第31章 巴兰
§1
第31章 巴兰Chap. 31—Balaam
§2
以色列人前行，在摩押平原、约旦河东，对着耶利哥安营。摩押王巴勒看到以色列人强盛，又听说他们消灭了亚摩利人，夺了他们的地，就大大惧怕。摩押人都不安。“对米甸的长老说：‘现在这众人要把我们四围所有的一概舔尽，就如牛舔尽田间的草一般。’那时西拨的儿子巴勒作摩押王。他差遣使者往大河边的毗夺去，到比珥的儿子巴兰本乡那里，召巴兰来，说：‘有一宗民从埃及出来，遮满地面，与我对居。这民比我强盛，现在求你来为我咒诅他们，或者我能得胜，攻打他们，赶出此地。因为我知道，你为谁祝福，谁就得福；你咒诅谁，谁就受咒诅’”（民22:4-6）。{4aSG 43.1}[1]
§3
The Israelites moved forward, and pitched in the plains of Moab, on this side of Jordan, by Jericho. Balak, the king of the Moabites, saw that the Israelites were a powerful people, and as they learned that they had destroyed the Amorites, and had taken possession of their land, they were exceedingly terrified. All Moab was in trouble. “And Moab said unto the elders of Midian, Now shall this company lick up all that are round about us, as the ox licketh up the grass of the field. He sent messengers, therefore, unto Balaam, the son of Beor, to Pethor, which is by the river of the land of the children of his people, to call him, saying, Behold, there is a people come out from Egypt. Behold, they cover the face of the earth, and they abide over against me. Come now, therefore, I pray thee, curse me this people; for they are too mighty for me; peradventure, I shall prevail, that we may smite them, and that I may drive them out of the land; for I wot that he whom thou blessest is blessed, and he whom thou cursest is cursed.”?{4aSG 43.1}[1]
§4
巴兰原是一位上帝的先知，也是一个好人。但他背道了，一心贪恋钱财，以致爱上了不义的工价。当时巴勒派使者去请巴兰。亚兰是一个思想摇摆不定的人。他一方面设法获得上帝仇敌的欢心和尊荣，以便得到他们给他的报酬，同时他又自称是上帝的先知。拜偶像的民族相信发出咒阻会影响个人，甚至整个民族。当使者们向他讲述来意时，他很清楚应该怎样回答他们。但他请他们那天晚上留下来，他愿照主对他说的话回复他们。使者们手中的礼物引起了他的贪心。夜间，上帝藉着一位天使来到巴兰那里，问他：“在你这里的人都是谁？”巴兰对上帝说：“是摩押王西拨的儿子巴勒打发到我这里来的，说：‘从埃及出来的民遮满地面，你来为我咒诅他们，或者我能与他们争战，把他们赶出去。’”上帝对巴兰说：‘你不可同他们去，也不可咒诅那民，因为那民是蒙福的’”（民22:9-12）。天使告诉巴兰以色列民是在天上的上帝引领之下的。人的咒诅不能阻碍他们的进程。早晨巴兰起来后，不情愿地告诉那些人回到巴勒那里，因为主不许可他与他们同去。巴勒又差遣使臣，比前次去的使臣数量更多，更加尊荣，这次巴勒的要求更为迫切。“‘求你不让任何事拦阻你不到我这里来，因为我必使你得极大的尊荣。你向我要什么，我就给你什么；只求你来为我咒诅这民。’巴兰回答巴勒的臣仆说：‘巴勒就是将他满屋的金银给我，我行大事小事也不得越过耶和华我上帝的命’”（民22:16-18）。{4aSG 43.2}[2]
§5
Balaam had been a prophet of God, and a good man. But he apostatized, and gave himself up to covetousness, so that he loved the wages of unrighteousness. At the time Balak sent messengers for him, he was double-minded, pursuing a course to gain and retain the favor and honor of the enemies of the Lord, for the sake of rewards he received from them. At the same time he was professing to be a prophet of God. Idolatrous nations believed that curses might be uttered which would affect individuals, and even whole nations. As the messengers related their message to?Balaam, he very well knew what answer to give them. But he asked them to tarry that night, and he would bring them word as the Lord should speak unto him. The presents in the hands of the men excited his covetous disposition. God came to Balaam in the night, through one of his angels, and inquired for him, What men are these with thee? And Balaam said unto God, Balak, the “son of Zippor, king of Moab, hath sent unto me saying, Behold, there is a people come out of Egypt, which covereth the face of the earth. Come, now, curse me them, peradventure I shall be able to overcome them, and drive them out. And God said unto Balaam, Thou shalt not go with them. Thou shalt not curse the people: for they are blessed.” The angel tells Balaam that the children of Israel are conducted under the banner of the God of Heaven, and no curse from man could retard their progress. In the morning he arose, and reluctantly told the men to return to Balak, for the Lord would not suffer him to go with them. Then Balak sent other princes, more of them in number, and more honorable, or occupying a more exalted position than the former messengers; and this time Balak’s call was more urgent. “Let nothing, I pray thee, hinder thee [from] coming unto me, for I will promote thee unto very great honor, and I will do whatsoever thou sayest unto me. Come, therefore, I pray thee, curse me this people. And Balaam answered and said unto the servants of Balak, If Balak would give me his house full of silver and gold, I cannot go beyond the word of the Lord my God, to do less or more.”?{4aSG 43.2}[2]
§6
他害怕上帝的能力，这虽压过了他的贪心；但他的做法表明他贪爱尊荣和财利的心正在努力争胜，而他却没有制服这种心思。要是他胆敢去做，他原会满足自己的贪心。上帝说过他不应该去之后，他还急着得到准许有特权前往。他力劝他们那天晚上留下来，他好再次求问上帝。有一位天使奉差遣到巴兰那里对他说：“这些人若来召你，你就起来和他们同去，你只要遵行我对你所说的话”（民22:20）。主让巴兰去随从自己的爱好，既然他愿意这么做，就让他设法同时取悦于上帝和人。{4aSG 44.1}[3]
§7
His fear of God’s power holds the ascendency over his covetous disposition. Yet his course of conduct shows that his love of honor and gain was striving hard for the mastery, and he did not subdue it. He would have gratified his covetousness, if he had dared to do it. After God had said that he should not go, he was anxious to be granted the privilege of going. He urged them to remain that night, that he might make inquiry again of God. An angel was sent to Balaam?to say unto him, “If the men come to call thee, rise up and go with them; yet the word which I shall say unto thee, that shalt thou do.” The Lord suffered Balaam to follow his own inclinations, and try, if he chose so to do, to please both God and man.?{4aSG 44.1}[3]
§8
巴勒的使者们早上并没有叫巴兰和他们同去。他们对他的耽延感到苦恼，料想会第二次遭到拒绝。巴兰本来可以为自己开脱，很容易不去。但他想既然主第二次并没有禁止他去，他就要去，赶上巴勒的使臣。耶和华的使者因巴兰去就发了怒，祂便差祂的使者去挡在路上，要因巴兰自以为是的愚妄行为而杀了他。驴看见耶和华的使者就躲避。巴兰气得发狂，竟没注意到驴说话有什么不平常，因为他气昏了头。当天使向巴兰显现时，巴兰就受了惊吓，撇下驴，谦卑地在天使面前附身。天使便向巴兰讲了主的话，说：“我出来敌挡你，因你所行的，在我面前偏僻”（民22:32）。对以色列人来说，要战胜迦南地的居民，战胜摩押人是重要的。天使严厉警告巴兰不要满足摩押人的心愿之后，便允许他继续前行。上帝甚至要藉着自以为是的巴兰在以色列人的敌人们面前荣耀祂的名。要做成这事，最有效的方式莫过于向他们显明，象巴兰这么贪财的人都不敢为了所应许的任何晋升或赏赐而向以色列宣布一个咒诅。{4aSG 45.1}[4]
§9
The messengers of Balak did not call upon him in the morning to have him go with them. They were annoyed with his delay, and expected a second refusal. Balaam could have excused himself, and easily avoided going. But he thought that because the Lord the second time did not forbid his going, he would go and overtake the ambassadors of Balak. The anger of the Lord was kindled against Balaam because he went, and he sent his angel to stand in the way, and to slay him for his presumptuous folly. The beast saw the angel of the Lord, and turned aside. Balaam was beside himself with rage. The speaking of the beast was unnoticed by him as anything remarkable, for he was blinded by passion. As the angel revealed himself to Balaam he was terrified, and left his beast and bowed in humility before the angel. He related to Balaam the word of the Lord, and said, “I went out to withstand thee, because thy way is perverse before me.” It was important to Israel to overcome the Moabites, in order to overcome the inhabitants of Canaan. After the angel had impressively warned Balaam against gratifying the Moabites, he gave him permission to pursue his journey. God would glorify his name, even through the presumptuous Balaam, before the enemies of Israel. This could not be done in a more effectual manner than by showing them that a man of Balaam’s covetous disposition dared not, for any promises of promotion or rewards, pronounce a curse against Israel.?{4aSG 45.1}[4]
§10
巴勒见到巴兰，问他为什么派人去请他时却姗姗来迟呢？还说他有能力使巴兰得尊荣。巴兰回答说，看啊，我已经到你这里来了，然后他告诉他，他没有权柄说什么。上帝将什么话传给他，他才能说，不能擅自说什么。巴兰按照宗教仪式命定要献祭，上帝差派天使去见巴兰，传给他要说的话语，正如以往巴兰热心侍奉上帝时祂所对待他的那样。“耶和华将话传给巴兰，又说：‘你回到巴勒那里，要如此如此说。’他就回到巴勒那里，见他同摩押的使臣都站在燔祭旁边。巴兰便题起诗歌说：巴勒引我出亚兰，摩押王引我出东山，说：来啊，为我咒诅雅各；来啊，怒骂以色列。上帝没有咒诅的，我焉能咒诅？耶和华没有怒骂的，我焉能怒骂？我从高峰看他，从小山望他；这是独居的民，不列在万民中。谁能数点雅各的尘土？谁能计算以色列的四分之一？我愿如义人之死而死；我愿如义人之终而终”（民23:5-10）。{4aSG 45.2}[5]
§11
Balak met Balaam, and inquired of why he thus delayed to come when he sent for him, and told him that he had power to promote him to honor. Balaam answered, Lo, I am come unto thee. He then told him he had no power to say anything. The word that God should give him that could he speak, and could go?no further. Balaam ordered the sacrifices according to the religious rites. God sent his angel to meet with Balaam, to give him words of utterance, as he had done on occasions when Balaam was wholly devoted to the service of God. “And the Lord put a word in Balaam’s mouth, and said, Return unto Balak, and thus thou shalt speak. And he returned unto him, and lo, he stood by his burnt sacrifice, he, and all the princes of Moab. And he took up his parable, and said, Balak, the king of Moab, hath brought me from Aram, out of the mountains of the east, saying, Come, curse me Jacob, and come, defy Israel. How shall I curse whom God hath not cursed? Or how shall I defy whom the Lord hath not defied? For from the top of the rocks I see him, and from the hills I behold him. Lo, the people shall dwell alone, and shall not be reckoned among the nations. Who can count the dust of Jacob, and the number of the fourth part of Israel? Let me die the death of the righteous, and let my last end be like his!”?{4aSG 45.2}[5]
§12
巴兰以一种严肃的预言风格发言。我怎能怒骂或热心毁灭上帝已应许要使之兴旺的人呢？他以预言的话宣布以色列会保持为一班独特的民；他们不应与任何其它国家联合或被其吞灭；他们的人数将比当时多得多；他还讲了他们的兴旺和力量。他看到义人之终实在是可取的，并且表示希望自己能如义人之终而终。{4aSG 46.1}[6]
§13
Balaam spoke in a solemn, prophetic style. How shall I defy, or devote to destruction, those whom God hath promised to prosper? He declared in prophetic words that Israel should remain a distinct people; that they should not be united with, swallowed up by, or lost in, any other nation; that they would become far more numerous than they then were; and he related their prosperity and strength. He saw that the end of the righteous was truly desirable, and prophetically expressed his desire that his life might end like theirs.?{4aSG 46.1}[6]
§14
巴勒非常失望，发怒说：“你向我作的是什么事呢？我领你来咒诅我的仇敌，不料你竟为他们祝福”（民23:11）。巴勒认为是巴兰在高山上看到的以色列人帐蓬壮丽的外观使他不肯咒诅他们，他想如果把他带到以色列人优势不显突出之处，他就能从巴兰口中听到咒诅了。这一次在琐腓，上了毗斯迦山顶，巴兰又献了燔祭，然后就去与上帝的使者交通，天使传给他要说的话语。当他回来时，巴勒焦急地询问：“耶和华说了什么话呢？”“巴兰就题诗歌说：巴勒，你起来听；西拨的儿子，你听我言。上帝非人，必不至说谎，也非人子，必不至后悔。祂说话岂不照着行呢？祂发言岂不要成就呢？我奉命祝福；上帝也曾赐福，此事我不能翻转。祂未见雅各中有罪孽，也未见以色列中有奸恶。耶和华他的上帝和他同在；有欢呼王的声音在他们中间。上帝领他们出埃及；他们似乎有野牛之力。断没有法术可以害雅各，也没有占卜可以害以色列。现在必有人论及雅各，就是论及以色列说：上帝为他行了何等的大事！这民起来，仿佛母狮，挺身，好像公狮，未曾吃野食，未曾喝被伤者之血，决不躺卧”（民23:17-24）。{4aSG 46.2}[7]
§15
Balak was disappointed and angry. He exclaims, “What hast thou done unto me? I took thee to curse mine enemies, and, behold, thou hast blessed them altogether.” Balak thinks it is the grand appearance of the Israelites in their tents, which Balaam views from a high mount, that keeps him from cursing them. He thinks if he takes him to another place, where Israel will not appear to such advantage, he can obtain a curse from Balaam. Again, at Zophim, at the top of Pisgah, Balaam offered burnt-offerings, and then went?by himself to commune with the angel of God. And the angel told Balaam what to say. When he returned, Balak inquired anxiously, “What hath the Lord spoken?” “And he took up his parable, and said, Rise up, Balak, and hear. Hearken unto me, thou son of Zippor. God is not a man, that he should lie; neither the son of man, that he should repent. Hath he said, and shall he not do it? Or hath he spoken, and shall he not make it good? Behold, I have received commandment to bless, and he hath blessed, and I cannot reverse it. He hath not beheld iniquity in Jacob, neither hath he seen perverseness in Israel. The Lord his God is with him, and the shout of a king is among them. God brought them out of Egypt. He hath as it were the strength of a unicorn. Surely, there is no enchantment against Jacob, neither is there any divination against Israel. According to this time it shall be said of Jacob and of Israel, What hath God wrought! Behold, the people shall rise up as a great lion, and lift up himself as a young lion. He shall not lie down until he eat of the prey, and drink the blood of the slain.”?{4aSG 46.2}[7]
§16
巴勒仍怀着虚幻的期盼，希望上帝象人一样常常改变。巴兰告诉他，上帝决不会受诱食言，也不会改变祂对以色列的旨意，他希望咒诅上帝的子民，指望祂翻转祂所应许给他们的福气，这是徒然的。占卜者所施的任何法术或咒诅都一点不能影响全能者所保护的那个民族。{4aSG 47.1}[8]
§17
Balak still flattered himself with the vain hope that God was subject to variation, like man. Balaam informs him that God will never be induced to break his word, or alter his purpose concerning Israel, and that it is in vain for him to hope to obtain a curse for his people, or to expect him to reverse the blessing he has promised to them. And no enchantment or curse uttered by a diviner could have the least influence upon that nation that has the protection of Omnipotence.?{4aSG 47.1}[8]
§18
巴兰原想得巴勒的欢心，让他受骗，以为他在求告上帝时采用了迷信的仪式和法术。但当他执行上帝给他的命令时，他随从了圣灵的感动，胆子也大了起来。他放弃了伪装的法术，观看以色列的营盘。他看见他们在各自的旗帜下井然有秩地安营，与圣幕保持一定的距离。巴兰得以瞻仰上帝同在的荣光。这荣光覆盖、保守和引导着圣幕。这庄严的场景令他肃然起敬，于是他以上帝一位真先知的全部尊严发出了他的预言。他预言的话是：“雅各啊，你的帐棚何等华美！以色列啊，你的帐幕何其华丽！如接连的山谷，如河旁的园子，如耶和华所栽的沉香树，如水边的香柏木。水要从他的桶里流出；种子要撒在多水之处。他的王必超过亚甲；他的国必要振兴。上帝领他出埃及；他似乎有野牛之力。他要吞吃敌国，折断他们的骨头，用箭射透他们。他蹲如公狮，卧如母狮，谁敢惹他？凡给你祝福的，愿他蒙福；凡咒诅你的，愿他受咒诅。巴勒向巴兰生气，就拍起手来，对巴兰说：‘我召你来为我咒诅仇敌，不料，你这三次竟为他们祝福’”（民24:5-10）。{4aSG 47.2}[9]
§19
Balaam had wished to appear to be favorable to Balak, and had permitted him to be deceived, and think that he used superstitious ceremonies and enchantments when he besought the Lord. But as he followed out the command given him of God, he grew bolder in proportion as he obeyed the divine impulse, and he laid aside his pretended conjuration, and, looking toward the encampment of the Israelites, he beholds them all encamped in perfect order, under their?respective standards, at a distance from the tabernacle. Balaam was permitted to behold the glorious manifestation of God’s presence, overshadowing, protecting and guiding the tabernacle. He was filled with admiration at the sublime scene. He opened his parable with all the dignity of a true prophet of God. His prophetic words are these: “How goodly are thy tents, O Jacob, and thy tabernacles, O Israel! As the valleys are they spread forth, as gardens by the river’s side, as the trees of lign aloes which the Lord hath planted, and as cedar trees beside the waters. He shall pour the water out of his buckets, and his seed shall be in many waters, and his king shall be higher than Agag, and his kingdom shall be exalted. God brought him forth out of Egypt. He hath as it were the strength of a unicorn. He shall eat up the nations, his enemies, and shall break their bones, and pierce them through with his arrows. He couched, he lay down as a lion, and as a great lion Who shall stir him up? Blessed is he that blesseth thee, and cursed is he that curseth thee. And Balak’s anger was kindled against Balaam, and he smote his hands together. And Balak said unto Balaam, I called thee to curse mine enemies, and, behold, thou hast altogether blessed them these three times.”?{4aSG 47.2}[9]
§20
摩押人明白巴兰预言的意义：以色列人在征服了迦南人以后，将定居在那里。所有要制胜他们的企图都将象一只弱兽试图唤出巢中的狮子一样。巴兰对巴勒说，他要预言以色列人以后将如何对待摩押人。上帝将未来向巴兰揭示，让以后的事从他眼前经过，以便使摩押人明白以色列人终将取得胜利。当巴兰向巴勒及众首领预言未来的事时，他自己也对上帝能力将来的显示感到惊异。{4aSG 48.1}[10]
§21
The Moabites understood the import of the prophetic words of Balaam—that the Israelites after conquering the Canaanites, should settle in their land, and all attempts to subdue them would be of no more avail than for a feeble beast to arouse the lion out of his den. Balaam told Balak that he would inform him what the Israelites should do to his people at a later period. The Lord unfolded the future before Balaam, and permitted events which would occur, to pass before his sight, that the Moabites should understand that Israel should finally triumph. As Balaam prophetically rehearsed the future to Balak and his princes, he was struck with amazement at the future display of God’s power.?{4aSG 48.1}[10]
§22
巴兰回到他的住所之后，上帝之灵的约束性影响就离开了他，他所仅仅是受到抑制却没有克服的贪心便得胜了。他就只想得赏赐，得尊荣，就是他原可从巴勒那里得到的，以致他甘愿采取任何手段得到他想要的。巴兰知道以色列人的兴盛在于遵守上帝的律法。除了引诱他们违犯律法，没有其它办法能给他们带来咒诅。他决心得到巴勒的赏赐和他所希望的提升，就唆使摩押人采取使以色列人遭受咒诅的方法。他叫巴勒宣布一个偶像崇拜的节日，以尊荣他们的假神。他要说服以色列人来参加，使他们欣赏音乐。然后有最美丽的米甸女子诱惑以色列人违犯上帝的律法，败坏自己，还影响他们向偶像献祭。撒但的这个计谋大获成功。许多以色列人被巴兰说服了，因为他们视他为上帝的先知，就与他联合，混在拜偶像的民中，与他一起拜偶像、行奸淫。{4aSG 48.2}[11]
§23
After Balaam had returned to his place, and the?controlling influence of God’s Spirit had left him, his covetousness, which had not been overcome, but merely held in check, prevailed. He could think of nothing but the reward, and promotion to honor, which he might have received of Balak, until he was willing to resort to any means to obtain that which he desired. Balaam knew that the prosperity of Israel depended upon their observance of the law of God, and that there was no way to bring a curse upon them but by seducing them to transgression. He decided to secure to himself Balak’s reward, and the promotion he desired, by advising the Moabites what course to pursue to bring the curse upon Israel. He counseled Balak to proclaim an idolatrous feast in honor of their idol gods, and he would persuade the Israelites to attend, that they might be delighted with the music, and then the most beautiful Midianitish women should entice the Israelites to transgress the law of God, and corrupt themselves, and also influence them to offer sacrifice to idols. This Satanic counsel succeeded too well. Many of the Israelites were persuaded by Balaam, because they regarded him as a prophet of God, to join him, and mix with that idolatrous people, and engage with him in idolatry and fornication.?{4aSG 48.2}[11]
§24
“以色列人与巴力毗珥连合，耶和华的怒气就向以色列人发作。耶和华吩咐摩西说：‘将百姓中所有的族长在我面前对着日头悬挂，使我向以色列人所发的怒气可以消了。’于是摩西吩咐以色列的审判官说：‘凡属你们的人，有与巴力毗珥连合的，你们各人要把他们杀了’”（民25:3-5）。摩西吩咐民中的审判官执行上帝对那些犯罪之人的惩罚，将犯罪的族长在主面前悬挂，要使以色列人惧怕，不去效法他们的榜样。上帝吩咐摩西要“扰害米甸人，击杀他们”（民25:17），因为他们用诡计扰害了以色列人，诱骗他们违反上帝的诫命。{4aSG 49.1}[12]
§25
“And Israel joined himself unto Baal-peor. And the anger of the Lord was kindled against Israel. And the Lord said unto Moses, Take all the heads of the people, and hang them up before the Lord, against the sun, that the fierce anger of the Lord may be turned away from Israel. And Moses said unto the judges of Israel, Slay ye every one his men that were joined unto Baal-peor.” Moses commanded the judges of the people to execute the punishment of God against those who had transgressed, and hang the heads of the transgressors up before the Lord, to cause Israel to fear to follow their example. The Lord commanded Moses to vex the Midianites, and smite them, because they had vexed Israel with their wiles, wherewith they had beguiled them to transgress the commandments of God.?{4aSG 49.1}[12]
§26
主吩咐摩西在米甸人身上报以色列人的仇，后来摩西要归到他列祖那里（民31:2）。摩西吩咐战士们准备与米甸人作战。他们就照主所吩咐的跟米甸人打仗，杀了所有的男丁，但把妇女孩子都掳了去。巴兰也同米甸人一起被杀了。“摩西和祭司以利亚撒，并会众一切的首领，都出到营外迎接他们。摩西向打仗回来的军长，就是千夫长、百夫长，发怒，对他们说：‘你们要存留这一切妇女的活命吗？这些妇女因巴兰的计谋，叫以色列人在毗珥的事上得罪耶和华，以致耶和华的会众遭遇瘟疫’”（民31:13-16）。{4aSG 50.1}[13]
§27
The Lord commanded Moses to avenge the children of Israel of the Midianites, and then he should be gathered to his people. Moses commanded the men of war to prepare for battle against the Midianites. And they warred against them as the Lord commanded, and slew all the males, but they took the women and children captives. Balaam was slain with the Midianites. “And Moses, and Eleazar, the priest, and all the princes of the congregation, went forth to meet them without the camp. And Moses was wroth with the officers of the host, with the captains over thousands, and captains over hundreds, which came from the battle. And Moses said unto them, Have ye saved all the women alive? Behold, these caused the children of Israel, through the counsel of Balaam, to commit trespass against the Lord in the matter of Peor, and there was a plague among the congregation of the Lord.”?{4aSG 50.1}[13]
§28
摩西命令勇士前去击杀女人和男孩（民31:17）。巴兰为了赏赐出卖了以色列人。他牺牲了二万四千以色列民的性命换来了敌人的欢心，所以他与敌人一同灭亡了。许多人认为上帝要求祂的子民与其他民族作战是否太残忍。他们说这与祂仁慈的品性相违。然而那一位创造世界，又造人住在地上的主对祂所造的一切事物有无限的控制权。祂有权按自己的意愿处置祂创造的。人无权对创造主说：“你为什么这样做？”祂的品格中是没有不公正的。祂是世界的统治者。但祂的臣民大部分背叛了祂的权威，践踏了祂的律法。祂慷慨地赐给他们福气，供给他们一切所需，他们却向木石金银的偶像叩拜，就是他们自己的手所造的。他们教导自己的儿女说这些就是赐给他们生命和健康，使他们的地多出土产，并且赐给他们丰富尊荣的神。他们蔑视以色列的上帝。他们也轻视祂的子民，因为他们的行为是义的。“愚顽人心里说：没有上帝。他们都是邪恶，行了可憎恶的事”（诗14:1）。上帝一直容忍他们，直到他们的恶贯满盈，祂就使他们迅速灭亡。祂使用祂的子民作为祂愤怒的工具，来惩罚邪恶的民族。这些民族曾扰害上帝的子民，引诱他们拜偶像。{4aSG 50.2}[14]
§29
Moses commanded the men of war to destroy the women and male children. Balaam had sold the children of Israel for a reward, and he perished with the people whose favor he had obtained at the sacrifice of twenty-four thousand of the Israelites. The Lord is regarded as cruel by many in requiring his people to make war with other nations. They say that it is contrary to his benevolent character. But he who made the world, and formed man to dwell upon the earth, has unlimited control over all the works of his hands, and it is his right to do as he pleases, and what he pleases with the work of his hands. Man has no right to say to his Maker, Why doest thou thus? There is no injustice in his character. He is the Ruler of the world, and a large portion of his subjects have rebelled against his authority, and have trampled upon his law. He has bestowed upon them liberal blessings, and surrounded them with everything needful, yet they have bowed to images of wood and stone, silver and gold, which their own hands have made. They teach their children that these are the gods that give them life and health, and make their lands fruitful, and give them riches and honor. They scorn the God of Israel. They?despise his people, because their works are righteous.“ The fool hath said in his heart, there is no God. They are corrupt. They have done abominable works.” God has borne with them until they filled up the measure of their iniquity, and then he has brought upon them swift destruction. He has used his people as instruments of his wrath, to punish wicked nations, who have vexed them, and seduced them into idolatry.?{4aSG 50.2}[14]
§30
一个家庭的画面呈现在我面前。一部分孩子似乎急切渴望学习和顺从父亲的要求，而其他孩子则践踏他的权威，似乎自豪于对他的治家表示藐视。他们分享父家的益处，不断领受他的恩惠。他们所领受的一切都全然依赖于他，可是他们却不表示感谢，反倒行事骄傲，好像他们从宽容的父亲那里领受的一切恩惠都是他们自己提供的一样。父亲注意到他悖逆、忘恩负义的孩子们一切无礼的行为，但他宽容忍耐着他们。{4aSG 51.1}[15]
§31
A family picture was presented before me. A part of the children seem anxious to learn and obey the requirements of the father, while the others trample upon his authority, and seem to exult in showing contempt of his family government. They share the benefits of their father’s house, and are constantly receiving of his bounty. They are wholly dependent upon him for all they receive, yet are not grateful, but conduct themselves proudly, as though all the favors they received of their indulgent parent were supplied by themselves. The father notices all the disrespectful acts of his disobedient, ungrateful children, yet he bears with them.?{4aSG 51.1}[15]
§32
最后，这些反叛的孩子得寸进尺，企图影响和诱导那些迄今在父家一直忠心的成员。于是父亲动用他的全部尊严和权威，把叛逆的孩子驱逐出了家门。他们不仅自己滥用他的爱和福气，而且企图败坏余下的少数服从父家明智律法的人。{4aSG 51.2}[16]
§33
At length, these rebellious children go still further, and seek to influence and lead to rebellion those members of their father’s family who have hitherto been faithful. Then all the dignity and authority of the father is called into action, and he expels from his house the rebellious children, who have not only abused his love and blessings themselves, but tried to subvert the remaining few who had submitted to the wise and judicious laws of their father’s household.?{4aSG 51.2}[16]
§34
少数忠心孩子的幸福暴露于家中叛逆分子的煽动影响之下，为了他们的缘故，父亲使不孝子们与他的家庭隔绝，同时努力使剩下保持信实忠诚的孩子们与他更亲近。人人都会以这样一位父亲的英明公正的做法为荣，他很严厉地惩罚了叛逆的不孝子。{4aSG 51.3}[17]
§35
For the sake of the few who are loyal, whose happiness was exposed to the seditious influence of the rebellious members of his household, he separates from his family his undutiful children, while at the same time he labors to bring closer to himself the remaining faithful and loyal ones. All would honor the wise and just course of such a parent, in punishing most severely his undutiful, rebellious children.?{4aSG 51.3}[17]
§36
上帝就是这样对待祂的儿女的。但人因自己盲目而会注意不到不敬虔之人的野心，忽视那些践踏上帝律法和藐视祂权威之人不断的忘恩负义、反叛和胆大包天的罪恶。他们不就此止步，反而乐于败坏祂的子民，用他们的诡计影响他们去犯罪，公然轻视耶和华的明智要求。{4aSG 51.4}[18]
§37
God has dealt thus with his children. But man, in his blindness, will overlook the abominations of the?ungodly, and pass by unnoticed the continual ingratitude and rebellion, and heaven-daring sins of those who trample upon God’s law and defy his authority. They do not stop here, but exult in subverting his people, and influencing them by their wiles to transgress, and show open contempt for the wise requirements of Jehovah.?{4aSG 51.4}[18]
§38
有些人只能看到上帝的仇敌被毁灭，这在他们看来是无情而且严厉的。他们不从另一方面看问题。然而应该发出永远的感谢，因为并非冲动易变自夸仁慈的人在处置和控制着各样事件。“恶人的怜悯也是残忍”（箴12:10）。{4aSG 52.1}[19]
§39
Some can see only the destruction of God’s enemies, which looks to them unmerciful and severe. They do not look upon the other side. But let everlasting thanks be given, that impulsive, changeable man, with all his boasted benevolence, is not the disposer and controller of events. “The tender mercies of the wicked are cruel.”?{4aSG 52.1}[19]