第48章 关于理财的勉言
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第48章 关于理财的勉言
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Chap. 48—Counsels on Stewardship
§3
慷慨的精神乃是天国的精神。基督已在十字架上显出了祂自我牺牲的爱。为了使人得救，祂先舍弃祂所有的一切，然后连自己的性命也献上了。基督的十字架理应引动每一个跟随救主之人的慷慨之心。十字架所阐明的原则，是舍了又舍。这原则在一切仁慈与善行中切实表现出来，便是基督化生活真实的果效。世俗之人的原则却是得了又得，期望依此谋福，但是从各方面实行起来，其结果却是痛苦和死亡。{CCh 272.1}[1]
§4
The spirit of liberality is the spirit of heaven. Christ’s self-sacrificing love is revealed upon the cross. That man might be saved, He gave all that He had and then gave Himself. The cross of Christ appeals to the benevolence of every follower of the blessed Saviour. The principle there illustrated is to give, give. This, carried out in actual benevolence and good works, is the true fruit of the Christian life. The principle of worldlings is to get, get, and thus they expect to secure happiness; but carried out in all its bearings, the fruit is misery and death.?{CCh 272.1}[1]
§5
基督十字架所发出的福音之光谴责自私，鼓励慷慨与慈善之心。施舍的要求增加并不是可叹的事。上帝本其美意，要祂的子民超越有限的活动范围，去参加更大的事业。在这道德黑暗笼罩普世之时，需要无限的努力。多数上帝的子民正处在被世俗和贪心所陷害的危险之中。他们应当明白，多要他们出钱乃是上帝的恩典。因为必须将要求使慈心付诸行动的对象放在他们面前，否则他们就无从仿效那伟大榜样的品格。?{CCh 272.2}[2]
§6
The light of the gospel shining from the cross of Christ rebukes selfishness and encourages liberality and benevolence. It should not be a lamented fact that there are increasing calls to give. God in His providence is calling His people out from their limited sphere of action, to enter upon greater enterprises. Unlimited effort is demanded at this time when moral darkness is covering the world. Many of God’s people are in danger of being ensnared by worldliness and covetousness. They should understand that it is His mercy that multiplies the demands for their means. Objects that call benevolence into action must be placed before them, or they cannot pattern after the character of the great Exemplar.?{CCh 272.2}[2]
§7
基督吩咐祂的门徒“往普天下去，传福音给凡受造的听，”便是将扩展认识祂恩典的工作分派给人。一方面有些人要出去传道，但是还有些人，主却要他们奉献捐款来维持祂在地上的圣工。主已将钱财交在人的手中，以便在从事所派给我们拯救同胞的工作上，使祂神圣的恩赐能经由人的导管而流布。这是上帝提拔人类的一种方法，也正是人类所需要的工作；因为这最能引动人心最深切的同情，并使人运用思想的最高机能。 (9T 254, 255)?{CCh 272.3}[3]
§8
In commissioning His disciples to go “into all the world, and preach the gospel to every creature,” Christ assigned to men the work of extending the knowledge of His grace. But while some go forth to preach, He calls upon others to answer His claims upon them for offerings with which to support His cause in the earth. He has placed means in the hands of men, that His divine gifts may flow through human channels in doing the work appointed us in saving our fellow men. This is one of God’s ways of exalting man. It is just the work that man needs, for it will stir the deepest sympathies of his heart and call into exercise the highest capabilities of the mind.{CCh 272.3}[3]
§9
受到正确指导的慈善工作，会激发人的智力和道德力，使之在造福穷人和推进上帝圣工上采取最有利于健康的行动。 (3T 401){CCh 272.4}[4]
§10
Rightly directed benevolence draws upon the mental and moral energies of men, and excites them to most healthful action in blessing the needy and in advancing the cause of God.{CCh 272.4}[4]
§11
每一次帮助急难中的弟兄，或协助上帝圣工散布真理的机会，便是一颗你能预先送入天国银行保存的珍珠。?（3T 249）{CCh 272.5}[5]
§12
Every opportunity to help a brother in need, or to aid the cause of God in the spread of the truth, is a pearl that you can send beforehand and deposit in the bank of heaven for safekeeping.{CCh 272.5}[5]
§13
【“凡甘心乐意的”】
§14
上帝所定促进祂圣工的唯一方法，就是使人享有财富之福。祂赐下阳光和甘霖；祂使植物茂盛；祂赐予健康和得货财的能力。我们一切的福惠都是由祂博施之手而来的。因此，祂也希望男男女女献纳十分之一及各种捐款，如感恩捐，乐意捐，赎愆捐等，将财物的一部分奉还给祂，藉以表示他们的感恩。（5T 150）{CCh 273.1}[6]
§15
【“Of Every Man That Giveth It Willingly”】
§16
The only means which God has ordained to advance His cause is to bless men with property. He gives them the sunshine and the rain; He causes vegetation to flourish; He gives health and ability to acquire means. All our blessings come from His bountiful hand. In turn He would have men and women show their gratitude by returning Him a portion in tithes and offerings—in thank offerings, in freewill offerings, in trespass offerings.{CCh 273.1}[6]
§17
在制造会幕及建筑圣殿时，犹太人所表现的慷慨捐献精神，真是后代基督徒所比不上的。他们那时刚从埃及长久为奴之地得释放，在旷野过着漂流的生活，方才逃脱在他们匆促旅途上埃及追兵的虎口，主的话便临到摩西，说：“你告诉以色列人，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）。?{CCh 273.2}[7]
§18
The liberality of the Jews in the construction of the tabernacle and the erection of the temple illustrates a spirit of benevolence which has not been equaled by Christians of any later date. They had just been freed from their long bondage in Egypt and were wanderers in the wilderness; yet scarcely were they delivered from the armies of the Egyptians who pursued them in their hasty journey, when the word of the Lord came to Moses, saying: “Speak unto the children of Israel, that they bring Me an offering: of every man that giveth it willingly with his heart ye shall take My offering.”Exodus 25:2.?{CCh 273.2}[7]
§19
祂的子民那时所有的财产很少，也没有什么增加财产的可喜前途；但却有一个目标摆在他们的面前，就是为上帝建造会幕。主既说了话，他们就当顺从。他们毫不保留。大家都乐意奉献，并不是从他们的进益中抽出一部分，而是从他们实际所有的财物中拿出大部分来。他们乐意热心奉献，并为此蒙主喜悦。万物岂不都是祂的么？他们所有的一切岂不是祂所给的么？如果祂发出要求，他们岂不是有本分向物主奉还其物么？{CCh 273.3}[8]
§20
His people had small possessions and no flattering prospect of adding to them; but an object was before them—to build a tabernacle for God. The Lord had spoken, and they must obey His voice. They withheld nothing. All gave with a willing hand, not a certain amount of their increase, but a large portion of their actual possessions. They devoted it gladly and heartily to the Lord, and pleased Him by so doing. Was it not all His? Had He not given them all they possessed? If He called for it, was it not their duty to give back to the Lender His own??{CCh 273.3}[8]
§21
那时无需勉强，百姓奉献的甚至超过了需要的，以致告诉他们要终止奉献，因已够用有余了。后来在建筑圣殿之时，募捐的呼声也得到热心的响应。百姓并不是勉强地奉献。他们以建造敬拜上帝之殿的期望为乐，捐献足用有余。{CCh 273.4}[9]
§22
No urging was needed. The people brought even more than was required, and were told to desist, for there was already more than could be appropriated. Again, in building the temple, the call for means met with a hearty response. The people did not give reluctantly. They rejoiced in the prospect of a building being erected for the worship of God, and donated more than enough for the purpose.?{CCh 273.4}[9]
§23
今日的基督徒，自夸有比希伯来人更广阔的亮光，岂能比他们捐得还少呢？生于靠近时间结束的基督徒，其捐献还不及犹太人所献的一半，他们怎可自满呢？（4T 77-79）{CCh 273.5}[10]
§24
Can Christians, who boast of a broader light than had the Hebrews, give less than they? Can Christians living near the close of time be satisfied with their offerings when not half so large as were those of the Jews?{CCh 273.5}[10]
§25
主已使散布亮光和真理给世人的工作，依赖于那些分享天庭恩赐之人的志愿努力及甘心奉献。只有比较少数的人奉召出门，作传道人或远方布道士，而大多数的会众却在金钱上效力，合力推广真理。{CCh 273.6}[11]
§26
The Lord has made the diffusion of light and truth in the earth dependent on the voluntary efforts and offerings of those who have been partakers of the heavenly gifts. Comparatively few are called to travel as ministers or missionaries, but multitudes are to co-operate in spreading the truth with their means?{CCh 273.6}[11]
§27
或有人说，唉，圣工捐款的要求，接踵而来，我已捐得厌倦了。你是这样么？那么让我问一问，你从上帝赐福的手接受福气，是否也厌倦了呢？在祂停降福气给你之前，你总是有责任将祂所应得的份归还给祂。祂赐福给你，为要使你有力造福他人。何时你倦于接受福气了，然后你也许可说：我对这么多捐钱的要求很厌倦了。在我们一切的收入中，上帝为祂自己保留了一部分。我们把这一份归还祂之后，其余的部分便都蒙福，若是把这一份扣留了，那么早晚之间，全部都要受咒诅的。凡是上帝的要求，当列为第一，其他一切都是次要的。（5T 148, 150）{CCh 273.7}[12]
§28
Well, says one, the calls keep coming to give to the cause; I am weary of giving. Are you? Then let me ask: Are you weary of receiving from God’s beneficent hand? Not until He ceases to bless you will you cease to be under bonds to return to Him the portion He claims. He blesses you that it may be in your power to bless others. When you are weary of receiving, then you may say: I am weary of so many calls to?give. God reserves to Himself a portion of all that we receive. When this is returned to Him, the remaining portion is blessed, but when it is withheld, the whole is sooner or later cursed. God’s claim is first; every other is secondary.{CCh 273.7}[12]
§29
【十分之一是上帝规定的】
§30
福音的收入，乃在乎十分之一与乐意捐。在上帝委托给人的金钱上，祂有应得的一份──就是十分之一。（5T 149）?{CCh 274.1}[13]
§31
【Tithing Is Ordained by God】
§32
Voluntary offerings and the tithe constitute the revenue of the gospel. Of the means which is entrusted to man, God claims a certain portion—a tithe.{CCh 274.1}[13]
§33
人人都当记得上帝对我们所有的要求，乃为一切其它要求的基础。上帝丰丰富富地赐给我们，然而祂和人所定的合约，乃是自其所有财物中，取出十分之一来归还祂。主施恩将祂的财宝托付祂的管家，但对于十分之一，祂却说：这是我的。上帝既然将祂的产业赐与人，因此人也须按所赐的，忠心将自己所有财物的十分之一，归还上帝。这种独特的安排原是耶稣基督亲自作出的。（6T 384）{CCh 274.2}[14]
§34
All should remember that God’s claims upon us underlie every other claim. He gives to us bountifully, and the contract which He has made with man is that a tenth of his possessions shall be returned to God. The Lord graciously entrusts to His stewards His treasures, but of the tenth He says: This is Mine. Just in proportion as God has given His property to man, so man is to return to God a faithful tithe of all his substance. This distinct arrangement was made by Jesus Christ Himself.{CCh 274.2}[14]
§35
现代真理应当传遍地上黑暗的角落。这项工作可以从家里开始。基督徒不应过一种自私的生活，而应被基督的灵充满，与祂协心同工。（3T 381）{CCh 274.3}[15]
§36
The truth for this time must be carried into the dark corners of the earth, and this work may begin at home. The followers of Christ should not live selfish lives; but, imbued with the Spirit of Christ, they should work in harmony with Him.{CCh 274.3}[15]
§37
耶稣宣布，祂降世从事的伟大工作，已经交托给祂在地上的门徒。 上帝已经为祂的百姓设立了一个计划，以获得足够的钱财来维持圣工。上帝十分之一制的计划，美在其简单而公平。所有的人都可以凭着信心和勇气来遵守它，因为这个制度来源于上帝，简单又便利，不需要有高深的学问才能实行。人人都可以觉得他们能在推进宝贵的救恩工作中分担一分。男女老少都可以作主的司库，和应付圣库需要的经理人。使徒说：“各人要照着自己的进项抽出来留着”（林前16:2）。{CCh 274.4}[16]
§38
The great work which Jesus announced that He came to do was entrusted to His followers upon the earth. He has given His people a plan for raising sums sufficient to make the enterprise self-sustaining. God’s plan in the tithing system is beautiful in its simplicity and equality. All may take hold of it in faith and courage, for it is divine in its origin. In it are combined simplicity and utility, and it does not require depth of learning to understand and execute it. All may feel that they can act a part in carrying forward the precious work of salvation. Every man, woman, and youth may become a treasurer for the Lord and may be an agent to meet the demands upon the treasury. Says the apostle: “Let every one of you lay by him in store, as God hath prospered him.”1 Corinthians 16:2.?{CCh 274.4}[16]
§39
这个制度要达到伟大的目标。如果人人都接受这个制度，他们都可以成为上帝警醒而忠心的司库。传扬最后警告信息给世人的工作，就不会在经济上缺乏了。如果所有的人都采纳这个制度，库房就会充裕，捐献的人决不会更加贫穷。通过种种投资，他们将与现代真理的事业发生更密切的关系。他们必“为自己积成美好的根基，预备将来，叫他们持定那真正的生命”（提前6:19）。{CCh 274.5}[17]
§40
Great objects are accomplished by this system. If one and all would accept it, each would be made a vigilant and faithful treasurer for God, and there would be no want of means with which to carry forward the great work of sounding the last message of warning to the world. The treasury will be full if all adopt this system, and the contributors will not be left the poorer. Through every investment made they will become more wedded to the cause of present truth. They will be “laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life.”?1 Timothy 6:19.?{CCh 274.5}[17]
§41
当那些坚持不懈，全力以赴的工人看到自己行善的努力培养了对上帝和同胞的爱，他们的个人之工扩大了自己的服务范围时，他们就会认识到与基督同工乃是很大的福气。教会的信徒一般都不接受上帝的要求，没有从自己的进项及产业中提献善款，以维持那抵制泛滥普世的道德黑暗的战斗。基督的信徒如果不成为积极热心的工人，上帝的工作就不可能达到应有的进步。（3T 388, 389）{CCh 274.6}[18]
§42
As the persevering, systematic workers see that the tendency of their benevolent efforts is to nourish love to God and their fellow men, and that their personal efforts are extending their sphere of usefulness, they will realize that it is a great blessing to be co-workers with Christ. The Christian church, as a general thing, are disowning the claims of God?upon them to give alms of the things which they possess to support the warfare against the moral darkness which is flooding the world. Never can the work of God advance as it should until the followers of Christ become active, zealous workers.{CCh 274.6}[18]
§43
【与上帝同工的特权】
§44
上帝并不依靠人来支持祂的圣工。如果祂的美意认为从天直接降钱来充实祂的库房这种办法是与人最有益的，祂尽可以作到这一步。祂也可以设法派天使到世上来公布真理，而不必借助于人。祂也可以在天空用活动的字迹写出真理，向世人宣布祂的要求。上帝不依靠任何人的金银。祂说：“树林中的百兽是我的，千山上的牲畜也是我的。”“我若是饥饿，我不用告诉你；因为世界和其中所充满的，都是我的”（诗50:10,12）。凡在圣工的推进上需要我们办理的事，都是祂为我们的益处而特意安排的。祂使我们与祂同工以尊重我们。祂命定需要人类的合作，使他们可以不住地练习行善。{CCh 275.1}[19]
§45
【The Privilege of Being a Co-laborer With God】
§46
God is not dependent upon man for the support of His cause. He could have sent means direct from heaven to supply His treasury, if His providence had seen that this was best for man. He might have devised means whereby angels would have been sent to publish the truth to the world without the agency of men. He might have written the truth upon the heavens, and let that declare to the world His requirements in living characters. God is not dependent upon any man’s gold or silver. He says: “Every beast of the forest is Mine, and the cattle upon a thousand hills.” “If I were hungry, I would not tell thee: for the world is Mine, and the fullness thereof.”?Psalm 50:10, 12. Whatever necessity there is for our agency in the advancement of the cause of God, He has purposely arranged for our good. He has honored us by making us co-workers with Him. He has ordained that there should be a necessity for the co-operation of men, that they may keep in exercise their benevolence.?{CCh 275.1}[19]
§47
道德的律法吩咐人遵守安息日；人若不干犯律法而不受犯法的处罚，就不会以此为重担，什一制对于不离此种计划的人，也不是重担。这吩咐古代希伯来人的制度，至今尚未被那创立此制度的主所废或放松。什一制不但未失其效力，反当更加充分执行，更见扩大，正如那独靠基督就得救恩的信仰，要在基督教时代中更见充分彰显一样。?{CCh 275.2}[20]
§48
The moral law enjoined the observance of the Sabbath, which was not a burden except when that law was transgressed and they were bound by the penalties involved in breaking it. The tithing system was no burden to those who did not depart from the plan. The system enjoined upon the Hebrews has not been repealed or relaxed by the One who originated it. Instead of being of no force now, it was to be more fully carried out and more extended, as salvation through Christ alone should be more fully brought to light in the Christian age.?{CCh 275.2}[20]
§49
基督死后，福音工作发展扩大，需要更多的物资来维持这场战争，因此这施舍的律法比古时希伯来政府所实行的更感迫切需要。现今上帝所要求的，不是减少，而是要更多的礼物，过于祂在任何世代所要的。基督所定的原则，乃是礼物及供物与人所享受的亮光及福惠相称。祂说：“因为多给谁，就向谁多取；多托谁，就向谁多要”（路12:48）。（3T 390-392）{CCh 275.3}[21]
§50
The gospel, extending and widening, required greater provisions to sustain the warfare after the death of Christ, and this made the law of almsgiving a more urgent necessity than under the Hebrew government. Now God requires, not less, but greater gifts than at any other period of the world. The principle laid down by Christ is that the gifts and offerings should be in proportion to the light and blessings enjoyed. He has said: “For unto whomsoever much is given, of him shall be much required.”?Luke 12:48.{CCh 275.3}[21]
§51
上帝的道正发出灿烂的光辉，这对于那已经忽略的机会，应该引起一番觉悟来。何时人人都在十分之一和乐意捐上将属上帝之物归还给祂，则世人得听现代信息的门路就必敞开了。如果上帝子民的心全都充满了对基督的爱，如果每位教友彻底浸染了自我牺牲的精神，如果大家都显出充分的热忱，则国内国外各布道区的经费，就不致感到缺乏。同时我们的资源就必增加；有成千的效用之门也必敞开，邀请我们进入。上帝的子民若在将怜悯的信息传与世人的事上，遵行了祂的旨意，则基督早就来到世上，圣徒们也必早被迎接进入上帝的城了。（6T 449, 450）?{CCh 275.4}[22]
§52
A flood of light is shining from the word of God, and there must be an awakening to neglected opportunities. When all are faithful in giving back to God His own in tithes and offerings, the way will be opened for the world to hear the message for this time. If the hearts of God’s people were filled with love for Christ, if every church member were thoroughly imbued with the spirit of self-sacrifice, if all manifested thorough earnestness, there would be no lack of funds for home or foreign missions. Our resources would be multiplied; a thousand doors of usefulness would be opened, and we should be invited to enter. Had the purpose of God been carried out by His people in giving to the?world the message of mercy, Christ would, ere this, have come to the earth, and the saints would have received their welcome into the city of God.{CCh 275.4}[22]
§53
【上帝要求缴纳祂所赐收益的十分之一】
§54
什一制之由来，远在摩西时代之前。在明确的制度授于摩西之前，甚至远及亚当的日子，人就已奉命要献礼物给上帝，以作宗教之用途了。他们履行上帝的要求，藉着供物来表明感谢祂施恩赐福之心。此事世世相传，亚伯拉罕也曾奉行。他献十分之一给至高上帝的祭司麦基洗德。这同一原则也存在于约伯的时代。当雅各在伯特利之时，逃亡流浪，赤贫如洗，夜间孤独凄凉，以石为枕，他向主应许说：“凡祢所赐给我的，我必将十分之一献给祢”（创28:22）。上帝不强迫人捐献，人的一切捐献都应出于自愿。祂不希望自己的库房中，充满那不甘心的奉献。{CCh 276.1}[23]
§55
【God Asks for One-tenth of the Increase He Gives】
§56
The tithing system reaches back beyond the days of Moses. Men were required to offer to God gifts for religious purposes before the definite system was given to Moses, even as far back as the days of Adam. In complying with God’s requirements, they were to manifest in offerings their appreciation of His mercies and blessings to them. This was continued through successive generations, and was carried out by Abraham, who gave tithes to Melchizedek, the priest of the most high God. The same principle existed in the days of Job. Jacob, when at Bethel, an exile and penniless wanderer, lay down at night, solitary and alone, with a rock for his pillow, and there promised the Lord: “Of all that Thou shalt give me I will surely give the tenth unto Thee.” God does not compel men to give. All that they give must be voluntary. He will not have His treasury replenished with unwilling offerings.?{CCh 276.1}[23]
§57
上帝特定所要求的数量为进益的十分之一。这件事全在乎人的良心及善心，人对于这种什一制的取舍，可以自由决定。因为这是随人的良心而定，所以主就立下了这个特别的计划，足以应付每一个人的情形，无须乎加以勉强。{CCh 276.2}[24]
§58
As to the amount required, God has specified one tenth of the increase. This is left to the conscience and benevolence of men, whose judgment in this tithing system should have free play. And while it is left free to the conscience, a plan has been laid out definite enough for all. No compulsion is required.?{CCh 276.2}[24]
§59
在摩西的时代中，上帝要人奉献一切进益的十分之一。祂把今生各事及才干授托他们，要他们发展善用，并要归还给祂。祂要求十分之一，看这是人应当归还给祂的最低限度。祂说：我给你们十分之九，但我却要十分之一；那是属于我的。人若截留那十分之一，就是夺取上帝之物。除了十分之一以外，上帝也要人献赎罪祭，平安祭，及感恩祭。?{CCh 276.3}[25]
§60
God called for men in the Mosaic dispensation to give the tenth of all their increase. He committed to their trust the things of this life, talents to be improved and returned to Him. He has required a tenth, and this He claims as the very least that man should return to Him. He says: I give you nine tenths, while I require one tenth; that is Mine. When men withhold the one tenth, they rob God. Sin offerings, peace offerings, and thank offerings were also required in addition to the tenth of the increase.?{CCh 276.3}[25]
§61
凡截留上帝所要求的十分之一的人，在天上的册簿中要记下他的罪行为盗劫。这种人欺诈了他们的创造主。当这种疏忽的罪摆在他们面前之后，他们改变自己的作法，从此实行正确的原则还是不够的，因为这无法更正天上册簿中关于盗用债主所托而应归还之财物的记录。对上帝不忠心的行为，及忘恩负义的罪，是必须悔改的。{CCh 276.4}[26]
§62
All that is withheld of that which God claims, the tenth of the increase, is recorded in the books of heaven against the withholders, as robbery. Such defraud their Creator; and when this sin of neglect is brought before them, it is not enough for them to change their course and begin to work from that time upon the right principle. This will not correct the figures made in the heavenly record for embezzling the property committed to them in trust to be returned to the Lender. Repentance for unfaithful dealing with God, and for base ingratitude, is required.?{CCh 276.4}[26]
§63
历代以来，无论何时上帝的子民若甘心乐意地实行祂定期捐献的计划，他们就要看明那长存可靠的应许实现，在他们一切的操劳上兴旺昌盛，正如他们顺从祂命令的程度那样。何时他们承认上帝的主权，履行祂的命令，用财物尊敬祂，他们的仓库就要充满有余。何时他们夺取上帝的十分之一及捐献，上帝就使他们不得不明白，他们不但是夺取祂的，也是夺取自己的；因为祂要限制降给他们的福，正如他们限制给祂捐献的程度一样。（3T 393-395）?{CCh 276.5}[27]
§64
Whenever God’s people, in any period of the world, have cheerfully and willingly carried out His plan in systematic benevolence and in gifts and offerings, they have realized the standing promise that prosperity should attend all their labors just in proportion as they obeyed His requirements. When they acknowledged the claims of God and complied with His requirements, honoring Him with their substance, their barns were filled with plenty. But when they robbed God in tithes and in offerings they were made to realize that they were not only robbing Him but themselves, for Helimited His blessings to them just in proportion as they limited their offerings to Him.{CCh 276.5}[27]
§65
凡发觉自己不幸而债台高筑的人，千万不可将属上帝的一份挪来偿还同伴的债。他应该认为自己是在这一类的事上受着考验，而且将属上帝的款项留为己用，也就是夺取那位厚赐与人者的供物了。他为自己所有的一切，对上帝原是负债人，如果再以主所保留的偿付所欠世人的债，那么他便是双重的负债人了，在天上的簿册中，他的名下要写着“对上帝不忠”的字样。他在将主的钱财拨充个人方便之用的这件事上，将来要向上帝交帐。并且他这种误用上帝财物所显出来的缺少原则，也必在处理其它事项上表现出来。不但如此，凡与他个人业务有关的事件，莫不会有同样的表现。像这样夺取上帝供物的人，正在习之成性，将要自行断送进入上帝天家的权利。（6T 391）?{CCh 277.1}[28]
§66
The man who has been unfortunate, and finds himself in debt, should not take the Lord’s portion to cancel his debts to his fellow men. He should consider that in these transactions he is being tested, and that in reserving the Lord’s portion for his own use he is robbing the Giver. He is debtor to God for all that he has, but he becomes a double debtor when he uses the Lord’s reserved fund in paying debts to human beings. “Unfaithfulness to God” is written against his name in the books of heaven. He has an account to settle with God for appropriating the Lord’s means for his own convenience. And the want of principle shown in his misappropriation of God’s means will be revealed in his management of other matters. It will be seen in all matters connected with his own business. The man who will rob God is cultivating traits of character that will cut him off from admittance into the family of God above.{CCh 277.1}[28]
§67
【上帝根据引发牺牲的爱来评估捐献】
§68
在圣所的天平里，穷人出于爱基督之心所作的捐献，不是按其捐款的数量，乃是按那激发牺牲的爱心而估价的。慷慨的穷人，所能捐的虽小，但却捐得乐意，耶稣赐福的应许就一定要实现在他们的身上，正如富人捐上大量的钱蒙福一样。穷人捐得虽少，却是作了他实在觉得到的牺牲。他真是牺牲了一些他个人安适所必需之物；至于富人却自其富有中捐出，不觉得缺乏，没有牺牲什么他实在的需要之物。因此，在穷人的捐献上，具有一种神圣性，是在富人的礼物上所没有的；因为富人的捐献是出自他们所富有的。上帝本其美意安排这个定期捐献的计划，原是为人的益处。祂的美意，从不归于沉默静息。如果上帝的仆人实行祂这明确的旨意，人人都会成为积极的工人。（3T 398, 399）?{CCh 277.2}[29]
§69
【God Evaluates Gifts by the Love Which Prompts the Sacrifice】
§70
In the balances of the sanctuary the gifts of the poor, made from love to Christ, are not estimated according to the amount given, but according to the love which prompts the sacrifice. The promises of Jesus will as surely be realized by the liberal poor man, who has but little to offer, but who gives that little freely, as by the wealthy man who gives of his abundance. The poor man makes a sacrifice of his little, which he really feels. He really denies himself of some things that he needs for his own comfort, while the wealthy man gives of his abundance, and feels no want, denies himself nothing that he really needs. Therefore there is a sacredness in the poor man’s offering that is not found in the rich man’s gift, for the rich give of their abundance. God’s providence has arranged the entire plan of systematic benevolence for the benefit of man. His providence never stands still. If God’s servants follow His opening providence, all will be active workers.{CCh 277.2}[29]
§71
儿童的捐献也可蒙上帝悦纳及使祂喜爱的。捐献的价值是按那激动捐献的精神而定。穷苦的人，按使徒的规定，每周捐出小额的款项，帮助充实库房，他们的礼物就要全蒙上帝的悦纳；因为他们所作的牺牲，是与富人所作的一样大，甚至于比之更大。定期捐献的制度，将成为每一家庭的保障，抗拒试探，以免枉费金钱于不必要的事物上。此种制度，对于富人尤为福气，因其可使他们免得流入狂奢极欲的生活中。（3T 412）?{CCh 277.3}[30]
§72
The offerings of little children may be acceptable and pleasing to God. In accordance with the spirit that prompts the gifts will be the value of the offering. The poor, by following the rule of the apostle and laying by a small sum every week, help to swell the treasury, and their gifts are wholly acceptable to God; for they make just as great, and even greater, sacrifices than their more wealthy brethren. The plan of systematic benevolence will prove a safeguard to every family against temptations to spend means for needless things, and especially will it prove a blessing to the rich by guarding them from indulging in extravagances.{CCh 277.3}[30]
§73
诚心慷慨的报偿，乃是心思意念被引导，得与圣灵发生更密切的交往。（6T 390）?{CCh 277.4}[31]
§74
The reward of whole-souled liberality is the leading of mind and heart to a closer fellowship with the Spirit.{CCh 277.4}[31]
§75
保罗定了向上帝圣工捐献的规则，并说明对于我们自己及上帝都有什么结果。“各人要随本心所酌定的，不要作难，不要勉强；因为捐得乐意的人是上帝所喜爱的。”“少种的少收，多种的多收，这话是真的。”“上帝能将各样的恩惠多多地加给你们，使你们凡事常常充足，能多行各样善事。……那赐种给撒种的，赐粮给人吃的，必多多加给你们种地的种子，又增添你们仁义的果子，叫你们凡事富足，可以多多施舍，就藉着我们使感谢归于上帝”（林后9:6-11）。（5T 735）{CCh 277.5}[32]
§76
Paul lays down a rule for giving to God’s cause, and tells us what the result will be both in regard to ourselves and to God. “Every man according as he purposeth in his heart, so let him give; not grudgingly,?or of necessity: for God loveth a cheerful giver.” “This I say, He which soweth sparingly shall reap also sparingly; and he which soweth bountifully shall reap also bountifully.” “God is able to make all grace abound toward you; that ye,always having all sufficiency in all things, may abound to every good work: ... Now he that ministereth seed to the sower both minister bread for your food, and multiply your seed sown, and increase the fruits of your righteousness; being enriched in everything to all bountifulness, which causeth through us thanksgiving to God.”?2 Corinthians 9:6-11.{CCh 277.5}[32]
§77
【正确处理财产】
§78
父母们当趁头脑清晰，判断力良好之时，虔诚地思考，并在那些拥有真理经验、认识上帝旨意的好顾问的帮助下，处置自己的产业。?{CCh 278.1}[33]
§79
【The Proper Disposition of Property】
§80
While they have sound minds and good judgment, parents should, with prayerful consideration, and with the help of proper counselors who have experience in the truth and a knowledge of the divine will, make disposition of their property.?{CCh 278.1}[33]
§81
他们若有儿女在受苦，或在贫困中挣扎，却能善用金钱，就当为其儿女着想。他们若有儿女不信、在今世富足并在侍奉世界，若仅仅因为他们是自己的儿女，就把钱置于他们手中，便得罪了那位使他们成为管家的主。上帝的要求是不可轻忽的。?{CCh 278.2}[34]
§82
If they have children who are afflicted or are struggling in poverty, and who will make a judicious use of means, they should be considered. But if they have unbelieving children who have abundance of this world, and who are serving the world, they commit a sin against the Master, who has made them His stewards, by placing means in their hands merely because they are their children. God’s claims are not to be lightly regarded.?{CCh 278.2}[34]
§83
有一件事应该清楚明白的，就是作父母的虽立下遗嘱，也不足以妨碍他们在有生之日捐助上帝的圣工。这是他们应当做的。他们于有生之年能把盈余的钱财处理妥当，就可在此世得着满足，并在来世得着报赏。他们应尽本分推展上帝的圣工，使用主所借给他们的金钱，维持祂的葡萄园中需要做的工作。（3T 121）{CCh 278.3}[35]
§84
And it should be distinctly understood that because parents have made their will, this will not prevent them from giving means to the cause of God while they live. This they should do. They should have the satisfaction here, and the reward hereafter, of disposing of their surplus means while they live. They should do their part to advance the cause of God. They should use the means lent them by the Master to carry on the work which needs to be done in His vineyard.{CCh 278.3}[35]
§85
那些截留上帝的财宝，而为儿女积蓄钱财的人，有破坏儿女属灵福利的危险。他们的财产，对于他们乃是绊脚石，现今放在儿女的路上，使他们也要绊跌灭亡。许多人在注意今生的事物上，铸下了大错。上帝借给他们财物，若予以正用，就可利己利人，但他们却多方吝啬，截留，以致变成自私贪婪。他们忽略了属灵的福利，在宗教的生长上发育不全，只是聚敛自己所不能享用的财富。他们遗留财产给儿女，往往十分之九，这种财产对于儿女成为大害，甚至过于害他们自己。儿女仰赖父母的产业，往往一生无成，甚至一般也全然不能获得来生。?{CCh 278.4}[36]
§86
Those who withhold from the treasury of God and hoard their means for their children, endanger the spiritual interest of their children. They place their property, which is a stumbling block to themselves, in the pathway of their children, that they may stumble over it to perdition. Many are making a great mistake in regard to the things of this life. They economize, withholding from themselves and others the good they might receive from a right use of the means which God has lent them, and become selfish and avaricious. They neglect their spiritual interests and become dwarfs in religious growth, all for the sake of accumulating wealth which they cannot use. They leave their property to their children, and nine times out of ten it is even a greater curse to their heirs than it has been to themselves. Children, relying upon the property of their parents, often fail to make a success of this life, and generally utterly fail to secure the life to come.?{CCh 278.4}[36]
§87
父母能留给儿女的最好遗产，就是有用劳动的知识和表现无私的善行来以身作则的生活。这种生活才能表明金钱的真正价值，显示其益处，既解自己之困，又济别人之急，并促进上帝的圣工。（3T 399）?{CCh 278.5}[37]
§88
The very best legacy which parents can leave their children is a knowledge of useful labor and the example of a life characterized by disinterested benevolence. By such a life they show the true value of?money, that it is only to be appreciated for the good that it will accomplish in relieving their own wants and the necessities of others, and in advancing the cause of God.{CCh 278.5}[37]
§89
【“若财宝加增，不要放在心上”】
§90
什一制所根据的原则，与上帝的律法一样，是不变的。什一制曾是犹太人的一个福气，否则上帝就不会赐给他们了。照样，凡实行什一制直到末时的人，什一制也是他们的一个福气。{CCh 279.1}[38]
§91
【“If Riches Increase, Set Not Your Heart Upon Them”】
§92
The special system of tithing was founded upon a principle which is as enduring as the law of God. This system of tithing was a blessing to the Jews, else God would not have given it them. So also will it be a blessing to those who carry it out to the end of time.?{CCh 279.1}[38]
§93
凡支持上帝的圣工，最有计划而最慷慨的教会，在属灵上也是最兴旺的。基督徒真正的慷慨，是与主利益与共。有钱的人若是明白自己所花的每一块钱应向上帝负责，就会大大减少自己心中的欲望了。人的良心如果尚未泯灭，就会见证人为满足食欲，骄傲，虚荣，及爱宴乐而不必要的开销，并说明人是如何浪费那本应献为圣工之用的主的钱财。那些浪费上帝财物的人，不久就要为此向主人交账。{CCh 279.2}[39]
§94
Those churches who are the most systematic and liberal in sustaining the cause of God are the most prosperous spiritually. True liberality in the follower of Christ identifies his interest with that of his Master. If those who have means should realize that they are accountable to God for every dollar that they expend, their supposed wants would be much less. If conscience were alive, she would testify of needless appropriations to the gratification of appetite, of pride, vanity, and love of amusements, and would report the squandering of the Lord’s money, which should have been devoted to His cause. Those who waste their Lord’s goods will by and by have to give an account of their course to the Master.?{CCh 279.2}[39]
§95
如果自命为基督徒的人，肯在装饰身体及美化房屋上少花金钱，并在餐桌上少用那些奢华而损害健康的物品，他们就可交献更大的款项于上帝的库中了。他们也会仿效救赎主的精神，祂曾离弃天庭及其富贵的荣耀，到世上来为我们成为贫穷，使我们可得到永远的富足。{CCh 279.3}[40]
§96
If professed Christians would use less of their wealth in adorning the body and in beautifying their own houses, and would consume less in extravagant, health-destroying luxuries upon their tables, they could place much larger sums in the treasury of God. They would thus imitate their Redeemer, who left heaven, His riches, and His glory, and for our sakes became poor, that we might have eternal riches.?{CCh 279.3}[40]
§97
然而许多人一开始积聚地上财富之时，就盘算自己能在多久之后得到某笔数目。在他们焦心苦思，为己积富之时，就不能在上帝面前富足了。他们的善行赶不上他们的聚敛。他们的爱好财富之欲既加强，他们的感情意念便都绑在财宝上了。财富愈增，就使欲望愈强，直到有些人竟以奉献主的十分之一为一种苛捐苦税了。{CCh 279.4}[41]
§98
But many, when they begin to gather earthly riches, commence to calculate how long it will be before they can be in possession of a certain sum. In their anxiety to amass wealth for themselves they fail to become rich toward God. Their benevolence does not keep pace with their accumulation. As their passion for riches increases, their affections are bound up with their treasure. The increase of their property strengthens the eager desire for more, until some consider that their giving to the Lord a tenth is a severe and unjust tax.?{CCh 279.4}[41]
§99
圣经说：“若财宝加增，不要放在心上”（诗62:10）。许多人说：“我若象某某人那么富，我就要加倍我的捐献，送进上帝的库中。我的钱财决不作为别用，只是专为推进上帝的圣工。”上帝已试验一些这样的人，赐给他们财富；然而与财富俱来的，却是更强烈的试探，而他们的善行，反比他们穷苦时日的善行，大为减少。贪得更多财富的欲念，吸住他们的心思，他们就犯了拜偶像之罪了。（3T 401-405）{CCh 279.5}[42]
§100
Inspiration has said: “If riches increase, set not your heart upon them.”?Psalm 62:10. Many have said: “If I were as rich as such a one, I would multiply my gifts to the treasury of God. I would do nothing else with my wealth but use it for the advancement of the cause of God.” God has tested some of these by giving them riches, but with the riches came the fiercer temptation, and their benevolence was far less than in the days of their poverty. A grasping desire for greater riches absorbed their minds and hearts, and they committed idolatry.{CCh 279.5}[42]
§101
【对上帝的保证是有约束力而神圣的】
§102
每一个人都要对自己的财产作出评估，照心中的愿望奉献。然而今日有许多人犯了亚拿尼亚及撒非拉同样的罪，以为自己若扣留了部分上帝所要求的十分之一，弟兄们是决不会知道的。那一对犯罪的夫妇也曾如此想，他们的事例就是我们的警戒。在这件事上，上帝显明了祂是监察人心的。人心中所藏的动机和目的都瞒不过主。祂给历代的基督徒留下了一个永久的警告，要他们谨防这种人心常常容易犯的罪恶。{CCh 279.6}[43]
§103
【A Pledge Made to God Is Binding and Sacred】
§104
Everyone is to be his own assessor and is left to give as he purposes in his heart. But there are those who are guilty of the same sin as?Ananias and Sapphira, thinking that if they withhold a portion of what God claims in the tithing system the brethren will never know it. Thus thought the guilty couple whose example is given us as a warning. God in this case proves that He searches the heart. The motives and purposes of man cannot be hidden from Him. He has left a perpetual warning to Christians of all ages to beware of the sin to which the hearts of men are continually inclined.?{CCh 279.6}[43]
§105
我们在弟兄们面前立约捐献定额的款项，无论是口头的还是书面的，这些弟兄就是我们与上帝所立之约的见证人。这约不是向人立的，乃是向上帝立的，是如同我们向邻居所写的字据一样。基督徒既向上帝立了约，就负有付款的义务，比合法的契约更具约束力。?{CCh 280.1}[44]
§106
When a verbal or written pledge has been made in the presence of our brethren to give a certain amount, they are the visible witnesses of a contract made between ourselves and God. The pledge is not made to man, but to God, and is as a written note given to a neighbor. No legal bond is more binding upon the Christian for the payment of money than a pledge made to God.?{CCh 280.1}[44]
§107
人与同胞这样立下了誓约，一般不会想要解约。我们向赐人万般恩典的上帝所许的愿是更为重大的，我们为什么设法要废弃向上帝所许的愿呢？人岂可因为是向上帝应许的，就认为没有什么约束力呢？难道因为这愿不必在法庭受审，就缺少效力吗？自命为耶稣基督无穷牺牲的宝血所救赎的人，岂可“夺取上帝”的物呢？他所许的愿和他的行动，岂不要在天庭的公义天平中过秤吗？ {CCh 280.2}[45]
§108
Persons who thus pledge to their fellow men do not generally think of asking to be released from their pledges. A vow made to God, the Giver of all favors, is of still greater importance; then why should we seek to be released from our vows to God? Will man consider his promise less binding because made to God? Because his vow will not be put to trial in courts of justice, is it less valid? Will a man who professes to be saved by the blood of the infinite sacrifice of Jesus Christ, “rob God”? Are not his vows and his actions weighed in the balances of justice in the heavenly courts??{CCh 280.2}[45]
§109
教会是对信徒个人所许的愿负责的。如果他们见到有一位弟兄忽略所许的愿，就当和蔼而坦白地为他作工。如果他所处的境遇使他实在不能还自己的愿，他是一个可贵的教友，确是心有余而力不足，教会就当怜恤他，帮助他。这样，他们就可度过这难关，同时也为自己造福。（4T 469-476）{CCh 280.3}[46]
§110
A church is responsible for the pledges of its individual members. If they see that there is a brother who is neglecting to fulfill his vows, they should labor with him kindly but plainly. If he is not in circumstances which render it possible for him to pay his vow, and he is a worthy member and has a willing heart, then let the church compassionately help him. Thus they can bridge over the difficulty and receive a blessing themselves.{CCh 280.3}[46]
§111
【划出感恩捐来帮助穷人】
§112
在各地教会之中，应当为穷人准备款项。让每位教友随其方便，每周一次或每月一次，向上帝献上感恩捐。这种感恩捐，要表明我们感谢主赐我们健康，食物，及舒适的衣着。我们可照上帝所赐的这些享受，分出一部分来济助那些贫穷，困苦及遭难的人。我要求本会的弟兄们特别注意这一件事。当记念穷人。应当放弃一些奢侈的享受，甚至于牺牲一些舒适便利，来帮助那些只能得到微薄衣食的人。你们为他们行好事，行在圣徒身上，亦即行在耶稣的身上。祂自认是与受苦的人类相同。不可等待直到你们所想象的一切需要都满足了。你们不可信任自己的感情，在爱给的时候就给，在不爱给的时候就不给。应当有规则地施舍，每周不论是一角，二角，或五角，按你们在上帝审判之日所愿看的天庭记录而定。（5T 150, 151）?{CCh 280.4}[47]
§113
【Offerings of Thanksgiving to Be Set Aside for the Poor】
§114
In every church there should be established a treasury for the poor. Then let each member present a thank offering to God once a week or once a month, as is most convenient. This offering will express our gratitude for the gifts of health, of food, and of comfortable clothing. And according as God has blessed us with these comforts will we lay by for the poor, the suffering, and the distressed. I would call the attention of our brethren especially to this point. Remember the poor. Forego some of your luxuries, yea, even comforts, and help those who can obtain only the most meager food and clothing. In doing for them you are doing for Jesus in the person of His saints. He identifies Himself with suffering humanity. Do not wait until your imaginary wants are all satisfied. Do not trust to your feelings and give when you feel like it and withhold when you do not feel like it. Give regularly, ... as you would like to see upon the heavenly record in the day of God.{CCh 280.4}[47]
§115
【用我们的财产支援上帝的圣工】
§116
我蒙指示要对凡真心爱上帝而拥有钱财的人说：现在是你们投资维持主圣工的时候了。现在是你们搀扶传道人的手，使之得以克己努力去拯救将亡之生灵的时候了。当你们在天国里遇见那些因你们的帮助而得蒙拯救之人时，你们岂不是得着光荣的赏赐了吗？?{CCh 281.1}[48]
§117
【Our Property and the Support of God’s Work】
§118
To those who love God sincerely and have means, I am bidden to say: Now is the time for you to invest your means in sustaining the work of the Lord. Now is the time to uphold the hands of the ministers in their self-denying efforts to save perishing souls. When you meet in the heavenly courts the souls you have helped to save, will you not have a glorious reward??{CCh 281.1}[48]
§119
但愿各人不要留住自己的“小钱”，凡富有的人，应当为了能在天上积攒一笔不会朽坏的钱财而欢喜。凡我们所不肯投资于圣工的钱财都必毁灭，也不能在天国的银行里生利。{CCh 281.2}[49]
§120
Let none withhold their mites, and let those who have much rejoice that they can lay up in heaven a treasure that faileth not. The money that we refuse to invest in the work of the Lord, will perish. On it no interest will accumulate in the bank of heaven.?{CCh 281.2}[49]
§121
主现在呼召各处的安息日复临信徒，将自身献奉与祂，并且克尽自己的力量，按照自己的境遇来扶助祂的工作。祂甚愿他们藉着慷慨的捐献，表示他们对祂所赐恩慈福惠的重视与感戴。（9T 131, 132）{CCh 281.3}[50]
§122
The Lord now calls upon Seventh-day Adventists in every locality to consecrate themselves to Him and to do their very best, according to their circumstances, to assist in His work. By their liberality in making gifts and offerings, He desires them to reveal their appreciation of His blessings and their gratitude for His mercy.{CCh 281.3}[50]
§123
主曾屡次指示我，在大艰难时期为我们现世的需要作任何预备乃是违反圣经的教训的。我看到，如果圣徒在大艰难时期，就是刀兵、饥荒和瘟疫流行的时候为自己囤积粮食，或在田里还有庄稼，这些粮食要被人抢去，并且必有外人来收割他们的田地。对我们来说，那时乃是完全依靠上帝的时候，祂也必养活我们。我看到那时我们的粮和水必不断绝，而且我们必不至缺乏或饥饿；因为上帝能在旷野为我们摆设筵席。如有必要，祂会差乌鸦来送食物给我们，正像祂供给以利亚一样，或从天上降吗哪，像祂曾降给以色列人一样。?{CCh 281.4}[51]
§124
The Lord has shown me repeatedly that it is contrary to the Bible to make any provision for our temporal wants in the time of trouble. I saw that if the saints had food laid up by them or in the field in the time of trouble, when sword, famine, and pestilence are in the land, it would be taken from them by violent hands and strangers would reap their fields. Then will be the time for us to trust wholly in God, and He will sustain us. I saw that our bread and water will be sure at that time, and that we shall not lack or suffer hunger; for God is able to spread a table for us in the wilderness. If necessary He would send ravens to feed us, as He did to feed Elijah, or rain manna from heaven, as He did for the Israelites.?{CCh 281.4}[51]
§125
在大艰难时期，房屋和地产对圣徒再没有一点用处，因为那时他们必须在狂怒的暴徒面前逃跑，那时他们也无法变卖财产来推进现代真理的事业。我蒙指示，上帝的旨意乃是要众圣徒在大艰难时期来到之前摆脱一切缠累，并藉着祭物与上帝立约。如果他们将自己的财产放在祭坛上，并恳切祈求上帝指明他们的本分，祂就必教训他们什么时候将这些东西变卖掉。这样他们就可以在大艰难时期轻省自由，不受一点缠累。（EW 56, 57）{CCh 281.5}[52]
§126
Houses and lands will be of no use to the saints in the time of trouble, for they will then have to flee before infuriated mobs, and at that time their possessions cannot be disposed of to advance the cause of present truth. I was shown that it is the will of God that the saints should cut loose from every encumbrance before the time of trouble comes, and make a covenant with God through sacrifice. If they have their property on the altar and earnestly inquire of God for duty, He will teach them when to dispose of these things. Then they will be free in the time of trouble and have no clogs to weigh them down.{CCh 281.5}[52]
§127
【克己牺牲的精神】
§128
救赎的计划是上帝圣子用无穷的牺牲所确立的。基督十字架所发出的福音之光，谴责自私，鼓励慷慨与慈善。施舍的要求增加，不是一件可叹的事。上帝本着祂的美意，要求祂的子民摆脱他们有限的行动范围，去参加更伟大的事业。在这道德黑暗笼罩普世之时，需要作出无限的努力。世俗之念及贪婪之心，正在侵蚀上帝子民的生机。他们应当明白，要他们出更多的钱，乃是上帝的恩典。上帝的使者将善行与祈祷并列。他曾对哥尼流说：“你的祷告和你的周济达到上帝面前，已蒙记念了”（徒10:4）。（3T 405）?{CCh 281.6}[53]
§129
【The Spirit of Self-denial and Sacrifice】
§130
The plan of salvation was laid by the infinite sacrifice of the Son of God. The light of the gospel shining from the cross of Christ rebukes selfishness and encourages liberality and benevolence. It is not to be a lamented fact that there are increasing calls to give. God in His providence is calling His people out from their limited sphere of action to enter upon greater enterprises. Unlimited effort is demanded at this time when moral darkness is covering the world. Worldliness and covetousness?are eating out the vitals of God’s people. They should understand that it is His mercy which multiplies the demands for their means. The angel of God places benevolent acts close beside prayer. He said to Cornelius: “Thy prayers and thine alms are come up for a memorial before God.”?Acts 10:4.{CCh 281.6}[53]
§131
要在你们家庭中实行节约。有许多人不但珍视而且还崇拜偶像。抛弃你的偶像吧！撇下你自私的享乐吧！我求你不要只顾花钱来装修自己的住宅；因为那是上帝的钱，祂还要再向你追讨的。父母们啊，为基督的缘故，你们切莫用主的金钱来迎合自己儿女的嗜好。千万不要教他们去追求时髦和虚饰以取悦于人，好在世上获得势力。试想这样的事能使他们有志于拯救那基督为之舍命的人吗？自然不能；因为这样的事只能引起忌恨，嫉妒，和恶意的猜测。你们的儿女将要受引诱在属世的炫耀和奢侈上，去与人争奇斗艳；并将主的钱财浪费在那无益于健康幸福的事上。?{CCh 282.1}[54]
§132
Practice economy in your homes. By many, idols are cherished and worshiped. Put away your idols. Give up your selfish pleasures. Do not, I entreat you, absorb means in embellishing your houses, for it is God’s money, and it will be required of you again. Parents, for Christ’s sake do not use the Lord’s money in pleasing the fancies of your children. Do not teach them to seek after style and ostentation in order to gain influence in the world. Will this incline them to save the souls for whom Christ died? No; it will create envy, jealousy, and evil surmising. Your children will be led to compete with the show and extravagance of the world, and to spend the Lord’s money for that which is not essential to health or happiness.?{CCh 282.1}[54]
§133
千万不要教你们的儿女以为必须听任他们去骄奢放纵，浪费无度，和贪爱虚荣，才是表示你爱他们。现在实在没有时间可去发明新的方法耗尽金钱了；要运用你们发明的能力来讲求节俭。不要只顾满足自私的嗜好，将金钱虚掷在那些败坏理智的事物上；而要研究如何克己，好使你们可以在新地区高举真理旗帜的事上有所投资。智力也是一种资财；应当用以研究如何在救灵的工作上，使你们的钱财作最良好的运用。（6T 450, 451）{CCh 282.2}[55]
§134
Do not educate your children to think that your love for them must be expressed by indulgence of their pride, extravagance, and love of display. There is no time now to invent ways for using up money. Use your inventive faculties in seeking to economize. Instead of gratifying selfish inclination, spending money for those things that destroy the reasoning faculties, study how to deny self, that you may have something to invest in lifting the standard of truth in new fields. The intellect is a talent; use it in studying how best to employ your means for the salvation of souls.{CCh 282.2}[55]
§135
凡克己利人，奉献自己及其所有为基督服务的人，将体验自私自利的人所追求不到的快乐。救主曾说：“你们无论什么人，若不撇下一切所有的，就不能作我的门徒”（路14:33）。爱是“不求自己的益处”的。它乃是无私之爱及慈善之心所结的果效，这也是基督生活的特色。上帝的律法在我们心內，会使我们个人的利益服从高尚永恒的考虑。（3T 397）?{CCh 282.3}[56]
§136
Those who deny self to do others good, and who devote themselves and all they have to Christ’s service, will realize the happiness which the selfish man seeks for in vain. Said our Saviour: “Whosoever he be of you that forsaketh not all that he hath, he cannot be My disciple.”?Luke 14:33. Charity “seeketh not her own.” This is the fruit of that disinterested love and benevolence which characterized the life of Christ. The law of God in our hearts will bring our own interests in subordination to high and eternal considerations.{CCh 282.3}[56]