第14章 “我们遇见弥赛亚了”
§1
第14章 “我们遇见弥赛亚了”
§2
Chap. 14 - We Have Found the Messias
§3
约翰在约旦河外的伯大巴喇传道施洗。这里离从前上帝止住约旦河水让以色列人渡过的地点不远。到那被天军所倾覆的耶利哥城，也没有多少里路。回首这些往事，人们对施洗约翰的信息产生了深切的兴趣。难道古时行了如此伟大神迹的上帝不会再显出神能来拯救以色列吗？这种思想激励着那些每天涌到约旦河岸的民众。[1]{DA 132.1}
§4
John the Baptist was now preaching and baptizing at Bethabara, beyond Jordan. It was not far from this spot that God had stayed the river in its flow until Israel had passed over. A little distance from here the stronghold of Jericho had been overthrown by the armies of heaven. The memory of these events was at this time revived, and gave a thrilling interest to the Baptists message. Would not He who had wrought so wonderfully in ages past again manifest His power for Israels deliverance? Such was the thought stirring the hearts of the people who daily thronged the banks of the Jordan. {DA 132.1}[1]
§5
约翰的教训如此深入国人之心，不能不引起宗教领袖的注意。罗马政府怕百姓造反，所以对一切民间集会，都严加防范。对每一点风吹草动，犹太当局都感到惊恐。约翰没有征得犹太公会的许可就工作，显然他不承认他们的权威。他讲道时又是“一视同仁”地责备首领和平民，法利赛人和撒都该人，但众人还是热切的跟从他，对他的工作所抱的兴趣与日俱增。约翰虽没有向犹太公会请教，公会却认为他既是公众的教师，就理当受他们管辖。[2]{DA 132.2}
§6
The preaching of John had taken so deep a hold on the nation as to demand the attention of the religious authorities. The danger of insurrection caused every popular gathering to be looked upon with suspicion by the Romans, and whatever pointed toward an uprising of the people excited the fears of the Jewish rulers. John had not recognized the authority of the Sanhedrin by seeking their sanction for his work; and 1he had reproved rulers and people, Pharisees and Sadducees alike. Yet the people followed him eagerly. The interest in his work seemed to be continually increasing. Though he had not deferred to them, the Sanhedrin accounted that, as a public teacher, he was under their jurisdiction. {DA 132.2}[2]
§7
犹太公会会员是从由祭司、国家首领和教师中选出来的。照常规，由大祭司担任主席。会员们虽不尽是老态龙钟之辈，但必须是年富力强、见多识广；不但精通犹太的宗教和历史，而且要博学多识。会员必须毫无残疾，且有家室子女，因为这会使他们比别人更有感情，更具体谅之心。公会在耶路撒冷圣殿旁边的会议室里开会。当犹太国享有独立主权时，其公会是国家的最高法院，总揽政教大权。现在犹太国虽隶属罗马，但公会在政治和宗教事务上，仍发挥着强有力的影响。[3]{DA 133.1}
§8
This body was made up of members chosen from the priesthood, and from the chief rulers and teachers of the nation. The high priest was usually the president. All its members were to be men advanced in years, though not aged; men of learning, not only versed in Jewish religion and history, but in general knowledge. They were to be without physical blemish, and must be married men, and fathers, as being more likely than others to be humane and considerate. Their place of meeting was an apartment connected with the temple at Jerusalem. In the days of Jewish independence the Sanhedrin was the supreme court of the nation, possessing secular as well as ecclesiastical authority. Though now subordinated by the Roman governors, it still exercised a strong influence in civil as well as religious matters. {DA 133.1}[3]
§9
犹太公会对约翰的工作，再也不能不闻不问了。有人记得撒迦利亚在圣殿里得到的启示，这位父亲的预言明明指出他的儿子要作弥赛亚的先驱。三十年来的动荡和变迁，使这些事大部分已被遗忘。现在约翰的工作轰动了全国，他们就又想起这些事了。[4]{DA 133.2}
§10
The Sanhedrin could not well defer an investigation of Johns work. There were some who recalled the revelation made to Zacharias in the temple, and the fathers prophecy, that had pointed to his child as the Messiahs herald. In the tumults and changes of thirty years, these things had in a great measure been lost sight of. They were now called to mind by the excitement concerning the ministry of John. {DA 133.2}[4]
§11
以色列很久没有先知兴起，这样的改革运动也很久没有见过了。这认罪的号召新奇而又耸人听闻。首领中有许多人不愿意听约翰的劝诫和责备，唯恐受了感动，就把自己生活中的种种隐秘泄露出来。但他的讲论却直言称弥赛亚的来临。人人都知道，但以理预言弥赛亚降临前的“七十个七”已届期满，举国上下都热切地期望在那渴盼已久的国中分沾一份光荣。这么一来，公会就不得不尽快对约翰的信息表明或支持或拒绝的态度了。这时，公会在民间的势力已日渐衰落。如何保住自己的地位，已经成了会员们必须考虑的严重问题。他们希望得出个结论，就派了一个由祭司和利未人组成的代表团，到约旦河边会见这位新兴的教师。[5]{DA 133.3}
§12
It was long since Israel had had a prophet, long since such a reformation as was now in progress had been witnessed. The demand for confession of sin seemed new and startling. Many among the leaders would not go to hear Johns appeals and denunciations, lest they should be led to disclose the secrets of their own lives. Yet his preaching was a direct announcement of the Messiah. It was well known that the seventy weeks of Daniels prophecy, covering the Messiahs advent, were nearly ended; and all were eager to share in that era of national glory which was then expected. Such was the popular enthusiasm that the Sanhedrin would soon be forced either to sanction or to reject Johns work. Already their power over the people was waning. It was becoming a serious question how to maintain their position. In the hope of arriving at some conclusion, they dispatched to the Jordan a deputation of priests and Levites to confer with the new teacher. {DA 133.3}[5]
§13
代表们到达时，一大群人已在那里聚集听约翰讲论。傲慢的拉比们道貌岸然，昂首阔步而来，希冀博得民众的敬意和先知的尊重。人们肃然起敬，慌张地给他们让路。于是这些金玉其外的大人们，气派十足地站在旷野先知面前。[6]{DA 133.4}
§14
A multitude were gathered, listening to his words, when the delegates approached. With an air of authority designed to impress the people 1and to command the deference of the prophet the haughty rabbis came. With a movement of respect, almost of fear, the crowd opened to let them pass. The great men, in their rich robes, in the pride of rank and power, stood before the prophet of the wilderness. {DA 133.4}[6]
§15
傲慢地问道：“你是谁？”[7]{DA 134.1}
§16
Who art thou? they demanded. {DA 134.1}[7]
§17
约翰知道他们的意思，就回答说：“我不是基督。”[8]{DA 134.2}
§18
Knowing what was in their thoughts, John answered, I am not the Christ. {DA 134.2}[8]
§19
“这样，你是谁呢？是以利亚吗？”[9]{DA 134.3}
§20
What then? Art thou Elias? {DA 134.3}[9]
§21
“我不是。”[10]{DA 134.4}
§22
I am not. {DA 134.4}[10]
§23
“是那先知吗？”[11]{DA 134.5}
§24
Art thou that prophet? {DA 134.5}[11]
§25
“不是。”[12]{DA 134.6}No. {DA 134.6}[12]
§26
“你到底是谁？叫我们好回复差我们来的人，你自己说，你是谁？”[13]{DA 134.7}
§27
Who art thou? that we may give an answer to them that sent us. What sayest thou of thyself? {DA 134.7}[13]
§28
“我就是那在旷野有人声喊着说：‘修直主的道路，正如先知以赛亚所说的。’”[14]{DA 134.8}
§29
I am the voice of one crying in the wilderness, Make straight the way of the Lord, as said the prophet Esaias. {DA 134.8}[14]
§30
约翰所引的是以赛亚美妙的预言：“你们的上帝说：‘你们要安慰，安慰我的百姓。要对耶路撒冷说安慰的话，又向他宣告说，他指定的时期（注：中文本“争战的日子”，在英文钦定本边注，作“指定的时期”。）已满了，他的罪孽赦免了，’……有人声喊着说：‘在旷野预备耶和华的路，在沙漠地修平我们上帝的道。一切山洼都要填满，大小山冈都要削平，高高低低的要改为平坦，崎崎岖岖的必成为平原。耶和华的荣耀必然显现，凡有血气的，必一同看见。’”（赛40:1-5）[15]{DA 134.9}
§31
The scripture to which John referred is that beautiful prophecy of Isaiah: Comfort ye, comfort ye My people, saith your God. Speak 1ye comfortably to Jerusalem, and cry unto her, that her appointed time is accomplished, that her iniquity is pardoned. . . . The voice of him that crieth in the wilderness, Prepare ye the way of the Lord, make straight in the desert a highway for our God. Every valley shall be exalted, and every mountain and hill shall be made low: and the crooked shall be made straight, and the rough places plain: and the glory of the Lord shall be revealed, and all flesh shall see it together. Isaiah 40:1-5, margin. {DA 134.9}[15]
§32
古时，国王到不常去的巡视之前，要先派出一个先遣队，在王辇之前削平高地、填满山洼，以确保国王一路平稳，毫无阻碍。先知用此说明福音的工作，“一切山洼都要填满，大小山冈都要削平。”当上帝的灵用神奇的感化力触及人心时，骄傲就要被降卑，属世的享乐、地位和权势就都显得毫无价值。“将各样的计谋，各样拦阻人认识上帝的那些自高之事，一概攻破了，又将人所有的心意夺回，使他都顺服基督。”（林后10:5）于是，原来不被重视的谦卑和自我牺牲的爱，就要被彰显为无价的美德。这就是福音的工作。约翰所传的信息就是其中的一部分。[16]{DA 135.1}
§33
Anciently, when a king journeyed through the less frequented parts of his dominion, a company of men was sent ahead of the royal chariot to level the steep places and to fill up the hollows, that the king might travel in safety and without hindrance. This custom is employed by the prophet to illustrate the work of the gospel. Every valley shall be exalted, and every mountain and hill shall be made low. When the Spirit of God, with its marvelous awakening power, touches the soul, it abases human pride. Worldly pleasure and position and power are seen to be worthless. Imaginations, and every high thing that exalteth itself against the knowledge of God are cast down; every thought is brought into captivity to the obedience of Christ. 2 Corinthians 10:5. Then humility and self-sacrificing love, so little valued among men, are exalted as alone of worth. This is the work of the gospel, of which Johns message was a part. {DA 135.1}[16]
§34
拉比们又继续问约翰说：“你既不是基督，不是以利亚，也不是那先知，为什么施洗呢？”他们说的“那先知”，是指摩西。犹太人一直坚信，摩西要复活升天，却不知他早已复活了。当施洗约翰开始传道之时，许多人以为他或许就是复活了的摩西，因为他对预言和以色列的历史都有透彻的认识。[17]{DA 135.2}
§35
The rabbis continued their questioning: Why baptizest thou then, if thou be not that Christ, nor Elias, neither that prophet? The words that prophet had reference to Moses. The Jews had been inclined to the belief that Moses would be raised from the dead, and taken to heaven. They did not know that he had already been raised. When the Baptist began his ministry, many thought that he might be the prophet Moses risen from the dead, for he seemed to have a thorough knowledge of the prophecies and of the history of Israel. {DA 135.2}[17]
§36
他们也相信在弥赛亚降临之前，以利亚必要亲自显现。约翰却打消了这种期望，但他的话却含有更深的意义。耶稣后来这样论约翰：“你们若肯领受，这人就是那应当来的以利亚。”（太11:14）约翰赋有以利亚的心志和能力，他的使命也与以利亚的相似。如果犹太人接受了他，这番工作就必成全在他们身上。他们既然不接受，约翰对于他们就不是以利亚了。这样，他的使命就无法实现在他们的身上。[18]{DA 135.3}
§37
It was believed also that before the Messiahs advent, Elijah would personally appear. This expectation John met in his denial; but his words had a deeper meaning. Jesus afterward said, referring to John, If ye are willing to receive it, this is Elijah, which is to come. Matthew 11:14, R. V. John came in the spirit and power of Elijah, to do such a work as Elijah did. If the Jews had received him, it would have been accomplished for them. But they did not receive his message. To them he was not Elijah. He could not fulfill for them the mission he came to accomplish. {DA 135.3}[18]
§38
这次聚集的人群中，有许多人曾参加耶稣受洗的那次集会，不过当时没有几个人认识当时天赐的记号。施洗约翰几个月来的传道中，许多人不肯响应那悔改的呼召，他们就硬下心，使自己心眼黑暗，理会不到耶稣受洗时上天为他所作的见证。那从未凭着信心转向那不能看见之主的眼睛，就看不到上帝荣光的显现；那从未听过他声音的耳朵，也听不见他见证的话语了。现今何尝不是这样呢？信徒聚会时，常常有基督和服役的天使莅临，许多人却不知道，也看不出什么特别现象。但他的真门徒能觉察救主的同在。于是他们被平安和喜乐所鼓舞，就得到安慰、勉励和福惠了。[19]{DA 136.1}
§39
Many of those gathered at the Jordan had been present at the baptism of Jesus; but the sign then given had been manifest to but few among them. During the preceding months of the Baptists ministry, many had refused to heed the call to repentance. Thus they had hardened their hearts and darkened their understanding. When Heaven bore testimony to Jesus at His baptism, they perceived it not. Eyes that had never been turned in faith to Him that is invisible beheld not the revelation of the glory of God; ears that had never listened to His voice heard not the words of witness. So it is now. Often the presence of Christ and the ministering angels is manifest in the assemblies of the people, and yet there are many who know it not. They discern nothing unusual. But to some the Saviours presence is revealed. Peace and joy animate their hearts. They are comforted, encouraged, and blessed. {DA 136.1}[19]
§40
耶路撒冷来的代表们质问约翰“为什么施洗呢？”他们还在等他回答。忽然间，约翰向人群中扫视一周，随即眼神发亮，容光焕发，强烈的情感激动胸间。他伸出手，大声说：“我是用水施洗，但有一位站在你们中间，是你们不认识的，就是那在我以后来的，我给他解鞋带也不配。”（约1:26-27）[20]{DA 136.2}
§41
The deputies from Jerusalem had demanded of John, Why baptizest thou? and they were awaiting his answer. Suddenly, as his glance swept over the throng, his eye kindled, his face was lighted up, his whole being was stirred with deep emotion. With outstretched hands he cried, I baptize in water: in the midst of you standeth One whom ye know not, even He that cometh after me, the latchet of whose shoe I am not worthy to unloose. John 1:26, 27, R. V., margin. {DA 136.2}[20]
§42
宣言斩钉截铁，毫不含糊，代表们尽可以回去报告公会了。除了那应许已久的救主之外，这话不能用在任何其他人身上。弥赛亚已经来到众人中间！祭司和领袖们惊异地环顾四周，想找出约翰所指的人。但在众人之中，他们无法认出他来。[21]{DA 136.3}
§43
The message was distinct and unequivocal, to be carried back to the Sanhedrin. The words of John could apply to no other than the long-promised One. The Messiah was among them! In amazement priests and rulers gazed about them, hoping to discover Him of whom John had spoken. But He was not distinguishable among the throng. {DA 136.3}[21]
§44
在耶稣受洗时，约翰曾称他为上帝的羔羊，新的亮光照明了弥赛亚的工作。先知想到以赛亚的话：“他像羊羔被牵到宰杀之地。”（赛53:7）在以后的几个星期里，约翰用新的眼光研究有关献祭礼的预言和教训。他还没辨明基督工作的两个阶段，作受难的牺牲和作得胜的君王。但已看出基督的降世具有更深的意义。祭司和民众却未曾认清这一点。那时，约翰看见耶稣从旷野回来，跻身于众人之中，就满心希望他向众人显出凭据，亮明他真实的身份。他急切地等着救主宣布他的使命，但耶稣却没有发言，也没有显出证据来。对施洗约翰的宣告，他没有作任何表示，只是杂在约翰的门徒中。对于自己特别的使命，耶稣并不显示外在的证据，也不愿引人注目。[22]{DA 136.4}
§45
When at the baptism of Jesus, John pointed to Him as the Lamb of God, a new light was shed upon the Messiahs work. The prophets mind was directed to the words of Isaiah, He is brought as a lamb to the slaughter. Isaiah 53:7. During the weeks that followed, John with new interest studied the prophecies and the teaching of the sacrificial service. He did not distinguish clearly the two phases of Christs work,--as a suffering sacrifice and a conquering king,--but he saw that His 1coming had a deeper significance than priests or people had discerned. When he beheld Jesus among the throng on His return from the desert, he confidently looked for Him to give the people some sign of His true character. Almost impatiently he waited to hear the Saviour declare His mission; but no word was spoken, no sign given. Jesus did not respond to the Baptists announcement of Him, but mingled with the disciples of John, giving no outward evidence of His special work, and taking no measures to bring Himself to notice. {DA 136.4}[22]
§46
第二天，约翰见耶稣走来。有上帝的荣光降在他身上，先知就伸手宣告说：“看哪！上帝的羔羊，除去世人罪孽的。这就是我曾说：‘有一位在我以后来，反成了在我以前的。……’我先前不认识他，如今我来用水施洗，为要叫他显明给以色列人。……我曾看见圣灵彷佛鸽子从天降下，住在他的身上。我先前不认识他，只是那差我来用水施洗的，对我说：‘你看见圣灵降下来，住在谁的身上，谁就是用圣灵施洗的。’我看见了，就证明这是上帝的儿子。”（约1:29-34）[23]{DA 137.1}
§47
The next day John sees Jesus coming. With the light of the glory of God resting upon him, the prophet stretches out his hands, declaring, Behold the Lamb of God, which taketh away the sin of the world! This is He of whom I said, After me cometh a man which is become before me. . . . And I knew Him not; but that He should be made manifest to Israel, for this cause came I baptizing in water. . . . I have beheld the Spirit descending as a dove out of heaven; and it abode upon Him. And I knew Him not: but He that sent me to baptize in water, He said unto me, Upon whomsoever thou shalt see the Spirit descending, and abiding upon Him, the same is He that baptizeth with the Holy Spirit. And I have seen, and have borne witness that this is the Son of God. John 1:29-34, R. V., margin. {DA 137.1}[23]
§48
这就是基督吗？人们带着敬畏和惊奇，注视着刚才被宣布为上帝儿子的那一位。他们听了约翰的话，曾深受感动，因为他是在奉上帝的名传道。连日来，约翰不住地谴责他们的罪恶，而他们越来越坚信他就是上天所差来的。但是，那比施洗约翰更大的一位是谁呢？从耶稣的服饰和风度上看不到高贵地位的表现。从外表看来，他不过是个平凡人，身上穿着穷人的俭朴衣服，跟他们穿的一样。[24]{DA 137.2}
§49
Was this the Christ? With awe and wonder the people looked upon the One just declared to be the Son of God. They had been deeply moved by the words of John. He had spoken to them in the name of God. They had listened to him day after day as he reproved their sins, and daily the conviction that he was sent of Heaven had strengthened. But who was this One greater than John the Baptist? In His dress and bearing there was nothing that betokened rank. He was apparently a simple personage, clad like themselves in the humble garments of the poor. {DA 137.2}[24]
§50
群众中有些人在基督受洗时见过上帝的荣光，听过上帝的声音。但救主现在的容貌已大不相同。他受洗时，他们看见他的容貌在天光的照耀下改变，如今他面色苍白消瘦、憔悴不堪，只有先知约翰还能认出他来。[25]{DA 137.3}
§51
There were in the throng some who at Christs baptism had beheld the divine glory, and had heard the voice of God. But since that time the Saviours appearance had greatly changed. At His baptism they had seen His countenance transfigured in the light of heaven; now, pale, worn, and emaciated, He had been recognized only by the prophet John. {DA 137.3}[25]
§52
但是，众人看到他神圣慈祥的面容上透着敏锐的洞察力，他眼神的每一瞥、脸上的每一表情，都显露着谦卑和无法形容的爱来。耶稣的四周弥漫着一种属灵的感化力。他的仪态温和谦逊，却隐隐可见蕴藏的能力。他果真是以色列人长久等候的救主吗？[26]{DA 137.4}
§53
But as the people looked upon Him, they saw a face where divine compassion was blended with conscious power. Every glance of the eye, every feature of the countenance, was marked with humility, and expressive of unutterable love. He seemed to be surrounded by an 1atmosphere of spiritual influence. While His manners were gentle and unassuming, He impressed men with a sense of power that was hidden, yet could not be wholly concealed. Was this the One for whom Israel had so long waited? {DA 137.4}[26]
§54
耶稣出身于贫穷与卑辱之中，不仅是要作我们的救赎主，也是要作我们的榜样。他若以君王的威荣出现，怎能给人谦卑的教训呢？又怎能讲出像山边宝训那样深刻的真理呢？耶稣若以帝王之尊荣住在人间，一般卑微的人还有什么希望呢？[27]{DA 138.1}
§55
Jesus came in poverty and humiliation, that He might be our example as well as our Redeemer. If He had appeared with kingly pomp, how could He have taught humility? how could He have presented such cutting truths as in the Sermon on the Mount? Where would have been the hope of the lowly in life had Jesus come to dwell as a king among men? {DA 138.1}[27]
§56
然而，对众人来说，约翰所指出的救主，并不迎合他们的奢望。于是，许多人感到失望和困惑。[28]{DA 138.2}
§57
To the multitude, however, it seemed impossible that the One designated by John should be associated with their lofty anticipations. Thus many were disappointed, and greatly perplexed. {DA 138.2}[28]
§58
祭司和拉比们最希望听到的，是耶稣要着手复兴以色列国，可是约翰并没有这么说。他们等候的是一位世上的雄主，但那要在人心里建立公义和平国度的主，他们绝不欢迎。[29]{DA 138.3}
§59
The words which the priests and rabbis so much desired to hear, that Jesus would now restore the kingdom to Israel, had not been spoken. For such a king they had been waiting and watching; such a king they were ready to receive. But one who sought to establish in their hearts a kingdom of righteousness and peace, they would not accept. {DA 138.3}[29]
§60
第二天，约翰又见耶稣站在人群里。先知的脸被那“不能见之主”的荣光所照耀，他大声说：“看哪，这是上帝的羔羊！”这句话打动了他身边两个门徒的心。然而，他们还不完全理解约翰称耶稣为“上帝的羔羊”有什么意义。约翰也没有作解释。[30]{DA 138.4}
§61
On the following day, while two disciples were standing near, John again saw Jesus among the people. Again the face of the prophet was lighted up with glory from the Unseen, as he cried, Behold the Lamb of God! The words thrilled the hearts of the disciples. They did not fully understand them. What meant the name that John had given Him,--the Lamb of God? John himself had not explained it. {DA 138.4}[30]
§62
两个门徒离开约翰去找耶稣。其中之一是西门的兄弟安得烈，另一位就是后来写福音书的约翰。这是基督的第一批门徒。他们心不由己地跟随了耶稣，渴望同他谈话；但又羞又怕，心中只有一个问题：“这就是弥赛亚吗？”。[31]{DA 138.5}
§63
Leaving John, they went to seek Jesus. One of the two was Andrew, the brother of Simon; the other was John the evangelist. These were Christs first disciples. Moved by an irresistible impulse, they followed Jesus,--anxious to speak with Him, yet awed and silent, lost in the overwhelming significance of the thought, Is this the Messiah? {DA 138.5}[31]
§64
耶稣知道这两个门徒跟在身后，他们是他传道的第一批果实。神圣的教师心怀喜悦，因他的恩惠得到了他们的响应。但他只是转过身来问他们说：“你们要什么？”他要让他们自己选择是回去还是说出心中的愿望。[32]{DA 138.6}
§65
Jesus knew that the disciples were following Him. They were the first fruits of His ministry, and there was joy in the heart of the divine Teacher as these souls responded to His grace. Yet turning, He asked only, What seek ye? He would leave them free to turn back or to speak of their desire. {DA 138.6}[32]
§66
他们只有一个目的，他们的思想中只有耶稣。于是说：“拉比，在哪里住？”路旁匆匆的会晤，不能满足他们的心愿。他们渴望与耶稣独处，坐在他脚前听他讲话。[33]{DA 138.7}
§67
Of one purpose only were they conscious. One presence filled their thought. They exclaimed, Rabbi, . . . where dwellest Thou? In a brief interview by the wayside they could not receive that for which they longed. They desired to be alone with Jesus, to sit at His feet, and hear His words. {DA 138.7}[33]
§68
“耶稣说：‘你们来看。’他们就去看他在哪里住，这一天便与他同住。”[34]{DA 139.1}
§69
He saith unto them, Come and see. They came and saw where He dwelt, and abode with Him that day. {DA 139.1}[34]
§70
如果约翰和安得烈也像祭司和首领们那样心怀不信，就不会坐在耶稣脚前受教，反而要以批评者自居，来评断他的言论。许多人就这样丧失了最宝贵的机会。但这第一批门徒不是这样。他们听了施洗约翰讲道，就响应了圣灵的呼召。现在他们认出了这位天国教师的声音。在他们听来，耶稣的话真是充满了青春、真理和美，有上帝的光照在旧约圣经的教训上。真理五彩缤纷的题旨以新的光泽出现。[35]{DA 139.2}
§71
If John and Andrew had possessed the unbelieving spirit of the priests and rulers, they would not have been found as learners at the feet of Jesus. They would have come to Him as critics, to judge His words. Many thus close the door to the most precious opportunities. But not so did these first disciples. They had responded to the Holy Spirits call in the preaching of John the Baptist. Now they recognized the voice of the heavenly Teacher. To them the words of Jesus were full of freshness and truth and beauty. A divine illumination was shed upon the teaching of the Old Testament Scriptures. The many-sided themes of truth stood out in new light. {DA 139.2}[35]
§72
人必须兼有痛悔、信心和爱心，才能领受上天所赐的智慧。那由爱而生的信心，就是知识宝库的钥匙。凡是有爱心的人，都“认识上帝。”（约一4:7）[36]{DA 139.3}
§73
It is contrition and faith and love that enable the soul to receive wisdom from heaven. Faith working by love is the key of knowledge, and everyone that loveth knoweth God. 1 John 4:7. {DA 139.3}[36]
§74
门徒约翰是个认真、有爱心，热切而多思的人。他已开始辨认基督的荣光——不像他先前所学的属世的威荣和权势。而是“充充满满的有恩典，有真理，……正是父独生子的荣光。”（约1:14）他全神贯注地思考这奇妙的命题。[37]{DA 139.4}
§75
The disciple John was a man of earnest and deep affection, ardent, yet contemplative. He had begun to discern the glory of Christ,--not the worldly pomp and power for which he had been taught to hope, but the glory as of the Only-begotten of the Father, full of grace and truth. John 1:14. He was absorbed in contemplation of the wondrous theme. {DA 139.4}[37]
§76
安得烈想将充满心中的喜乐分给别人，便去找他的哥哥西门，对他说：“我们遇见弥赛亚了。”西门也曾听过施洗约翰讲道，现在听了弟弟的话，就赶紧来到救主面前。基督的眼睛注视着他，洞察他的品格和他的一生，他那易于冲动的性格，他的仁爱、同情的心怀，他的志向和自信，以及他的犯罪、悔改、工作和殉道的历史，救主说：“你是约拿的儿子西门，你要称为矶法（矶法翻出来，就是彼得。）”[38]{DA 139.5}
§77
Andrew sought to impart the joy that filled his heart. Going in search of his brother Simon, he cried, We have found the Messias. Simon waited for no second bidding. He also had heard the preaching of John the Baptist, and he hastened to the Saviour. The eye of Christ rested upon him, reading his character and his life history. His impulsive nature, his loving, sympathetic heart, his ambition and self-confidence, the history of his fall, his repentance, his labors, and his martyr death,--the Saviour read it all, and He said, Thou art Simon the son of Jona: thou shalt be called Cephas, which is by interpretation, A stone. {DA 139.5}[38]
§78
“又次日，耶稣想要往加利利去，遇见腓力，就对他说：‘来跟从我吧！’”腓力顺从了这个命令，也立刻成了为基督作工的人。[39]{DA 139.6}
§79
The day following Jesus would go forth into Galilee, and findeth Philip, and saith unto him, Follow Me. Philip obeyed the command, and straightway he also became a worker for Christ. {DA 139.6}[39]
§80
腓力招呼了拿但业。当施洗约翰指明耶稣为上帝的羔羊时，拿但业也在人群中，他看见耶稣的形象，就失望了。这个劳苦贫穷的人，难道就是弥赛亚吗？然而，拿但业下不了决心拒绝耶稣，因为约翰的信息已经折服了他的心。[40]{DA 139.7}
§81
Philip called Nathanael. The latter had been among the throng when the Baptist pointed to Jesus as the Lamb of God. As Nathanael looked upon Jesus, he was disappointed. Could this man, who bore the marks of toil and poverty, be the Messiah? Yet Nathanael could not decide to reject Jesus, for the message of John had brought conviction to his heart. {DA 139.7}[40]
§82
腓力来招呼他的时候，拿但业已经退隐到一片宁静的树林中，去默想约翰的宣告和有关弥赛亚的预言。他向上帝祈求，倘若约翰所宣告的的确是救主，就求上帝向他指明。当时圣灵就降在他身上，向他保证，上帝已经眷顾了他的百姓，为他们兴起了拯救的角。腓力知道他的朋友正在研究预言。当拿但业在无花果树下祷告时，腓力找到了他，因为他们经常在这幽静的树荫下一同祈祷。[41]{DA 140.1}
§83
At the time when Philip called him, Nathanael had withdrawn to a quiet grove to meditate upon the announcement of John and the prophecies concerning the Messiah. He prayed that if the one announced by John was the deliverer, it might be made known to him, and the Holy Spirit rested upon him with assurance that God had visited His people and raised up a horn of salvation for them. Philip knew that his friend was searching the prophecies, and while Nathanael was praying under a fig tree, Philip discovered his retreat. They had often prayed together in this secluded spot hidden by the foliage. {DA 140.1}[41]
§84
“摩西在律法上所写的和众先知所记的那一位，我们遇见了。”这消息好像直接回答了拿但业的祷告。但是腓力的信心仍动摇不定。他稍怀疑的加上一句：“就是约瑟的儿子拿撒勒人耶稣。”于是拿但业心中起了偏见，他说：“拿撒勒还能出什么好的吗？”[42]{DA 140.2}
§85
The message, We have found Him, of whom Moses in the law, and the prophets, did write, seemed to Nathanael a direct answer to his prayer. But Philip had yet a trembling faith. He added doubtfully, Jesus of Nazareth, the son of Joseph. Again prejudice arose in Nathanaels heart. He exclaimed, Can there any good thing come out of Nazareth? {DA 140.2}[42]
§86
腓力不和他辩论，只是说：“你来看。”耶稣看见拿但业走来，就指着他说：“看哪，这是个真以色列人，他心里是没有诡诈的！”拿但业非常惊奇，问道“你从哪里知道我呢？”耶稣回答说：“腓力还没有招呼你，你在无花果树底下，我就看见你了。”[43]{DA 140.3}
§87
Philip entered into no controversy. He said, Come and see. Jesus saw Nathanael coming to Him, and saith of him, Behold an Israelite indeed, in whom is no guile! In surprise Nathanael exclaimed, Whence knowest Thou me? Jesus answered and said unto him, Before that Philip called thee, when thou wast under the fig tree, I saw thee. {DA 140.3}[43]
§88
这就足够了！拿但业在无花果树底下独自祷告时向他作见证的圣灵，如今又在耶稣的话中向他说话了。拿但业起先虽然怀疑，并多少还带点偏见，但他是怀着追求真理的诚心来见基督的。现在他的愿望已经达到，立时表现的信心竟高过那领他前来的朋友。他答道：“拉比，你是上帝的儿子，你是以色列的王。”[44]{DA 140.4}
§89
It was enough. The divine Spirit that had borne witness to Nathanael in his solitary prayer under the fig tree now spoke to him in the words of Jesus. Though in doubt, and yielding somewhat to prejudice, Nathanael had come to Christ with an honest desire for truth, and now his desire was met. His faith went beyond that of the one who had brought him to Jesus. He answered and said, Rabbi, Thou art the Son of God; Thou art the King of Israel. {DA 140.4}[44]
§90
如果拿但业固执地相信拉比们的指导，他就永远不会找到基督。他成了主的门徒，是因为他凭自己的观察和判断行事。现在也是如此，许多人固执偏见，无力从善。巴不得他们愿意亲自“来看”，结果将有何等不同啊！[45]{DA 140.5}
§91
If Nathanael had trusted to the rabbis for guidance, he would never have found Jesus. It was by seeing and judging for himself that he 1became a disciple. So in the case of many today whom prejudice withholds from good. How different would be the result if they would come and see! {DA 140.5}[45]
§92
如果一直偏信世人权威的指引，就没有一个人能明白真理而得救。我们必须像拿但业那样，亲自研究上帝的话，并祈求圣灵的启示。那在无花果树底下看见拿但业的主，也必在祷告的隐密处看见我们。那来自光明世界的天使，必靠近凡谦卑寻求上帝指引的人。[46]{DA 141.1}
§93
While they trust to the guidance of human authority, none will come to a saving knowledge of the truth. Like Nathanael, we need to study Gods word for ourselves, and pray for the enlightenment of the Holy Spirit. He who saw Nathanael under the fig tree will see us in the secret place of prayer. Angels from the world of light are near to those who in humility seek for divine guidance. {DA 141.1}[46]
§94
基督呼召了约翰、安得烈、西门、腓力和拿但业，这就奠立了基督教会的基础。施洗约翰指引他两个门徒到基督那里，其中之一的安得烈找着自己的哥哥，招他到救主跟前。随后腓力被召，而他又引导了拿但业。这些榜样教导我们，个人之工和直接引领亲属、朋友、邻居归主的重要性。有些人生平自称认识基督，自己却从不出力，去引导一个人归向救主，他们将一切工作推到传道人身上。传道人可能有资格从事他的职务，但却不能作上帝留给教友去作的工。[47]{DA 141.2}
§95
With the calling of John and Andrew and Simon, of Philip and Nathanael, began the foundation of the Christian church. John directed two of his disciples to Christ. Then one of these, Andrew, found his brother, and called him to the Saviour. Philip was then called, and he went in search of Nathanael. These examples should teach us the importance of personal effort, of making direct appeals to our kindred, friends, and neighbors. There are those who for a lifetime have professed to be acquainted with Christ, yet who have never made a personal effort to bring even one soul to the Saviour. They leave all the work for the minister. He may be well qualified for his calling, but he cannot do that which God has left for the members of the church. {DA 141.2}[47]
§96
有许多人需要基督徒出于爱心的服务。许多人已经堕落到败亡的地步，如果他们的邻舍，即使是普通的人，为他们尽一点个人的努力，或许他们就可以得救。许多人等待着有人向他们亲自谈话。在我们的家属、邻里，以及我们所居住的市镇上，随处都有我们当为基督作的布道之工。如果我们真是基督徒，这种工作就应该是我们乐意去作的。人一悔改归主，他心中就必立时生出一种愿望，要使别人也认识他所找到的最好朋友耶稣。那救他使他成圣的真理，是不能禁闭在他心中的。[48]{DA 141.3}
§97
There are many who need the ministration of loving Christian hearts. Many have gone down to ruin who might have been saved if their neighbors, common men and women, had put forth personal effort for them. Many are waiting to be personally addressed. In the very family, the neighborhood, the town, where we live, there is work for us to do as missionaries for Christ. If we are Christians, this work will be our delight. No sooner is one converted than there is born within him a desire to make known to others what a precious friend he has found in Jesus. The saving and sanctifying truth cannot be shut up in his heart. {DA 141.3}[48]
§98
凡献身与上帝的人必成为传光的通道。上帝使他们作他的代表，将他丰富的恩典传给别人。他的应许是；“我必使他们与我山的四围成为福源，我也必叫时雨落下，必有福如甘霖而降。”（结34:26）[49]{DA 141.4}
§99
All who are consecrated to God will be channels of light. God makes them His agents to communicate to others the riches of His grace. His promise is, I will make them and the places round about My hill a blessing; and I will cause the shower to come down in his season; there shall be showers of blessing. Ezekiel 34:26. {DA 141.4}[49]
§100
腓力对拿但业说：“你来看。”他并没有叫拿但业去接受别人的见证，只是叫他亲自来见基督。现在耶稣已经升天，他的门徒就是他在人间的代表，而引人归向他的最有效的方法，是在我们的日常生活中，将他的品格表现出来。我们在别人身上的影响不全在于我们所讲的话，而是在于我们的为人。对于我们的理论，世人或许要反对争辩；我们的劝告，他们或许会拒绝；但是一种无私之爱的生活，却是他们所不能反驳的论证。言行一致，并以基督的柔和为特征的生活，是一种足以影响全世界的能力。[50]{DA 141.5}
§101
Philip said to Nathanael, Come and see. He did not ask him to accept anothers testimony, but to behold Christ for himself. Now that Jesus has ascended to heaven, His disciples are His representatives among men, and one of the most effective ways of winning souls to Him is in 1exemplifying His character in our daily life. Our influence upon others depends not so much upon what we say as upon what we are. Men may combat and defy our logic, they may resist our appeals; but a life of disinterested love is an argument they cannot gainsay. A consistent life, characterized by the meekness of Christ, is a power in the world. {DA 141.5}[50]
§102
基督的教训是他内心的信念和体验的表达。凡学他样式的人必成为合乎神职模式的教师。上帝的话由一个自己因信这话而成圣的人讲出来，就具有一种赐生命的能力，足以吸引听者的心，并使他们确信这是活的现实。人若爱慕真理而接受之，就必能将这种心情，在他的态度和诚恳的声调中表现出来。他必将自己亲耳听过、亲眼看过、亲手摸过的生命之道彰显出来，使别人也因认识基督而与他同走天路。那经过“从坛上取下来的”炭火沾过了的口所讲的见证，对乐意领受的心乃是真理，这真理必能使品格成圣。这样的见证，对于乐意接受真理的心显明为真理，而这真理必能使品格成圣。[51]{DA 142.1}
§103
The teaching of Christ was the expression of an inwrought conviction and experience, and those who learn of Him become teachers after the divine order. The word of God, spoken by one who is himself sanctified through it, has a life-giving power that makes it attractive to the hearers, and convicts them that it is a living reality. When one has received the truth in the love of it, he will make this manifest in the persuasion of his manner and the tones of his voice. He makes known that which he himself has heard, seen, and handled of the word of life, that others may have fellowship with him through the knowledge of Christ. His testimony, from lips touched with a live coal from off the altar, is truth to the receptive heart, and works sanctification upon the character. {DA 142.1}[51]
§104
凡设法将真光传给别人的，自己也必蒙福。“必有福如甘霖而降。”（“滋润人的，必得滋润。”（结34:26；箴11:25）上帝很可以不要我们的帮助来达到他拯救罪人的目的；但为要将我们造就成为基督一样的品格，我们必须在他的工作上有份。为要使我们进入他的喜乐——见人因主的牺牲而得救的喜乐，我们必须为别人的得救分担基督的劳苦。[52]{DA 142.2}
§105
And he who seeks to give light to others will himself be blessed. There shall be showers of blessing. He that watereth shall be watered also himself. Proverbs 11:25. God could have reached His object in saving sinners without our aid; but in order for us to develop a character like Christs, we must share in His work. In order to enter into His joy,--the joy of seeing souls redeemed by His sacrifice,--we must participate in His labors for their redemption. {DA 142.2}[52]
§106
拿但业初次表示他的信心时，是那么充分、热切、真诚，在耶稣耳中听来犹如音乐一般。“耶稣对他说：‘因为我说在无花果树底下看见你，你就信吗？你将要看见比这更大的事。’”救主带着喜乐的心情展望他的工作，就是传佳音给谦卑的人，医好伤心的人，报告撒但所掳的得释放。耶稣想起他带给人的宝贵福分，便又加上一句说：“我实实在在地告诉你们，你们将要看见天开了，上帝的使者上去下来在人子身上。”[53]{DA 142.3}
§107
Nathanaels first expression of his faith, so full and earnest and sincere, fell like music on the ears of Jesus. And He answered and said unto him, Because I said unto thee, I saw thee under the fig tree, believest thou? thou shalt see greater things than these. The Saviour looked forward with joy to His work in preaching good tidings to the meek, binding up the brokenhearted, and proclaiming liberty to the captives of Satan. At thought of the precious blessings He had brought to men, Jesus added, Verily, verily, I say unto you, Hereafter ye shall see heaven open, and the angels of God ascending and descending upon the Son of man. {DA 142.3}[53]
§108
这里基督实际是说：在约旦河岸天门大开。圣灵像鸽子降在我身上。那景象不过是一个表号，证明我是上帝的儿子。如果你们相信我是上帝的儿子，你们的信心必复苏，你们将看见天门敞开，永不关闭，是我给你们打开的。上帝的使者要上去，将贫乏和受苦之人的祷告带到天父面前；而后他们还要下来，将福气、希望、勇敢、帮助和生命带给世人。[54]{DA 142.4}
§109
Here Christ virtually says, On the bank of the Jordan the heavens were opened, and the Spirit descended like a dove upon Me. That scene was but a token that I am the Son of God. If you believe on Me as such, your faith shall be quickened. You shall see that the heavens are opened, and are never to be closed. I have opened them to you. The 1angels of God are ascending, bearing the prayers of the needy and distressed to the Father above, and descending, bringing blessing and hope, courage, help, and life, to the children of men. {DA 142.4}[54]
§110
上帝的使者一直往来于天地之间。基督为受苦受难之人所行的神迹，是凭着上帝的能力并藉着天使的服务作成的。上帝所赐给我们的每一福惠，也是借着基督并经过天使的服务而带来的。我们的救主既亲自取了人性，也就取了和亚当堕落的儿女相同的利害关系；但他借着他的神性抓住上帝的宝座。就这样，基督成了世人与上帝，上帝与世人之间的交通媒介了。[55]{DA 143.1}
§111
The angels of God are ever passing from earth to heaven, and from heaven to earth. The miracles of Christ for the afflicted and suffering were wrought by the power of God through the ministration of the angels. And it is through Christ, by the ministration of His heavenly messengers, that every blessing comes from God to us. In taking upon Himself humanity, our Saviour unites His interests with those of the fallen sons and daughters of Adam, while through His divinity He grasps the throne of God. And thus Christ is the medium of communication of men with God, and of God with men. {DA 143.1}[55]