第220号 一般项目
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第220号 一般项目
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MR No. 220—General Items
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安娜.菲利普斯的工作，没有上天的签署。我知道我在说什么。我们在这圣工早期的经历中，曾不得不面对类似的现象。许多这样的启示接踵而至。我们做过最不愉快工作，来对付这种情况，不给它留地步。这些启示所说的事，有些也确实应验了，使得一些人信以为真。{4MR119.1}[1]
§4
The work of Anna Phillips does not bear the signature of heaven. I know what I am talking about. In our first experience in the infancy of this cause, we had to meet similar manifestations. Many such revelations were given, and we had a most disagreeable work in meeting this element and giving it no place. Some things stated in these revelations were fulfilled, and this led some to accept them as genuine.?{4MR 119.1}[1]
§5
曾有年轻的未婚女子向已婚的男子传达信息，直言不隐地当面说他们滥用婚姻特权。她们信息的重心是纯洁。一时之间，凡事似乎都要达到一种纯洁圣善的崇高状态。但是主将这些信息的实质展现给我：我蒙指示看到这种教训的结果。{4MR119.2}[2]
§6
Young unmarried women would have a message for married men, and in no delicate words would tell them to their face of their abuse of the marriage privileges. Purity was the burden of the messages given, and for a while everything appeared to be reaching a high state of purity and holiness. But the inwardness of these matters was opened to me: I was shown what would be the outcome of this teaching.?{4MR 119.2}[2]
§7
从事这项工作的人并不是肤浅堕落之徒，而是最忠诚的工人。撒但乘机利用这种事态，羞辱上帝的圣工。那些自以为在任何考验下也不会激发肉身情欲的人都被打败了；一些未婚的男女被迫结婚。{4MR119.3}[3]
§8
Those who were engaged in this work were not a superficial, immoral class, but persons who had been the most devoted workers. Satan saw an opportunity to take advantage of the state of things, and to disgrace the cause of God. Those who thought themselves able to bear any test without exciting their carnal propensities, were overcome, and several unmarried men and women were compelled to be married.?{4MR 119.3}[3]
§9
我担心那些觉得很有负担要在这方面作工的人。撒但在他们的想象上作工，结果是不洁，而不是纯洁。……这样指出个人的缺点和错误，与在缅因州、纽约州、新罕布什尔州和马萨诸塞州的假信息的性质是完全一样的。已婚男女在追随洪水之前世上居民和所多玛居民的罪恶。我知道我在说什么，因为主给了我最严肃的信息，要纠正这种恶行。这种恶行正在那些很有负担要在纯洁方面给人指路的人中间发展到很大比例。事态很可怕。（《信函》1894年103号第6,7页，致A.T.琼斯长老，1894年3月15日）{4MR119.4}[4]
§10
I am afraid of those who feel so great a burden to labor in this direction. Satan works upon the imagination, so that impurity is the result, instead of purity.... This pointing out of the imperfections and wrongs of individuals is of exactly the same character as in the false messages not only in Maine, but in New York, New Hampshire, and Massachusetts. Married?men and women were following after the sins of the inhabitants of the world before the Flood, and of the Sodomites. I know what I am talking about, for most solemn messages were given me to correct this evil that was growing to large proportions among those who had so great a burden to set people right in regard to purity. The state of things was terrible.—Letter 103, 1894, pp. 6, 7. (To Elder A. T. Jones, March 15, 1894.)?{4MR 119.4}[4]
§11
人接受基督作他个人的救主，便与上帝建立亲密的关系，享受祂特别的恩眷，就像祂对待自己的爱子基督一样。人得蒙上帝的尊荣并与上帝有了密切的联络，他的生命与基督一同藏在上帝里面。这是何等的爱，何等奇妙的爱！{4MR120.1}[5]
§12
By accepting Christ as his personal Saviour, man is brought into the same close relation to God, and enjoys His special favor as does His own beloved Son. He is honored and glorified and intimately associated with God, his life being hid with Christ in God. Oh, what love, what wondrous love!?{4MR 120.1}[5]
§13
这就是我关于道德纯洁的教训。揭开罪孽的黑暗面，在根除罪恶方面，会不及展示这些伟大高尚的主题的一半有效。主并没有传信息给女人去质问和控告男人不洁的思想和无节制。她们不是在根除肉欲，而是在引发肉欲。惟有圣经才提供关于纯洁的真正教训。所以我们务要传道。这就是上帝的恩典，上帝对我们的爱在此显明了，甚至是在我们还死在过犯和罪恶中，因邪恶的行为而心里与上帝为敌，侍奉各种私欲和享乐，作卑贱食欲和情欲的奴隶，作罪与撒但的奴仆的时候，基督就为我们死了。在基督里彰显的爱是何等的深，祂竟为我们的罪作了挽回祭。藉着圣灵的帮助，罪人蒙引导，得到赦罪。{4MR120.2}[6]
§14
This is my teaching of moral purity. The opening of the blackness of impurity will not be one half as efficacious in uprooting sin as will the presentation of these grand and ennobling themes. The Lord has not given to women a message to assail men and charge them with their impurity and incontinence. They create sensuality in place of uprooting it. The Bible; the Bible alone has given the true lessons upon purity. Then preach the Word. Such is the grace of God, such the love wherewith He hath loved us, even when we were dead in trespasses and sins, enemies in our minds by wicked works, serving divers lusts and pleasures, the slaves of debase appetites and passion, servants of sin and Satan. What depth of love is manifested in Christ, as He becomes the propitiation for our sins. Through the ministration of the Holy Spirit souls are led to find forgiveness of sins.?{4MR 120.2}[6]
§15
圣经所展示耶稣生活的纯洁和圣善，足以改造和转变人的品格，其能力远胜过我们为揭露人的罪孽过犯及其必然后果而作的一切努力。最雄辩的口才所作的一切科学解释，也比不上坚定地望一眼挂在十字架上的救主更能洁净人心思意念中所有的污秽。{4MR120.3}[7]
§16
The purity, the holiness of the life of Jesus as presented from the Word of God, possess more power to reform and transform the character than do all the efforts put forth in picturing the sins and crimes of men and the sure results. One steadfast look to the Saviour uplifted upon the cross will do more to purify the mind and heart from every defilement than will all the scientific explanations by the ablest tongue.?{4MR 121.3}[7]
§17
罪人在十字架跟前看到自己不像基督的品格。他看到犯罪的可怕后果；他痛恨自己所犯的罪，并用活泼的信心坚定地握住耶稣。他在上帝圣颜的光中和属天的智慧里断定自己不洁的处境。他用十字架的标准测度自己，用圣所的天平衡量自己。基督的纯洁使他的不洁显出可憎的色彩。他转离污秽的罪，仰望耶稣，而得存活。{4MR121.1}[8]
§18
Before the cross the sinner sees his unlikeness of character to Christ. He sees the terrible consequences of transgression; he hates the sin that he has practiced, and he lays hold upon Jesus by living faith. He has judged his position of uncleanness in the light of the presence of God and the heavenly Intelligence. He has measured it by the standard of the cross. He has weighed it in the balances of the sanctuary. The purity of Christ has revealed to him his own impurity in its odious colors. He turns from the defiling sin; he looks to Jesus and lives.?{4MR 121.1}[8]
§19
他在耶稣基督里找到一种摄人心魄、崇高伟大、愉悦迷人的品格，基督为救他脱离罪的残缺丑陋而死，因此他眼中含泪、嘴唇颤抖地说：“祂不会徒然为我而死！祢的温和使我为大。”（《信函》1894年102号第10,11页，J.爱德森.怀特夫妇，1894年2月6日）{4MR121.2}[9]
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He finds an all-absorbing, commanding, attractive character in Jesus Christ, the One who died to deliver him from the deformity of sin, and with quivering lip and tearful eye he declares, “He shall not have died for me in vain. Thy gentleness hath made me great.”—Letter 102, 1894, pp. 10, 11. (To Mr. and Mrs. J. Edson White, February 6, 1894.)?{4MR 121.2}[9]
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【关于但以理的资料】
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但以理与一切智慧之源有密切关系，而这种认识对他来说比俄斐的金子更宝贵。他自己的宗教训练与他所得到的使他成为聪明学者的有利条件保持在同等的水平。他用所委托给他的资本作工。他意识到自己的处境，是在王的宫廷中。他与上帝合作使用所赐给他的每一项能力，因为他在任何事上都不应该次于别人。我们读道：“这四个少年人，上帝在各样文字智慧上赐给他们聪明知识；但以理又明白各样的异象和梦兆”（但1:17）。但以理与上帝有联络，至高者的秘密便向他开放；因为祂与敬畏祂的人同在。“王与他们谈论，见少年人中无一人能比但以理、哈拿尼雅、米沙利、亚撒利雅，所以留他们在王面前侍立。王考问他们一切事，就见他们的智慧聪明比通国的术士和用法术的胜过十倍”（但1:19,20）。在虔诚的智慧和才智方面不断成长，并不意味着使这些青年失去在巴比伦国中忠心聪明地履行所指定给他们的重要职责的资格。（《文稿》1898年135号第1,2页，〈真教育〉，1898年10月19日打字）{4MR121.3}[10]
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【Materials on Daniel】
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Daniel was closely connected with the Source of all wisdom, and this knowledge was to him more precious than the gold of Ophir. He kept his religious training on an equal with the advantages which were given him of becoming a wise and learned man. He worked with his entrusted capital. He was aroused by the situation in which he found himself in the king’s court. He co-operated with God in the use of every power which had been given him,?that he should not be second in anything. And we read, “As for these four children, God gave them knowledge and skill in all learning and wisdom, and Daniel had understanding in all visions and dreams. Daniel was connected with God, and the secrets of the Most High were opened to him; for He is with them that fear him. “And the king communed with them, and among them all was found none like Daniel, Hananiah, Mishael, and Azariah; therefore they stood before the king.” And in all matters of wisdom and understanding that the king inquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm. Continual growth in religious wisdom and intelligence did not in any sense disqualify these youth for the faithful, intelligent discharge of the important duties assigned them in the kingdom of Babylon.—Manuscript 135, 1898, 1, 2. (“True Education,” typed October 19, 1898.)?{4MR 121.3}[10]
§25
想想但以理蒙赐予预言的时候犹太民族的情况。以色列人已被掳，圣殿已被毁，他们在圣殿的崇祀也暂停了。他们的宗教曾集中于仪式和献祭制度。他们使外表的形式成了最重要的东西，却丧失了真敬拜的精神。他们的礼拜被异教的各种传统和习惯败坏了。他们在执行祭礼时并没有超越影儿看到实体。他们没有看出基督，为人类的罪而献上的真正的祭物。主便行事使百姓被掳，并且暂停了圣殿中的崇祀，以便不让外部仪式成为他们信仰的一切。必须将异教从他们的原则和习惯上清除出去。仪式上的礼拜停止了，以便内心的礼拜可以复兴。外表的荣耀移除了，以便属灵的荣耀可以显露。{4MR122.1}[11]
§26
Consider the circumstances of the Jewish nation when the prophecies of Daniel were given. The Israelites were in captivity, their Temple had been destroyed, their Temple service suspended. Their religion had centered in the ceremonies of the sacrificial system. They had made the outward forms all important, while they had lost the spirit of true worship. Their services were corrupted with the traditions and practices of heathenism; and in the performance of the sacrificial rites they did not look beyond the shadow to the substance. They did not discern Christ, the true offering for the sins of men. The Lord wrought to bring the people into captivity, and to suspend the services in the Temple, in order that the outward ceremonies might not become the sum-total of their religion. Their principles and?practice must be purged from heathenism. The ritual service ceased, in order that heart service might be revived. The outward glory was removed, that the spiritual might be revealed.?{4MR 122.1}[11]
§27
百姓在被掳之地悔改，转向耶和华的时候，祂就向他们显现。他们虽然没有祂临格的外在表现，但公义日头的明光却照进了他们的心怀意念。他们谦卑痛苦地呼求上帝时，便有异象赐给祂的众先知，展示将来的事件——压迫上帝子民的势力被倾覆，救赎主的来临，永恒国度的建立。（《信函》1896年57号第3,4页，致J.H.凯洛格，1896年5月27日）{4MR123.1}[12]
§28
In the land of their captivity, as the people turned unto the Lord with repentance, He manifested Himself unto them. They lacked the outward representation of His presence; but the bright beams of the Sun of Righteousness shone into their minds and hearts. When they called upon God in their humiliation and distress, visions were given to His prophets which unfolded the events of the future—the overthrow of the oppressors of God’s people, the coming of the Redeemer, and the establishment of the everlasting kingdom.—Letter 57, 1896, pp. 3, 4. (To Dr. J. H. Kellogg, May 27, 1896.)?{4MR 123.1}[12]
§29
为了正确理解节制的题目，我们必须根据圣经的立场来考虑。圣经中最充分最有力地说明真节制及其福气的，莫过于先知但以理和他的希伯来同伴们在巴比伦宫廷的故事了。（《文稿》1901年132号第1页，摘自〈关于《但以理书》第一章的证言〉，无日期）{4MR123.2}[13]
§30
In order rightly to understand the subject of temperance, we must consider it from a Bible standpoint; and nowhere can we find a more comprehensive and forcible illustration of true temperance and its attendant blessings, than is afforded by the history of the prophet Daniel and his Hebrew associates in the court of Babylon.—Manuscript 132, 1901, 1. (Extracts from “Testimonies on Daniel One,” undated.)?{4MR 123.2}[13]
§31
上帝的计划是要向巴比伦人显明有一位王在巴比伦王之上，就是希伯来青年所敬拜的上帝。这些青年尊崇了上帝。他们知道自己应该实行真理的原则，因此拒绝了来自王家餐桌的肉和来自王家酒窖的酒。他们没有吃所规定的饮食，这使他们的面貌与那些放纵了食欲的青年的面貌完全不同。有许多东西可讲，但这些青年甚至在小事上也是忠心的。他们在外表上远超过那些吃王膳饮御酒的青年。他们清淡的饮食使他们的头脑保持清晰。他们为自己的学业作了更好的预备，因为他们从未经历奢华饮食所造成的压抑。他们为繁重的工作更好地预备了身体，因为他们从未生病。他们既有清醒的头脑，就能精力充沛地思想和工作。他们既顺从上帝，就在做会增强思维能力和记忆力的事。（《文稿》1898年47号第4,5页，〈回声出版社与商业工作〉，1898年3月31日）{4MR123.3}[14]
§32
It was God’s design to show the Babylonians that there was a King above the king of Babylon—the God whom the Hebrew youth worshiped. These youth exalted God. They knew that they were to carry out the principles of truth, and therefore they refused the meat from the royal table and the wine from the royal cellar. Their abstinence from the prescribed bill of fare made a distinction in every way between their appearance and the appearance of those?youth who indulged their appetite. There were plenty to make remarks, but these youth were faithful even in little things. And in physical appearance they were far ahead of the youth who sat at the king’s table. Their simple diet kept their minds clear. They were better prepared for their studies: for they never knew the oppression caused by eating luxurious food. They were better prepared physically for taxing labor; for they were never sick. With clear minds, they could think and work vigorously. By obeying God they were doing the very things that will give strength of thought and memory.—Manuscript 47, 1898, 4, 5. (“The?Echo?Office and Commercial Work,” March 31, 1898.)?{4MR 123.3}[14]
§33
你们记得但以理的经历。他得了智慧和聪明，因为他使自己与上帝有正确的关系。上帝也有聪明给你们，正如祂曾赐给但以理一样。祂有知识给你们，远超人类一切的知识。你们若是站在但以理的立场，就必获得不断进步的教育，而不断进步的教育意味着不断进步的成圣。这种教育会预备你们承受那自从创世以来为上帝忠心的子民所预备的国。你们努力获得认识上帝的知识时，祂就必与你们交谈，象祂与但以理及他的同伴们交谈一样，也必赐给你们得胜的能力。（《文稿》1902年125号第3,4页，〈致学生们的话〉，1902年10月1日）{4MR124.1}[15]
§34
You remember the experience of Daniel. He received wisdom and understanding because he placed himself in right relation with God. God has intelligence for you, just as He had for Daniel. He has knowledge for you that is far above all human knowledge. If you stand where Daniel stood, you will gain a progressive education, and a progressive education means a progressive sanctification. Such an education will prepare you to inherit the kingdom that from the foundation of the world has been prepared for God’s faithful ones. As you strive to obtain a knowledge of God, He will commune with you as He communed with Daniel and his companions, and will give you power that will prevail.—Manuscript 125, 1902, 3, 4. (“Words to Students,” October 1, 1902.)?{4MR 124.1}[15]
§35
但以理在巴比伦选择了会维护上帝尊荣的智慧。他和他的三个同伴断定他们被掳到邪恶败坏的巴比伦城乃是上帝智慧的旨意。他们并没有把自己的信仰留在身后，留在自己的国家。他们决定不把自己的光阴花在抱怨上，而要快乐，并在一切的业务交易上忠心；上帝对他们的慈怜要求他们作为祂的代表献上最无私的侍奉。他们要保持真正的敬拜，不允许对上帝有一点诋毁。（《文稿》1898年48号第7页，〈藏在地里的财宝〉，无日期）{4MR124.2}[16]
§36
Daniel in Babylon chose the wisdom that would vindicate the honor of God. He and his three companions decided that it was in the wise purpose of God?that they had been taken as captives to the wicked and corrupt city of Babylon. They did not leave their religion behind them in their own nation. They determined that they would not devote their time to complaint, but that they would be cheerful, and faithful in all their business transactions; that God’s compassion for them demanded the most unselfish service on their part as His representatives. They would preserve the true worship, and not permit one slur to be cast upon God.—Manuscript 48, 1898, 7. (“Treasure Hid in a Field,” undated.)?{4MR 124.2}[16]
§37
上帝必帮助我们的青少年，象祂帮助了但以理那样，只要他们愿意象但以理那样毫无保留地将自己的意志交给祂，并且重视在悟性上长进的机会。祂就必赐给他们智慧和知识，也必使他们的心中充满无私的精神。祂就必把扩大的计划放在他们心中，也必在他们设法把别人带到平安之君麾下时使他们生出盼望和勇气。{4MR125.1}[17]
§38
God will help our youth as He helped Daniel, if they will make the unreserved surrender of the will to Him that Daniel made, and will appreciate the opportunities of growing in understanding. He will give them wisdom and knowledge, and will fill their hearts with unselfishness. He will put into their minds plans of enlargement, and will inspire them with hope and courage as they seek to bring others under the sway of the Prince of peace.?{4MR 125.1}[17]
§39
上帝和天使将与那些像但以理和他的伙伴们那样行事的人合作。他们会慎重地做成自己得救的工夫，上帝在他们里面运行，使他们立志行事为要成就祂的美意。（《文稿》1904年38号第6页，〈我们在华盛顿的工作〉，1904年5月3日）{4MR125.2}[18]
§40
Those who do as Daniel and his fellows did will have the co-operation of God and the angels. They will work out with carefulness the sum of their salvation, God working in them, to will and to do of His good pleasure.—Manuscript 38, 1904, 6. (“Our Work in Washington,” May 3, 1904.)?{4MR 125.2}[18]
§41
但以理为什么拒绝吃王的珍馐美味呢？当遵照王的吩咐有美酒摆在他面前时，他为何不肯喝呢？他知道喝酒喝惯了会成为一件乐事，会比喝水更有吸引力。{4MR125.3}[19]
§42
Why did Daniel refuse to eat at the king’s luxurious table? Why did he refuse the use of wine as his beverage, when it was at the king’s command that it was placed before him? He knew that by use wine would become to him a pleasant thing, and would be preferred before water.?{4MR 125.3}[19]
§43
但以理本来可以争辩说，既然是在王的餐桌吃饭，又有王的命令，他没有别的路可走。但他和他的同伴一起商量。他们仔细讨论了怎样藉着饮酒来增进体力和智力的全部问题。他们极其殷勤地研究了这个题目。他们断定，酒本身是一个网罗。他们熟悉羊皮纸圣经中记载的拿答和亚比户的历史。这两个人越喝酒就越喜欢喝。他们在进入圣所从事神圣的服务前竟然喝了酒。他们的理性昏乱了。他们就不能区别圣火与凡火。……{4MR126.1}[20]
§44
Daniel could have argued that at the royal table and at the king’s command, there was no other course for him to pursue. But he and his fellows had a council together. They canvassed the entire subject as to how they would improve the physical and mental powers by the use of wine. They studied this subject most diligently. The wine of itself, they decided, was a snare. They were acquainted with the history which had come to them in parchments of Nadab and Abihu. In those men the use of wine had encouraged their love for it. They drank wine before their sacred service in the sanctuary. Their senses were confused. They could not distinguish the difference between the sacred and the common fire....?{4MR 126.1}[20]
§45
但以理和他的同伴曾受教知道拿答和亚比户以及亚伯、赛特、以诺和挪亚的事。他们珍爱那代代相传给他们的真理。上帝的形像铭刻在他们心上。{4MR126.2}[21]
§46
Daniel and his companions had been educated in regard to Nadab and Abihu and also Abel, Seth, Enoch, and Noah. They cherished the truth that had been given them from human lips passing down the line from one generation to another. The image of God was engraved upon the heart.?{4MR 126.2}[21]
§47
这些年轻的俘虏考虑的第二个问题是王在用餐前总是要祈求福气并称他的偶像为神。他分别出一部分食物献给他所敬拜的假神，还分出一部分酒给它们。按照他们的宗教教导，这个举动已把全部饮食都献给了异教神。但以理和他的三个弟兄认为，坐在实行这种偶像崇拜的餐桌旁，会羞辱天上的上帝。这四个孩子便决定不能坐在王的餐桌旁，吃摆在上面的食物，喝王的酒，那一切的饮食都已献给一位假神了。这确实会使他们与异教有牵连，羞辱他们民族宗教的原则和他们的上帝。（《文稿》1897年122号第11-13页，〈但以理〉，1897年3月10日）{4MR126.3}[22]
§48
A second consideration of these youthful captives was that the king always asked a blessing before his meals, and addressed his idols as Deity. He set apart a portion of his food to be presented to the idol gods whom he worshiped, and also a portion of the wine. This act, according to their religious instruction, consecrated the whole to the heathen god. To sit at the table where such idolatry was practiced, Daniel and his three brethren deemed, would be a dishonor to the God of heaven. These four children decided that they could not sit at the king’s table to eat of the food placed there, or to partake of the wine, all of which had been dedicated to an idol god. This would indeed implicate them with heathenism, and dishonor the?principles of their national religion and their God.—Manuscript 122, 1897, 11-13. (“Daniel,” March 10, 1897.)?{4MR 126.3}[22]
§49
上帝的目的是让这些年轻人在巴比伦国中成为亮光的通道。撒但决心挫败这个目的。他在那些拒绝作上帝代表的青年心中运行，使他们嫉妒但以理和他的同伴。在撒但的暗示下，他们设计陷害那些正在知识上取得如此稳定、迅速进步的人。有些人设法欺骗和误导但以理和他的同伴，试图奉承引诱他们犯错。但却显然失败了，因为这些青年带着光明的兵器。他们紧紧倚靠这个应许：“让他持住我的能力，使他与我和好，愿他与我和好”（赛27:5）。{4MR127.1}[23]
§50
It was God’s purpose that these youth should become channels of light in the kingdom of Babylon. Satan was determined to defeat this purpose. He worked upon the minds of the youth who had refused to be God’s representatives, causing them to be jealous of Daniel and his companions. At Satan’s suggestion they laid plans to entrap those who were making such steady, rapid advancement in knowledge. There were those who tried to deceive and mislead Daniel and his companions, who tried by flattery to induce them to enter into wrong. But they failed signally, because these youth had on the armor of light. They fastened themselves to the promise, “Let him take hold of My strength that he may make peace with Me, and he shall make peace with Me.”?{4MR 127.1}[23]
§51
他们知道必须始终让自己的心眼单单注视上帝的荣耀，必须寻求从上头来的智慧、力量和恩典。他们不可容许自己被好恶引导而屈服于撒但的诡辩。他们知道没有人力能成为他们的智慧、公义和圣洁。{4MR127.2}[24]
§52
They knew that they must keep the eye of the mind single to the glory of God, that they must seek wisdom and strength and grace from on high. They must not allow themselves to be led, by smiles or frowns, to yield to the sophistry of Satan. They knew that no human power could be to them wisdom and righteousness and sanctification.?{4MR 127.2}[24]
§53
撒但设法完成对他们的毁灭。惟有上帝所能赐予的智慧、力量、坚定和英勇才会使他们能保持自己在圣洁道路上的立场。他们知道自己还没有完全熟悉撒但敌意的性质。他们必须警醒祷告，因为他们不知道自己将不得不遇到和逾越的障碍。他们知道会有重重障碍兴起来要挡住道路，困窘的事会在各方面包围他们。{4MR127.3}[25]
§54
Satan was trying to compass their destruction. Nothing but the wisdom and strength and firmness and heroism which God could give would enable them to maintain their position in the way of holiness. They knew that they were not yet fully acquainted with the character of Satan’s enmity. They would have to watch unto prayer; for they were ignorant of the obstacles they would?have to meet and surmount. They knew that barriers would rise to bar their way, that embarrassment would surround them on every side.?{4MR 127.3}[25]
§55
他们忠心地研究上帝的道，以便知道上帝的旨意。他们凭信心相信他们所侍奉的那一位会将祂的旨意传达给他们；上帝便响应他们的信心，向他们讲解了祂的道。旧约圣经对他们来说就象光照在黑暗处。他们以上帝的道为自己的课本，视之为自己建造品格所必须的依据。他们只有旧约圣经。{4MR128.1}[26]
§56
They made a faithful study of the Word of God, that they might know the divine will. By faith they believed that the One whom they served would communicate to them His will; and in answer to their faith, God opened His Word to them. The Old Testament was to them a light shining in a dark place. They made the Word of God their textbook, looking upon it as the foundation upon which they must build character. They had only the Old Testament.?{4MR 128.1}[26]
§57
今日的青年有了更多的亮光。圣经教人知道男人、女人和儿童的全部本分。“圣经都是上帝所默示的，于教训、督责、使人归正、教导人学义都是有益的，叫属上帝的人得以完全，预备行各样的善事”（提后3:16,17）。当但以理和他的同伴研究圣经的时候，上帝的智慧就临到他们。他们知道这道就是他们的权威，而它要求他们顺从。真理对他们来说是最重要的；因为它清晰地将他们的本分摆在他们面前。{4MR128.2}[27]
§58
The youth of today have increased light. The Bible teaches the whole duty of men, women, and children. “All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness, that the man of God may be perfect, thoroughly furnished unto all good works.” Divine wisdom came to Daniel and his companions as they studied the Word. They knew that this Word was their authority, and that it demanded their obedience. The truth was to them of the highest importance; for it placed their duty before them in a clear light.?{4MR 128.2}[27]
§59
撒但常常将他的阴影投在他们的道路上，要使他们看不清神圣的亮光，减弱对上帝的信心和信赖。但他们不愿屈服，主就赐给他们智慧和能力好使他们在祷告中说服祂。当他们在巴比伦宫廷跟着学给他们规定的学科时，他们就定下目标，要成为绝不会牺牲原则的政治家。他们知道自己是在敌国，在巴比伦王的权下，他们便凡事顺从，然而要求他们牺牲原则的事除外。（《信函》1900年34号第3-5页，致我在澳大利亚的弟兄姐妹们，1900年2月24日）{4MR128.3}[28]
§60
Satan often cast his shadow across their pathway to obscure their view of divine light and darken their faith and confidence in God. But they would not yield, and the Lord gave them wisdom and power to prevail with Him in prayer. As they followed the course of study outlined for them in the courts of Babylon, they made it their aim to become statesmen who would never sacrifice principle. They knew that they were in an enemy’s country, under the power of the Babylonian king, and they were obedient in all things save?where they were asked to sacrifice principle.”—Letter 34, 1900, pp. 3-5. (To “My Brethren and Sisters in Australia,” February 24, 1900.)?{4MR 128.3}[28]
§61
从但以理和他的同伴可以学到非常重要的教训。这些青年在基督徒团契的神圣纽带中团结在一起。但以理的名字在记录中被放在第一位，因为他对其他三位发挥了强有力的影响，他们看他为领袖。要是他没能坚定地支持正义，要是他取悦和放纵自我，他的同伴也会失败。他们就不会作为显然被天上的上帝重看的年轻人传到我们的世代了。（《文稿》1901年113号第7页，〈需要书报员〉，1901年11月4日打字）{4MR129.1}[29]
§62
Lessons of great importance may be learned from the history of Daniel and his companions. These youth were bound together in the sacred bonds of Christian fellowship. Daniel’s name is placed first on the record because he exerted a strong influence over the other three, who looked upon him as a leader. Had he failed to take a firm stand for the right, had he pleased and indulged self, his companions also would have failed. They would not have been handed down to us as young men signally honored by the God of heaven.—Manuscript 113, 1901, 7. (“Canvassers Needed,” typed November 4, 1901.)?{4MR 129.1}[29]
§63
于是但以理和他的同伴研究了上帝的道——旧约圣经，并使他们的习惯、食欲、言语和行动都符合圣经所赐的指示。他们使自己服在纪律之下，以便他们身体和属灵的健康不至于被什么错误的习惯削弱。他们置身于主的一边，拒绝参与任何偶像崇拜的行为。他们知道自己的理智必须保持敏锐，以便在与拜偶像的人一切的交往中，在宗教的腐败中，能够区分对与错。{4MR129.2}[30]
§64
Then Daniel and his companions studied the Word of God, the Old Testament Scriptures, and conformed their habits, appetites, words, and actions to the instruction there given. They brought themselves under discipline, that their physical and spiritual health should not be weakened by any wrong habits. They placed themselves on the Lord’s side, refusing to take part in any idolatrous practice. They knew their senses must be kept sharp, that in all their associations with idolaters, amid religious corruption, they might distinguish between right and wrong.?{4MR 129.2}[30]
§65
我们请学生和老师们注意这些在邪恶巴比伦中的有代表性的青年。在极其难堪的试探下，他们置身于正确的立场。我们读到“这四个少年人，上帝在各样文字智慧上赐给他们聪明知识；但以理又明白各样的异象和梦兆”（但1:17）。他们置身于上天的监管之下，上帝便赐给他们最纯正最完全的教育，因为他们天天把自己献给祂，并在祈祷中寻求祂。他们一日三次本着信心献上祈祷，他们应该得到所求的东西，上帝就听他们。祂与他们合作，他们也与上帝合作。这是一种互动的工作。（《文稿》1898年76号第5,6页，〈给学生们的话〉，1898年6月16日打字）{4MR129.3}[31]
§66
We ask students and teachers to look at these representative youth in wicked Babylon. Under most trying temptations, they placed themselves in a right position. We read of these “as for these four children, God gave them knowledge and skill in all learning and wisdom and Daniel had understanding in all visions and dreams.” They placed themselves under the supervision of?Heaven, and the purest and most complete education was given them by God because they consecrated themselves daily to Him, and sought Him in prayer. Three times a day their supplications were offered in faith, that they should have the things they asked for, and God heard them. He co-operated with them, and they co-operated with God. It was a mutual work.—Manuscript 76, 1898, 5, 6. (“Words to Students,” typed June 16, 1898.)?{4MR 129.3}[31]
§67
但以理和他同伴们的事迹乃是一个例证，证明青年在侍奉上帝时可以成为何等的人。要善用现在属于你们的机会，以便获得关于基督徒品格构成的最佳理念。你们要置身于能向上帝祷告之处，象但以理和他的同伴向祂祈祷一样。他们把自己当作有需要而且依赖祂的人呈现在上帝面前，上帝就赐给他们力量。然而难道你们以为要是但以理屈服于食欲，他还会得到帮助吗？要是他吃了王的膳，喝了王的酒，他就不能获得使他成为一名成功的基督徒政治家所必需的教育。他就不会赏识上帝要赐予的知识，他的头脑就会糊涂。他知道这一点，因为在他来到巴比伦之前，他就受过我面前的每一个孩子都应在家中接受的训练。（《文稿》1901年65号第4页，证道，1901年7月28日打字）{4MR130.1}[32]
§68
The history of Daniel and his fellows is an illustration of what all youth may become in the service of God. Improve the opportunity that is now yours to obtain the very best idea of what constitutes a Christian character. Place yourselves where you can pray to God as Daniel and his fellows prayed to Him. They presented themselves to God as needy and dependant, and God gave them strength. But do you think that Daniel would have been helped as he was if he had yielded to appetite? Had he eaten the king’s food and drunk his wine, he would have been unable to obtain the education necessary to make him a successful Christian statesman. He would not have appreciated the knowledge God had to give, His mind would have been confused. He knew this, for before he came to Babylon he had received that training which every child before me should receive in the home.—Manuscript 65, 1901, 4. (Sermon, typed July 28, 1901.)?{4MR 130.1}[32]