第41章 许愿之神圣
§1
第41章 许愿之神圣
§2
Chap. 41 - Sacredness of Vows
§3
灵感之笔记下亚拿尼亚和撒非拉的简短惨史，是为一切自称跟从基督之人的益处。这个重要的教训在我们的人心中还没有受到足够的重视。我们大家若仔细思考此惨重罪恶的性质，以这些罪人为鉴戒，就必得到益处。这段惨史是一个明显的凭据，表明上帝报应的审判是可怕的，应该使人恐惧战兢，不敢再招致这样重罚的罪。自私自利乃是使这对犯罪夫妇品格歪曲的大罪。{4T 462.2}[1]
§4
The brief but terrible history of Ananias and Sapphira is traced by the pen of inspiration for the benefit of all who profess to be the followers of Christ. This important lesson has not rested with sufficient weight upon the minds of our people. It will be profitable for all to thoughtfully consider the nature of the grievous offense for which these guilty ones were made an example. This one marked evidence of Gods retributive justice is fearful, and should lead all to fear and tremble to repeat sins which brought such a punishment. Selfishness was the great sin which had warped the characters of this guilty couple. {4T 462.2}[1]
§5
亚拿尼亚和他妻子撒非拉和别人一样有特权听使徒们传讲的福音。上帝的能力在所讲的道中，一切在场的人无不深深悔悟。上帝恩典的感化力软化了他们的心，使他们放弃紧抓世上财利的私心。在上帝圣灵直接影响之下，他们许愿把某处田地献给主；然而及至他们不再处于这种天庭的感化力之下，那印象就减少了力量，他们便开始疑问，退后不还他们所许的愿。他们想自己太草率了，希望重新考虑这件事。这样就打开了门户，撒但立刻乘隙而进，控制了他们的心思。{4T 463.1}[2]
§6
With others, Ananias and his wife Sapphira had the privilege of hearing the gospel preached by the apostles. The power of God attended the word spoken, and deep conviction rested upon all present. The softening influence of the grace of God had the effect upon their hearts to cause them to release their selfish hold upon their earthly possessions. While under the direct influence of the Spirit of God, they made a pledge to give to the Lord certain lands; but when they were no longer under this heavenly influence, the impression was less forcible, and they began to question and draw back from fulfilling the pledge which they had made. They thought that they had been too hasty, and wished to reconsider the matter. Thus a door was opened by which Satan at once entered and gained control of their minds. {4T 463.1}[2]
§7
这件事应当警告众人严防撒但的初步接近。他们先是藏着贪心，然后因为羞于让弟兄们知道他们的私心，吝于献上自己向上帝庄严许愿所承诺的，就实行了欺骗。他们一起商量了这件事，慎重决定将地价扣留一部分。及至他们的虚伪证实之后，他们的刑罚便是立刻死亡。他们知道自己所欺骗的主已经把他们查出来了；因为彼得说：“为什么撒但充满了你的心，叫你欺哄圣灵，把田地的价银私自留下几分呢？田地还没有卖，不是你自己的吗？既卖了，价银不是你作主吗？你怎么心里起这意念呢？你不是欺哄人，是欺哄上帝了”（徒5:3-4）。{4T 463.2}[3]
§8
This case should be a warning to all to guard against the first approach of Satan. Covetousness was first cherished; then, ashamed to have their brethren know that their selfish souls grudged that which they had solemnly dedicated and pledged to God, deception was practiced. They talked the matter over together and deliberately decided to withhold a part of the price of the land. When convicted of their falsehood, their punishment was instant death. They knew that the Lord, whom they had defrauded, had searched them out; for Peter said: Why hath Satan filled thine heart to lie to the Holy Ghost, and to keep back part of the price of the land? Whiles it remained, was it not thine own? and after it was sold, was it not in thine own power? why hast thou conceived this thing in thine heart? thou hast not lied unto men, but unto God. {4T 463.2}[3]
§9
需要给初期的教会一个特别的警告，免得她变得道德败坏；因为教会人数在不断增加。如此就给了当时一切自称信奉基督之名的人一个警告，也给了后来凡要自称信奉祂名的人一个警告，说明上帝要求人忠心还愿。但是虽有这场对于欺骗和说谎的显著惩罚，但在基督教会之中，这同样的罪仍是屡见不鲜，时至今日，更是广为流行。我蒙指示看到，上帝给人这个鉴戒，是要警告一切受试探要犯同样之罪的人。在教会中，天天有自私和欺诈的事。人扣留上帝所要求的，就是劫夺祂的财物，破坏祂的安排，使真理之光和知识不能传遍天涯地极。{4T 463.3}[4]
§10
A special example was necessary to guard the young church from becoming demoralized; for their numbers were rapidly increasing. A warning was thus given to all who professed Christ at that time, and to all who should afterward profess His name, that God requires faithfulness in the performance of vows. But notwithstanding this signal punishment of deception and lying, the same sins have often been repeated in the Christian church and are widespread in our day. I have been shown that God gave this example as a warning to all who should be tempted to act in a similar manner. Selfishness and fraud are practiced daily in the church, in withholding from God that which He claims, thus robbing Him and conflicting with His arrangements to diffuse the light and knowledge of truth throughout the length and breadth of the land. {4T 463.3}[4]
§11
上帝在祂明智的计划中，使圣工的推进依赖祂子民个人的努力和他们乐意的奉献。祂藉着接受人在救赎大计中的合作，赋予了人显著的尊荣。传道人若不奉差遣，就不能传道。传播亮光的工作，不是单靠传道人。每一个人，一成为教会的成员，就是许身作基督的代表，活出所信的真理。跟从基督的人应当推进祂在升天之时所留给他们去作的大工。{4T 464.1}[5]
§12
God in His wise plans has made the advancement of His cause dependent upon the personal efforts of His people and upon their freewill offerings. By accepting the co-operation of man in the great plan of redemption, He has placed a signal honor upon him. The minister cannot preach except he be sent. The work of dispensing light does not rest upon ministers alone. Every person, upon becoming a member of the church, pledges himself to be a representative of Christ by living out the truth he professes. The followers of Christ should carry forward the work which He left for them to do when He ascended into heaven. {4T 464.1}[5]
§13
我们的各机构是上帝在地上推进祂圣工的工具，必须予以维持。必须建立教堂，开办学校，充实出版社的设备，使之能发行大量的真理书报，分散全球各处。这些机构都是上帝所设立的，应当用十分之一和乐意捐去维持之。工作既然扩大，就需要钱财去推进各部门的工作。凡悔改归向真理的人，既在基督的恩典上有分，就可藉着志愿牺牲和乐意捐献成为基督的同工。何时教会的成员心中希望教会不再要求捐款，他们实际上是说，上帝的圣工不必进步，他们就满意了。{4T 464.2}[6]
§14
Institutions that are Gods instruments to carry forward His work on the earth must be sustained. Churches must be erected, schools established, and publishing houses furnished with facilities for doing a great work in the publication of the truth to be sent to all parts of the world. These institutions are ordained of God and should be sustained by tithes and liberal offerings. As the work enlarges, means will be needed to carry it forward in all its branches. Those who have been converted to the truth and been made partakers of His grace may become co-workers with Christ by making voluntary sacrifices and freewill offerings to Him. And when the members of the church wish in their hearts that there would be no more calls for means, they virtually say that they are content that the cause of God shall not progress. {4T 464.2}[6]
§15
“雅各许愿说，上帝若与我同在，在我所行的路上保佑我，又给我食物吃，衣服穿，使我平平安安地回到我父亲的家，我就必以耶和华为我的上帝，我所立为柱子的石头，也必作上帝的殿；凡祢所赐给我的，我必将十分之一献给祢”（创28:20-22）。那促使雅各向上帝许愿的情景，与今日促使男男女女向主许愿的情景相似。他曾用犯罪的方法去得他明知上帝已确切应许给他的福气。他这样做，表明他极其缺乏信心，不相信上帝能实现祂的旨意，无论现状多么令人沮丧。结果，他不但没有达到自己所贪求的地步，反而被迫逃命，躲避以扫的怒气。他只有一杖在手，翻山越野，跑到几百里之外。他的勇气丧尽，满心忧悔畏惧，到处避人，免被他忿怒的哥哥所追踪。他没有上帝的平安去安慰他，因为他一想到自己失了上帝的保护，便苦恼至极。{4T 464.3}[7]
§16
And Jacob vowed a vow, saying, If God will be with me, and will keep me in this way that I go, and will give me bread to eat, and raiment to put on, so that I come again to my fathers house in peace; then shall the Lord be my God: and this stone, which I have set for a pillar, shall be Gods house: and of all that Thou shalt give me I will surely give the tenth unto Thee. The circumstances which prompted Jacob to vow to the Lord were similar to those which prompt men and women to vow to the Lord in our time. He had by a sinful act obtained the blessing which he knew had been promised him by the sure word of God. In doing this he showed great lack of faith in Gods power to carry out His purposes, however discouraging present appearances might be. Instead of placing himself in the position he coveted, he was obliged to flee for his life from the wrath of Esau. With only his staff in his hand he must travel hundreds of miles through a desolate country. His courage was gone, and he was filled with remorse and timidity, seeking to avoid men, lest he should be traced by his angry brother. He had not the peace of God to comfort him, for he was harassed with the thought that he had forfeited divine protection. {4T 464.3}[7]
§17
他旅程的第二天将尽。他疲倦饥饿，无家可归，觉得上帝离弃了他。他知道这都是咎由自取，绝望的乌云包围了他。他觉得自己成了天涯浪子，心中起了无名的恐怖，几乎不敢祈祷。然而在这种极其凄凉孤独之中，他空前地感受到自己需要上帝的保护。他在上帝面前痛哭认罪，并求主赐凭据，证明祂没有完全丢弃他。但他那沉重的心仍不得安慰。他已完全失去了自信的心，并且害怕列祖的上帝已弃绝他了。然而上帝，慈悲的上帝，却可怜这凄凉悲伤，堆石为枕头，以天幕为被盖的人。{4T 465.1}[8]
§18
The second day of his journey is drawing to a close. He is weary, hungry, and homeless, and he feels that he is forsaken of God. He knows that he has brought this upon himself by his own wrong course. Dark clouds of despair enclose him, and he feels that he is an outcast. His heart is filled with a nameless terror, and he hardly dares to pray. But he is so utterly lonely that he feels the need of protection from God as he has never felt it before. He weeps and confesses his sin before God, and entreats for some evidence that He has not utterly forsaken him. But his burdened heart finds no relief. He has lost all confidence in himself, and he fears that the God of his fathers has cast him off. But God, the merciful God, pities the desolate, sorrow-stricken man, who gathers the stones for his pillow and has only the canopy of heaven for his covering. {4T 465.1}[8]
§19
在夜间的异象中，他见到一个神秘的梯子，梯子的底部在地，梯顶却插入众星之上，直达至高的诸天。上帝的使者在这光明的梯子上，上去下来，显出了一条贯通天地的途径。他听到一个声音，重发慈悲，保护和未来福气的应许。及至雅各梦后醒来，他说：“耶和华真在这里，我竟不知道”（创28:16）。他举目四望，期望得见天使，然而他迫切惊异的目光所见到的，却是地上之物的模糊轮廓，和诸天高高在上，星光灿烂。梯子与光明的天使都不见了，那在上的荣耀大君，他也只能在想象中看见。{4T 465.2}[9]
§20
In a vision of the night he sees a mystic ladder, its base resting upon the earth and its top reaching above the starry host to the highest heavens. Angel messengers are ascending and descending this ladder of shining brightness, showing him the pathway of communication between earth and heaven. A voice is heard by him, renewing the promise of mercy and protection and of future blessings. When Jacob awoke from his dream, he said: Surely the Lord is in this place; and I knew it not. He looked about him as if expecting to see the heavenly messengers; but only the dim outline of earthly objects, and the heavens above, brilliant with the gems of light, met his earnest, wondering gaze. The ladder and the bright messengers were gone, and the glorious Majesty above it he could see only in imagination. {4T 465.2}[9]
§21
午夜的清静使雅各油然生畏，那生动的印象使他觉得正在上帝面前。他想到自己未被除灭便满心感激不尽。那一夜，他再也睡不着了，深刻而热切的感激和圣洁的快乐交融，充满了他的心。“雅各清早起来，把所枕的石头立作柱子，浇油在上面”（创28:18）。他便在此向上帝许下了庄严的誓愿。{4T 466.1}[10]
§22
Jacob was awed with the deep stillness of the night and with the vivid impression that he was in the immediate presence of God. His heart was full of gratitude that he was not destroyed. There was no more sleep for him that night; gratitude deep and fervent, mingled with holy joy, filled his soul. And Jacob rose up early in the morning, and took the stone that he had put for his pillows, and set it up for a pillar, and poured oil upon the top of it. And here he made his solemn vow to God. {4T 466.1}[10]
§23
雅各受了恩典之露的滋润，精神焕发，又因上帝的在场及保证，而蓬勃有生气，便许下了愿。及至上帝的荣耀退去，他又遇到了试探，正如现今的人一样；然而他却忠于所许的愿，不愿怀有可能不必还愿的想法。他尽可以象现今的人一样辩解说，这番启示不过是一场梦而己，他许愿时过分奋兴了，因此，可以不必拘守；然而他并没有这样行。{4T 466.2}[11]
§24
Jacob made his vow while refreshed by the dews of grace and invigorated by the presence and assurance of God. After the divine glory had passed away, he had temptations, like men in our time, but he was faithful to his vow and would not harbor thoughts as to the possibility of being released from the pledge which he had made. He might have reasoned much as men do now, that this revelation was only a dream, that he was unduly excited when he made his vow, and that therefore it need not be kept; but he did not. {4T 466.2}[11]
§25
此后相隔多年，雅各才敢回归本乡；但他回去后忠心还了他欠主的债。他此时已成富翁，他从自己的财产中，提出一大份来，献入主的库中。{4T 466.3}[12]
§26
Long years intervened before Jacob dared to return to his own country, but when he did he faithfully discharged his debt to his Master. He had become a wealthy man, and a very large amount of property passed from his possessions to the treasury of the Lord. {4T 466.3}[12]
§27
现今许多人在雅各取得成功的事上失败了。那些蒙上帝赐予极大财富的人，因为必须按比例捐献自己的财产，便有极强的倾向，想要保存自己所有的。雅各从一切的财产中，抽出十分之一来，然后又将自己在外邦之地无法还愿之时，借用此十分之一而生的利益，也奉还给主。这一笔款项，确实很可观，但他却毫不犹豫；他认为已经许愿给上帝的，是属于上帝的，不是属于自己的。{4T 466.4}[13]
§28
Many in our day fail where Jacob made a success. Those to whom God has given the greatest amount have the strongest inclination to retain what they have, because they must give a sum proportionate to their property. Jacob gave the tenth of all that he had, and then reckoned the use of the tenth, and gave the Lord the benefit of that which he had used for his own interest during the time he was in a heathen land and could not pay his vow. This was a large amount, but he did not hesitate; that which he had vowed to God he did not regard as his, but as the Lords. {4T 466.4}[13]
§29
上帝赐给我们多少，就要求多少。人受托的资本越多，上帝所要求归还祂的礼物也就越贵重。如果一个基督徒有一两万块钱，上帝必要向他要求，他不但应照十分之一的制度向上帝捐献，也应当献奉赎罪祭和感恩祭。犹太人的制度有一个卓越的特点，便是将产业分别为圣。在我们说十分之一乃是犹太人为宗教而奉献的标准之时，这话说得有些欠妥。上帝以自己的主权为至上，差不多在每一件东西上，赐物之主都提醒他们，要归还给祂。他们要为自己的长子，群畜中初生的，以及田地里初熟的庄稼献上赎价。他们须留下田地四角的禾稼给穷苦的人。他们收割之时，手中落下来的，都要留给穷人，并且七年一次，应任田地自然生产，给与缺乏的人。此外，他们还须献牺牲祭，赎罪祭，赎愆祭，每逢第七年要免除一切的债务。他们也要用大量的钱款，厚待和施济穷人。他们的财产还要付各种的税。{4T 467.1}[14]
§30
According to the amount bestowed will be the amount required. The larger the capital entrusted, the more valuable is the gift which God requires to be returned to Him. If a Christian has ten or twenty thousand dollars, Gods claims are imperative upon him, not only to give his proportion according to the tithing system, but to present his sin offerings and thank offerings to God. The Levitical dispensation was distinguished in a remarkable manner by the sanctification of property. When we speak of the tithe as the standard of the Jewish contributions to religious purposes, we do not speak understandingly. The Lord kept His claims paramount, and in almost every article they were reminded of the Giver by being required to make returns to Him. They were required to pay a ransom for their firstborn son, for the first fruits of their flocks, and for the first gathering of the harvest. They were required to leave the corners of their harvest fields for the destitute. Whatever dropped from their hands in reaping was left for the poor, and once in every seven years their lands were allowed to produce spontaneously for the needy. Then there were the sacrificial offerings, the trespass offerings, the sin offerings, and the remission of all debts every seventh year. There were also numerous expenses for hospitalities and gifts to the poor, and there were assessments upon their property. {4T 467.1}[14]
§31
在一定的时期中，为了维护律法的纯正，要查问人是否忠于履行他们所许的愿。有少数顺从良心的人，从全部的收入中抽出三分之一来作宗教事业及救济穷人之用，借之归还上帝。这些捐款并非指定向某一等人征取，而是向全国的各界人民要求，依照各人进项的多少而出。除了这一切制定的和经常的捐献之外，还有许多特别的事项，也需要人乐意奉献，例如在旷野建会幕，以及在耶路撒冷建圣殿等。这些方案都是上帝所定的，一面是为祂子民自己的益处，一面也可维持祂的圣工。{4T 467.2}[15]
§32
At stated periods, in order to preserve the integrity of the law, the people were interviewed as to whether they had faithfully performed their vows or not. A conscientious few made returns to God of about one third of all their income for the benefit of religious interests and for the poor. These exactions were not from a particular class of the people, but from all, the requirement being proportioned according to the amount possessed. Besides all these systematic and regular donations there were special objects calling for freewill offerings, such as the tabernacle built in the wilderness and the temple erected at Jerusalem. These drafts were made by God upon the people for their own good, as well as to sustain His service. {4T 467.2}[15]
§33
我们这班人对于这件事也应当觉悟。现今只有少数的人会因为忽略捐款的本分而觉得良心难过，也只有少数的人因自己天天劫夺上帝之物而觉得心中悔恨。一个基督徒若在有意或无意之中少付了邻人的钱，或是拒绝偿负正当的债务，他的良心若未被烙惯，就必使他忧苦；即使除他自己之外，并无别人知道此事，他也总是不得安心。然而今日漠视自己所许的愿，未清付所立之约的人，为数很多，但为此事而心地不安的，却是很少；觉得自己有未尽本分之罪的人是多么的少啊！我们必须对这个问题有新的更深刻的觉悟。我们应当激发良心，恳切注意此事；因为在末日之时，我们一定要向上帝交账，并且祂的要求必须满足。{4T 468.1}[16]
§34
There must be an awakening among us as a people upon this matter. There are but few men who feel conscience-stricken if they neglect their duty in beneficence. But few feel remorse of soul because they are daily robbing God. If a Christian deliberately or accidentally underpays his neighbor, or refuses to cancel an honest debt, his conscience, unless seared, will trouble him; he cannot rest although no one may know but himself. There are many neglected vows and unpaid pledges, and yet how few trouble their minds over the matter; how few feel the guilt of this violation of duty. We must have new and deeper convictions on this subject. The conscience must be aroused, and the matter receive earnest attention; for an account must be rendered to God in the last day, and His claims must be settled. {4T 468.1}[16]
§35
基督徒商人不论其资本是多是少，其责任都是应当严依上帝所赐之分，抽出礼物来。钱财的迷惑败坏了成千成万的人。这些富人忘记了自己管家的身分，也忘了那日子，就是主说要“把你所经营的交代明白”（路16:2）的日子正在很快地临到。正如那按才授银的比喻中所表明的情形一样，每一个人都有善用主恩赐的责任。那比喻中的可怜人因为领得最少，就觉得责任也最小，而不动用那委托给他的银子，因此，他便被丢在外面的黑暗里。{4T 468.2}[17]
§36
The responsibilities of the Christian businessman, however large or small his capital, will be in exact proportion to his gifts from God. The deceitfulness of riches has ruined thousands and tens of thousands. These wealthy men forget that they are stewards, and that the day is fast approaching when it shall be said to them: Give an account of thy stewardship. As shown by the parable of the talents, every man is responsible for the wise use of the gifts bestowed. The poor man in the parable, because he had the least gift, felt the least responsibility and made no use of the talent entrusted to him; therefore he was cast into outer darkness. {4T 468.2}[17]
§37
基督说过：“有钱财的人进上帝的国，是何等的难哪”（可10:23）！祂的门徒听见了祂的道理，便大为惊异。一个在救人归向耶稣基督的工作上有成效的传道人，为多得今生暂时的财利而抛弃其神圣的工作，就被称为背道之人，将来必因为妄用了上帝所赐的钱财而向上帝交账。商人，农夫，技师，律师，以及各等的人，何时作了教会成员，就成了基督的仆人；他们的才干虽或全不相同，但他们作个人之工及用捐款以推进上帝圣工的责任，却不亚于落在传道人身上的责任。传道人若不传福音，就必有祸，照样，商人若不用自己各样的才干与基督同工达到同样的效果，也必有灾祸临身。当这道理传入人心时，有些人就会说：“这话甚难”（约6:60）；然而确实如此，尽管常与一般自称为基督徒之人的做法相抵触。{4T 468.3}[18]
§38
Said Christ: How hardly shall they that have riches enter into the kingdom of God! And His disciples were astonished at His doctrine. When a minister who has labored successfully in securing souls to Jesus Christ abandons his sacred work in order to secure temporal gain, he is called an apostate, and he will be held accountable to God for the talents that he has misapplied. When men of business, farmers, mechanics, merchants, lawyers, etc., become members of the church, they become servants of Christ; and although their talents may be entirely different, their responsibility to advance the cause of God by personal effort, and with their means, is no less than that which rests upon the minister. The woe which will fall upon the minister if he preach not the gospel, will just as surely fall upon the businessman, if he, with his different talents, will not be a co-worker with Christ in accomplishing the same results. When this is brought home to the individual, some will say, This is an hard saying; nevertheless it is true, although continually contradicted by the practice of men who profess to be followers of Christ. {4T 468.3}[18]
§39
上帝施行恩典的奇迹，在旷野为祂子民预备食粮。祂原本也可预备宗教礼拜一切需用之物；然而祂却没有那样行，因为祂的无穷智慧已看出祂子民的道德训练，有赖于他们与祂合作，每一个人都有所作为。只要真理仍然前进，上帝的要求就仍然在人的身上，要人将上帝为此而托付他们的奉献出来。上帝是创造人类的主，祂设下这种定期捐款的计划，使人人照其各自的能力负上均平的责任。每一个人都要对自己的财产作出评估，照心中的愿望奉献。然而今日有许多人犯了亚拿尼亚及撒非拉同样的罪，以为自己若扣留了部分上帝所要求的十分之一，弟兄们是决不会知道的。那一对犯罪的夫妇也曾如此想，他们的事例就是我们的警戒。在这件事上，上帝显明了祂是监察人心的。人心中所藏的动机和目的都瞒不过主。祂给历代的基督徒留下了一个永久的警告，要他们谨防这种人心常常容易犯的罪恶。{4T 469.1}[19]
§40
God provided bread for His people in the wilderness by a miracle of mercy, and He could have provided everything necessary for religious service; but He did not, because in His infinite wisdom He saw that the moral discipline of His people depended upon their co-operating with Him, every one of them doing something. As long as the truth is progressive, the claims of God rest upon men to give of that which He has entrusted to them for this very purpose. God, the Creator of man, by instituting the plan of systematic benevolence, has made the work bear equally upon all according to their several abilities. Everyone is to be his own assessor and is left to give as he purposes in his heart. But there are those who are guilty of the same sin as Ananias and Sapphira, thinking that if they withhold a portion of what God claims in the tithing system the brethren will never know it. Thus thought the guilty couple whose example is given us as a warning. God in this case proves that He searches the heart. The motives and purposes of man cannot be hidden from Him. He has left a perpetual warning to Christians of all ages to beware of the sin to which the hearts of men are continually inclined. {4T 469.1}[19]
§41
今日许多人重犯亚拿尼亚和撒非拉的罪，虽然没有明显可见的凭据表明上帝的不悦，但这种罪恶在上帝的眼中仍是同样的可憎，犯罪的人也必在审判之日受报应，许多人甚至在今生就会感到上帝的咒诅。人若向圣工立约，就是向上帝许愿，应该郑重遵守。人为促进圣工立下了捐献的约，竟将此款挪移私用，这在上帝看来，其罪不亚于盗窃圣物之罪。{4T 469.2}[20]
§42
Although no visible marks of Gods displeasure follow the repetition of the sin of Ananias and Sapphira now, yet the sin is just as heinous in the sight of God and will as surely be visited upon the transgressor in the day of judgment, and many will feel the curse of God even in this life. When a pledge is made to the cause, it is a vow made to God and should be sacredly kept. In the sight of God it is no better than sacrilege to appropriate to our own use that which has been once pledged to advance His sacred work. {4T 469.2}[20]
§43
我们在弟兄们面前立约捐献定额的款项，无论是口头的还是书面的，这些弟兄就是我们与上帝所立之约的见证人。这约不是向人立的，乃是向上帝立的，是如同我们向邻居所写的字据一样。基督徒既向上帝立了约，就负有付款的义务，比合法的契约更具约束力。{4T 470.1}[21]
§44
When a verbal or written pledge has been made in the presence of our brethren to give a certain amount, they are the visible witnesses of a contract made between ourselves and God. The pledge is not made to man, but to God, and is as a written note given to a neighbor. No legal bond is more binding upon the Christian for the payment of money than a pledge made to God. {4T 470.1}[21]
§45
人与同胞这样立下了誓约，一般不会想要解约。我们向赐人万般恩典的上帝所许的愿是更为重大的，我们为什么设法要废弃向上帝所许的愿呢？人岂可因为是向上帝应许的，就认为没有什么约束力呢？难道因为这愿不必在法庭受审，就缺少效力吗？自命为耶稣基督无穷牺牲的宝血所救赎的人，岂可“夺取上帝”的物呢？他所许的愿和他的行动，岂不要在天庭的公义天平中过秤吗？{4T 470.2}[22]
§46
Persons who thus pledge to their fellow men do not generally think of asking to be released from their pledges. A vow made to God, the Giver of all favors, is of still greater importance; then why should we seek to be released from our vows to God? Will man consider his promise less binding because made to God? Because his vow will not be put to trial in courts of justice, is it less valid? Will a man who professes to be saved by the blood of the infinite sacrifice of Jesus Christ, rob God? Are not his vows and his actions weighed in the balances of justice in the heavenly courts? {4T 470.2}[22]
§47
我们每一个人的案件都在天上的法庭中待决。我们的行动是否抵消那与我们不利的证据呢？亚拿尼亚和撒非拉的案件具有罪大恶极的性质。他们扣留一部分地价，便欺哄了圣灵。照样，每一个人按着犯罪的程度，罪名也就成立了。上帝的灵临格软化人心之时，人就容易受圣灵的感动，立志为上帝的圣工克己牺牲。在上帝的亮光非常清明有力地射进人的心房之时，人生来的性情就要被克服，自私在心中无力；并且激起热切的愿望，想要实行克己和慈善，来效法那模范，就是耶稣基督。这样，生性自私的人，就要爱惜可怜迷失的罪人；且向上帝立下庄严的约，象亚伯拉罕及雅各所行的一样。在这种场合中，天上的使者也在场。爱上帝和爱人的心胜过了自私自利和贪爱世界的心。这种情形在主讲的人有圣灵和上帝权能同在，提出天上大君在十字架的牺牲上所奠立的救赎计划时，尤为显然。从下述几段圣经中，我们可以看出上帝如何看待人许愿的事：{4T 470.3}[23]
§48
Each of us has a case pending in the court of heaven. Shall our course of conduct balance the evidence against us? The case of Ananias and Sapphira was of the most aggravated character. In keeping back part of the price, they lied to the Holy Ghost. Guilt likewise rests upon every individual in proportion to like offenses. When the hearts of men are softened by the presence of the Spirit of God, they are more susceptible to impressions of the Holy Spirit, and resolves are made to deny self and to sacrifice for the cause of God. It is when divine light shines into the chambers of the mind with unusual clearness and power that the feelings of the natural man are overcome, that selfishness loses its power upon the heart, and that desires are awakened to imitate the Pattern, Jesus Christ, in practicing self-denial and benevolence. The disposition of the naturally selfish man then becomes kind and pitiful toward lost sinners, and he makes a solemn pledge to God, as did Abraham and Jacob. Heavenly angels are present on such occasions. The love of God and love for souls triumphs over selfishness and love of the world. Especially is this the case when the speaker, in the Spirit and power of God, presents the plan of redemption, laid by the Majesty of heaven in the sacrifice of the cross. By the following scriptures we may see how God regards the subject of vows: {4T 470.3}[23]
§49
“摩西晓谕以色列各支派的首领，说，耶和华所吩咐的乃是这样：人若向耶和华许愿，或起誓，要约束自己，就不可食言，必要按口中所出的一切话行”（民30:1-2）。“不可任你的口使肉体犯罪；也不可在祭司面前说是错许了；为何使上帝因你的声音发怒，败坏你手所作的呢”（传5:6）？“我要用燔祭进祢的殿，向祢还我的愿，就是在急难时我嘴唇所发的，口中所许的”（诗66:13-14）。“人冒失说，这是圣物，许愿之后才查问，就是自陷网罗”（箴20:25）。“你向耶和华你的上帝许愿，偿还不可迟延，因为耶和华你的上帝必定向你追讨，你不偿还就有罪。你若不许愿，倒无罪。你嘴里所出的，就是你口中应许，甘心所献的，要照你向耶和华你上帝所许的愿谨守遵行”（申23:21-23）。{4T 471.1}[24]
§50
And Moses spake unto the heads of the tribes concerning the children of Israel, saying, This is the thing which the Lord hath commanded. If a man vow a vow unto the Lord, or swear an oath to bind his soul with a bond; he shall not break his word, he shall do according to all that proceedeth out of his mouth. Numbers 30:1, 2. Suffer not thy mouth to cause thy flesh to sin; neither say thou before the angel, that it was an error: wherefore should God be angry at thy voice, and destroy the work of thine hands? Ecclesiastes 5:6. I will go into Thy house with burnt offerings: I will pay Thee my vows, which my lips have uttered, and my mouth hath spoken, when I was in trouble. Psalm 66:13, 14. It is a snare to the man who devoureth that which is holy, and after vows to make inquiry. Proverbs 20:25. When thou shalt vow a vow unto the Lord thy God, thou shalt not slack to pay it: for the Lord thy God will surely require it of thee; and it would be sin in thee. But if thou shalt forbear to vow, it shall be no sin in thee. That which is gone out of thy lips thou shalt keep and perform; even a freewill offering, according as thou hast vowed unto the Lord thy God, which thou hast promised with thy mouth. Deuteronomy 23:21-23. {4T 471.1}[24]
§51
“你们许愿，当向耶和华你们的上帝还愿；在祂四面的人都应当拿贡物献给那可畏的主”（诗76:11）。“你们却亵渎我的名，说，耶和华的桌子是污秽的，其上的食物是可藐视的。你们又说，这些事何等烦琐；并嗤之以鼻；这是万军之耶和华说的。你们把抢夺的，瘸腿的，有病的，拿来献上为祭；我岂能从你们手中收纳呢？这是耶和华说的。行诡诈的在群中有公羊，他许愿却用有残疾的献给主，这人是可咒诅的；因为我是大君王，我的名在外邦中是可畏的；这是万军之耶和华说的”（玛1: 12-14）。{4T 471.2}[25]
§52
Vow, and pay unto the Lord your God: let all that be round about Him bring presents unto Him that ought to be feared. Psalm 76:11. But ye have profaned it, in that ye say, The table of the Lord is polluted; and the fruit thereof, even His meat, is contemptible. Ye said also, Behold, what a weariness is it! and ye have snuffed at it, saith the Lord of hosts; and ye brought that which was torn, and the lame, and the sick; thus ye brought an offering: should I accept this of your hand? saith the Lord. But cursed be the deceiver, which hath in his flock a male, and voweth, and sacrificeth unto the Lord a corrupt thing: for I am a great King, saith the Lord of hosts, and My name is dreadful among the heathen. Malachi 1:12-14. {4T 471.2}[25]
§53
“你向上帝许愿，偿还不可迟延；因祂不喜悦愚昧人；所以你许的愿应当偿还。你许愿不还，不如不许”（传5:4-5）。{4T 472.1}[26]
§54
When thou vowest a vow unto God, defer not to pay it; for He hath no pleasure in fools: pay that which thou hast vowed. Better is it that thou shouldest not vow, than that thou shouldest vow and not pay. Ecclesiastes 5:4, 5. {4T 472.1}[26]
§55
上帝已赐给人一份工作来拯救他的同胞。他可以藉着仁慈良善的行为而与基督同工。但是他无法救赎他们，不能满足受到破坏之公义的要求。只有上帝的儿子能够做到这一点。祂撇下了自己的尊贵和荣耀，在神性上披上人性，来到这个世界为人类降卑流血。{4T 472.2}[27]
§56
God has given man a part to act in accomplishing the salvation of his fellow men. He can work in connection with Christ by doing acts of mercy and beneficence. But he cannot redeem them, not being able to satisfy the claims of insulted justice. This the Son of God alone can do, by laying aside His honor and glory, clothing His divinity with humanity, and coming to earth to humiliate Himself and shed His blood in behalf of the human race. {4T 472.2}[27]
§57
基督委派门徒“往普天下去，传福音给万民听”（可16:15），就是把传福音的工作交给了人。一些人要出来传道。祂又呼召其他的人满足祂对他们奉献十分之一和其他捐献的要求，以支持传道工作，把真理书刊传到全地。这就是上帝提拔人的办法，也是人所需要的工作，定会激起他最深的同情，运用最高的心智。{4T 472.3}[28]
§58
In commissioning His disciples to go into all the world, and preach the gospel to every creature, Christ assigned to men the work of spreading the gospel. But while some go forth to preach, He calls upon others to answer to His claims upon them for tithes and offerings with which to support the ministry and to spread the printed truth all over the land. This is Gods means of exalting man. It is just the work which he needs, for it will stir the deepest sympathies of his heart and call into exercise the highest capabilities of the mind. {4T 472.3}[28]
§59
上帝施恩赐福之手，将一切美好的事物放在世上，向人类显示祂的大爱。穷人是祂的，教会圣工也是祂的。祂把钱财放在人的手中，使祂神圣的恩赐可以藉着人为通路，作委派给我们的拯救同胞人类的工作。在这广大的园地上，每一个人都有其所派定的工作；可是谁也不该以为上帝是依赖人的。祂尽可以开口叫一切穷困之子变成巨富。祂尽可以在顷刻之间，治愈人类一切的疾病。祂尽可以取消一切传道人，而叫天使来作祂真理的使者。祂尽可以把真理书写在天空，或是印在田野中的树叶和花瓣上，或是从天上发出声音来传讲真理。然而全智的上帝却不用这些方法。祂知道人必须有事情作，才能使人生有福乐。金银都是主的，祂若愿意的话，尽可从天倾赐；然而祂却不肯这样行，反倒叫人作祂的管家，授托钱财给人，不是要人囤积起来，而是要用来造福别人。这样，祂就使人作为媒介，藉之散福给人间。上帝定下了捐款的计划，为要使人成为象创造人的主一样，在品格上慈善而无私，终至于与祂同享永恒光荣的赏赐。{4T 472.4}[29]
§60
Every good thing of earth was placed here by the bountiful hand of God as an expression of His love to man. The poor are His, and the cause of religion is His. He has placed means in the hands of men, that His divine gifts may flow through human channels in doing the work appointed us in saving our fellow men. Everyone has his appointed work in the great field; and yet none should receive the idea that God is dependent upon man. He could speak the word, and every son of poverty would be made rich. In a moment of time He could heal the human race of all their diseases. He might dispense with ministers altogether and make angels the ambassadors of His truth. He might have written the truth upon the firmament, or imprinted it upon the leaves of the trees and upon the flowers of the field; or He might with an audible voice have proclaimed it from heaven. But the all-wise God did not choose any of these ways. He knew that man must have something to do in order that life might be a blessing to him. The gold and silver are the Lords, and He could rain them from heaven if He chose; but instead of this He has made man His steward, entrusting him with means, not to be hoarded, but to be used in benefiting others. He thus makes man the medium through which to distribute His blessings on earth. God planned the system of beneficence in order that man might become, like his Creator, benevolent and unselfish in character, and finally be a partaker with Him of the eternal, glorious reward. {4T 472.4}[29]
§61
上帝以人为工具作工；凡激动人们的良心，引发人行善，使其对真理圣工的进展有真正关心的人，不是自己作工，而是上帝的灵在他里面作工。在这些情形之下所立的约是神圣的，是上帝的灵工作的效果。当人还了这些愿，上天接纳了奉献之物时，这些慷慨的工人，也就在天庭银行中积下了同额的财宝。这正是为将来打下美好的基础，使他们可以持定永生。{4T 473.1}[30]
§62
God works through human instrumentalities; and whoever shall awaken the consciences of men, provoking them to good works and a real interest in the advancement of the cause of truth, does not do it of himself, but by the Spirit of God which worketh in him. Pledges made under these circumstances are of a sacred character, being the fruit of the work of the Spirit of God. When these pledges are canceled, Heaven accepts the offering, and these liberal workers are credited for so much treasure invested in the bank of heaven. Such are laying up a good foundation against the time to come, that they may lay hold on eternal life. {4T 473.1}[30]
§63
何时人不能鲜明地感受到上帝的灵即在眼前，而将心思运用到今生暂时的事物上去，他们就受了试探，怀疑自己志愿立下之约的效力，及至屈从了撒但的提议之后，他们就会辩称自己当时是受了不适当的压力，自己的行动是由于当场的兴奋冲动；还说上帝圣工需款的要求是言过其实的；自己是受虚假话语的诱导，在没有完全明白这个问题的情况下许愿的，所以，他们希望解约。传道人是否有权接受这样的推辞，而说：“你们可以不受这约的约束，你们所许的愿可以作废”呢？他们如果胆敢这样作，就与扣钱之人的罪恶有分了。{4T 473.2}[31]
§64
But when the immediate presence of the Spirit of God is not so vividly felt, and the mind becomes exercised in the temporal concerns of life, then they are tempted to question the force of the obligation which they voluntarily assumed; and, yielding to Satans suggestions, they reason that undue pressure was brought to bear upon them and they acted under the excitement of the occasion; that the demand for means to use in the cause of God was overstated; and that they were induced to pledge under false pretenses, without fully understanding the subject, and therefore they wish to be released. Have ministers the power to accept their excuses and say: You shall not be holden to your pledge; you are released from your vow? If they venture to do this, they become partakers of the sin of which the withholder is guilty. {4T 473.2}[31]
§65
在我们的一切收入中，应先将第一份归还上帝。在吩咐犹太人的慈善计划上，是要把上帝所赐的第一批收获，无论是牛群或羊群中的生产，还是在田间、果园和葡萄园中的果实，都归给上帝，不然的话，就要以同样的价值赎回。但在我们今日，事情的次序起了多大的改变啊！上帝的要求常被放在最末后，或甚至被忽略了，然而，我们现在工作的需要，却是十倍于从前犹太人所需要的呢！给使徒们的伟大使命，就是要去到全世界传福音。这表明了工作范围的扩展，以及现今落在基督信徒身上的责任越来越多了。既然律法在数千年前要求十分之一和捐款，到现在就会变成更重要了！若在犹太人的经济制度中，无论贫富，都要按照各人财物的比例来奉献，到现在其重要性就加倍了。{4T 474.1}[32]
§66
Of all our income we should make the first appropriation to God. In the system of beneficence enjoined upon the Jews they were required either to bring to the Lord the first fruits of all His gifts, whether in the increase of their flocks or herds, or in the produce of their fields, orchards, or vineyards, or they were to redeem it by substituting an equivalent. How changed the order of things in our day! The Lords requirements and claims, if they receive any attention, are left till the last. Yet our work needs tenfold more means now than was needed by the Jews. The great commission given to the apostles was to go throughout the world and preach the gospel. This shows the extension of the work and the increased responsibility resting upon the followers of Christ in our day. If the law required tithes and offerings thousands of years ago, how much more essential are they now! If the rich and poor were to give a sum proportionate to their property in the Jewish economy, it is doubly essential now. {4T 474.1}[32]
§67
自称基督徒的人大多很不愿意放弃自己的钱财。他们中的许多人献给上帝的不及他们收入的二十分之一，且有许多人远远少于二十分之一；在大批的人抢夺上帝的那点儿十分之一时，有些人则只愿交十分之一。若是我们的人都照所应该的将十分之一交到上帝的库里，就会得到福气，用于神圣用途的礼物和供物就会增加十倍，从而上帝和人之间的通道就会保持畅通。跟从基督的人不应等候激动人心的布道呼吁唤起他们的行动。他们若在属灵上觉醒，就会在每周无论多少的收入中，听到上帝的声音和良心的声音带着权柄要求主应该得的十分之一和奉献。{4T 474.2}[33]
§68
The majority of professed Christians part with their means with great reluctance. Many of them do not give one twentieth of their income to God, and many give far less than that; while there is a large class who rob God of the little tithe, and others who will give only the tithe. If all the tithes of our people flowed into the treasury of the Lord as they should, such blessings would be received that gifts and offerings for sacred purposes would be multiplied tenfold, and thus the channel between God and man would be kept open. The followers of Christ should not wait for thrilling missionary appeals to arouse them to action. If spiritually awake, they would hear in the income of every week, whether much or little, the voice of God and of conscience with authority demanding the tithes and offerings due the Lord. {4T 474.2}[33]
§69
跟从基督之人的恩赐和工作，不仅是上帝想要得到的，在某种意义上也是不可缺少的。全天庭都关心人类的得救，也等着人变得关心自己的得救和同胞的得救。万事俱备，但教会显然在迷魂阵上。何时他们睡醒，将自己的祷告、财富和一切精力才智都摆在耶稣脚前，真理的事业就会得胜。天使们感到吃惊，虽有耶稣这样的榜样赐给基督徒，他们还是那么少有作为，耶稣甚至没有保留自己免受可耻的死亡。天使大感惊奇，自称基督徒的人在与世人的自私自利接触时，竟会后退到他们狭隘的观点和自私的动机上去。{4T 475.1}[34]
§70
Not only are the gifts and labors of Christs followers desired, but in one sense they are indispensable. All heaven is interested in the salvation of man and waiting for men to become interested in their own salvation and in that of their fellow men. All things are ready, but the church is apparently upon the enchanted ground. When they shall arouse and lay their prayers, their wealth, and all their energies and resources at the feet of Jesus, the cause of truth will triumph. Angels are amazed that Christians do so little when such an example has been given them by Jesus, who even withheld not Himself from death, a shameful death. It is a marvel to them that when professors come in contact with the selfishness of the world they should fall back to their narrow views and selfish motives. {4T 475.1}[34]
§71
今日基督教界所犯的一项极大的罪，就是在与上帝交往的事上，进行掩饰和贪婪。许多人对各机构和宗教事业所许下的诺言，愈来愈不关心。有不少人把许下的诺言视为不必偿还的。他们若想到把钱财投资在银行股份或商品上，就能带给他们相当的利益时；或在他们许下诺言要襄助的机构中，有几位是他们所反对的人，他们就会感到完全有自由随意使用他们的金钱。这种欠缺廉洁正直的风气，正弥漫于那些宣称守上帝诫命，并等候他们的主和救主即将显现的人当中。{4T 475.2}[35]
§72
One of the greatest sins in the Christian world of today is dissembling and covetousness in dealing with God. There is an increasing carelessness on the part of many in regard to meeting their pledges to the various institutions and religious enterprises. Many look upon the act of pledging as though it imposed no obligation to pay. If they think that their money will bring them considerable profit by being invested in bank stock or in merchandise, or if there are individuals connected with the institution which they have pledged to help to whom they take exceptions, they feel perfectly free to use their means as they please. This lack of integrity is prevailing to quite an extent among those who profess to be keeping the commandments of God and looking for the soon appearing of their Lord and Saviour. {4T 475.2}[35]
§73
定期捐款的计划是上帝亲自安排的，但人们往往拒绝或推迟忠心地满足上帝的要求，好像严肃的承诺无足轻重似的。正是因为信徒们疏忽交纳十分之一和履行自己的誓约，我们的机构才不免受困窘。如果富人和穷人都把十分之一交到库中，就会有充足的财力解除圣工的财政困难，大力推进各部门的传道工作。上帝号召凡相信真理的人把祂的物交给祂。那些认为向上帝保留就是得利的人，最终会感受到祂的咒诅，作为他们抢夺主的结果。只有完全无力支付才能原谅一个人没有立刻还主的债。在这事上漠不关心表明你们是处在盲目和欺骗当中，不配称为基督徒。{4T 475.3}[36]
§74
The plan of systematic benevolence was of Gods own arrangement, but the faithful payment of Gods claims is often refused or postponed as though solemn promises were of no significance. It is because church members neglect to pay their tithes and meet their pledges that our institutions are not free from embarrassment. If all, both rich and poor, would bring their tithes into the storehouse, there would be a sufficient supply of means to release the cause from financial embarrassment and to nobly carry forward the missionary work in its various departments. God calls upon those who believe the truth to render to Him the things that are His. Those who have thought that to withhold from God is gain will eventually experience His curse as the result of their robbery of the Lord. Nothing but utter inability to pay can excuse one in neglecting to meet promptly his obligations to the Lord. Indifference in this matter shows that you are in blindness and deception, and are unworthy of the Christian name. {4T 475.3}[36]
§75
教会是对信徒个人所许的愿负责的。如果他们见到有一位弟兄忽略所许的愿，就当和蔼而坦白地为他作工。如果他所处的境遇使他实在不能还自己的愿，他是一个可贵的教友，确是心有余而力不足，教会就当怜恤他，帮助他。这样，他们就可度过这难关，同时也为自己造福。{4T 476.1}[37]
§76
A church is responsible for the pledges of its individual members. If they see that there is a brother who is neglecting to fulfill his vows, they should labor with him kindly but plainly. If he is not in circumstances which render it possible for him to pay his vow, and he is a worthy member and has a willing heart, then let the church compassionately help him. Thus they can bridge over the difficulty and receive a blessing themselves. {4T 476.1}[37]
§77
上帝希望祂教会的信徒们认为他们向祂所欠的债，其约束力正如他们向商人或市场所负的债一样。但愿每一个人回想自己过去的生活，是否有一些许过的愿曾被忽略而未清偿，然后格外努力地清还那“一文钱”（太5:26）；因为我们大家都必须来到最后的审判台前，在那里只有忠贞诚实之人才能受得起试验。{4T 476.2}[38]
§78
God would have the members of His church consider their obligations to Him as binding as their indebtedness to the merchant or the market. Let everyone review his past life and see if any unpaid, unredeemed pledges have been neglected, and then make extra exertions to pay the uttermost farthing, for we must all meet and abide the final issue of a tribunal where nothing will stand the test but integrity and veracity. {4T 476.2}[38]