily, perseveringly, will he cause honor to redound to his heavenly Father. It is when we are faithful in exalting the name of God that our impulses are under divine supervision, and we are enabled to develop spiritual and intellectual power.{PK 68.3}[23]
§49
神圣的夫子耶稣是经常高举天父圣名的。他教导门徒祷告说：“我们在天上的父，愿人都尊你的名为圣。”（太6:9）而且他们也不可忘记承认：“荣耀全是你的。”（太6:13）这位大医师非常谨慎地指引人的注意转向他能力的源头，以致当惊奇的群众“看见哑吧说话，残疾的痊愈，瘸子行走，瞎子看见”时，并没有将荣耀归给他，却“归荣耀给以色列的上帝。”（太15:31）基督在被钉的前夕献上那美妙的祷告，说：“我在地上已经荣耀你。”他恳求说：“愿你荣耀你的儿子，使儿子也荣耀你。”“公义的父啊，世人未曾认识你，我却认识你，这些人也知道你差了我来。我已将你的名指示他们，还要指示他们，使你所爱我的爱在他们里面，我也在他们里面。”（约17:1,4,25-26）[24]{PK 69.1}
§50
Jesus, the divine Master, ever exalted the name of His heavenly Father. He taught His disciples to pray, Our Father who art in heaven, hallowed be Thy name. Matthew 6:9, A.R.V. And they were not to forget to acknowledge, Thine is . . . the glory. Verse 13. So careful was the great Healer to direct attention from Himself to the Source of His power, that the wondering multitude, when they saw the dumb to speak, the maimed to be whole, the lame to walk, and the blind to see, did not glorify Him, but glorified the God of Israel. Matthew 15:31. In the wonderful prayer that Christ offered just before His crucifixion, He declared, I have glorified Thee on the earth. Glorify Thy Son, He pleaded, that Thy Son also may glorify Thee. O righteous Father, the world hath not known Thee: but I have known Thee, and these have known that Thou hast sent Me. And I have declared unto them Thy name, and will declare it: that the love wherewith Thou hast loved Me may be in them, and I in them. John 17:4, 1, 25, 26.{PK 69.1}[24]
§51
“耶和华如此说：智慧人不要因他的智慧夸口，勇士不要因他的勇力夸口，财主不要因他的财物夸口；夸口的却因他有聪明，认识我是耶和华，又知道我喜悦在世上施行慈爱、公平和公义，以此夸口，这是耶和华说的。”（耶9:23-24）“我要……赞美上帝的名，以感谢称他为大。”“我们的主，……你是配得荣耀、尊贵、权柄的。”“主我的上帝啊，我要一心称赞你，我要荣耀你的名，直到永远。”“你们和我当称耶和华为大，一同高举他的名。”（诗69:30；启4:11；诗86:12；34:3）[25]{PK 69.2}
§52
Thus saith the Lord, Let not the wise man glory in his wisdom, neither let the mighty man glory in his might, let not the rich man glory in his riches: but let him that glorieth glory in this, that he understandeth and knoweth Me, that I am the Lord which exercise loving-kindness, judgment, and righteousness, in the earth: for in these things I delight, saith the Lord. Jeremiah 9:23, 24. I will praise the name of God, . . . And will magnify Him with thanksgiving. Thou art worthy, O Lord, to receive glory and honor and power. I will praise Thee, O Lord my God, with all my heart: And I will glorify Thy name forevermore. O magnify the Lord with me, And let us exalt His name together. Psalm 69:30; Revelation 4:11; Psalm 86:12; 34:3.{PK 69.2}[25]
§53
在那导使以色列人偏离牺牲的精神，而倾向荣耀自己的趋势之外，还附带有另一件严重破坏上帝对于他们所定之计划的事。上帝原定意要他的子民作世上的光。他们要从生活行为的表现，将他律法的荣耀照射出去。为要实行这计划，上帝曾使这蒙选的国度占领地上列国之中的有利据点。[26]{PK 70.1}
§54
The introduction of principles leading away from a spirit of sacrifice and tending toward self-glorification, was accompanied by yet another gross perversion of the divine plan for Israel. God had designed that His people should be the light of the world. From them was to shine forth the glory of His law as revealed in the life practice. For the carrying out of this design, He had caused the chosen nation to occupy a strategic position among the nations of earth.{PK 70.1}[26]
§55
在所罗门的日子，以色列国的疆土北至哈马，南邻埃及，西接地中海，东界幼发拉底河。有许多世界通商的天然大道穿过这区域之内，从远方来的商队经常在这里经过来往。这就给所罗门和他的百姓以机会，可向各国的人表显万王之王的品德，并教导他们尊敬顺从他。这种知识是要传给全世界的。借着献祭牺牲的教训，基督要在列国之前被高举起来，使凡愿意的都可以得到生命。[27]{PK 70.2}
§56
In the days of Solomon the kingdom of Israel extended from Hamath on the north to Egypt on the south, and from the Mediterranean Sea to the river Euphrates. Through this territory ran many natural highways of the worlds commerce, and caravans from distant lands were constantly passing to and fro. Thus there was given to Solomon and his people opportunity to reveal to men of all nations the character of the King of kings, and to teach them to reverence and obey Him. To all the world this knowledge was to be given. Through the teaching of the sacrificial offerings, Christ was to be uplifted before the nations, that all who would might live.{PK 70.2}[27]
§57
所罗门既被立为那原应作照耀列国的灯塔之光的国家元首，就当用上帝所赐给他的智慧和感化力来组织并指导一种大运动，以启迪那些不认识上帝和他真理的人。这样，许多人就必被引领效忠上帝的律例，以色列也可得蒙保守不致感染邪教的恶习，而荣耀的主也可大得尊崇了。可惜所罗门忽略了这一崇高的宗旨。那没有善用他千载一时的机会，来开导那些时常经过他的领土，或停留在他主要城市中的人。[28]{PK 71.1}
§58
Placed at the head of a nation that had been set as a beacon light to the surrounding nations, Solomon should have used his God-given wisdom and power of influence in organizing and directing a great movement for the enlightenment of those who were ignorant of God and His truth. Thus multitudes would have been won to allegiance to the divine precepts, Israel would have been shielded from the evils practiced by the heathen, and the Lord of glory would have been greatly honored. But Solomon lost sight of this high purpose. He failed of improving his splendid opportunities for enlightening those who were continually passing through his territory or tarrying at the principal cities.{PK 71.1}[28]
§59
上帝在所罗门和一切真以色列人心中所栽培的布道精神，已被一种商业主义的精神所排挤掉了。那因与许多国家交往而有的机会，被用来抬高个人的地位了。所罗门想要巩固自己政治的地位，就在商业交通的孔道上建筑坚固的城邑。他在埃及通往亚兰的大道上，靠近约帕的地方重建迦萨城，在耶路撒冷的西面，从犹大中心往返迦萨和沿海的要道上，建造伯和仑；在从埃及往大马士革，从耶路撒冷往北的商队必经之路上，建造米吉多；又在来自东方的商队必经的路上，“建造旷野里的达莫。”（代下8:4）这些城邑都设有坚固的堡垒。红海海口的商业地区渐渐发展起来了，“所罗门在以东地红海边，……以旬迦别制造船只。”从推罗来的熟悉泛海的船家，“与所罗门的仆人，一同坐船航海。他们到了俄斐，”“运了金子来，”又“运了许多檀香木和宝石来。”（代下8:18；王上9:26,28；10:11）[29]{PK 71.2}
§60
The missionary spirit that God had implanted in the heart of Solomon and in the hearts of all true Israelites was supplanted by a spirit of commercialism. The opportunities afforded by contact with many nations were used for personal aggrandizement. Solomon sought to strengthen his position politically by building fortified cities at the gateways of commerce. He rebuilt Gezer, near Joppa, lying along the road between Egypt and Syria; Beth-horon, to the westward of Jerusalem, commanding the passes of the highway leading from the heart of Judea to Gezer and the seacoast; Megiddo, situated on the caravan road from Damascus to Egypt, and from Jerusalem to the northward; and Tadmor in the wilderness (2 Chronicles 8:4), along the route of caravans from the east. All these cities were strongly fortified. The commercial advantages of an outlet at the head of the Red Sea were developed by the construction of a navy of ships in Ezion-geber, . . . on the shore of the Red Sea, in the land of Edom. Trained sailors from Tyre, with the servants of Solomon, manned these vessels on voyages to Ophir, and fetched from thence gold, and great plenty of almug trees, and precious stones. Verse 18; 1 Kings 9:26, 28; 10:11.{PK 71.2}[29]
§61
王和许多臣民的收入大大增加了，但是所付的代价却是何等重大啊！由于那些受托保管上帝圣言之人的贪欲和浅见，结果无数拥挤在交通大道上的人仍然不认识耶和华。[30]{PK 72.1}
§62
The revenue of the king and of many of his subjects was greatly increased, but at what a cost! Through the cupidity and shortsightedness of those to whom had been entrusted the oracles of God, the countless multitudes who thronged the highways of travel were allowed to remain in ignorance of Jehovah.{PK 72.1}[30]
§63
基督在地上时所遵循的途径，与所罗门所有的行径实有天渊之别。救主虽然拥有“所有的权柄，”但他从来没有为求高抬自己而使用这种权柄。他从来没有梦想地上的胜利或属世的伟大，因而破坏他为人类服务的完全品德。他说：“狐狸有洞，天空的飞鸟有窝，人子却没有枕头的地方。”（太8:20）凡响应当前的呼召，已经参加这位大工师之圣工的人，应当研究他的方法。他是善于利用通衢大道上所能找到之机会的。[31]{PK 73.1}
§64
In striking contrast to the course pursued by Solomon was the course followed by Christ when He was on this earth. The Saviour, though possessing all power, never used this power for self-aggrandizement. No dream of earthly conquest, of worldly greatness, marred the perfection of His service for mankind. Foxes have holes, and the birds of the air have nests, He said, but the Son of man hath not where to lay His head. Matthew 8:20. Those who, in response to the call of the hour, have entered the service of the Master Worker, may well study His methods. He took advantage of the opportunities to be found along the great thoroughfares of travel.{PK 73.1}[31]
§65
耶稣在周流四方，往来奔波的期间，总是住在迦百农，这里因而闻名为“他自己的城”。这城位于从大马士革到耶路撒冷和埃及、并到地中海沿岸的大道上，很适于作救主工作的中心。有从各地来的人经过这城，或在此逗留休息。耶稣在这里可以遇到各国各等的人，这样，他的教训就传到其他国家并传入许多家庭里。借着这种方法，引起了许多人的兴趣去研究那些预指弥赛亚的预言，于是他们便注意到救主，而他的使命也传到世人面前了。[32]{PK 73.2}
§66
In the intervals of His journeys to and fro, Jesus dwelt at Capernaum, which came to be known as His own city. Matthew 9:1. Situated on the highway from Damascus to Jerusalem and Egypt and to the Mediterranean Sea, it was well adapted to be the center of the Saviours work. People from many lands passed through the city or tarried for rest. There Jesus met with those of all nations and all ranks, and thus His lessons were carried to other countries and into many households. By this means interest was aroused in the prophecies pointing forward to the Messiah, attention was directed to the Saviour, and His mission was brought before the world.{PK 73.2}[32]
§67
我们现在与许多国籍的各色各等人士接触的机会，比较以色列人的时代大多了，旅行的大道也比古时增多了何止千倍。[33]{PK 73.3}
§68
In this our day the opportunities for coming into contact with men and women of all classes and many nationalities are much greater than in the days of Israel. The thoroughfares of travel have multiplied a thousandfold. {PK 73.3}[33]
§69
至高者的仆人应当像基督一样，以这些交通中心为他们的工作据点，因为他们在那里能遇到从世界各地来的人们。他们也当像他一样，把自己藏在上帝里面，播撒福音的种子，将《圣经》中的宝贵真理传给别人，这些真理必要在人们的心灵中深深扎根，发芽生长，直引到永生。[34]{PK 74.1}
§70
Like Christ, the messengers of the Most High today should take their position in these great thoroughfares, where they can meet the passing multitudes from all parts of the world. Like Him, hiding self in God, they are to sow the gospel seed, presenting before others the precious truths of Holy Scripture that will take deep root in mind and heart, and spring up unto life eternal.{PK 74.1}[34]
§71
以色列在统治者和民众转离蒙召要达成之崇高使命的那些年间的失败，所留下的鉴戒是严肃的。今日上帝的以色列民乃是组成基督真教会的上天的代表，他们虽然软弱，即使濒于失败，也必须刚强起来，因为他们身上负有完成那已交托给世人的工作，以及促使那最后报赏之大日来临的责任。但所罗门在位时那胜过以色列的同一势力，却仍必须应付。众善之敌的阵地是非常巩固的，我们唯有倚靠上帝的大能才能获得胜利。我们当前的争斗需要我们操练克己的精神，不靠自己而单靠上帝，善用每一救灵的机会。当主的教会联合一致地往前迈进，向一个伏卧在谬道的黑暗中的世界显示圣洁的荣美，就是表现基督化的牺牲精神，高举上帝而不高举人，并以爱心和不倦的精神为那些非常需要福音恩典的人服务时，上帝的福惠就必追随着他们。[35]{PK 74.2}
§72
Solemn are the lessons of Israels failure during the years when ruler and people turned from the high purpose they had been called to fulfill. Wherein they were weak, even to the point of failure, the Israel of God today, the representatives of heaven that make up the true church of Christ, must be strong; for upon them devolves the task of finishing the work that has been committed to man, and of ushering in the day of final awards. Yet the same influences that prevailed against Israel in the time when Solomon reigned are to be met with still. The forces of the enemy of all righteousness are strongly entrenched; only by the power of God can the victory be gained. The conflict before us calls for the exercise of a spirit of self-denial, for distrust of self and for dependence on God alone, for the wise use of every opportunity for the saving of souls. The Lords blessing will attend His church as they advance unitedly, revealing to a world lying in the darkness of error the beauty of holiness as manifested in a Christlike spirit of self-sacrifice, in an exaltation of the divine rather than the human, and in loving and untiring service for those so much in need of the blessings of the gospel.{PK 74.2}[35]