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第1018号 《利未记》和《申命记》..
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MR No. 1018 - Lessons on Liberality in Leviticus and Deuteronomy
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我昨天晚上没睡好，但我很感恩我能写一点儿，是的，相当感恩。我很高兴想到你，因为我相信并确知，你这时到美国去是遵行上帝的旨意。愿主步步支持并赐福你。{13MR 135.1}[1]
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I have not slept well during the past night, but I am thankful that I am able to write a little, yes, considerable. I think of you, but it is with pleasure, because you are, I believe, and am assured, in your going to America at this time, doing the will of God; and may the Lord sustain and bless you at every step. {13MR 135.1}[1]
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我有东西寄给你，是我认为很重要的，我认为它将会以一种能使许多人受益的方式准备妥当。我常喜欢与你谈论我深感兴趣的问题，我正设法写出《利未记》和《申命记》中有关人们彼此间义务的圣经命令的详细说明。我们必须注意涉及实际实用的传道工作的训词，并且聪明地作工，实行基督教的真正原则、旧约圣经的福音。{13MR 135.2}[2]
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I have things to send to you in writing that I deem very important, and I think it will be prepared in a form so that many may be benefited by it. I should oft be so pleased to have talks with you upon matters that are intensely interesting to me, that I am trying to write out in reference to the specifications in scriptural injunctions in regard to the duties one to another in Leviticus and Deuteronomy. We must just call to our minds those [precepts on] actual, practical missionary work, and work intelligently, and do the very principles of Christianity, the gospel of the Old Testament. {13MR 135.2}[2]
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有些人却称此为黑暗时代。即使是这样，那也不是因为与天国没有联络。请看《利未记》25章。主监察全地。每七年是一个安息年。直到现在这个有大光的时代，这也是一个极好的安排。不仅农业流程要中断，土地的耕作也不允许。地里自长的要留给穷人受益，外人和牲畜也可白白取用。这是要使疲惫多产的土地养精蓄锐，并教导希伯来民族上帝乃是家主，百姓是祂的佃户。土地得享安息，或全年的安息。{13MR 135.3}[3]
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And this some call the Dark Ages. If so, it is not because they had no communication from heaven. Leviticus 25. The Lord was over the whole earth. Every seventh year was a sabbatical year. This would be a wonderful arrangement down in this age of great light. Not only the agricultural processes were to be intermitted, but the cultivation of the soil was not permitted. It lay in its spontaneous growth for the benefit of the poor. All had free access to it--the strangers and the flocks and herds. This was to invigorate the productive, worn-out soil, and to teach the Hebrew nation that God was the Householder, and the people were His tenants. The land had a sabbath, or yearly sabbath. {13MR 135.3}[3]
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然后是第五十的禧年。所赐的教训是要鼓励慷慨并克服一切的吝啬，并教众人知道土地是主的。祂要被视为土地的所有者，他们若是顺从，祂就会赐福他们的土地，使土地多产。所赐的教训是主在照顾穷人，祂已为他们做好准备；每第七年地里自长的庄稼都是给他们的。这是慷慨的原则，是上帝特别介入作出的供应。第六年，在上帝的监管下，土地有三年的出产；这不断地教训人知道上帝乃是家主，土地是祂的。{13MR 136.1}[4]
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Then the jubilee, the fiftieth. The lessons given were to encourage liberality and overcome all stinginess, and to give lessons to all that it was the Lord's land. He was to be regarded as its owner, that He would make it productive, if they were obedient, by giving them His blessing upon their lands. The lesson given was that the Lord was taking care of the poor, and that He had made provision for them; and every seventh year the spontaneous crops were for them. This is the principle of liberality; a provision was made by special interposition of God. The sixth year, under God's supervision, the land yielded provision for three years; and it was a constant lesson that God was the Householder, and the land was His. {13MR 136.1}[4]
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可我不能写出《利未记》和《申命记》中所包含的一切。但我认为我们的信徒在1899这个开明的时代若是愿意回到他们所谓的“黑暗时代”，并将基督曾赐给希伯来人的教训带进自己的实际生活中，他们就会将上帝所要求他们的顺从付诸行动。他们的心就不会如此充满自私的原则，当困难园地的弟兄们请求帮助时，他们就不会关上心门说“不”了。{13MR 136.2}[5]
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But I cannot write out all that is contained in Leviticus and Deuteronomy. But I think our people in this enlightened age of 1899, if they would go back to the period they call the "Dark Ages" and bring into their practical life the lessons that Christ gave to the Hebrews, they would act out the obedience God required of them. Their hearts would not be so full of selfish principles, that when His brethren working in hard fields should ask a favor, that they would close the door of their heart and say, No. {13MR 136.2}[5]
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已经这么做了。我看到一些个人（我可以叫出名字，但我忍住不叫）要求一些简单的便利条件。既见他们不愿帮助，他们就不愿表示自己支持为贫穷所困的园地的工作，或仅就工资而言进行合作，那里的穷人必须得到帮助才能自助。（《信函》1899年221号，写给S.N.赫斯格长老夫妇，1899年8月写自新南威尔士州库兰邦森尼赛德）怀爱伦著作托管委员会1983年10月5日发布于美国首都华盛顿{13MR 136.3}[6]
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This has been done. I have seen individuals (I might call by name, but forbear) who asked simple advantages. Seeing they would not help, they would not express their sympathy in the work, or cooperate, only so far as wages was concerned--in a poverty-stricken field, where the poor must be helped in order to help themselves.--Letter 221, 1899. (Written to Elder and Mrs. S. N. Haskell, August, 1899, from "Sunnyside," Cooranbong, N.S.W.) Ellen G. White Estate Washington, D. C. October 5, 1983 {13MR 136.3}[6]
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