第02章 我们理所当然的侍奉
§1
第02章 我们理所当然的侍奉
§2
Chap. 02 - Our Reasonable Service.
§3
“所以弟兄们，我以上帝的慈悲劝你们，将身体献上，当作活祭，是圣洁的，是上帝所喜悦的；你们如此事奉乃是理所当然的。不要效法这个世界，只要心意更新而变化，叫你们察验何为上帝的善良、纯全、可喜悦的旨意”（罗12:1,2）。{CTBH 15.1}[1]
§4
I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service. And be not conformed to this world, but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect will of God. [ROM. 12:1, 2.] {CTBH 15.1}[1]
§5
古代犹太人用来献祭的每一只祭牲都必须是毫无瑕疵的。圣经告诉我们，当献上身体为活祭，是圣洁的，是上帝所喜悦的，这乃是理所当然的。我们是上帝的创作。诗人想到上帝在人类身上的奇妙作为，便惊叹道：“我受造奇妙而可畏！”许多领受了科学教育并熟悉真理理论的人，却不明白管理他们自己身体的律法。上帝赐给我们各种机能与才干。我们作为祂的儿女，有责任予以充分利用。我们若因错误的习惯或扭曲的欲望而削弱了这些身心的机能，那不能给予上帝以应有的尊荣。{CTBH 15.2}[2]
§6
In the ancient Jewish service it was required that every sacrifice should be without blemish. In the text we are told to present our bodies a living sacrifice, holy, acceptable unto God, which is our reasonable service. We are Gods workmanship. The psalmist, meditating upon the marvelous work of God in the human frame, exclaimed, I am fearfully and wonderfully made. [PS. 139:14.] There are many who are educated in the sciences, and are familiar with the theory of the truth, who do not understand the laws that govern their own being. God has given us faculties and talents; and it is our duty, as his sons and daughters, to make the best use of them. If we weaken these powers of mind or body by wrong habits or indulgence of perverted appetite, it will be impossible for us to honor God as we should. {CTBH 15.2}[2]
§7
我们只有在认识到为救赎人的灵魂所付上的牺牲有多么伟大的时候，才能明白人类灵魂的价值。上帝的道宣布我们不是自己的人，我们是用重价买来的。主付上了无限的代价才把我们安置在有利的境地，在那里我们可以得到自由，脱离因伊甸园中的堕落而造成的罪的束缚。亚当的罪使人类陷入了无望的痛苦中；然而藉着上帝儿子的牺牲，使人类得到了第二个宽容时期。在救赎的计划中，给凡愿意利用这个计划的人提供了一条逃生之路。上帝知道人靠自己的力量不可能得胜，祂已为人准备好了帮助。我们应该多么感恩啊，因为已经为我们开了一条路，使我们可以到父那里去；天国的门户半开，以便其中荣耀的光线可以照在凡愿意接受的人身上！{CTBH 15.3}[3]
§8
We can understand the value of the human soul only as we realize the greatness of the sacrifice made for its redemption. The word of God declares that we are not our own, that we are bought with a price. It is at an immense cost that we have been placed upon vantage ground, where we can find liberty from the bondage of sin wrought by the fall in Eden. Adams sin plunged the race into hopeless misery; but by the sacrifice of the Son of God, a second probation was granted to man. In the plan of redemption a way of escape is provided for all who will avail themselves of it. God knew that it was impossible for man to overcome in his own strength, and he has provided help for him. How thankful we should be that a way is open for us, by which we can have access to the Father; that the gates are left ajar, so that beams of light from the glory within may shine upon those who will receive them! {CTBH 15.3}[3]
§9
破坏从何处开始，基督救赎的工作也必从何处开始。祂所受的第一个试探，就是在亚当失败之处。撒但曾利用食欲的试探征服了一大批人，从而觉得他已经把这个堕落的世界掌握在自己的手中。可是他在基督身上遇到了一位抵制他的对手，使他惨遭失败，逃离了战场。耶稣说：“他在我里面是毫无所有。”（约14:30）。祂的胜利保证了我们与仇敌作战也能取得胜利。但我们如果不尽到自己的努力与基督合作，我们的天父是不会拯救我们的。我们必须尽自己的本分。上帝的能力要与我们的努力相结合，获取胜利。{CTBH 16.1}[4]
§10
Christ began the work of redemption just where the ruin began. His first test was on the same point where Adam failed. It was through temptations addressed to the appetite that Satan had overcome a large proportion of the human race, and his success had made him feel that the control of this fallen planet was in his hands. But in Christ he found one who was able to resist him, and he left the field of battle a conquered foe. Jesus says, He hath nothing in me. [JOHN 14:30.] His victory is an assurance that we too may come off victors in our conflicts with the enemy. But it is not our heavenly Fathers purpose to save us without an effort on our part to co-operate with Christ. We must act our part, and divine power, uniting with our effort, will bring victory. {CTBH 16.1}[4]
§11
我们到处都遇到不节制的现象。无论我们到哪里，或是在车船之上，都可以看到这种情况。我们不禁要问：我们当怎样行，才能拯救生灵脱离试探者的魔爪呢？撒但时刻警觉着要使人类完全受制于他。他对人类最有力的控制，就是藉着口腹之欲，所以他千方百计刺激人的食欲。一切不自然的兴奋都是有害的，会引发饮酒的欲望。我们如何开导人们，防止食用这些东西的可怕后果呢？我们有没有朝着这个方向尽到一切努力呢？{CTBH 16.2}[5]
§12
We meet intemperance everywhere. We see it on the cars, the steamboats, and wherever we go; and we should ask ourselves what we are doing to rescue souls from the tempters grasp. Satan is constantly on the alert to bring the race fully under his control. His strongest hold on man is through the appetite, and this he seeks to stimulate in every possible way. All unnatural excitants are harmful, and they cultivate the desire for liquor. How can we enlighten the people, and prevent the terrible evils that result from the use of these things? Have we done all that we can do in this direction? {CTBH 16.2}[5]
§13
有些人会说，不可能挽回醉汉，在这方面的努力失败了一次又一次。然而虽然我们无法挽回一切已经走得很远的人，但是我们可以有所作为以制止罪恶的增长。父母们哪，我呼吁你们从自己的儿女开始，给他们正确的教育。设法把他们培养成有道德毅力的人，可以抵挡他们周围的罪恶。必须从在母亲怀里的婴孩开始自制的教训。必须让孩子学会抑制急躁的脾气，降服孩子的意志，拒绝不健康的渴望。{CTBH 16.3}[6]
§14
Some will say that it is impossible to reclaim the drunkard, that efforts in this direction have failed again and again. But although we cannot reclaim all who have gone so far, we may do something to check the growth of the evil. I appeal to you, parents, to begin with your children, and give them a right education. Seek to bring them up so that they shall have moral stamina to resist the evil that surrounds them. The lesson of self-control must begin with the child in its mothers arms. It must learn to restrain passionate temper, to bring its will into subjection, and to deny unhealthful cravings. {CTBH 16.3}[6]
§15
要教导你的儿女讨厌兴奋剂。有多少人正在无知地培养对这些东西的爱好啊！我在欧洲曾看见护士们把葡萄酒或啤酒递给无辜小孩喝，从而养成他们对兴奋剂的口味。及至他们长大，就学会越来越依赖这些东西，直至他们逐渐为这种恶习所胜，到了无可救药的地步，最终进入酒徒的坟墓。{CTBH 17.1}[7]
§16
Teach your children to abhor stimulants. How many are ignorantly fostering in them an appetite for these things! In Europe I have seen nurses putting the glass of wine or beer to the lips of the innocent little ones, thus cultivating in them a taste for stimulants. As they grow older, they learn to depend more and more on these things, till little by little they are overcome, drift beyond the reach of help, and at last fill a drunkards grave. {CTBH 17.1}[7]
§17
然而食欲扭曲成为网罗，不仅是这个原因。食物常常会引起对刺激性饮料的欲望。摆在孩子们面前的，是珍馐美味——加了香料的食物，油腻的肉汤和糕饼点心。这种重味的食物会刺激胃，引起对更强烈刺激品的欲望。孩子们不仅可以随便吃不合适的食物，以引诱他们的食欲，并且允许他们在两餐之间吃零食。这样，到了十二或十四岁的时候，他们往往就患上了严重的消化不良。{CTBH 17.2}[8]
§18
But it is not thus alone that the appetite is perverted and made a snare. The food is often such as to excite a desire for stimulating drinks. Luxurious dishes are placed before the children,--spiced foods, rich gravies, cakes, and pastries. This highly seasoned food irritates the stomach, and causes a craving for still stronger stimulants. Not only is the appetite tempted with unsuitable food, of which the children are allowed to eat freely at their meals, but they are permitted to eat between meals, and by the time they are twelve or fourteen years of age they are often confirmed dyspeptics. {CTBH 17.2}[8]
§19
你们也许看过一张嗜酒者肠胃的照片。在辛辣香料的刺激下，也会产生类似的状况。胃在这种情况下会渴求更多刺激性更强的东西，来满足食欲的要求。接下来你就会发现自己的孩子出去到街上学习抽烟了。这是一个悲惨的教训；吸烟使他们难受得要死。可是他们竟然坚持吸，他们的这种毅力若是用在更好的事业上原是值得称赞的。吸烟削弱大脑，麻痹精细的感受力。吸烟使人渴望喝烈酒，且在许多情况下为饮酒的习惯打下了基础。{CTBH 17.3}[9]
§20
You have perhaps seen a picture of the stomach of one who is addicted to strong drink. A similar condition is produced under the irritating influence of fiery spices. With the stomach in such a state, there is a craving for something more to meet the demands of the appetite, something stronger, and still stronger. Next you find your sons out on the street learning to smoke. It is a grievous lesson; it makes them deathly sick. Yet they press the matter through with a perseverance that would be praiseworthy in a better cause. Tobacco weakens the brain, and paralyzes its fine sensibilities. Its use excites a thirst for strong drink, and in very many cases lays the foundation for the liquor habit. {CTBH 17.3}[9]
§21
吸烟是一种不方便，浪费，不干净的习惯。基督的教训倡导纯洁、克己和节制，全都斥责这种污秽的习惯。我们思考耶稣在旷野的试探中忍受长时间的禁食以便打破食欲对人类的控制力时，便因自称跟从基督的人竟会沉湎于吸烟的习惯而觉得惊奇。人削弱体力，扰乱大脑，并屈服自己的意志去吸食这种麻醉的毒品难道是荣耀上帝吗？他们有什么权利去损坏上帝的殿呢？使徒是怎么说的呢？——“所以弟兄们，我以上帝的慈悲劝你们，将身体献上，当作活祭，是圣洁的，是上帝所喜悦的；你们如此事奉乃是理所当然的”（罗12:1）。{CTBH 17.4}[10]
§22
The use of tobacco is an inconvenient, expensive, uncleanly habit. The teachings of Christ, pointing to purity, self-denial, and temperance, all rebuke this defiling practice. When we think of the long fast that Jesus endured in the wilderness of temptation in order to break the power of appetite over man, we marvel that those who profess to be his followers can indulge in this habit. Is it for the glory of God for men to enfeeble the physical powers, confuse the brain, and yield the will to this narcotic poison? What right have they to mar the image of God? What says the apostle?--I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service. {CTBH 17.4}[10]
§23
我们身上负有大责任。我们若不将自己的身体献上作为活祭，就无法向上帝献上真正的服务。无论谁若是毁坏这奇妙复杂的人体机器，都不可能称义。我们若是这么做，就不仅使自己受苦，而且把祸害传给我们的儿女。具有这种遗传的儿女不敬畏上帝有什么奇怪的呢？我们常看见男孩还不到八岁就吸烟了！如果你对他们说这件事，他们就说：“我爸爸也吸烟。吸烟对他既然没有坏处，对我们也就没有坏处。”他们指着牧师或星期日学的负责人说：“连这样的好人都吸烟，我当然可以吸了。”年长的人既为他们树立了这样的榜样，我们对带有遗传倾向的孩子还能有什么指望呢？愿上帝怜悯受这些放纵束缚的可怜人！{CTBH 18.1}[11]
§24
A great responsibility rests upon us. We cannot render to God true service unless we present our bodies a living sacrifice. No one can be justified in marring this wonderfully intricate human organism. If we do this, not only do we suffer ourselves, but the evil is transmitted to our children. Can we wonder that the children who have such a legacy do not fear God? How often do we see boys not more than eight years old using tobacco! If you speak to them about it, they say, My father uses it, and if it does him good, it will me. They point to the minister or the Sunday-school superintendent, and say, If such good men as they use it, surely I can. How can we expect anything else of the children, with their inherited tendencies, while the older ones set them such an example? God pity the poor slave to these indulgences! {CTBH 18.1}[11]
§25
烟与酒都削弱神经的力量，使精细的领悟力变得迟钝，以致这些恶习的奴隶无法分辨圣的和俗的。拿答和亚比户的案例说明了麻醉品使人道德败坏的影响。他们在进入会幕履行圣职前竟然冒险饮酒，结果分辨不出圣火和凡火。他们因违背圣托而被击杀。有人会说：“要是喝醉了，分辨不出圣火和凡火，他们为什么要受惩罚呢？”当他们把酒杯端到嘴边的时候，他们就使自己有责任为在酒精的影响下所做的一切行为负责。{CTBH 18.2}[12]
§26
Both tobacco and liquor break down nerve force, and dull the finer perceptions, so that the slaves to these habits cannot discern between sacred and common things. An example of the demoralizing effect of intoxicants is seen in the case of Nadab and Abihu. They ventured to partake of wine before they entered the tabernacle to perform the duties of their sacred office, and the result was, they could not distinguish between common fire and that which was consecrated to the holy service. For this breach of trust they were slain. Some will say, If they were intoxicated, and could not discern the difference between these fires, why should they be punished? When they placed the cup to their lips, they made themselves responsible for all their deeds committed while under its influence. {CTBH 18.2}[12]
§27
我们的立法者和司法官员怎么样了呢？担任圣职的人既然需要有清晰的头脑，并能完全控制自己的理性，那些制定并执行我们伟大国家各项法律的人保持清晰的头脑岂不也很重要吗？法官和陪审员们又怎么样呢？他们手中操着生杀大权，可能定无辜的人有罪，也可能把罪犯释放到社会里去。他们难道不需要完全控制自己的理性吗？他们的各种习惯有节制吗？如果没有的话，他们就不适合担任这么重要的职务。当食欲受到扭曲，智力被削弱时，人就有执法不公的危险。现今因放纵而蒙蔽思维能力的危险比上帝为担任圣职的人设定限制的时候更少吗？ {CTBH 19.1}[13]
§28
How is it with our law makers, and the men in our courts of justice? If it was necessary that those who ministered in holy office should have clear minds and full control of their reason, is it not also important that those who make and execute the laws of our great nation should have their faculties unclouded? What about the judges and jurors, in whose hands rests the disposing of human life, and whose decisions may condemn the innocent, or turn the criminal loose upon society? Do they not need to have full control of their mental powers? Are they temperate in their habits? If not, they are not fit for such responsible positions. When the appetites are perverted, the mental powers are weakened, and there is danger that men will not rule justly. Is indulgence in that which beclouds the mind less dangerous today than when God placed restrictions upon those who ministered in holy office? {CTBH 19.1}[13]
§29
基督曾在食欲的问题上作战并取得胜利；靠着从祂而来的力量，我们也能得胜。谁会进入圣城之门呢？——不是那些宣称不能克服食欲势力的人。基督已经抵抗了要奴役我们的势力。祂虽因长达四十日的禁食而虚弱，却战胜了试探，以此证明我们的情形不是毫无希望的。我知道我们单靠自己是不能获得胜利的；我们真应该满心感激，因为我们有一位永活的救主，随时乐意帮助我们！ {CTBH 19.2}[14]
§30
Christ fought the battle upon the point of appetite, and came off victorious; and we also can conquer through strength derived from him. Who will enter in through the gates into the city?--Not those who declare that they cannot break the force of appetite. Christ has resisted the power of him who would hold us in bondage; though weakened by his long fast of forty days, he withstood temptation, and proved by this act that our cases are not hopeless. I know that we cannot obtain the victory alone; and how thankful we should be that we have a living Saviour, who is ready and willing to aid us! {CTBH 19.2}[14]
§31
我想起了在我讲道的聚会上有一个人，因为吸烟喝酒，身心几乎全垮了。由于放纵，他连腰都弯了。他衣裳褴褛，与他潦倒的状况相当。从表面上看，他已无可救药了。但当我呼吁他靠复活救主的能力抗拒试探时，他颤抖着站起来说：“你关心我，我也要关心自己。”六个月后，他来到我家。我认不出他来了。他脸上喜气洋洋，热泪满眶，拉着我的手说：“你不认识我啦。可是你记得那个穿着旧的蓝外套，在你的会众中站了起来，说他会设法改良的人吗？”我很惊讶。他站得笔直，看起来年轻了十岁。从那次聚会回到家后，他曾长时间地祈祷和挣扎，直到太阳升起来。那是一场彻夜的斗争，但是感谢上帝，他得胜了。这个人能根据自己不幸的经历，讲述这些罪恶的习惯对人的束缚。他知道如何警告青年人避免玷污的危险；对于象他那样曾被罪所胜的人，他能指出基督为唯一的帮助之源。{CTBH 19.3}[15]
§32
I recall the case of a man in a congregation that I was once addressing. He was almost wrecked in body and mind by the use of liquor and tobacco. He was bowed down from the effects of dissipation; and his dress was in keeping with his shattered condition. To all appearance he had gone too far to be reclaimed. But as I appealed to him to resist temptation in the strength of a risen Saviour, he rose tremblingly, and said, You have an interest for me, and I will have an interest for myself. Six months afterward he came to my house. I did not recognize him. With a countenance beaming with joy, and eyes overflowing with tears, he grasped my hand, and said, You do not know me, but you remember the man in an old blue coat who rose in your congregation, and said that he would try to reform? I was astonished. He stood erect, and looked ten years younger. He had gone home from that meeting, and passed the long hours in prayer and struggle till the sun arose. It was a night of conflict, but, thank God, he came off a victor. This man could tell by sad experience of the bondage of these evil habits. He knew how to warn the youth of the dangers of contamination; and those who, like himself, had been overcome, he could point to Christ as the only source of help. {CTBH 19.3}[15]
§33
我在旅行时多次见过宴乐狂欢的场面；而当我注意不羁放纵的影响，耳闻亵渎的欢笑，目睹对一切神圣事物的冷漠甚至轻蔑时，我便想起了伯沙撒渎圣的宴会，他邀请了一千大臣、贵胄、妃嫔——他们在宴会上竟用上帝圣殿的圣器开怀畅饮，赞美他们用金银所造的神。他们不知道有一位看不见的守望者听到了每一句亵渎的话，看到了每一个不虔不敬的行为。{CTBH 20.1}[16]
§34
In my travels I have witnessed scenes of feasting and revelry; and as I have marked the effects of unrestrained indulgence, as I have listened to the blasphemous mirth, and seen the indifference and even contempt for all things sacred, I have thought of the sacrilegious feast of Belshazzar, to which were invited a thousand of his lords, his princes, his wives, and his concubines,--that feast where wine was freely drunk from the sacred vessels of the temple of God, while the revelers sang the praises of their gods of silver and gold. They knew not that an unseen Watcher heard every word of blasphemy, beheld every impious action. {CTBH 20.1}[16]
§35
正在狂欢之际，伯沙撒看到一位不速之客的没有血色的手在王宫的粉墙上写下了象火一样闪光的字，在场的大众虽不认识那些字，它们对这些良心刚刚受到谴责的狂欢者们来说却是厄运的象征。喧闹的欢笑肃静下来，他们盯着墙上的字，因无名的恐惧而战抖。片刻之前还是欢闹和说亵渎的俏皮话的地方，人们竟面色苍白，惊恐哀号。狂乱的王在会众中发出疯狂的叫声，要人来解读所写的字。智士哲人虽被叫来了，却和别人一样不认识那些神秘的字。{CTBH 20.2}[17]
§36
In the midst of the revelry, Belshazzar saw the bloodless hand of an uninvited guest tracing upon the wall of the palace words that gleamed like fire,--words which, though unknown to that vast throng, were a portent of doom to the new conscience-stricken revelers. The boisterous mirth was hushed, and they shook with a nameless terror as their eyes fastened upon the wall. Where but a few moments before had been hilarity and blasphemous witticism, were pallid faces and cries of fear. A wild cry from the frantic king rang out in the assembly, calling for some one to come and read the writing. The wise men were called in, but those mystic characters were as strange to them as to the others. {CTBH 20.2}[17]
§37
那时太后想起了但以理，多年以前，但以理曾使尼布甲尼撒王知道他所忘记的梦及其讲解。上帝的先知站在华丽惊恐的众人面前，提醒王关于尼布甲尼撒的犯罪与堕落，且因他自己的罪行责备他。然后他转向墙上的字，读出了来自天上的信息。那只手已经不见了，但几个可怕的字仍在那里。人们屏息静待但以理宣布那些字的意思“弥尼，弥尼，提客勒，乌法珥新：”“上帝已经数算你国的年日到此完毕；”“你被称在天平里，显出你的亏欠；”“你的国分裂，归与玛代人和波斯人”（但5:25-28）。{CTBH 21.1}[18]
§38
Then the queen-mother remembered Daniel, who, so many years before, had made known to king Nebuchadnezzar his forgotten dream and its interpretation. Standing before that gorgeous, terror-stricken throng, the prophet of God reminded the king of Nebuchadnezzars sin and fall, and reproved him for his own crimes. Then turning to the writing on the wall, he read the message from Heaven. The hand was gone, but four terrible words were left. With bated breath the people waited as Daniel announced their meaning: Mene, Mene, Tekel, Upharsin: God hath numbered thy kingdom, and finished it; thou art weighed in the balances, and art found wanting; thy kingdom is divided, and given to the Medes and Persians. [DAN. 5:25-28.] {CTBH 21.1}[18]
§39
在伯沙撒的宴会上怎样确实有一位见证者在场，在每一个欢笑亵渎的场所也照样确实有一位见证者在场，而记录的天使也照样在确实地写下：“你被称在天平里，显出你的亏欠。”{CTBH 21.2}[19]
§40
Just as surely as there was a Witness at the feast of Belshazzar, there is also a Witness in every scene of sacrilegious mirth, and just as surely is the recording angel writing, Thou art weighed in the balances, and art found wanting. {CTBH 21.2}[19]
§41
不节制的现象在增长，尽管已经做出努力要控制它。我们怎样热心地设法阻止它的进展都不过分，要扶起堕落的人，保护软弱的人免受试探。我们凭自己软弱的人力只能成就很少，但我们有一位永远可靠的帮助者。我们不可忘记基督的膀臂可以达到人类祸患和堕落的最深处。祂能帮助我们制服不节制这个可怕的恶魔。{CTBH 21.3}[20]
§42
Intemperance is on the increase, in spite of the efforts made to control it. We cannot be too earnest in seeking to hinder its progress, to raise the fallen, and shield the weak from temptation. With our feeble human hands we can do but little, but we have an unfailing Helper. We must not forget that the arm of Christ can reach to the very depths of human woe and degradation. He can give us help to conquer even this terrible demon of intemperance. {CTBH 21.3}[20]
§43
然而必须从家里开始下真实的工夫。那些有责任教育青少年、形成其品格的人身上负有最大的负担。母亲要帮助儿女养成正确的习惯和纯洁的口味，发展道德的毅力，使他们具有真正的道德价值。应当教育他们不因别人而动摇，不要屈服于错误的影响，却要去影响别人为善，提拔与他们交往的人，使之高贵。要教导他们：他们自己若与上帝摆正了关系，就会从祂得着力量去抵抗最猛烈的试探。{CTBH 21.4}[21]
§44
But it is in the home that the real work must begin. The greatest burden rests upon those who have the responsibility of educating the youth, of forming their character. Here is a work for mothers, in helping their children to form correct habits and pure tastes, to develop moral stamina, true moral worth. Teach them that they are not to be swayed by others, that they are not to yield to wrong influences, but to influence others for good, to ennoble and elevate those with whom they associate. Teach them that if they connect themselves with God, they will have strength from him to resist the fiercest temptations. {CTBH 21.4}[21]
§45
在巴比伦的宫廷中，但以理被各种犯罪的诱惑所包围，但靠着基督的帮助，他保持了自己的忠贞。那在一切得胜的能力都唾手可得的时候仍不能抗拒试探的人，在天国的册子上不会被登记为勇敢的人。主决不把人们放在太难受以致人们的力量不足以抵挡邪恶的地方。上帝的能力总是随时准备保护已经与上帝的性情有分的人，加给他力量。{CTBH 22.1}[22]
§46
In the Babylonian court, Daniel was surrounded by allurements to sin, but by the help of Christ he maintained his integrity. He who cannot resist temptation, with every facility which has been placed within his reach, is not registered in the books of heaven as a man. The Lord never places men in positions so trying that it is beyond their power to withstand evil. Divine power is ever ready to protect and strengthen him who has been made a partaker of the divine nature. {CTBH 22.1}[22]
§47
诱惑人放纵食欲的种种试探，只有靠上帝所赐的帮助才能胜过。但对于每一种试探，我们都有上帝的应许给我们开一条出路。那么，为何还有这么多人被试探所胜呢？因为他们没有信靠上帝，没有利用保障他们安全的方法。因此，他们为满足扭曲的食欲所提出的种种理由，在上帝看来是站不住脚的。{CTBH 22.2}[23]
§48
Temptations to the indulgence of appetite possess a power which can be overcome only by the help that God can impart. But with every temptation we have the promise of God that there shall be a way of escape. Why, then, are so many overcome? It is because they do not put their trust in God. They do not avail themselves of the means provided for their safety. The excuses offered for the gratification of perverted appetite, are therefore of no weight with God. {CTBH 22.2}[23]
§49
但以理估计了自己属于人的力量，认为靠不住。他所依仗的，是上帝应许给一切存谦卑之心完全信靠祂大能之人的力量。{CTBH 22.3}[24]
§50
Daniel valued his human capabilities, but he did not trust in them. His trust was in that strength which God has promised to all who will come to him in humble dependence, relying wholly upon his power. {CTBH 22.3}[24]
§51
他在心中立志，不进御膳，不饮王酒，以免玷污自己；因为他知道这类膳食不能增强他的体力，也不能增加他的智力。他不饮酒，不吃其他各种不自然的刺激品，不做任何扰乱他思想的事。上帝赐给他“聪明知识，……又明白各样的异象和梦兆”（但1:17）。{CTBH 22.4}[25]
§52
He purposed in his heart that he would not defile himself with the portion of the kings meat, nor with the wine which he drank; for he knew that such a diet would not strengthen his physical powers or increase his mental capability. He would not use wine, nor any other unnatural stimulant; he would do nothing to becloud his mind; and God gave him knowledge and skill in all learning and wisdom, and also understanding in all visions and dreams. [DAN. 1:17.] {CTBH 22.4}[25]
§53
在后来的年月中，国家的事务重重地压在他身上，他的才能发挥到了尽头；但他在与困难的斗争中变得强壮起来。他持定那无穷能力之手，不愿被胜过。他知道，为了做好自己的工作，必须拥有来自上帝的帮助。他认识到，在他所受的考验和迫害中，若是离开上帝一刻都寸步难行。他一日三次祷告祈求，上帝也应允了他的祷告。天上的守望者知道但以理的目的，而当但以理置身于上帝一边，要持守上帝的道路时，主就置身但以理身旁，要保守他。{CTBH 23.1}[26]
§54
In later years the cares of state were heavy upon him, he was taxed to the utmost of his capacity; but he grew strong in the conflict with difficulties. He held fast by the hand of Infinite Strength, and would not be overcome. He knew that in order to do his work well, he must have help from God. He realized that amid his trials and persecutions he could not walk apart from God one hour. He prayed three times a day, and God answered his prayers. Daniels purpose was known to the heavenly Watcher, and as Daniel placed himself on the side of God, to keep his ways, the Lord placed himself on Daniels side, to keep him. {CTBH 23.1}[26]
§55
但以理的父母从小训练他严格节制的习惯。他们教导他：在一切生活习惯上要遵守自然律；他的饮食直接影响他的德，智和体；他要为自己的能力而对上帝负责，因为这一切都是上帝赐给他的，不应采取什么行动来阻妨和削弱它们。这种教导的结果，使他从心底里尊崇和敬重上帝的律法。他在年轻被俘期间，接受了严格的训练，熟悉了宫庭的奢侈、虚伪和异教的风习。对于他清醒、勤劳、忠诚的一生来说，这真是一种奇怪的教育！可是他在罪恶气氛的包围之中，竟能出淤泥而不染。{CTBH 23.2}[27]
§56
Daniels parents had trained him in his childhood to habits of strict temperance. They had taught him that he must conform to natures laws in all his habits; that his eating and drinking had a direct influence upon his physical, mental, and moral nature, and that he was accountable to God for his capabilities; for he held them all as a gift from God, and must not, by any course of action, dwarf or cripple them. As the result of this teaching, the law of God was exalted in his mind, and reverenced in his heart. During the early years of his captivity, Daniel was passing through an ordeal which was to familiarize him with courtly grandeur, with hypocrisy, and with paganism. A strange school indeed to fit him for a life of sobriety, industry, and faithfulness! And yet he lived uncorrupted by the atmosphere of evil with which he was surrounded. {CTBH 23.2}[27]
§57
但以理和他年轻同伴们的经验，证明了节制饮食的好处，并说明上帝会为凡愿意与祂合作洁净和升华心灵的人施行何等的大事。他们成了上帝的荣誉，在巴比伦的宫廷中光华四射。{CTBH 23.3}[28]
§58
The experience of Daniel and his youthful companions illustrates the benefits that may result from an abstemious diet, and shows what God will do for those who will cooperate with him in the purifying and uplifting of the soul. They were an honor to God, and a bright and shining light in the court of Babylon. {CTBH 23.3}[28]
§59
在这段历史中，我们听到上帝对我们每一个人说话的声音。祂吩咐我们接受有关基督徒节制的全部宝贵亮光，使我们摆正与健康律的关系。{CTBH 23.4}[29]
§60
In this history we hear the voice of God addressing us individually, bidding us gather up all the precious rays of light upon this subject of Christian temperance, and place ourselves in right relation to the laws of health. {CTBH 23.4}[29]
§61
我们想要享有一份永远的产业。我们想在上帝的城中有一个位置，远离所有不洁。全天庭都在注视着我们如何与试探作战。凡自称信奉基督圣名的人在世人面前行事为人应当言传身教地传授真生活的原则。“所以弟兄们，我以上帝的慈悲劝你们，将身体献上，当作活祭，是圣洁的，是上帝所喜悦的，你们如此侍奉，乃是理所当然的”（罗12:1）。{CTBH 24.1}[30]
§62
We want a share in the eternal inheritance. We want a place in the city of God, free from every impurity. All heaven is watching to see how we are fighting the battle against temptation. Let all who profess the name of Christ so walk before the world that they may teach by example as well as precept the principles of true living. I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service. {CTBH 24.1}[30]