第17章 尼哥底母
§1
第17章 尼哥底母
§2
Chap. 17 ¨C Nicodemus
§3
（本章根据：约3:1-17）
§4
尼哥底母是犹太国一个位高权重的长官，受过高等教育，才学非凡，在议会中也很受尊敬。他与人一样曾深受耶稣教训的感动。他虽拥有财富、学问和声望，奇怪的是，他却被平凡的拿撒勒人所吸引。救主口中发出的教训，大大地感动了他，他想多学一点这奇妙的真理。[1]{DA 167.1}
§5
Nicodemus held a high position of trust in the Jewish nation. He was highly educated, and possessed talents of no ordinary character, and he was an honored member of the national council. With others, he had been stirred by the teaching of Jesus. Though rich, learned, and honored, he had been strangely attracted by the humble Nazarene. The lessons that had fallen from the Saviours lips had greatly impressed him, and he desired to learn more of these wonderful truths. {DA 167.1}[1]
§6
基督在洁净圣殿时使行的威权，曾激起祭司和首领们坚决的仇恨。他们畏惧这陌生人的权柄。这个不知名的加利利人竟如此大胆，这是不能容忍的。他们决意制止他的工作。但不是所有人都赞同这样做的，因为有些人不敢反对这显然受上帝圣灵感动的一位。他们还记得，以前的众先知曾因责备以色列人的首领而被杀。也知道犹太人之所以受异邦的压制，就是因为他们顽固不化，不肯接受上帝责备的结果。他们怕祭司和首领们谋害耶稣是步列祖的后尘，使新的灾祸临到他们的国家。尼哥底母也有这样的顾虑。在犹太公会的一次议会中，讨论对耶稣应取的方针时，他劝大家要慎重和缓。他恳请大家注意，若耶稣果真赋有上帝所赐的权柄，那么拒绝他的警告是危险的。众祭司不敢轻视这劝告，就暂时没有公开反对救主。[2]{DA 167.2}
§7
Christs exercise of authority in the cleansing of the temple had roused the determined hatred of the priests and rulers. They feared the power of this stranger. Such boldness on the part of an obscure Galilean was not to be tolerated. They were bent on putting an end to His work. But not all were agreed in this purpose. There were some that feared to oppose One who was so evidently moved upon by the Spirit of God. They remembered how prophets had been slain for rebuking the sins of the leaders in Israel. They knew that the bondage of the Jews to a heathen nation was the result of their stubbornness in rejecting reproofs from God. They feared that in plotting against Jesus the priests and rulers were following in the steps of their fathers, and would bring fresh calamities upon the nation. Nicodemus shared these feelings. In a 1council of the Sanhedrin, when the course to be pursued toward Jesus was considered, Nicodemus advised caution and moderation. He urged that if Jesus was really invested with authority from God, it would be perilous to reject His warnings. The priests dared not disregard this counsel, and for the time they took no open measures against the Saviour. {DA 167.2}[2]
§8
自从听见耶稣讲论之后，尼哥底母就切心研究有关弥赛亚的预言，他越研究就越坚信，耶稣就是要来的那一位。他同许多其他以色列人一样，看到圣殿中污秽亵渎的情形，心中非常悲痛。当耶稣把做买卖的人赶出圣殿时，他看到了当时的情景：上帝能力的奇妙表现，救主接纳穷人，医治病人。他看见了人们欢乐的面容，听到了他们颂赞的话语，他不能怀疑拿撒勒的耶稣就是上帝所差来的。[3]{DA 168.1}
§9
Since hearing Jesus, Nicodemus had anxiously studied the prophecies relating to the Messiah; and the more he searched, the stronger was his conviction that this was the One who was to come. With many others in Israel he had been greatly distressed by the profanation of the temple. He was a witness of the scene when Jesus drove out the buyers and the sellers; he beheld the wonderful manifestation of divine power; he saw the Saviour receiving the poor and healing the sick; he saw their looks of joy, and heard their words of praise; and he could not doubt that Jesus of Nazareth was the Sent of God. {DA 168.1}[3]
§10
尼哥底母很想与耶稣会晤，但不敢公开去找他。让一个犹太人的官长承认自己同情一位尚未成名的教师，未免太丢面子了。况且，犹太公会若知道他去访问耶稣，必会对他加以蔑视和申斥。他还想，如果公开去访问，别人会效仿；故此他决意暗暗地去见耶稣。他打听到救主在橄榄山下榻的地方，等到合城夜阑人静时，才去找他。[4]{DA 168.2}
§11
He greatly desired an interview with Jesus, but shrank from seeking Him openly. It would be too humiliating for a ruler of the Jews to acknowledge himself in sympathy with a teacher as yet so little known. And should his visit come to the knowledge of the Sanhedrin, it would draw upon him their scorn and denunciation. He resolved upon a secret interview, excusing this on the ground that if he were to go openly, others might follow his example. Learning by special inquiry the Saviours place of retirement in the Mount of Olives, he waited until the city was hushed in slumber, and then sought Him. {DA 168.2}[4]
§12
在基督面前，尼哥底母感到一种特别的胆怯，便佯作镇静,摆出一副严肃的样子作掩饰，开口说：“拉比，我们知道你是由上帝那里来作师傅的，因为你所行的神迹，若没有上帝同在，无人能行。”他想先恭维基督作师傅的天才和行异迹的神能，来为谈话铺路。他说这话的意思是要表示信任耶稣，也想取得耶稣的信任。其实这样的话反倒显明他不信任，因他不承认耶稣是弥赛亚，只说他是上帝那里差来的师傅。[5]{DA 168.3}
§13
In the presence of Christ, Nicodemus felt a strange timidity, which he endeavored to conceal under an air of composure and dignity. Rabbi, he said, we know that Thou art a teacher come from God: for no man can do these miracles that Thou doest, except God be with him. By speaking of Christs rare gifts as a teacher, and also of His wonderful power to perform miracles, he hoped to pave the way for his interview. His words were designed to express and to invite confidence; but they really expressed unbelief. He did not acknowledge Jesus to be the Messiah, but only a teacher sent from God. {DA 168.3}[5]
§14
耶稣并不领谢他的恭维，却定睛望着他，像是在那里审查他的内心。他看出在他面前是一个寻求真理的人，他明白尼哥底母的来意。于是为要加强他心中已有的感悟，就直截了当并郑重和蔼地说：“我实实在在地告诉你，人若不是从上头生的，就不能见上帝的国。”（约3:3）[6]{DA 168.4}
§15
Instead of recognizing this salutation, Jesus bent His eyes upon the speaker, as if reading his very soul. In His infinite wisdom He saw before Him a seeker after truth. He knew the object of this visit, and with a desire to deepen the conviction already resting upon His listeners mind, He came directly to the point, saying solemnly, yet kindly, Verily, verily, I say unto thee, Except a man be born from above, he cannot see the kingdom of God. John 3:3, margin. {DA 168.4}[6]
§16
尼哥底母到主面前来，本想和他讨论一番，但耶稣却揭示了真理的根本原则。他对尼哥底母说：你所需要的，不是理论知识，而是属灵的更新；不是满足你的好奇心，而是获得一颗新心。你必须从上头得到新的生命，然后才能欣赏天上的事。若不发生这种改变，使一切都化旧为新，你来和我讨论我的权柄或使命，对你得救不会有任何帮助。[7]{DA 171.1}
§17
Nicodemus had come to the Lord thinking to enter into a discussion with Him, but Jesus laid bare the foundation principles of truth. He said to Nicodemus, It is not theoretical knowledge you need so much as spiritual regeneration. You need not to have your curiosity satisfied, but to have a new heart. You must receive a new life from above before you can appreciate heavenly things. Until this change takes place, making all things new, it will result in no saving good for you to discuss with Me My authority or My mission. {DA 171.1}[7]
§18
尼哥底母曾听过施洗约翰讲论悔改受洗的道理，以及他向民众指出那将要用圣灵施洗的一位。他自己也觉得犹太人的灵性冷淡，在很大程度上他们被固执的私见和属世的野心所控制。他希望弥赛亚的来临能使全局有所改观。可是施洗约翰那使人省察己心的信息，没能使他自觉有罪。尼哥底母是个严格的法利赛人，素以善行自豪，他的乐善好施和对圣殿经费的慷慨捐助，使他深孚众望。他也自认为一定会得蒙上帝的喜悦。但想到竟然有个纯洁的国度，是他现在连看都不配看的，这使他感到惊异。[8]{DA 171.2}
§19
Nicodemus had heard the preaching of John the Baptist concerning repentance and baptism, and pointing the people to One who should baptize with the Holy Spirit. He himself had felt that there was a lack of spirituality among the Jews, that, to a great degree, they were controlled by bigotry and worldly ambition. He had hoped for a better state of things at the Messiahs coming. Yet the heart-searching message of the Baptist had failed to work in him conviction of sin. He was a strict Pharisee, and prided himself on his good works. He was widely esteemed for his benevolence and his liberality in sustaining the temple service, and he felt secure of the favor of God. He was startled at the thought of a kingdom too pure for him to see in his present state. {DA 171.2}[8]
§20
对耶稣所讲重生的比喻，尼哥底母并不陌生。犹太人往往将悔改相信犹太教的异教徒比作初生的婴孩。所以，尼哥底母理应明白耶稣的话不是照字面解释的。然而，因他生来就是以色列人，就自以为必在上帝国里有份的。他觉得自己无需改变，难怪听到救主的话就惊奇。这些话是那么切合地用在他身上，使他起了反感。法利赛人的骄傲和寻求真理的诚意在他心里发生了矛盾。他希奇基督为什么不尊重他作为以色列官长的地位，而竟这样对他说话。[9]{DA 171.3}
§21
The figure of the new birth, which Jesus had used, was not wholly unfamiliar to Nicodemus. Converts from heathenism to the faith of Israel were often compared to children just born. Therefore he must have perceived that the words of Christ were not to be taken in a literal sense. But by virtue of his birth as an Israelite he regarded himself as sure of a place in the kingdom of God. He felt that he needed no change. Hence his surprise at the Saviours words. He was irritated by their close application to himself. The pride of the Pharisee was struggling against the honest desire of the seeker after truth. He wondered that Christ should speak to him as He did, not respecting his position as ruler in Israel. {DA 171.3}[9]
§22
由于惊奇，尼哥底母镇定不住了，便用满含讽刺的话回答基督说：“人已经老了，如何能重生呢？”当锐利的真理刺入良心时，尼哥底母就与众人一样，显出是个不领会上帝圣灵之事的属血气的人，他心中对于属灵的事毫无反应。因为唯有属灵的人，才能看透属灵的事。[10]{DA 171.4}
§23
Surprised out of his self-possession, he answered Christ in words full of irony, How can a man be born when he is old? Like many others when cutting truth is brought home to the conscience, he revealed the fact that the natural man receiveth not the things of the Spirit of God. There is in him nothing that responds to spiritual things; for spiritual things are spiritually discerned. {DA 171.4}[10]
§24
然而救主并不用辩论来对付辩论。他举起手来，以镇定严肃的态度，用更肯定的语气将真理打入尼哥底母的心，说：“我实实在在地告诉你，人若不是从水和圣灵生的，就不能进上帝的国。”尼哥底母知道，基督所说的是指水的洗礼和上帝的灵使心意更新的事。他感悟到：这对他说话的，就是施洗约翰所预言的那一位。[11]{DA 171.5}
§25
But the Saviour did not meet argument with argument. Raising His hand with solemn, quiet dignity, He pressed the truth home with greater 1assurance, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God. Nicodemus knew that Christ here referred to water baptism and the renewing of the heart by the Spirit of God. He was convinced that he was in the presence of the One whom John the Baptist had foretold. {DA 171.5}[11]
§26
耶稣接着说：“从肉身生的，就是肉身，从灵生的，就是灵。”人心生来是恶的，“谁能使洁净之物出于污秽之中呢？无论谁也不能。”（伯14:4）世人的发明决不能为犯罪的心灵找到救法。“原来体贴肉体的，就是与上帝为仇，因为不服上帝的律法，也是不能服。”“从心里发出来的，有恶念、凶杀、奸淫、苟合、偷盗、妄证、谤渎。”（罗8:7；太15:19）人心的泉源必须先行净化，然后才能得出纯洁的溪流。想靠自己守律法的功德来登天的人，是在尝试不可能的事。一个人仅仅拥有严格守法的宗教和敬虔的外貌，是不可靠的。基督徒的人生不是旧生活的修理或改良，而是本质的变化。要对私心和罪恶看自己是死的，随而代之以全新的生活。这种变化，只有靠圣灵的运行才能实现。[12]{DA 172.1}
§27
Jesus continued: That which is born of the flesh is flesh; and that which is born of the Spirit is spirit. By nature the heart is evil, and who can bring a clean thing out of an unclean? not one. Job 14:4. No human invention can find a remedy for the sinning soul. The carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be. Out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies. Romans 8:7; Matthew 15:19. The fountain of the heart must be purified before the streams can become pure. He who is trying to reach heaven by his own works in keeping the law is attempting an impossibility. There is no safety for one who has merely a legal religion, a form of godliness. The Christians life is not a modification or improvement of the old, but a transformation of nature. There is a death to self and sin, and a new life altogether. This change can be brought about only by the effectual working of the Holy Spirit. {DA 172.1}[12]
§28
尼哥底母还是不大理解，耶稣便以风为比喻来说明他的意思。他说：“风随着意思吹，你听见风的响声，却不晓得从哪里来，往哪里去。凡从圣灵生的，也是如此。”[13]{DA 172.2}
§29
Nicodemus was still perplexed, and Jesus used the wind to illustrate His meaning: The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is everyone that is born of the Spirit. {DA 172.2}[13]
§30
风来树动，枝叶沙沙作响，这是人听得见的，但是看不见风的形状，也不知道它从哪里来，往哪里去。圣灵在人心中的运行也是如此。人不能解释圣灵的行动，正如不能解释风的行动一样。一个人或许不能说出悔改的确切时间或地点，也不能追溯悔改过程的全部情况。但这并不能证明他没有悔改。借着一种像风那样看不见的能力，基督时时刻刻都在人心中作工。受惠的人也许完全不觉得，而这种能力却渐渐潜移默化，引人归向基督。这样的感化也许是从默想耶稣，或查考《圣经》，或听传道人的讲论而来的。及至圣灵来作更直接的呼唤时，心灵便豁然开朗，快乐地归顺基督了。许多人称之为顿悔。殊不知这是上帝的灵长久熏陶的结果，一种持久忍耐的过程。[14]{DA 172.3}
§31
The wind is heard among the branches of the trees, rustling the leaves and flowers; yet it is invisible, and no man knows whence it comes or whither it goes. So with the work of the Holy Spirit upon the heart. It can no more be explained than can the movements of the wind. A person may not be able to tell the exact time or place, or to trace all the circumstances in the process of conversion; but this does not prove him to be unconverted. By an agency as unseen as the wind, Christ is constantly working upon the heart. Little by little, perhaps unconsciously to the receiver, impressions are made that tend to draw the soul to Christ. These may be received through meditating upon Him, through reading the Scriptures, or through hearing the word from the living preacher. Suddenly, as the Spirit comes with more direct appeal, the soul gladly surrenders itself to Jesus. By many this is called sudden conversion; but it is the result of long wooing by the Spirit of God,--a patient, protracted process. {DA 172.3}[14]
§32
风虽不能见，但其效果是看得见、摸得着的。照样，圣灵在人心中作工，人感受到其拯救功能之后，就必在其行动上表现出来。上帝的灵住在人心里，就能改变人的整个生活。罪恶的思想丢开了，不良的行为抛弃了；仁爱、谦让及和平，代替了愤怒、嫉妒与纷争；忧愁变成了喜乐。容貌也反映出天上的光辉。虽然没有人看到上帝为人卸下重担，也没有人见到从天上射下的光芒，但人因信投靠上帝时，恩惠、福气就临到他了。如此，人眼所看不见的能力，就按上帝的形象造出一个新人。[15]{DA 173.1}
§33
While the wind is itself invisible, it produces effects that are seen and felt. So the work of the Spirit upon the soul will reveal itself in every act of him who has felt its saving power. When the Spirit of God takes possession of the heart, it transforms the life. Sinful thoughts are put away, evil deeds are renounced; love, humility, and peace take the place of anger, envy, and strife. Joy takes the place of sadness, and the countenance reflects the light of heaven. No one sees the hand that lifts the burden, or beholds the light descend from the courts above. The blessing comes when by faith the soul surrenders itself to God. Then that power which no human eye can see creates a new being in the image of God. {DA 173.1}[15]
§34
人类有限的智力无法领会救赎的大工。其奥秘超出人的智能以外。然而一个出死入生的人，却能体会到这是神能的事实。救赎之工的开端，我们能从今生的个人经历中体验，而救赎之工的成果，将延续到永远。[16]{DA 173.2}
§35
It is impossible for finite minds to comprehend the work of redemption. Its mystery exceeds human knowledge; yet he who passes from death to life realizes that it is a divine reality. The beginning of redemption we may know here through a personal experience. Its results reach through the eternal ages. {DA 173.2}[16]
§36
耶稣正说话的时候，真理的几线光芒透入了这位官长的心。圣灵温良驯服的影响感动了他。但他还没完全领悟救主的话。他所注意到的是重生的方法，而不是重生的必要。故此他诧异的问道：“怎能有这事呢？”[17]{DA 173.3}
§37
While Jesus was speaking, some gleams of truth penetrated the rulers mind. The softening, subduing influence of the Holy Spirit impressed his heart. Yet he did not fully understand the Saviours words. He was not so much impressed by the necessity of the new birth as by the manner of its accomplishment. He said wonderingly, How can these things be? {DA 173.3}[17]
§38
耶稣问他：“你是以色列人的先生，还不明白这事吗？”身负民间宗教导师之责的人，实在不应该在这么重要的真理上毫无所知。耶稣的话中有训诫，就是说，尼哥底母不该因平实的真理之言而反感，却应为自己属灵的愚昧而惭愧。但基督讲话的态度是那么严肃、郑重，而声调和神色表露出是那么诚恳的挚爱，以致尼哥底母虽然感到自惭形秽，却不认为耶稣冒犯了他。[18]{DA 173.4}
§39
Art thou a master of Israel, and knowest not these things? Jesus asked. Surely one entrusted with the religious instruction of the people should not be ignorant of truths so important. His words conveyed the lesson that instead of feeling irritated over the plain words of truth, Nicodemus should have had a very humble opinion of himself, because of his spiritual ignorance. Yet Christ spoke with such solemn dignity, and both look and tone expressed such earnest love, that Nicodemus was not offended as he realized his humiliating condition. {DA 173.4}[18]
§40
当耶稣说明自己的使命是要建立一个属灵的而不是属世的国度时，尼哥底母心中又感到不安了。耶稣看出了他的心情，就接着说：“我对你们说地上的事，你们尚且不信，若说天上的事，如何能信呢？”如果尼哥底母不能领会基督解释上帝恩典在人心中作工的教训，又怎能明了他荣耀天国的性质呢？他既不了解基督在地上工作的性质，当然就不能明白他在天上的工作了。[19]{DA 173.5}
§41
But as Jesus explained that His mission on earth was to establish a spiritual instead of a temporal kingdom, His hearer was troubled. Seeing this, Jesus added, If I have told you earthly things, and ye believe not, how shall ye believe, if I tell you of heavenly things? If Nicodemus could not receive Christs teaching, illustrating the work of grace upon the heart, how could he comprehend the nature of His glorious heavenly kingdom? Not discerning the nature of Christs work on earth, he could not understand His work in heaven. {DA 173.5}[19]
§42
被耶稣赶出圣殿的犹太人，自称是亚伯拉罕的子孙。可是，他们一见救主的面就逃跑了，因为受不住他身上所彰显的上帝的荣光。这就证明他们没有受上帝恩典的陶冶，不配参加殿中神圣的崇祀。他们固然勤于保持圣洁的外表，却忽略了内心的圣洁。他们虽然拘泥于律法的字句，却经常违背律法的教义。他们最迫切需要的正是基督对尼哥底母所讲解的改变，就是心灵的新生，罪的除净，以及知识和圣洁的复兴。[20]{DA 173.6}
§43
The Jews whom Jesus had driven from the temple claimed to be children of Abraham, but they fled from the Saviours presence because 1they could not endure the glory of God which was manifested in Him. Thus they gave evidence that they were not fitted by the grace of God to participate in the sacred services of the temple. They were zealous to maintain an appearance of holiness, but they neglected holiness of heart. While they were sticklers for the letter of the law, they were constantly violating its spirit. Their great need was that very change which Christ had been explaining to Nicodemus,--a new moral birth, a cleansing from sin, and a renewing of knowledge and holiness. {DA 173.6}[20]
§44
以色列人对重生之道的盲目，是无可推诿的。以赛亚受圣灵感动写道：“我们都像不洁净的人，所有的义都像污秽的衣服。”大卫曾祈祷说：“上帝啊，求你为我造清洁的心，使我里面重新有正直的灵。”上帝也曾借以西结应许说：“我也要赐给你们一个新心，将新灵放在你们里面，又从你们的肉体中除掉石心，赐给你们肉心。我必将我的灵，放在你们里面，使你们顺从我的律例，谨守遵行我的典章。”（赛64:6；诗51:10；结36:26-27）[21]{DA 174.1}
§45
There was no excuse for the blindness of Israel in regard to the work of regeneration. Under the inspiration of the Holy Spirit, Isaiah had written, We are all as an unclean thing, and all our righteousnesses are as filthy rags. David had prayed, Create in me a clean heart, O God; and renew a right spirit within me. And through Ezekiel the promise had been given, A new heart also will I give you, and a new spirit will I put within you: and I will take away the stony heart out of your flesh, and I will give you an heart of flesh. And I will put My Spirit within you, and cause you to walk in My statutes. Isaiah 64:6; Psalm 51:10; Ezekiel 36:26, 27. {DA 174.1}[21]
§46
尼哥底母从前读这些经文，好像雾里看花，一知半解，现在才开始领会其中的真谛。他看出：单在外表严格顺从律法的字句，不能使人具有进天国的资格。依照人的看法，他可称得上是个正人君子。但在基督面前，他发觉自己的心是污秽的，自己的生活是不洁净的。[22]{DA 174.2}
§47
Nicodemus had read these scriptures with a clouded mind; but he now began to comprehend their meaning. He saw that the most rigid obedience to the mere letter of the law as applied to the outward life could entitle no man to enter the kingdom of heaven. In the estimation of men, his life had been just and honorable; but in the presence of Christ he felt that his heart was unclean, and his life unholy. {DA 174.2}[22]
§48
这时，尼哥底母渐渐被基督吸引了。救主向他解释重生之道，他就渴望自己心中能发生这种改变，但用什么方法来成就呢？耶稣回答了他这未发出的问题：“摩西在旷野怎样举蛇，人子也必照样被举起来，叫一切信他的都得永生。”[23]{DA 174.3}
§49
Nicodemus was being drawn to Christ. As the Saviour explained to him concerning the new birth, he longed to have this change wrought in himself. By what means could it be accomplished? Jesus answered the unspoken question: As Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up: that whosoever believeth in Him should not perish, but have eternal life. {DA 174.3}[23]
§50
尼哥底母对这件事是熟悉的。那被举起来之蛇的象征向他说明了救主的使命。当以色列民被火蛇咬伤，行将丧命时，上帝吩咐摩西造一铜蛇，在会众之间高高举起，然后向全营宣告：凡被咬的，一望这蛇就必得活。众人知道铜蛇本身没什么力量帮助他们。它原是基督的象征。被举起来医治他们的既是伤害人之火蛇的像，照样，有一位要“成为罪身的形状”来作他们的救赎主。（罗8:3）许多以色列人以为献祭之礼本身就有使他们从罪中得释放的功能。上帝却要他们知道，这种礼节像铜蛇一样，本身毫无价值。其目的是要引领他们转向救主。无论是医好他们的创伤，或是赦免他们的罪恶，除了信靠上帝所赐的独生子之外，他们不能为自己做什么。必须仰望基督才能得生。[24]{DA 174.4}
§51
Here was ground with which Nicodemus was familiar. The symbol of the uplifted serpent made plain to him the Saviours mission. When the people of Israel were dying from the sting of the fiery serpents, God directed Moses to make a serpent of brass, and place it on high in the midst of the congregation. Then the word was sounded throughout the encampment that all who would look upon the serpent should live. The people well knew that in itself the serpent had no power to help them. It was a symbol of Christ. As the image made in the likeness of the 1destroying serpents was lifted up for their healing, so One made in the likeness of sinful flesh was to be their Redeemer. Romans 8:3. Many of the Israelites regarded the sacrificial service as having in itself virtue to set them free from sin. God desired to teach them that it had no more value than that serpent of brass. It was to lead their minds to the Saviour. Whether for the healing of their wounds or the pardon of their sins, they could do nothing for themselves but show their faith in the Gift of God. They were to look and live. {DA 174.4}[24]
§52
被蛇咬的人，或许因迟疑而不仰望，或许要问，这条铜蛇怎会有救人的效能呢？要作科学的解释，但没有解释，他们必须接受上帝借摩西所吩咐他们的话。拒绝仰望，就必灭亡。[25]{DA 175.1}
§53
Those who had been bitten by the serpents might have delayed to look. They might have questioned how there could be efficacy in that brazen symbol. They might have demanded a scientific explanation. But no explanation was given. They must accept the word of God to them through Moses. To refuse to look was to perish. {DA 175.1}[25]
§54
心灵得到启发，不是由于争辩和讨论。我们必须仰望才能得生。尼哥底母领受了这教训，存记在心。从此，他就用新的方法来查考《圣经》，不再是为了学理上的讨论，而是为要使心灵得到生命。他顺服了圣灵的引导，就开始得见天国了。[26]{DA 175.2}
§55
Not through controversy and discussion is the soul enlightened. We must look and live. Nicodemus received the lesson, and carried it with him. He searched the Scriptures in a new way, not for the discussion of a theory, but in order to receive life for the soul. He began to see the kingdom of heaven as he submitted himself to the leading of the Holy Spirit. {DA 175.2}[26]
§56
现今有千千万万的人，需要学习那举起的铜蛇所教导给尼哥底母的真理。他们想靠顺从上帝的律法来获得上帝的恩宠。当有人教他们仰望耶稣，并相信唯有靠他的恩典才能得救时，他们就惊呼：“怎能有这事呢？”[27]{DA 175.3}
§57
There are thousands today who need to learn the same truth that was taught to Nicodemus by the uplifted serpent. They depend on their obedience to the law of God to commend them to His favor. When they are bidden to look to Jesus, and believe that He saves them solely through His grace, they exclaim, How can these things be? {DA 175.3}[27]
§58
我们必须像尼哥底母一样，甘愿按照罪魁进入新生的方式来进入新生。除了基督之外，别无拯救。“因为在天下人间，没有赐下别的名，我们可以靠着得救。”（徒4:12）我们因信而领受上帝的恩典，但信心不是我们的救主，它不能赚得什么。信心是我们用来握住基督的一只手，用以领取他的功劳，就是医治罪恶之方。若没有上帝的灵来帮助，自己连悔改也难以做到。《圣经》论到基督说：“上帝且用右手将他高举，叫他作君王，作救主，将悔改的心和赦罪的恩赐给以色列人。”（徒5:31）悔改的心和赦罪的恩，同样都是基督所赐的。[28]{DA 175.4}
§59
Like Nicodemus, we must be willing to enter into life in the same way as the chief of sinners. Than Christ, there is none other name under heaven given among men, whereby we must be saved. Acts 4:12. Through faith we receive the grace of God; but faith is not our Saviour. It earns nothing. It is the hand by which we lay hold upon Christ, and appropriate His merits, the remedy for sin. And we cannot even repent without the aid of the Spirit of God. The Scripture says of Christ, Him hath God exalted with His right hand to be a Prince and a Saviour, for to give repentance to Israel, and forgiveness of sins. Acts 5:31. Repentance comes from Christ as truly as does pardon. {DA 175.4}[28]
§60
那么，怎样才能得救呢？——“摩西在旷野怎样举蛇”，人子也照样被举起来，使一切被那蛇咬伤的人，都可以仰望得生。“看哪，上帝的羔羊，除去世人罪孽的。”（约1:29）从十字架上发出的光，显明了上帝的爱，他的爱吸引我们来就他。只要我们不抗拒这种吸引，自然就会被引到十字架下，来悔改我们那钉死了救主的罪。于是，因着信，上帝的灵就在我们心中产生新的生命。我们的思想、愿望，便会顺从基督的旨意，我们的心思意念也要在我们的里面，按那叫万有归服自己的大能者的形象而变得焕然一新了。于是，上帝的律法就必写在我们的心版上和意念中，我们就能和基督一同说：“我的上帝啊，我乐意照你的旨意行。”（诗40:8）[29]{DA 175.5}
§61
How, then, are we to be saved? As Moses lifted up the serpent in the wilderness, so the Son of man has been lifted up, and everyone who has been deceived and bitten by the serpent may look and live. Behold the Lamb of God, which taketh away the sin of the 1world. John 1:29. The light shining from the cross reveals the love of God. His love is drawing us to Himself. If we do not resist this drawing, we shall be led to the foot of the cross in repentance for the sins that have crucified the Saviour. Then the Spirit of God through faith produces a new life in the soul. The thoughts and desires are brought into obedience to the will of Christ. The heart, the mind, are created anew in the image of Him who works in us to subdue all things to Himself. Then the law of God is written in the mind and heart, and we can say with Christ, I delight to do Thy will, O my God. Psalm 40:8. {DA 175.5}[29]
§62
耶稣在与尼哥底母会谈时，揭示了救恩的计划和他降世的使命。在他以后的一切讲论中，没有一次像这样将凡要承受天国的人心中所必须成就的工作，一步一步地解释得这么圆满。基督在工作之初，就向犹太公会中的一位议员，将真理展开，而他正是一个最能受教并专任民间教师的人。但是以色列人的一般领袖却不欢迎这光。尼哥底母将这真理藏在心中，历三年之久，没有一点明显的效果。[30]{DA 176.1}
§63
In the interview with Nicodemus, Jesus unfolded the plan of salvation, and His mission to the world. In none of His subsequent discourses did He explain so fully, step by step, the work necessary to be done in the hearts of all who would inherit the kingdom of heaven. At the very beginning of His ministry He opened the truth to a member of the Sanhedrin, to the mind that was most receptive, and to an appointed teacher of the people. But the leaders of Israel did not welcome the light. Nicodemus hid the truth in his heart, and for three years there was little apparent fruit. {DA 176.1}[30]
§64
然而，耶稣知道他的种子是撒在何等的土壤里。那天夜里在幽静的山冈上，单独对一位听者所讲的话没有落空。尼哥底母虽然没有立时公开承认基督，但他时时留心耶稣的为人，揣摩他的教训。在公会中，他屡次打消祭司们杀害耶稣的计谋。到末后耶稣在十字架上被举起来时，尼哥底母就想起橄榄山上的教言：“摩西在旷野怎样举蛇，人子也必照样被举起来，叫一切信他的都得永生。”那次秘密会谈中所射出来的光，照亮了髑髅地的十字架，尼哥底母就明白：耶稣是世人的救赎主。[31]{DA 176.2}
§65
But Jesus was acquainted with the soil into which He cast the seed. The words spoken at night to one listener in the lonely mountain were not lost. For a time Nicodemus did not publicly acknowledge Christ, but he watched His life, and pondered His teachings. In the Sanhedrin council he repeatedly thwarted the schemes of the priests to destroy Him. When at last Jesus was lifted up on the cross, Nicodemus remembered the teaching upon Olivet: As Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up: that whosoever believeth 1in Him should not perish, but have eternal life. The light from that secret interview illumined the cross upon Calvary, and Nicodemus saw in Jesus the worlds Redeemer. {DA 176.2}[31]
§66
救主升天之后，当门徒因遭逼迫而分散时，尼哥底母毅然挺身而出。在基督死后，他用自己的财富维持了犹太人想立即消灭的幼小教会。在危难之时，那曾一度慎重疑虑的人，竟成了坚固的磐石，时时鼓励门徒的信心，供给他们推进传福音工作的经费。先前尊敬他的人，现在反过来蔑视他迫害他了。就世上的财物而言，他虽然变得贫穷了，然而，那晚与耶稣谈话时所生发的信心，却一点没有动摇。[32]{DA 177.1}
§67
After the Lords ascension, when the disciples were scattered by persecution, Nicodemus came boldly to the front. He employed his wealth in sustaining the infant church that the Jews had expected to be blotted out at the death of Christ. In the time of peril he who had been so cautious and questioning was firm as a rock, encouraging the faith of the disciples, and furnishing means to carry forward the work of the gospel. He was scorned and persecuted by those who had paid him reverence in other days. He became poor in this worlds goods; yet he faltered not in the faith which had its beginning in that night conference with Jesus. {DA 177.1}[32]
§68
尼哥底母将那次与耶稣会谈的情形告诉了使徒约翰，由约翰笔录下来，垂训后世。其中的真理，在今天，与当夜这位犹太官长去向卑微的加利利教师求问生命之道时一样重要。[33]{DA 177.2}
§69
Nicodemus related to John the story of that interview, and by his pen it was recorded for the instruction of millions. The truths there taught are as important today as they were on that solemn night in the shadowy mountain, when the Jewish ruler came to learn the way of life from the lowly Teacher of Galilee. {DA 177.2}[33]