第57章 改革运动
§1
第57章 改革运动
§2
Chap. 57 - Reformation
§3
（本章根据：尼希米记13）
§4
犹大人已经严肃而公开地宣誓要遵守上帝的律法，然而一旦以斯拉和尼希米的感化力移开一段时期，就有很多人离开主了。这时尼希米已回到波斯去了。当他不在耶路撒冷时，又有一些邪恶渐渐侵入，势将败坏全国。拜偶像的人不仅在圣城内获得了立足之地，而他们的存在更玷污了圣殿所在的地区。因与外族通婚，大祭司以利亚实和以色列的死敌亚扪人多比雅竟成了亲属。由于这个不圣洁的结盟，结果以利亚实竟允许多比雅住用与圣殿连通的一间屋子，这屋子过去是用来收存民众所奉献的十分之一与祭物的。[1]{PK 669.1}
§5
Solemnly and publicly the people of Judah had pledged themselves to obey the law of God. But when the influence of Ezra and Nehemiah was for a time withdrawn, there were many who departed from the Lord. Nehemiah had returned to Persia. During his absence from Jerusalem, evils crept in that threatened to pervert the nation. Idolaters not only gained a foothold in the city, but contaminated by their presence the very precincts of the temple. Through intermarriage, a friendship had been brought about between Eliashib the high priest and Tobiah the Ammonite, Israels bitter enemy. As a result of this unhallowed alliance, Eliashib had permitted Tobiah to occupy an apartment connected with the temple, which heretofore had been used as a storeroom for tithes and offerings of the people.{PK 669.1}[1]
§6
由于亚扪人和摩押人过去对于以色列的残酷和狡诈，上帝曾借着摩西宣布：“他们永不可进入他子民的会。”（申23:3-6）大祭司竟违背这话，而将那些收存在上帝圣殿之内屋中的供物搬出来，让这个代表被禁斥之民族的人居住。对于上帝和他真理的仇敌作如此的优待，真是再也不能向上帝表示较此更大的污蔑了。[2]{PK 669.2}
§7
Because of the cruelty and treachery of the Ammonites and Moabites toward Israel, God had declared through Moses that they should be forever shut out from the congregation of His people. See Deuteronomy 23:3-6. In defiance of this word, the high priest had cast out the offerings stored in the chamber of Gods house, to make a place for this representative of a proscribed race. Greater contempt for God could not have been shown than to confer such a favor on this enemy of God and His truth.{PK 669.2}[2]
§8
尼希米从波斯归来之后，得悉这件大胆亵渎的事，便采取了迅速的措施，驱逐那个侵入分子。他说：“我甚恼怒，就把多比雅的一切家具从屋里都抛出去。吩咐人洁净这屋子，遂将上帝的器皿和素祭乳香又搬进去。”[3]{PK 670.1}
§9
On returning from Persia, Nehemiah learned of the bold profanation and took prompt measures to expel the intruder. It grieved me sore, he declares; therefore I cast forth all the household stuff of Tobiah out of the chamber. Then I commanded, and they cleansed the chambers: and thither brought I again the vessels of the house of God, with the meat offering and the frankincense.{PK 670.1}[3]
§10
不但圣殿已被污染，连供物也被滥用了。这事不免阻抑了民众慷慨奉献的心。他们已经失去先前的热忱，所以不愿缴纳十分之一。主殿的府库缺乏供应，许多歌唱的和其他在圣殿供职的人既得不到足够的给养，于是就撇下上帝的圣工到别处去工作了。[4]{PK 670.2}
§11
Not only had the temple been profaned, but the offerings had been misapplied. This had tended to discourage the liberalities of the people. They had lost their zeal and fervor, and were reluctant to pay their tithes. The treasuries of the Lords house were poorly supplied; many of the singers and others employed in the temple service, not receiving sufficient support, had left the work of God to labor elsewhere.{PK 670.2}[4]
§12
尼希米便下手改正这些恶弊。他先将那些离开圣殿工作的人招聚回来，“使他们照旧供职。”这事激发了民众的信心，“犹大众人就把五谷、新酒和油的十分之一送入库房。”一些“忠信的”人被派“作库官管理库房，”“他们的职分是将所供给的分给他们的弟兄。”[5]{PK 670.3}
§13
Nehemiah set to work to correct these abuses. He gathered together those who had left the service of the Lords house, and set them in their place. This inspired the people with confidence, and all Judah brought the tithe of the corn and the new wine and the oil. Men who were counted faithful were made treasurers over the treasuries, and their office was to distribute unto their brethren. {PK 670.3}[5]
§14
与拜偶像的民族交往的另一个结果，就是对于安息日的忽视，而安息日则原是将以色列从其他国民中分别出来，成为敬拜真神上帝之人的记号。尼希米发现来到耶路撒冷的邻国的异教商人和小贩，已经诱使许多以色列人在安息日作买卖。固然有一些人不致受游说而牺牲正义，但其他的人却干犯了，并与外邦人一同力劝那些较为正直的人放弃他们的顾虑。许多人竟敢公然违犯安息日。尼希米写道：“那些日子我在犹大见有人在安息日榨酒，搬运禾捆，驮在驴上，又把酒、葡萄、无花果和各样的担子，在安息日担入耶路撒冷。……又有推罗人住在耶路撒冷，他们把鱼和各样货物运进来，在安息日卖给犹大人。”[6]{PK 671.1}
§15
Another result of intercourse with idolaters was a disregard of the Sabbath, the sign distinguishing the Israelites from all other nations as worshipers of the true God. Nehemiah found that heathen merchants and traders from the surrounding country, coming to Jerusalem, had induced many among the Israelites to engage in traffic on the Sabbath. There were some who could not be persuaded to sacrifice principle, but others transgressed and joined with the heathen in their efforts to overcome the scruples of the more conscientious. Many dared openly to violate the Sabbath. In those days, Nehemiah writes, saw I in Judah some treading wine presses on the Sabbath, and bringing in sheaves, and lading asses; as also wine, grapes, and figs, and all manner of burdens, which they brought into Jerusalem on the Sabbath day. . . . There dwelt men of Tyre also therein, which brought fish, and all manner of ware, and sold on the Sabbath unto the children of Judah.{PK 671.1}[6]
§16
如果当时的首领们施用他们的权柄，本来大可防止这种事情的发生，但因他们只想增进自己的利益，就导致他们赞助了那些不敬虔的份子。尼希米毫不畏忌地斥责他们忽略责任。他严厉地责问说：“你们怎么行这恶事，犯了安息日呢？从前你们列祖岂不是这样行，以致我们上帝使一切灾祸临到我们和这城么。现在你们还犯安息日，使忿怒越发临到以色列。”于是他下令“在安息日的前一日，耶路撒冷城门有黑影的时候，”将城门关锁，不过安息日不准开放。他相信自己手下的仆人，过于相信耶路撒冷所派的官员，所以就指派他们管理城门，监督执行他的命令。[7]{PK 671.2}
§17
This state of things might have been prevented had the rulers exercised their authority; but a desire to advance their own interests had led them to favor the ungodly. Nehemiah fearlessly rebuked them for their neglect of duty. What evil thing is this that ye do, and profane the Sabbath day? he sternly demanded. Did not your fathers thus, and did not our God bring all this evil upon us, and upon this city? yet ye bring more wrath upon Israel by profaning the Sabbath. He then gave command that when the gates of Jerusalem began to be dark before the Sabbath, they should be shut, and not opened again till the Sabbath was past; and having more confidence in his own servants than in those that the magistrates of Jerusalem might appoint, he stationed them at the gates to see that his orders were enforced.{PK 671.2}[7]
§18
“商人和贩卖各样货物的”不愿放弃他们的图谋，所以“一两次住宿在耶路撒冷城外，”希望找机会可与城内居民或郊外乡人作生意。尼希米警告他们，如果他们继续这样行，就必受罚。他责问说：“你们为何在城外住宿呢？若再这样，我必下手拿办你们。”“从此以后，他们在安息日不再来了。”他还吩咐利未人看守城门，因为他知道利未人比普通人更得民众的尊敬，又因他们与上帝圣工的密切关系，自然有理由期望他们更热心厉行遵守他的律法。[8]{PK 672.1}
§19
Not inclined to abandon their purpose, the merchants and sellers of all kind of ware lodged without Jerusalem once or twice, hoping to find opportunity for traffic, with either the citizens or the country people. Nehemiah warned them that they would be punished if they continued this practice. Why lodge ye about the wall? he demanded; if ye do so again, I will lay hands on you. From that time forth came they no more on the Sabbath. He also directed the Levites to guard the gates, knowing that they would command greater respect than the common people, while from their close connection with the service of God it was reasonable to expect that they would be more zealous in enforcing obedience to His law.{PK 672.1}[8]
§20
这时尼希米又转移其注意于那因与拜偶像之人通婚和交往，而再度迫临以色列的危险。他写道：“那些日子我也见犹大人娶了亚实突、亚扪、摩押的女子为妻。他们的儿女说话，一半是亚实突的话，不会说犹大的话，所说的是照着各族的方言。”[9]{PK 673.1}
§21
And now Nehemiah turned his attention to the danger that again threatened Israel from intermarriage and association with idolaters. In those days, he writes, saw I Jews that had married wives of Ashdod, of Ammon, and of Moab: and their children spake half in the speech of Ashdod, and could not speak in the Jews language, but according to the language of each people.{PK 673.1}[9]
§22
这种不合法的联姻，在以色列中造成了极大的混乱。因为在与异族通婚的人中有一些是身居高位的，就是民众有权从而获得训勉，并认为是可靠榜样的人。尼希米预先看出，如果任凭这种恶行继续存在，国家就必面临败亡，因此他恳切晓谕那些犯了这种错误的人。他拿所罗门的经验来提醒他们，在列国之中从来没有兴起像他那样，蒙上帝赐予大智慧的王。然而拜偶像的女子终于使他的心转离上帝，而他的榜样也腐化了全以色列。尼希米严厉地责问说：“如此，我岂听你们行这大恶……呢？”你们“必不将自己的女儿嫁给外邦人的儿子，也不为自己和儿子娶他们的女儿。”[10]{PK 673.2}
§23
These unlawful alliances were causing great confusion in Israel; for some who entered into them were men in high position, rulers to whom the people had a right to look for counsel and a safe example. Foreseeing the ruin before the nation if this evil were allowed to continue, Nehemiah reasoned earnestly with the wrongdoers. Pointing to the case of Solomon, he reminded them that among all the nations there had risen no king like this man, to whom God had given great wisdom; yet idolatrous women had turned his heart from God, and his example had corrupted Israel. Shall we then hearken unto you, Nehemiah sternly demanded, to do all this great evil? Ye shall not give your daughters unto their sons, nor take their daughters unto your sons, or for yourselves.{PK 673.2}[10]
§24
当他将上帝的命令和警告，以及过去因这罪而降于以色列的可怖刑罚向他们说明时，他们便良心发现了，结果发动了一番改革工作，使上帝迫临的忿怒转离他们，并导致了他的嘉纳和福惠。[11]{PK 673.3}
§25
As he set before them Gods commands and threatenings, and the fearful judgments visited on Israel in the past for this very sin, their consciences were aroused, and a work of reformation was begun that turned away Gods threatened anger and brought His approval and blessings.{PK 673.3}[11]
§26
有一些负有圣职的人还为他们的外邦妻子提出恳求，声称自己不能与她们分离。但这事不能有所例外，不能偏徇身分或职位。祭司或官长如有不肯与拜偶像之人断绝关系的，就立即被革除圣职。大祭司的一个孙子既与劣迹昭彰的参巴拉的女儿结了婚，就非但被革职，并且立即被逐出以色列境。尼希米祈祷说：“我的上帝啊，求你记念他们的罪，因为他们玷污了祭司的职任，违背你与祭司利未人所立的约。”[12]{PK 674.1}
§27
There were some in sacred office who pleaded for their heathen wives, declaring that they could not bring themselves to separate from them. But no distinction was made; no respect was shown for rank or position. Whoever among the priests or rulers refused to sever his connection with idolaters was immediately separated from the service of the Lord. A grandson of the high priest, having married a daughter of the notorious Sanballat, was not only removed from office, but promptly banished from Israel. Remember them, O my God, Nehemiah prayed, because they have defiled the priesthood, and the covenant of the priesthood, and of the Levites.{PK 674.1}[12]
§28
这种必要的严厉作风，使这个上帝的忠心工作者受了多少精神上的痛苦，唯有在审判的时候才得显明，他不断地与反对的势力奋斗。而唯有借着禁食、自卑和祈祷，方能有所进展。[13]{PK 674.2}
§29
How much anguish of soul this needed severity cost the faithful worker for God the judgment alone will reveal. There was a constant struggle with opposing elements, and only by fasting, humiliation, and prayer was advancement made.{PK 674.2}[13]
§30
许多与拜偶像者结婚的人宁愿与他们一同流亡。这班人，连同那些从会众中被驱逐的人，都去投奔撒玛利亚人了。有些过去在上帝圣工上居高位的人也在此寻得了门道，过了一些时候就完全与他们联合了。撒玛利亚人既渴望加强这种联系，便应许更完全地采纳犹太人的信仰和风俗，结果那些背道者竟决意要胜过他们过去的弟兄，便在基利心山上建造了一座殿，与上帝在耶路撒冷的圣殿对抗。他们的宗教一直是犹太教与邪教的混合物，而他们自称为上帝选民的身分，却成了这两国之间世世代代分裂，纷争与仇恨的根由。[14]{PK 674.3}
§31
Many who had married idolaters chose to go with them into exile, and these, with those who had been expelled from the congregation, joined the Samaritans. Hither some who had occupied high positions in the work of God found their way and after a time cast in their lot fully with them. Desiring to strengthen this alliance, the Samaritans promised to adopt more fully the Jewish faith and customs, and the apostates, determined to outdo their former brethren, erected a temple on Mount Gerizim in opposition to the house of God at Jerusalem. Their religion continued to be a mixture of Judaism and heathenism, and their claim to be the people of God was the source of schism, emulation, and enmity between the two nations, from generation to generation.{PK 674.3}[14]
§32
在今日所要进行的改革工作中，正需要像以斯拉和尼希米这样既不肯文饰或宽恕罪恶，也决不畏避维护上帝尊荣的人。那些以圣工为己任的人，决不会在有人犯错误的时候闭口不言，也决不至以虚伪爱心的外衣遮掩罪恶。他们必定记得上帝是不偏待人的，而对待少数人的严厉处分，可能就是加于多数人的宽大处置。他们也必定记得一个责备罪恶的人，总要表现基督的精神。[15]{PK 675.1}
§33
In the work of reform to be carried forward today, there is need of men who, like Ezra and Nehemiah, will not palliate or excuse sin, nor shrink from vindicating the honor of God. Those upon whom rests the burden of this work will not hold their peace when wrong is done, neither will they cover evil with a cloak of false charity. They will remember that God is no respecter of persons, and that severity to a few may prove mercy to many. They will remember also that in the one who rebukes evil the spirit of Christ should ever be revealed.{PK 675.1}[15]
§34
以斯拉和尼希米从事他们的工作时，常在上帝面前自卑，承认自己和民众的罪，并好像他们自己也是犯罪者一样地恳求赦免。他们耐心操劳，祈祷，并受苦。那使他们的工作最为艰辛的，还不是异教徒的公开敌对，而是一些伪装友人的暗中阻挠，这等人因将自己的影响力委于邪恶的事上，竟使上帝仆人的负担加重十倍。这些叛徒将资料供给上帝的敌人，用以打击上帝的子民。他们邪恶的情欲与叛逆的心意，向来是与上帝明显的要求为敌的。[16]{PK 675.2}
§35
In their work, Ezra and Nehemiah humbled themselves before God, confessing their sins and the sins of their people, and entreating pardon as if they themselves were the offenders. Patiently they toiled and prayed and suffered. That which made their work most difficult was not the open hostility of the heathen, but the secret opposition of pretended friends, who, by lending their influence to the service of evil, increased tenfold the burden of Gods servants. These traitors furnished the Lords enemies with material to use in their warfare upon His people. Their evil passions and rebellious wills were ever at war with the plain requirements of God.{PK 675.2}[16]
§36
尼希米努力所获致的成功，足以显明祈祷、信心、以及聪明有力的行动所必成就的事。尼希米并不是祭司，他也不是先知，他没有托辞要求任何高贵的名衔。他乃是一个为重要时机而兴起的改革家。他的目的乃是要调整他的同胞与上帝的关系。他既为伟大的宗旨所鼓舞，便竭尽他一己的力量以求其抵成。他的一切努力都揭示着崇高而坚定的正气。每当他遇到邪恶或与正义对抗的事时，他所采取的立场非常坚定，以致民众都因而奋起，以新的热忱和勇气来从事工作。他们不能不承认他的忠诚，他的爱国热忱，以及他深切敬爱上帝的心。他们既看出这点，就乐于服从他的领导了。[17]{PK 675.3}
§37
The success attending Nehemiahs efforts shows what prayer, faith, and wise, energetic action will accomplish. Nehemiah was not a priest; he was not a prophet; he made no pretension to high title. He was a reformer raised up for an important time. It was his aim to set his people right with God. Inspired with a great purpose, he bent every energy of his being to its accomplishment. High, unbending integrity marked his efforts. As he came into contact with evil and opposition to right he took so determined a stand that the people were roused to labor with fresh zeal and courage. They could not but recognize his loyalty, his patriotism, and his deep love for God; and, seeing this, they were willing to follow where he led.{PK 675.3}[17]
§38
在上帝所指派的职分上勤勉从事，乃是真宗教的要旨。人们应该握住一切机遇，作上帝所用以成就他旨意的工具。及时而作的迅捷坚决的行动必获致光荣的胜利，而耽延和疏忽却必造成失败，以致羞辱上帝。如果真理事工的领袖们不发热心，如果他们得过且过，漫无目的，则会众也必疏忽怠惰，喜爱宴乐，但如果他们充满敬拜上帝，单要侍奉他的圣洁意志，那么众人也必团结一致，满有希望，热切作工了。[18]{PK 676.1}
§39
Industry in a God-appointed duty is an important part of true religion. Men should seize circumstances as Gods instruments with which to work His will. Prompt and decisive action at the right time will gain glorious triumphs, while delay and neglect result in failure and dishonor to God. If the leaders in the cause of truth show no zeal, if they are indifferent and purposeless, the church will be careless, indolent, and pleasure-loving; but if they are filled with a holy purpose to serve God and Him alone, the people will be united, hopeful, eager.{PK 676.1}[18]
§40
上帝的圣言中充满彰明昭著的对照。罪恶与圣洁并肩相配，使我们看见之后得以远避这个而接受那个。那形容参巴拉与多比雅的仇恨、虚伪和奸诈的篇章，也描述到以斯拉与尼希米的高雅、虔诚和舍己。我们尽可随意选择仿效任何一个。违背上帝命令之可怕后果的对面，就是顺从而导致的福惠。我们必须自行决定，是要尝受前者，还是享有后者。[19]{PK 676.2}
§41
The word of God abounds in sharp and striking contrasts. Sin and holiness are placed side by side, that, beholding, we may shun the one and accept the other. The pages that describe the hatred, falsehood, and treachery of Sanballat and Tobiah, describe also the nobility, devotion, and self-sacrifice of Ezra and Nehemiah. We are left free to copy either, as we choose. The fearful results of transgressing Gods commands are placed over against the blessings resulting from obedience. We ourselves must decide whether we will suffer the one or enjoy the other. {PK 676.2}[19]
§42
自被掳之地归国的人，在所罗巴伯、以斯拉和尼希米的领导之下，所进行的复兴和改革工作，乃是预表世界历史末叶中所要进行的属灵的复兴工作。以色列的余民不过是一个弱小而四面受敌的民族，但上帝定意要借着他们，在地上保留有关他和他律法的知识。他们乃是真崇拜的监护人，是上帝圣言的保管者。当他们重建圣殿和耶路撒冷的城墙时，所获得的经验乃是多方面的，他们所遇到的反对是猛烈的。领导这工作的人所有的负担颇为沉重；但这些人却本着不变的信念、谦虚的精神和坚定倚靠上帝的心向前迈进，笃信上帝必使他的真理得到胜利。尼希米正如希西家王一样，“专靠耶和华，总不离开，谨守耶和华……的诫命。耶和华与他同在。”（王下18:6-7）[20]{PK 677.1}
§43
The work of restoration and reform carried on by the returned exiles, under the leadership of Zerubbabel, Ezra, and Nehemiah, presents a picture of a work of spiritual restoration that is to be wrought in the closing days of this earths history. The remnant of Israel were a feeble people, exposed to the ravages of their enemies; but through them God purposed to preserve in the earth a knowledge of Himself and of His law. They were the guardians of the true worship, the keepers of the holy oracles. Varied were the experiences that came to them as they rebuilt the temple and the wall of Jerusalem; strong was the opposition that they had to meet. Heavy were the burdens borne by the leaders in this work; but these men moved forward in unwavering confidence, in humility of spirit, and in firm reliance upon God, believing that He would cause His truth to triumph. Like King Hezekiah, Nehemiah clave to the Lord, and departed not from following Him, but kept His commandments. . . . And the Lord was with him. 2 Kings 18:6, 7.{PK 677.1}[20]
§44
尼希米时代进行之工作所预表的属灵复兴，以赛亚的预言中也有描述说：“他们必修造已久的荒场，建立先前凄凉之处，重修历代荒凉之城。”“那些出于你的人，必修造久已荒废之处，你要建立拆毁累代的根基，你必称为补破口的，和重修路径与人居住的。”（赛61:4；58:12）[21]{PK 677.2}
§45
The spiritual restoration of which the work carried forward in Nehemiahs day was a symbol, is outlined in the words of Isaiah: They shall build the old wastes, they shall raise up the former desolations, and they shall repair the waste cities. They that shall be of thee shall build the old waste places: thou shalt raise up the foundations of many generations; and thou shalt be called, The repairer of the breach, The restorer of paths to dwell in. Isaiah 61:4;58:12.{PK 677.2}[21]
§46
先知在这里形容到一班人，他们在普遍偏离真理与正义的时期中，却设法要恢复那本为上帝国度之基础的原则。他们乃是修补上帝律法中所造成的“破口”的人，这律法就是他所置于他选民周围用以保护他们的墙垣，而顺从其公正、真实与纯洁的条例，就必成为他们永久的保障。[22]{PK 677.3}
§47
The prophet here describes a people who, in a time of general departure from truth and righteousness, are seeking to restore the principles that are the foundation of the kingdom of God. They are repairers of a breach that has been made in Gods law--the wall that He has placed around His chosen ones for their protection, and obedience to whose precepts of justice, truth, and purity is to be their perpetual safeguard.{PK 677.3}[22]
§48
先知曾用意义明确的话语，指出这班修建城墙的余民所要进行的特殊工作说：“你若在安息日掉转你的脚步，在我圣日不以操作为喜乐，称安息日为可喜乐的，称耶和华的圣日为可尊重，而且尊敬这日，不办自己的私事，不随自己的私意，不说自己的私话，你就以耶和华为乐，耶和华要使你乘驾地的高处，又以你祖雅各的产业养育你，这是耶和华亲口说的。”（赛58:13-14）[23]{PK 678.1}
§49
In words of unmistakable meaning the prophet points out the specific work of this remnant people who build the wall. If thou turn away thy foot from the Sabbath, from doing thy pleasure on My holy day; and call the Sabbath a delight, the holy of the Lord, honorable; and shalt honor Him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words: then shalt thou delight thyself in the Lord; and I will cause thee to ride upon the high places of the earth, and feed thee with the heritage of Jacob thy father: for the mouth of the Lord hath spoken it. Isaiah 58:13, 14.{PK 678.1}[23]
§50
到了末时，每一项神圣的制度都要恢复。世人更改安息日时在律法中所造成的“破口”，一定要修补。上帝的余民要站在世人面前作改革家，证明上帝的律法乃是一切有恒久价值之改革的基础，而且第四诫的安息日也要成立为创造大工的纪念，不断提醒人记得上帝的权能。他们要清楚而确切地阐述顺从十诫每一条例的必要。他们要被基督的爱所激励，与他合作，共同“修造久已荒废之处。”他们都要作“补破口的，和重修路径与人居住的。”（见赛58:12）[24]{PK 678.2}
§51
In the time of the end every divine institution is to be restored. The breach made in the law at the time the Sabbath was changed by man, is to be repaired. Gods remnant people, standing before the world as reformers, are to show that the law of God is the foundation of all enduring reform and that the Sabbath of the fourth commandment is to stand as a memorial of creation, a constant reminder of the power of God. In clear, distinct lines they are to present the necessity of obedience to all the precepts of the Decalogue. Constrained by the love of Christ, they are to co-operate with Him in building up the waste places. They are to be repairers of the breach, restorers of paths to dwell in. See verse 12.{PK 678.2}[24]