第18章 治好耶利哥的水
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第18章 治好耶利哥的水
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Chap. 18 - The Healing of the Waters
§3
在先祖时代，约旦河流域“都是滋润的，……如同耶和华的园子。”罗得所拣选作为安家之处的，就是这一片美丽的平原；他“渐渐挪移帐棚，直到所多玛。”（创13:10-12）当这平原诸城遭毁灭的时候，周围的区域也变为荒废之地，从此这一带地方就成了犹大旷野的一部分。[1]{PK 229.1}
§4
In Patriarchal times the Jordan Valley was well watered everywhere, . . . even as the garden of the Lord. It was in this fair valley that Lot chose to make his home when he pitched his tent toward Sodom. Genesis 13:10, 12. At the time that the cities of the plain were destroyed, the region round about became a desolate waste, and it has since formed a part of the wilderness of Judea.{PK 229.1}[1]
§5
但这美丽的平原仍有一部分存在，且拥有赋予生命的泉水与河流，悦人心目。以色列大军越过约旦河之后，曾在这片充满肥沃的田地和棕榈树及其他果木的山谷中扎营，也开始享受了应许之地的果实。在他们面前有耶利哥的城墙矗立着，这城乃是异教的堡垒，是迦南地所有拜偶像方式中最邪恶、最卑劣的敬拜亚斯他录的中心。不久以后，该城的墙垣要倒塌，居民尽都被杀；而且在耶利哥倾覆之时，曾有如下严肃的宣言当着全以色列人面前宣告说：“有兴起重修这耶利哥城的人，当在耶和华面前受咒诅；他立根基的时候，必丧长子；安门的时候，必丧幼子。”（书6:26）[2]{PK 229.2}
§6
A portion of the beautiful valley remained, with its life-giving springs and streams, to gladden the heart of man. In this valley, rich with fields of grain and forests of date palms and other fruit-bearing trees, the hosts of Israel had encamped after crossing the Jordan and had first partaken of the fruits of the Promised Land. Before them had stood the walls of Jericho, a heathen stronghold, the center of the worship of Ashtoreth, vilest and most degrading of all Canaanitish forms of idolatry. Soon its walls were thrown down and its inhabitants slain, and at the time of its fall the solemn declaration was made, in the presence of all Israel: Cursed be the man before the Lord, that riseth up and buildeth this city Jericho: he shall lay the foundation thereof in his first-born, and in his youngest son shall he set up the gates of it. Joshua 6:26.{PK 229.2}[2]
§7
五百年过去了。这个地点受上帝的咒诅，仍然荒凉如昔。甚至连那曾使平原这一部分作为居所异常称心的水泉，也受了咒诅的损伤。但在亚哈背道的日子，当亚斯他录的敬拜由于耶洗别的影响再度盛行的时候，这作为古时此种敬拜之中心的耶利哥城也曾重建起来，可是那建造的人却付出了惨重的代价。伯特利人希伊勒在“立根基的时候，丧了长子亚比兰；安门的时候，丧了幼子西割，正如耶和华……所说的话。”(王上16:34)[3]{PK 230.1}
§8
Five centuries passed. The spot lay desolate, accursed of God. Even the springs that had made residence in this portion of the valley so desirable suffered the blighting effects of the curse. But in the days of Ahabs apostasy, when through Jezebels influence the worship of Ashtoreth was revived, Jericho, the ancient seat of this worship, was rebuilt, though at a fearful cost to the builder. Hiel the Bethelite laid the foundation thereof in Abiram his first-born, and set up the gates thereof in his youngest son Segub, according to the word of the Lord. 1 Kings 16:34.{PK 230.1}[3]
§9
离耶利哥不远，在那果实累累的丛林中，有一所先知学校；以利沙在以利亚升天之后，就往那里去了。当他寄居在他们中间的时候，城里的居民来见先知说：“这城的地势美好，我主看见了；只是水恶劣，土产不熟而落。”往年供应该城和周围地区大部分食水的清冽而赋予生命的泉水，如今已不合饮用了。[4]{PK 230.2}
§10
Not far from Jericho, in the midst of fruitful groves, was one of the schools of the prophets, and thither, after the ascension of Elijah, Elisha went. During his sojourn among them the men of the city came to the prophet and said, Behold, I pray thee, the situation of this city is pleasant, as my lord seeth: but the water is nought, and the ground barren. The spring that in former years had been pure and life-giving, and had contributed largely to the water supply of the city and the surrounding district, was now unfit for use.{PK 230.2}[4]
§11
以利沙答应耶利哥人的请求，说：“你们拿一个新瓶来装盐给我。”他接过来这新瓶，就出到水源，将盐倒在水中，说：“耶和华如此说，我治好了这水；从此必不再使人死，也不再使地土不生产。”（王下2:19-21）[5]{PK 230.3}
§12
In response to the plea of the men of Jericho, Elisha said, Bring me a new cruse, and put salt therein. Having received this, he went forth unto the spring of the waters, and cast the salt in there, and said, Thus saith the Lord, I have healed these waters; there shall not be from thence any more death or barren land. 2 Kings 2:19-21.{PK 230.3}[5]
§13
耶利哥的水从此就治好了，并不是出于人的智慧，而是出于上帝神奇地参与其事。那些重修该城的人原不配领受上天的恩惠；但那位“叫日头照好人，也照歹人；降雨给义人，也给不义的人”的主，（太5:45）看出在这个场合，适于借此慈怜的证据，显明他乐愿医治以色列人各种属灵的病症。[6]{PK 231.1}
§14
The healing of the waters of Jericho was accomplished, not by any wisdom of man, but by the miraculous interposition of God. Those who had rebuilt the city were undeserving of the favor of Heaven; yet He who maketh His sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust, saw fit in this instance to reveal, through this token of compassion, His willingness to heal Israel of their spiritual maladies. Matthew 5:45.{PK 231.1}[6]
§15
这种修复是永久性的；“于是那水治好了，直到今日，正如以利沙所说的。”（王下2:22）历代以来，这水涌流不竭，使平原的这一部分成了美丽的绿洲。[7]{PK 231.2}
§16
The restoration was permanent; the waters were healed unto this day, according to the saying of Elisha which he spake. 2 Kings 2:22. From age to age the waters have flowed on, making that portion of the valley an oasis of beauty.{PK 231.2}[7]
§17
从以利沙治好水源的故事中，可以撷取许多属灵的教训。新瓶、盐、水泉都富有象征的价值。[8]{PK 231.3}
§18
Many are the spiritual lessons to be gathered from the story of the healing of the waters. The new cruse, the salt, the spring--all are highly symbolic.{PK 231.3}[8]
§19
以利沙在将盐倒在苦泉之中的事上，教导了那与数百年后，救主向门徒宣称“你们是世上的盐”时所授予的同样属灵的教训。（太5:13）盐混和在污浊的泉水中，就使水源洁净，将生命与福惠带给以前荒芜及死亡之处。上帝将他的儿女比作盐，他乃要教训他们：他使他们作他恩典之对像的宗旨，是要他们成为拯救别人的媒介。上帝在所有世人面前拣选一班子民的目的，不但是要收纳他们成为他的儿女，也是要借着他们使世人领受那带来救恩的福惠。主拣选亚伯拉罕，不仅要他作上帝特别的朋友，也要他作主甚愿赐与万民特权的媒介。[9]{PK 231.4}
§20
In casting salt into the bitter spring, Elisha taught the same spiritual lesson imparted centuries later by the Saviour to His disciples when He declared, Ye are the salt of the earth. Matthew 5:13. The salt mingling with the polluted spring purified its waters and brought life and blessing where before had been blighting and death. When God compares His children to salt, He would teach them that His purpose in making them the subjects of His grace is that they may become agents in saving others. The object of God in choosing a people before all the world was not only that He might adopt them as His sons and daughters, but that through them the world might receive the grace that bringeth salvation. When the Lord chose Abraham, it was not simply to be the special friend of God, but to be a medium of the peculiar privileges the Lord desired to bestow upon the nations.{PK 231.4}[9]
§21
世界需要真正基督教的凭据。罪恶的毒素常在社会的心脏中发作。许多城镇都沉溺于罪恶与道德的败坏之中。世界充斥着疾病、痛苦和罪孽。远近各地都有人处于穷困苦难之中，因感觉有罪而颓丧，并因缺乏拯救的感化而趋于灭亡。真理的福音经常摆在他们面前，然而他们却灭亡了，这是因为那些原应对他们作活的香气之人的榜样，竟作了死的香气。他们的心灵所喝的乃是苦水，因为那些原应作直涌到永生的泉源竟然是含有毒素的。[10]{PK 232.1}
§22
The world needs evidences of sincere Christianity. The poison of sin is at work at the heart of society. Cities and towns are steeped in sin and moral corruption. The world is full of sickness, suffering, and iniquity. Nigh and afar off are souls in poverty and distress, weighed down with a sense of guilt and perishing for want of a saving influence. The gospel of truth is kept ever before them, yet they perish because the example of those who should be a savor of life to them is a savor of death. Their souls drink in bitterness because the springs are poisoned, when they should be like a well of water springing up unto everlasting life.{PK 232.1}[10]
§23
盐必须与所要配合之物调和；它必须经盐渗透浸渍，方可保存。照样，借着个人的接触与交往，福音的救赎之能方可传达与人。人得救不是集体的，而是个别的。个人的感化乃是一股力量。它要与基督的感化合作，要提拔基督所提拔的，传授正确的原则，并遏制世界腐化的蔓延。它要传布那唯有基督才能赐予的恩典。它也借着纯洁榜样的力量联同热切的信心与爱心，提高他人的生活及品格，使之趋于优美。[11]{PK 232.2}
§24
Salt must be mingled with the substance to which it is added; it must penetrate, infuse it, that it may be preserved. So it is through personal contact and association that men are reached by the saving power of the gospel. They are not saved as masses, but as individuals. Personal influence is a power. It is to work with the influence of Christ, to lift where Christ lifts, to impart correct principles, and to stay the progress of the worlds corruption. It is to diffuse that grace which Christ alone can impart. It is to uplift, to sweeten the lives and characters of others by the power of a pure example united with earnest faith and love. {PK 232.2}[11]
§25
主论到耶利哥以前原为污浊的泉水，说：“我治好了这水；从此必不再使人死，也不再使地土不生产。”污浊的河流代表那与上帝隔绝的心灵。罪恶不但使人远离上帝，也破坏人心中认识他的愿望与能力。由于罪的缘故，整个人体的组织系统紊乱了，心智腐化了，思想败坏了；人所有的才能都堕落了。纯正的宗教和内心的圣洁付诸阙如。上帝的改变之能无从运行以改变人的品格。心灵软弱，并且由于缺少道德的力量来加以克制，以致污秽而堕落了。[12]{PK 233.1}
§26
Of the hitherto polluted spring at Jericho, the Lord declared, I have healed these waters; there shall not be from thence any more death or barren land. The polluted stream represents the soul that is separate from God. Sin not only shuts away from God, but destroys in the human soul both the desire and the capacity for knowing Him. Through sin, the whole human organism is deranged, the mind is perverted, the imagination corrupted; the faculties of the soul are degraded. There is an absence of pure religion, of heart holiness. The converting power of God has not wrought in transforming the character. The soul is weak, and for want of moral force to overcome, is polluted and debased.{PK 233.1}[12]
§27
对于那已洁净的心灵而言，一切都改变了。品格的改变乃是向世人表明有基督住在心内的见证，上帝的灵在人心中生发一种新的生命，而使思想和意愿全都顺服基督的旨意；于是内在的人就照着上帝的形象更新了。软弱而犯错的男女便向世人显明：那恩典的救赎之能，足使有瑕疵的品格发展到均衡相称而结果累累的地步。[13]{PK 233.2}
§28
To the heart that has become purified, all is changed. Transformation of character is the testimony to the world of an indwelling Christ. The Spirit of God produces a new life in the soul, bringing the thoughts and desires into obedience to the will of Christ; and the inward man is renewed in the image of God. Weak and erring men and women show to the world that the redeeming power of grace can cause the faulty character to develop into symmetry and abundant fruitfulness.{PK 233.2}[13]
§29
那领受上帝圣言的心既不像干涸的水潭，也不像“破裂不能存水的池子。”它乃像山间的溪涧，发自永不枯竭的源头，它那清冽、闪烁的泉水从岩石之间涌流出来，使疲乏、干渴、负重的人得到舒畅。它也像长流不息的江河，愈向前涌流则愈益深广，直到它那赋予生命的水流遍全地。溪涧一路淙淙而流，留下了青翠和肥沃的赠礼。它两岸的青草因而更为碧绿，树木更为茂盛，花卉也更为繁多了。当大地伏在酷暑炎热之下而显得荒芜焦赤之时，一系列青葱的草木就显明了河水的行程。[14]{PK 233.3}
§30
The heart that receives the word of God is not as a pool that evaporates, not like a broken cistern that loses its treasure. It is like the mountain stream, fed by unfailing springs, whose cool, sparkling waters leap from rock to rock, refreshing the weary, the thirsty, the heavy-laden. It is like a river constantly flowing and, as it advances, becoming deeper and wider, until its life-giving waters are spread over all the earth. The stream that goes singing on its way leaves behind its gift of verdure and fruitfulness. The grass on its banks is a fresher green, the trees have a richer verdure, the flowers are more abundant. When the earth lies bare and brown under the summers scorching heat, a line of verdure marks the rivers course.{PK 233.3}[14]
§31
上帝的真实儿女也是如此。基督的宗教显明其本身为一种赋予生机、弥漫渗透的原则，一种活泼、运行、属灵的能力。当人心向属天的真理与仁爱之感化敞开时，这些原则就必如沙漠中的溪涧一般再度涌流出来，使现在荒芜不毛之地显出丰腴的景象来。[15]{PK 234.1}
§32
So it is with the true child of God. The religion of Christ reveals itself as a vitalizing, pervading principle, a living, working, spiritual energy. When the heart is opened to the heavenly influence of truth and love, these principles will flow forth again like streams in the desert, causing fruitfulness to appear where now are barrenness and dearth.{PK 234.1}[15]
§33
当那些因《圣经》真理的知识而得以洁净并成圣的人，热诚从事救灵工作时，他们就必真的成为活的香气叫人活了。当他们每日从恩典和知识之永不枯竭的泉源中畅饮时，他们就必发现自己的心中充满了要涌流出的他们夫子的灵，而且借着他们无私的服务，许多人就可在灵、智、体三方面获得裨益。困乏的人得到振奋，患病的人恢复健康，负罪的人也获得解救了。从遥远的地区也可听到那些心中离罪归义之人所发感谢的声音。[16]{PK 234.2}
§34
As those who have been cleansed and sanctified through a knowledge of Bible truth engage heartily in the work of soulsaving, they will become indeed a savor of life unto life. And as daily they drink of the inexhaustible fountain of grace and knowledge, they will find that their own hearts are filled to overflowing with the Spirit of their Master, and that through their unselfish ministry many are benefited physically, mentally, and spiritually. The weary are refreshed, the sick restored to health, and the sin-burdened relieved. In far-off countries thanksgiving is heard from the lips of those whose hearts are turned from the service of sin unto righteousness.{PK 234.2}[16]
§35
“你们要给人，就必有给你们的；”（路6:38）因为上帝的圣言乃是“园中的泉，活水的井，从黎巴嫩流下来的溪水。”（歌4:15）[17]{PK 234.3}
§36
Give, and it shall be given unto you; for the word of God is a fountain of gardens, a well of living waters, and streams from Lebanon. Luke 6:38; Song of Solomon 4:15.{PK 234.3}[17]