第23章 辩论的影响
§1
第23章 辩论的影响
§2
Chap. 23 - Effect of Discussions
§3
1871年12月10日，我蒙指示看到K弟兄的危险。他对上帝圣工没有产生应有的或者说可以有的影响。他似乎对自己行为的后果熟视无睹；他没有看清自己所留下的是何种踪迹；他没有以上帝能悦纳的方式做工。我看出他像摩西·赫尔在离开真理之前一样处于极大的危险中。赫尔信赖自己，认为自己对于真理的事业具有极大的价值以致圣工不能没有他。K弟兄的感觉与摩西·赫尔很相似。他过于依赖自己的力量和智慧。他若能像上帝一样清楚地看到他的弱点，就决不会高估自己，得意洋洋了。他若不以上帝为自己的依靠和力量，他的信心必定会像摩西·赫尔一样破灭。{3T 212.1}[1]
§4
December 10, 1871, I was shown the dangers of Brother K. His influence upon the cause of God is not what it should be or what it might be. He seems to be in blindness as to the result of his course; he does not discern what kind of wake he leaves behind him. He does not labor in a manner that God can accept. I saw that he was in as great peril as was Moses Hull before he left the truth. He trusted in himself. He thought he was of so great value to the cause of truth that the cause could not spare him. Brother K has felt very much the same. He relies too much on his own strength and wisdom. If he could see his weakness as God sees it he would never flatter himself or feel in the least to triumph. And unless he makes God his dependence and strength he will make shipwreck of faith as surely as did Moses Hull. {3T 212.1}[1]
§5
他在工作中并没有从上帝那里汲取力量。他靠赖兴奋刺激来激发自己的雄心。在为少数人工作时，由于没有特殊兴奋的刺激，他就失去了勇气。当工作变得艰难，又没有特殊的兴奋刺激他时，他并没有更加坚定地依赖上帝，也没有更加认真地冲破黑暗并获得胜利。K弟兄啊，你常常变得孩子气，软弱，且在最应当刚强的时候变得无能。这应当向你证明你的热心和活力并非总是来自正确的源头。{3T 212.2}[2]
§6
He does not in his labors draw strength from God. He depends upon an excitement to arouse his ambition. In laboring with a few, where there is no special excitement to stimulate, he loses his courage. When the labor goes hard and he is not borne up by this special excitement, he does not then cling the firmer to God and become more earnest to press through the darkness and gain the victory. Brother K, you frequently become childish, weak, and inefficient at the very time when you should be strongest. This should evidence to you that your zeal and animation are not always from the right source. {3T 212.2}[2]
§7
我蒙指示看到参与辩论的年轻传道人的危险就在这里。他们转变自己心思去研究字句，收集犀利的言辞，变得爱讽刺人，努力对付反对者，却往往把上帝置之度外了。辩论的兴奋削弱了他们对于聚会兴趣，因为那里没有特殊的刺激。那些参与辩论的人并不是最成功的工人，也不是最适合建立圣工的人。对于某些人来讲，他们极其爱好辩论，他们喜欢这种工作超过其它任何工作。他们不存谦卑的心研究圣经，好知道如何获得上帝的爱；正如使徒保罗所说：“使基督因你们的信，住在你们心里，叫你们的爱心有根有基，能以和众圣徒一同明白基督的爱是何等长阔高深，并知道这爱是过于人所能测度的，便叫上帝一切所充满的，充满了你们”（弗3:17-19）。 {3T 212.3}[3]
§8
I was shown that here is the danger of young ministers who engage in discussion. They turn their minds to the study of the word to gather the sharp things, and they become sarcastic and, in their efforts to meet an opponent, too frequently leave God out of the question. The excitement of debate lessens their interest in meetings where this special excitement does not exist. Those who engage in debates are not the most successful laborers and the best adapted to build up the cause. By some, discussion is coveted, and they prefer this kind of labor above any other. They do not study the Bible with humility of mind, that they may know how to attain the love of God; as Paul says: That Christ may dwell in your hearts by faith; that ye, being rooted and grounded in love, may be able to comprehend with all saints what is the breadth, and length, and depth, and height; and to know the love of Christ, which passeth knowledge, that ye might be filled with all the fullness of God. {3T 212.3}[3]
§9
青年传道人应当避免辩论，因为这些并不增长人的灵性或使人更加虚心。在某些情形下，也许需要一场公开的辩论，来应付那反对上帝真理的傲慢狂妄之徒；但一般而论，这些辩论，或用口讲或用笔写，结果都是害多益少的。在辩论后，传道人便要负上更大的责任，保持听众兴趣不坠。他当谨防在这宗教兴奋后，随即可能自然而来的过度冷淡的反应，但他却不可灰心。{3T 213.1}[4]
§10
Young preachers should avoid discussions, for they do not increase spirituality or humbleness of mind. In some cases it may be necessary to meet a proud boaster against the truth of God in open debate; but generally these discussions, either oral or written, result in more harm than good. After a discussion the greater responsibility rests upon the minister to keep up the interest. He should beware of the reaction which is liable to take place after a religious excitement, and not yield to discouragement himself. {3T 213.1}[4]
§11
那些不承认上帝律法明确要求的人通常会采取不法的行动；因为他们长期以来袒护与上帝的律法为敌的大叛徒，以致在这种工作上受了训练，而上帝的律法却是祂天上和地上政权的基础。他们在斗争中不愿向亮光睁开眼睛或开启良知。他们闭着眼睛，免得受到启发。他们的情况与那些不看基督带给他们亮光的犹太人一样不可救药。基督用奇妙的证据向他们表明自己就是弥赛亚，祂施行神迹、医治病人、叫死人复活、并行一些任何人都未曾行过也不能行的事，然而这一切不但没有融化并征服他们的心，排除他们邪恶的偏见，反而激发了他们恶魔般的仇恨与愤怒，他们所表现的精神与撒但被驱逐出天庭时的精神相同。他们拥有的亮光和证据越大，他们的仇恨就越深。他们定意要藉着除灭基督来熄灭亮光。{3T 213.2}[5]
§12
Men who will not admit the claims of Gods law, which are so very plain, will generally take a lawless course; for they have so long taken sides with the great rebel in warring against the law of God, which is the foundation of His government in heaven and earth, that they are trained in this labor. In their warfare they will not open their eyes or consciences to light. They close their eyes, lest they shall become enlightened. Their case is as hopeless as was that of the Jews who would not see the light which Christ brought to them. The wonderful evidences which He gave them of His Messiahship in the miracles that He performed, in healing the sick, raising the dead, and doing the works which no other man had done or could do, instead of melting and subduing their hearts, and overcoming their wicked prejudices, inspired them with satanic hatred and fury such as Satan possessed when he was thrust out of heaven. The greater light and evidence they had, the greater was their hatred. They were determined to extinguish the light by putting Christ to death. {3T 213.2}[5]
§13
那些仇恨上帝的律法——上帝在天上和地上政权的基础——的人与那些不信的犹太人处在同样的境地。他们挑衅的势力会追踪那些遵守上帝诫命的人，任何数量的亮光都会被他们拒绝。他们久已违背自己的良知，他们的心由于宁要黑暗不要亮光而变得十分刚硬，以致觉得为了达到他们的目的而作假见证或屈尊使用含糊欺骗的手段乃是内在的美德，正如犹太人拒绝基督时做的一样。他们认为要达到目的可以不择手段。事实上，他们将天父的律法钉了十字架，正如犹太人将基督钉十字架一样。{3T 213.3}[6]
§14
The haters of Gods law, which is the foundation of His government in heaven and earth, occupy the same ground as did the unbelieving Jews. Their defiant power will follow those who keep the commandments of God, and any amount of light will be rejected by them. Their consciences have so long been violated, and their hearts have grown so hard by their choosing darkness rather than light, that they feel that it is a virtue in them, in order to gain their object, to bear false witness or stoop to almost any course of equivocation or deception, as did the Jews in their rejection of Christ. They reason that the end justifies the means. They virtually crucify the law of the Father, as the Jews crucified Christ. {3T 213.3}[6]
§15
我们应当抓住每一次机会，向任何希望或感兴趣听我们信仰缘由的人，本着真理的纯正与简明传扬真理。那些潜心研究预言和我们信仰之理论要点的人，应当毫不迟延地成为研究实际题目的圣经学者。他们应当更深地饮于神圣真理之源，认真研究基督的生活和祂关于实际敬虔的教训，就是为了众人的益处而赐下的，要成为一切相信祂圣名之人正确生活的准则。他们应当充满那伟大模范的精神，并对基督门徒应有的神圣生活有敏锐的感觉。{3T 214.1}[7]
§16
Our work should be to embrace every opportunity to present the truth in its purity and simplicity where there is any desire or interest to hear the reasons of our faith. Those who have dwelt mostly upon the prophecies and the theoretical points of our faith should without delay become Bible students upon practical subjects. They should take a deeper draft at the fountain of divine truth. They should carefully study the life of Christ and His lessons of practical godliness, given for the benefit of all and to be the rule of right living for all who should believe on His name. They should be imbued with the spirit of their great Exemplar and have a high sense of the sacred life of a follower of Christ. {3T 214.1}[7]
§17
基督教训的主题和方式能满足各阶层人的情形。祂与富人也与穷人同吃同住，熟悉人们的兴趣和职业，以便接近他们的内心。有学问和最有知识的人对祂的讲论感到满足和喜爱，可祂讲的道又是那么简明，连最愚钝的人也能听懂。基督利用每一次机会教导人属天的道理和规则，这些教训应当融入到他们的生活中，并将他们与其他任何笃信宗教的人分别开来，因为他们有圣洁高尚的品格。我们没有使这些神圣指示的教训照着所应当的影响人的良心。基督的这些证道给相信现代真理的传道人提供了几乎能适应任何场合的讲道。这是圣经学者学习的园地，他心中若没有那位天上教师的精神，就不会对此感兴趣。这是基督传给各阶层的题目。具有各种性情和社会各个阶层中成千上万的人都被基督所传给他们的道所吸引而着迷了。{3T 214.2}[8]
§18
Christ met the case of every class in the subjects and manner of His teaching. He dined and lodged with the rich and the poor, and made Himself familiar with the interests and occupations of men, that He might gain access to their hearts. The learned and the most intellectual were gratified and charmed with His discourses, and yet they were so plain and simple as to be comprehended by the humblest minds. Christ availed Himself of every opportunity to give instruction to the people upon those heavenly doctrines and precepts which should be incorporated into their lives and which would distinguish them from all other religionists because of their holy, elevated character. These lessons of divine instruction are not brought to bear upon mens consciences as they should be. These sermons of Christ furnish ministers believing present truth with discourses which will be appropriate on almost any occasion. Here is a field of study for the Bible student, in which he cannot be interested without having the spirit of the heavenly Teacher in his own heart. Here are subjects which Christ presented to all classes. Thousands of people of every stamp of character and every grade of society were attracted and charmed with the matter brought before them. {3T 214.2}[8]
§19
有些久已传讲现代真理的传道人在工作中遭遇很大的失败。他们培养自己成了好斗的人。他们为讨论的对象设计出辩论的主题，而且喜爱使用自己准备的这些主题。上帝的真理是清晰、简洁而明确的。这个真理是和谐一致的，与错误形成了对比，照耀出清晰美丽的光辉。它的连贯一致赢得每一个有见识没有充满偏见之人的喜爱。我们的传道人提出了已经为他们准备好的真理论据，若没有遇到任何拦阻，真理便赢得了胜利。然而，我蒙指示看到在很多情况下，可怜的器皿获得了胜利的荣誉，人们既更加属世而不属灵，就会称赞尊荣器皿，上帝的真理却没有因为得胜而被高举。{3T 215.1}[9]
§20
Some ministers who have been long in the work of preaching present truth have made great failures in their labors. They have educated themselves as combatants. They have studied out argumentative subjects for the object of discussion, and these subjects which they have prepared they love to use. The truth of God is plain, clear, and conclusive. It is harmonious and, in contrast with error, shines with clearness and beauty. Its consistency commends it to the judgment of every heart that is not filled with prejudice. Our preachers present the arguments upon the truth, which have been made ready for them, and, if there are no hindrances, the truth bears away the victory. But I was shown that in many cases the poor instrument takes the credit of the victory gained, and the people, who are more earthly than spiritual, praise and honor the instrument, while the truth of God is not exalted by the victory it gained. {3T 215.1}[9]
§21
喜爱辩论的人一般都缺乏属灵秉性。他们对上帝未能达到应有的信靠。他们有真理的理论，准备好鞭打对手。他们自己未成圣之心的情绪中准备了许多尖刻周密的材料，用作他们的鞭声来激怒对手。这种做法没有基督的精神。在提供很多强有力的论据时，辩论者很快会认为自己非常强大，足以战胜对手，却将上帝置之度外。我们的一些传道人以辩论作为自己的首要工作。当他们处在辩论所引起的兴奋中时，他们似乎充满勇气，感觉和说话都很强硬；在兴奋之中，传递给人们的很多东西被认为是正确的，其实明显是错误的，也是传道人的耻辱。他是有罪的，因为他说话不合基督传道人的体统。{3T 215.2}[10]
§22
Those who love to engage in discussion generally lose their spirituality. They do not trust in God as they should. They have the theory of the truth prepared to whip an opponent. The feelings of their own unsanctified hearts have prepared many sharp, close things to use as a snap to their whip to irritate and provoke their opponent. The spirit of Christ has no part in this. While furnished with conclusive arguments, the debater soon thinks that he is strong enough to triumph over his opponent, and God is left out of the matter. Some of our ministers have made discussion their principal business. When in the midst of the excitement raised by discussion, they seem nerved up and feel strong and talk strong; and in the excitement many things pass with the people as all right, which in themselves are decidedly wrong and a shame to him who was guilty of uttering words so unbecoming a Christian minister. {3T 215.2}[10]
§23
这些事对传讲神圣崇高真理的传道人有一种不良的影响，对于听的人来说，这真理要么成为活的香气叫人活，要么成为死的香气叫人死。一般说来，辩论影响所及，常使我们的传道人踌躇满志，自视太高。不但如此，凡爱争辩的人也不适合作羊群的牧者。他们训练自己去应付人的反对，所说的话连讽带刺；结果便不能谦卑下来，去照顾忧伤和需要安慰的人了。他们详细阐述辩论的观点，却忽视了上帝羊群实际需要的题目。他们几乎丝毫不了解基督的训诫是与基督徒每日的生活息息相关的。他们没有学习这些教训的愿望。他们越过了这工作的单纯性。当他们自视甚微时，上帝帮助了他们，上帝的天使为他们服务，使他们的工作大有成效，使男女信服真理。然而，他们既训练自己的心思注重辩论，就往往变得粗暴无礼。他们失去了作为基督的牧羊人应当时常具备的关心和温柔的同情。{3T 216.1}[11]
§24
These things have a bad influence on ministers who are handling sacred, elevated truths, truths which are to prove as a savor of life unto life, or of death unto death, to those who hear them. Generally the influence of discussions upon our ministers is to make them self-sufficient and exalted in their own estimation. This is not all. Those who love to debate are unfitted for being pastors to the flock. They have trained their minds to meet opponents and to say sarcastic things, and they cannot come down to meet hearts that are sorrowing and need comforting. They have also dwelt so much upon the argumentative that they have neglected the practical subjects that the flock of God need. They have but little knowledge of the sermons of Christ, which enter into the everyday life of the Christian, and they have but little disposition to study them. They have risen above the simplicity of the work. When they were little in their own eyes, God helped them; angels of God ministered unto them and made their labors highly successful in convincing men and women of the truth. But in the training of their minds for discussion they frequently become coarse and rough. They lose the interest and tender sympathy which should ever attend the efforts of a shepherd of Christ. {3T 216.1}[11]
§25
喜爱辩论的传道人一般没有资格帮助最需要帮助的羊群。他们既忽视了自己内心和生活中实际的敬虔，就不能将之教导羊群。若无刺激，他们就不知道如何做工。他们似乎剥夺了自己的力量。他们若试图讲话，就似乎不知如何宣讲某个适合当时场合的道理。当需要他们传讲某个能喂养上帝羊群，会感动并软化人心的课题时，他们又回到自己的老一套并再次提出他们准备好的论据，很是枯燥乏味。这样，他们带给自己和羊群的不是亮光和生命，而是黑暗。{3T 216.2}[12]
§26
Debating ministers are generally disqualified to help the flock where they most need help. Having neglected practical religion in their own hearts and lives, they cannot teach it to the flock. Unless there is an excitement, they do not know how to labor; they seem shorn of their strength. If they try to speak, they do not seem to know how to present a subject that is proper for the occasion. When they should present a subject which will feed the flock of God, and which will reach and melt hearts, they go back to some of the old stereotyped matter and go through the arranged arguments, which are dry and uninteresting. Thus, instead of light and life, they bring darkness to the flock and also to their own souls. {3T 216.2}[12]
§27
我们的一些传道人没有在属灵上培养自己，却助长了热心的表现和某种基础不稳的活动。这个时代缺乏能镇静思考，有思想而虔诚，有良心和信心，积极而热心的传道人。这两种特质——有思想而虔诚，积极而热心——应当并行。{3T 217.1}[13]
§28
Some of our ministers fail to cultivate spirituality, but encourage a show of zeal and a certain activity which rests upon an uncertain foundation. Ministers of calm contemplation, of thought and devotion, of conscience and faith, combined with activity and zeal, are wanted in this age. The two qualities, thought and devotion, activity and zeal, should go together. {3T 217.1}[13]
§29
爱辩论的传道人是我们中间最不可靠的人，因为当工作变得艰难之时，他们是靠不住的。将他们带到一个兴趣很少的地方，他们便会显出缺乏勇气、热心和真实的兴趣。正如酒徒需要烈酒的刺激一样，他们也靠赖辩论和反对所激起的兴奋使他们充满活力。这些传道人需要重新悔改。他们需要深饮于流自万古磐石的永不枯竭的溪水。{3T 217.2}[14]
§30
Debating ministers are the most unreliable among us, because they cannot be depended upon when the work goes hard. Bring them into a place where there is but little interest, and they manifest a want of courage, zeal, and real interest. They depend as much upon being enlivened and invigorated by the excitement created by debate or opposition as does the inebriate upon his dram. These ministers need to be converted anew. They need to drink deep of the unceasing streams which proceed from the eternal Rock. {3T 217.2}[14]
§31
耶稣行动的宗旨乃是谋求罪人永久的福利。祂周流四方行善事。仁爱乃是祂的生命。祂不但为一切来到祂面前恳求怜悯的人行善，而且锲而不舍地寻找他们。祂从来不会因为称赞而得意忘形，也不会因为指责或失望而灰心。祂面对最大的反对和最残酷的待遇时，依然充满勇气。圣经启示给我们的最重要一篇讲道，乃是基督向一个听众讲的。当祂因疲乏坐在井旁休息时，一个撒玛利亚妇人来打水；祂看到一个机会，可以触及她的心，并且藉着她去触及撒玛利亚人的心；当时的撒玛利亚人处在极大的黑暗和错误之中。耶稣尽管非常疲惫，还是提出了祂属灵国度的真理，吸引了这个异教的妇女，使她充满了对基督的赞赏。她便去传播这个消息：“你们来看！有一个人将我素来所行的一切事都给我说出来了，莫非这就是基督吗”（约4:29）？这个妇女的见证使多人悔改，相信了基督。通过她的汇报，很多人亲自来听救主的讲论，且因祂自己的话而信了祂。{3T 217.3}[15]
§32
The eternal welfare of sinners regulated the conduct of Jesus. He went about doing good. Benevolence was the life of His soul. He not only did good to all who came to Him soliciting His mercy, but He perseveringly sought them out. He was never elated with applause or dejected by censure or disappointment. When He met with the greatest opposition and the most cruel treatment He was of good courage. The most important discourse that Inspiration has given us, Christ preached to only one listener. As He sat upon the well to rest, for He was weary, a Samaritan woman came to draw water; He saw an opportunity to reach her mind, and through her to reach the minds of the Samaritans, who were in great darkness and error. Although weary, He presented the truths of His spiritual kingdom, which charmed the heathen woman and filled her with admiration for Christ. She went forth publishing the news: Come, see a man which told me all things that ever I did: is not this the Christ? This womans testimony converted many to a belief in Christ. Through her report many came to hear Him for themselves and believed because of His own word. {3T 217.3}[15]
§33
不论感兴趣的听众多么稀少，只要人心受到触动，悟性得到启发，他们就能像那位撒玛利亚妇人那样传播消息，引起成百上千的人亲自查验的兴趣。在各处作工引人慕道时，必定会遇到很多挫折；但起初感兴趣的人不多，并不表明你选错了自己的职责和工作的地点。如果兴趣稳定地增长，人们的感悟不是出于冲动，而是出于原则，他们的兴趣就会更健康，更持久，超过突然产生的强烈亢奋和兴趣，也超过因听支持和反对真理双方辩论，激烈的争执而引起的亢奋。强烈的对立就这样形成了，人们各自采取了立场，迅速作出了决定。结果就产生了狂热的状态。缺乏冷静的考虑和判断。要平息这种亢奋，否则不明智的做法会产生反作用，使这种兴趣永不再起。人们的情感和同情心被激起来了，但是他们的良心却没有意识到自己的罪，他们的心也没有在上帝面前破碎谦卑。{3T 217.4}[16]
§34
However small may be the number of interested listeners, if the heart is reached and the understanding convinced, they can, like the Samaritan woman, carry a report which will raise the interest of hundreds to investigate for themselves. While laboring in places to create an interest, there will be many discouragements; but if at first there seems to be but little interest, it is no evidence that you have mistaken your duty and place of labor. If the interest steadily increases, and the people move understandingly, not from impulse, but from principle, the interest is much more healthy and durable than it is where a great excitement and interest are created suddenly, and the feelings are excited by listening to a debate, a sharp contest on both sides of the question, for and against the truth. Fierce opposition is thus created, positions are taken, and rapid decisions made. A feverish state of things is the result. Calm consideration and judgment are wanting. Let this excitement subside, or let reaction take place by indiscreet management, and the interest can never be raised again. The feelings and sympathies of the people were stirred; but their consciences were not convicted, their hearts were not broken and humbled before God. {3T 217.4}[16]
§35
传扬这不讨人喜悦的真理，涉及一个沉重的十字架，传道人应当小心，务使所说的每一句话，正是上帝所要他们说的。他们的言词不可尖刻。应当存着虚心，深切爱人，和极渴望人能得救的心，传扬真理，而让真理去刺透人心。他们不可蔑视其他教派的传道人，激起辩论。他们不应该象歌利亚藐视以色列的军队时那样。以色列人并没有藐视歌利亚，歌利亚却向上帝和祂的子民傲慢夸口。藐视，自夸和谩骂必从反对真理的人口中发出来。他们扮演的是歌利亚的角色。但是上帝所差遣出发向注定遭劫的世界传扬末后警告信息的人，切不可表显出一点这样的精神。{3T 218.1}[17]
§36
In the presentation of unpopular truth, which involves a heavy cross, preachers should be careful that every word is as God would have it. Their words should never cut. They should present the truth in humility, with the deepest love for souls and an earnest desire for their salvation, and let the truth cut. They should not defy ministers of other denominations and seek to provoke a debate. They should not stand in a position like that of Goliath when he defied the armies of Israel. Israel did not defy Goliath, but Goliath made his proud boasts against God and His people. The defying, the boasting, and the railing must come from the opposers of truth, who act the Goliath. But none of this spirit should be seen in those whom God has sent forth to proclaim the last message of warning to a doomed world. {3T 218.1}[17]
§37
歌利亚倚仗他的盔甲。他一方面用野蛮挑衅的夸口来恐吓以色列的军队，同时又以最威风的方式来炫耀那作为他力量的盔甲。大卫本着他的谦虚和对上帝及同胞的热诚，提议要去对付这个大言不惭的人。扫罗同意了，又将他自己君王的盔甲给大卫穿戴。但他却不同意穿戴。于是就脱下王的盔甲，因为他素来没有穿惯。他曾试验过上帝，曾本着对祂的信赖获得过特殊的胜利。他当时还只是一个放羊娃大卫，穿戴了扫罗的盔甲会给人一种印象，以为他是个战士。他无意归功于扫罗的盔甲，因为他所倚靠的是耶和华以色列的上帝。他从小溪里挑选了几块鹅卵石，又拿着他唯一的武器——机弦，靠着以色列上帝的名前去迎战那个全副武装的战士。{3T 218.2}[18]
§38
Goliath trusted in his armor. He terrified the armies of Israel by his defiant, savage boastings, while he made a most imposing display of his armor, which was his strength. David, in his humility and zeal for God and his people, proposed to meet this boaster. Saul consented and had his own kingly armor placed upon David. But he would not consent to wear it. He laid off the kings armor, for he had not proved it. He had proved God and, in trusting in Him, had gained special victories. To put on Sauls armor would give the impression that he was a warrior, when he was only little David who tended the sheep. He did not mean that any credit be given to the armor of Saul, for his trust was in the Lord God of Israel. He selected a few pebbles from the brook, and with his sling and staff, his only weapons, he went forth in the name of the God of Israel to meet the armed warrior. {3T 218.2}[18]
§39
歌利亚蔑视大卫，因为他看起来只是一个没有受过战术训练的少年。歌利亚谩骂大卫，指着自己的神咒诅他。他觉得叫一个不穿盔甲的年轻小子出来和他交锋，实在有伤他的尊严。他吹嘘自己要如何对待大卫。大卫既未因如此被人小看而感到愤怒，也不被他可怕的威胁吓得战慄起来，反而回答说：“你来攻击我，是靠着刀枪和铜戟；我来攻击你，是靠着万军之耶和华的名，就是你所怒骂带领以色列军队的上帝。”大卫告诉歌利亚，他要靠着上帝的名做歌利亚曾威胁要对大卫做的事。“又使这众人知道，耶和华使人得胜，不是用刀用枪，因为争战的胜败全在乎耶和华”（撒上17:47）。{3T 219.1}[19]
§40
Goliath disdained David, for his appearance was that of a mere youth untaught in the tactics of warfare. Goliath railed upon David and cursed him by his gods. He felt that it was an insult upon his dignity to have a mere stripling, without so much as an armor, come to meet him. He made his boast of what he would do to him. David did not become irritated because he was looked upon as so inferior, neither did he tremble at his terrible threats, but replied: Thou comest to me with a sword, and with a spear, and with a shield: but I come to thee in the name of the Lord of hosts, the God of the armies of Israel, whom thou hast defied. David tells Goliath that in the name of the Lord he will do to him the very things that Goliath had threatened to do to David. And all this assembly shall know that the Lord saveth not with sword and spear: for the battle is the Lords, and He will give you into our hands. {3T 219.1}[19]
§41
我们的传道人不应当挑起和煽动辩论。让喜爱挑衅的人站到反对上帝真理的人一边去。我蒙指示看到K弟兄和其他传道人过于充当歌利亚的角色。他们大胆的煽动辩论且靠赖自己准备好的论据，正如扫罗希望大卫靠赖他的盔甲一样。他们没有像谦卑的大卫一样信靠以色列的上帝，以上帝为他们的力量。他们像歌利亚一样自信自夸地前行，自我张扬，而不是藏在耶稣后面。他们知道真理是强大的，因此便没有虚心并本着信心信靠上帝使真理得胜。他们得意忘形。辩论往往不成功，结果伤害了自己和别人的心灵。{3T 219.2}[20]
§42
Our ministers should not defy and provoke discussion. Let the defying be on the side of the opposers of Gods truth. I was shown that Brother K and other ministers have acted too much the part of Goliath. And then after they have dared and provoked discussion they have trusted in their prepared arguments, as Saul wanted David to trust in his armor. They have not, like humble David, trusted in the God of Israel, and made Him their strength. They have gone forth confident and boastful, like Goliath, magnifying themselves and not hiding behind Jesus. They knew the truth was strong, and therefore have not humbled their hearts and in faith trusted in God to give the truth the victory. They have become elated and lost their balance, and frequently the discussions have not been successful, and the result has been an injury to their own souls and to the souls of others. {3T 219.2}[20]
§43
我蒙指示看到我们的一些年轻传道人正在获得一种辩论的热情，他们若不看出自己的危险，这就会成为他们的陷阱。我蒙指示看到L弟兄处在极大的危险中。他正在错误的方向培养自己的思想。他正处于超越圣工单纯性的危险中。当他穿戴上扫罗的盔甲之后，如果能像大卫一样有智慧，因为自己没有穿惯而将其脱下，就可以在大大偏离正路之前进行改正。这些年轻的传道人应当学习基督实际的教训和理论知识，效法耶稣的样式，以便拥有基督的恩慈、温柔和内心的谦卑与虚己。如果他们像大卫一样，被带进上帝的圣工需要他们应付以色列挑战者的局势，如果他们本着上帝的力量出发，全心依靠祂，祂就会领他们度过难关，并使祂的真理得到光荣的胜利。基督已经为我们树立了榜样。“天使长米迦勒，为摩西的尸首与魔鬼争辩的时候，尚且不敢用毁谤的话罪责他，只说，主责备你吧”（犹9）！{3T 220.1}[21]
§44
I was shown that some of our young ministers are getting a passion for debating, and that, unless they see their danger, this will prove a snare to them. I was shown that Brother L is in great danger. He is training his mind in the wrong direction. He is in danger of getting above the simplicity of the work. When he gets on Sauls armor, if, like David, he has wisdom to lay it off because he has not proved it, he may recover himself before he goes too far. These young preachers should study the practical teachings of Christ as well as the theoretical, and learn of Jesus, that they may have His grace, His meekness, His humility and lowliness of mind. If they, like David, are brought into a position where Gods cause really calls for them to meet a defier of Israel, and if they go forth in the strength of God, relying wholly upon Him, He will carry them through and cause His truth to triumph gloriously. Christ has given us an example. Yet Michael the Archangel, when contending with the devil He disputed about the body of Moses, durst not bring against him a railing accusation, but said, The Lord rebuke thee. {3T 220.1}[21]
§45
传道人一旦离开牧者的职分，降格到讥笑反对的人，或讽刺挖苦对手，他所做的就是世界的救主也不敢做的，因为他置身于仇敌的境地。传道人在应付反对上帝真理的人时，不仅是对付人，也是与撒但及其恶使者们交手。撒但伺机秉隙，要占那些拥护真理之传道人的上风，而当他们停止完全信靠上帝，在言语上没有基督的爱与精神时，上帝的众天使就不能加强和开导他们，而是任他们倚靠自己的力量。恶天使便在他们的黑暗中压迫他们；因此反对真理的人有时似乎占了上风，而辩论就是弊多利少了。 {3T 220.2}[22]
§46
As soon as a preacher comes down from the position a minister should ever occupy, and descends to the comical to create a laugh over his opponent, or when he is sarcastic and sharp, and rails upon him, he does that which the Saviour of the world did not dare to do; for he places himself upon the enemys ground. Ministers who contend with opposers of the truth of God do not have to meet men merely, but Satan and his host of evil angels. Satan watches for a chance to get the advantage of ministers who are advocating the truth, and when they cease to put their entire trust in God, and their words are not in the spirit and love of Christ, the angels of God cannot strengthen and enlighten them. They leave them to their own strength, and evil angels press in their darkness; for this reason the opponents of the truth sometimes seem to have the advantage, and the discussion does more harm than real good. {3T 220.2}[22]
§47
上帝的仆人们应当更加亲近祂。K, L, M, 和N 弟兄应当力求培养个人的虔诚，而不是助长对辩论的爱好。他们应当力图成为羊群的牧人，而不是装备自己去藉着左右人们的感受来激起一种兴奋。这些弟兄有依靠自己的名望和成功的危险，被人视为聪明的辩论家，而不是做谦卑忠心的工人，温柔献身的基督徒，基督的同工。{3T 221.1}[23]
§48
Gods servants should come nearer to Him. Brethren K, L, M, and N should be seeking to cultivate personal piety, rather than to encourage a love of debate. They should be seeking to become shepherds to the flock, rather than to be fitting themselves to create an excitement by swaying the feelings of the people. These brethren are in danger of depending more upon their popularity and their success with the people as smart debaters than upon being humble, faithful laborers and meek, devoted followers of Christ, co-workers with Him. - {3T 221.1}[23]