第28章 利未马太从税吏到门徒
§1
第28章 利未马太从税吏到门徒
§2
Chap. 28 - Levi-Matthew
§3
（本章根据：太9:9-17；可2:14-22；路5:27-39）
§4
在巴勒斯坦地区，罗马官吏中，最为人切齿痛恨的莫过于税吏了。他们向犹太人征收的捐税，常使犹太人想到自己失去了独立国的地位，因而极其愤恨。同时，税吏不仅是罗马人压迫他们的工具，而且还私自勒索敲诈，榨取民众的血汗来肥己。故此，一个犹太人若做了罗马人的税吏，就被视为卖国贼和离道反教的叛徒，属社会的渣滓。[1]{DA 272.1}
§5
Of the Roman officials in Palestine, none were more hated than the publicans. The fact that the taxes were imposed by a foreign power was a continual irritation to the Jews, being a reminder that their independence had departed. And the taxgatherers were not merely the instruments of Roman oppression; they were extortioners on their own account, enriching themselves at the expense of the people. A Jew who accepted this office at the hands of the Romans was looked upon as betraying the honor of his nation. He was despised as an apostate, and was classed with the vilest of society. {DA 272.1}[1]
§6
利未马太就是这一等人，当基督在革尼撒勒呼召了四个门徒之后，马太竟成了第五个蒙召参加基督工作的人。法利赛人曾根据马太的职业来断定他的为人；但耶稣看出他有一颗乐意领受真理的心。马太曾听过救主的教训；当他受到圣灵感动，觉悟自己有罪时，他切望求得基督的帮助。但由于他已受惯了拉比们的排斥，所以想不到这位大教师会看上他。[2]{DA 272.2}
§7
To this class belonged Levi-Matthew, who, after the four disciples at Gennesaret, was the next to be called to Christs service. The Pharisees had judged Matthew according to his employment, but Jesus saw in this man a heart open for the reception of truth. Matthew had listened to the Saviours teaching. As the convicting Spirit of God revealed his sinfulness, he longed to seek help from Christ; but he was accustomed to the exclusiveness of the rabbis, and had no thought that this Great Teacher would notice him. {DA 272.2}[2]
§8
有一天，马太坐在税关上，看见耶稣向他走来。听见耶稣对他说：“你跟从我来！”心中大为惊异。[3]{DA 273.1}
§9
Sitting at his toll booth one day, the publican saw Jesus approaching. Great was his astonishment to hear the words addressed to himself, Follow Me. {DA 273.1}[3]
§10
立时，他“就撇下所有的，起来跟从了耶稣。”没有犹豫，没有疑虑，也不考虑丢了收入丰厚的美差去过一种贫寒艰苦的生活。只要能与耶稣同在，能听他的教训，参加他的工作，马太就心满意足了。[4]{DA 273.2}
§11
Matthew left all, rose up, and followed Him. There was no hesitation, no questioning, no thought of the lucrative business to be exchanged for poverty and hardship. It was enough for him that he was to be with Jesus, that he might listen to His words, and unite with Him in His work. {DA 273.2}[4]
§12
耶稣以前所召的门徒都是如此。当耶稣吩咐彼得和他的同伴跟从他时，他们立刻舍了船，撇下网，跟从了他。这些门徒中有的还有亲友要靠他们供养。但当他们接受救主的呼召时，都是毫不迟疑的；也没有问：我将如何生活呢？怎样维持我的家庭呢？他们顺从了主的呼召。后来耶稣问他们：“我差你们出去的时候，没有钱囊、没有口袋、没有鞋，你们缺少什么没有？”他们能以亲身经历的事实回答说：“没有。”（路22:35）[5]{DA 273.3}
§13
So it was with the disciples previously called. When Jesus bade Peter and his companions follow Him, immediately they left their boats and nets. Some of these disciples had friends dependent on them for support; but when they received the Saviours invitation, they did not hesitate, and inquire, How shall I live, and sustain my family? They were obedient to the call; and when afterward Jesus asked them, When I sent you without purse, and scrip, and shoes, lacked ye anything? they could answer, Nothing. Luke 22:35. {DA 273.3}[5]
§14
安得烈和彼得是穷人，而马太是个财主。然而他们所受的考验是一样的；所表现的献身诚意也相同。正在他们成功的时候，在网中满了鱼，旧生活的吸引力最强的时候，耶稣却叫那两个海边的门徒撇下一切，来为福音工作服务。照样，每个跟从主的人也必须经过考验，要让属世利益的欲望同跟从基督的心愿相比，看究竟哪一个最强。[6]{DA 273.4}
§15
To Matthew in his wealth, and to Andrew and Peter in their poverty, the same test was brought; the same consecration was made by each. At the moment of success, when the nets were filled with fish, and the impulses of the old life were strongest, Jesus asked the disciples at the sea to leave all for the work of the gospel. So every soul is tested as to whether the desire for temporal good or for fellowship with Christ is strongest. {DA 273.4}[6]
§16
公义的原则总是要求严格的。上帝的工作若不是全心全意地去做，就不能成功。人必须以认识主耶稣为至宝，而将万事看作粪土。若不肯毫无保留地把自己完全献上，就不配做基督的门徒，更谈不上与他同工了。人若能领略救恩的伟大，就必在他们的生活中表现出基督自我牺牲的精神。基督无论领他们到哪里，他们都必欣然跟从。[7]{DA 273.5}
§17
Principle is always exacting. No man can succeed in the service of God unless his whole heart is in the work and he counts all things but loss for the excellency of the knowledge of Christ. No man who makes any reserve can be the disciple of Christ, much less can he be His colaborer. When men appreciate the great salvation, the self-sacrifice seen in Christs life will be seen in theirs. Wherever He leads the way, they will rejoice to follow. {DA 273.5}[7]
§18
基督召马太，引起了很大的震惊。身为宗教教师者，竟拣选一个税吏做近身弟子，这完全违反了当时宗教、社会和民族的惯例。于是，法利赛人想以此来激起民众的成见，转移舆论的潮流来反对耶稣。[8]{DA 273.6}
§19
The calling of Matthew to be one of Christs disciples excited great indignation. For a religious teacher to choose a publican as one of his immediate attendants was an offense against the religious, social, and national customs. By appealing to the prejudices of the people the Pharisees hoped to turn the current of popular feeling against Jesus. {DA 273.6}[8]
§20
这事在税吏同僚中也引起了普遍的注意。他们的心转向了这位神圣的教师。马太做了主的门徒，心中很是喜乐，并渴望带以前的同事到耶稣面前来。他在家里摆设筵席，邀请亲友一同坐席。被请的人不但有税吏，还有许多声名狼藉、为乡里的正派人士所唾弃的人。[9]{DA 273.7}
§21
Among the publicans a widespread interest was created. Their hearts were drawn toward the divine Teacher. In the joy of his new discipleship, Matthew longed to bring his former associates to Jesus. Accordingly 2he made a feast at his own house, and called together his relatives and friends. Not only were publicans included, but many others who were of doubtful reputation, and were proscribed by their more scrupulous neighbors. {DA 273.7}[9]
§22
马太设筵，为表明自己对耶稣的尊敬；耶稣毫不犹豫地领了他的厚意。他明知这事会触犯法利赛人，同时也会影响众人对他的看法。但耶稣行事决不为众人的意见所左右。在他看来，外表的身份算不得什么。他所看中的是一个渴慕生命的灵魂。[10]{DA 274.1}
§23
The entertainment was given in honor of Jesus, and He did not hesitate to accept the courtesy. He well knew that this would give offense to the Pharisaic party, and would also compromise Him in the eyes of the people. But no question of policy could influence His movements. With Him external distinctions weighed nothing. That which appealed to His heart was a soul thirsting for the water of life. {DA 274.1}[10]
§24
耶稣作了税吏席上的贵宾，他那热情和善的态度显明他尊重每个人的人格，而大家也就不愿辜负他的信任和期望了。他的话落在他们干渴的心田里，带来赐福惠和生命的能力。新的意愿被唤醒，在这些被社会唾弃的人面前，出现了重新做人的可能。[11]{DA 274.2}
§25
Jesus sat as an honored guest at the table of the publicans, by His sympathy and social kindliness showing that He recognized the dignity of humanity; and men longed to become worthy of His confidence. Upon their thirsty hearts His words fell with blessed, life-giving power. New impulses were awakened, and the possibility of a new life opened to these outcasts of society. {DA 274.2}[11]
§26
在类似这样的集会中，有不少人因救主的教训受了感动，而在耶稣升天之后就认他为主了。当圣灵沛降时，一天之中有三千人悔改，其中有许多就是在马太的筵席上听过真理的。有些人日后也成了传福音的使者。耶稣在席间的榜样，对马太是个恒久的教训。这个被人轻看的税吏，成了个最热诚的传道人，且在自己的工作上紧紧地跟从了他夫子的脚踪。[12]{DA 274.3}
§27
At such gatherings as this, not a few were impressed by the Saviours teaching who did not acknowledge Him until after His ascension. When 2the Holy Spirit was poured out, and three thousand were converted in a day, there were among them many who first heard the truth at the table of the publicans, and some of these became messengers of the gospel. To Matthew himself the example of Jesus at the feast was a constant lesson. The despised publican became one of the most devoted evangelists, in his own ministry following closely in his Masters steps. {DA 274.3}[12]
§28
拉比们听说耶稣去赴马太的筵席，就抓住这个毁谤他的机会，要利用门徒来达到目的——设法引起门徒的成见，好从中离间他们。拉比们一贯的计策是在门徒面前批评基督，并在基督面前控告门徒；故意用冷箭射击双方的要害。这就是撒但从天庭叛变以来所惯用的手法。凡是挑拨是非、制造不和的，都是受了撒但精神的鼓励。[13]{DA 275.1}
§29
When the rabbis learned of the presence of Jesus at Matthews feast, they seized the opportunity of accusing Him. But they chose to work through the disciples. By arousing their prejudices they hoped to alienate them from their Master. It was their policy to accuse Christ to the disciples, and the disciples to Christ, aiming their arrows where they would be most likely to wound. This is the way in which Satan has worked ever since the disaffection in heaven; and all who try to cause discord and alienation are actuated by his spirit. {DA 275.1}[13]
§30
“你们的先生为什么和税吏并罪人一同吃饭呢？”那些满心嫉妒的拉比这样问耶稣的门徒。[14]{DA 275.2}
§31
Why eateth your Master with publicans and sinners? questioned the envious rabbis. {DA 275.2}[14]
§32
耶稣不等门徒开口，就自己作了回答，说：“康健的人用不着医生，有病的人才用得着。经上说：‘我喜爱怜恤，不喜爱祭祀。’这句话的意思，你们且去揣摩。”“我来本不是召义人悔改，乃是召罪人悔改。”法利赛人自称在灵性上是健全的，所以不需要医生。同时他们认为税吏和外邦人都是患灵性病、将要死亡的人。耶稣既是大医师，他的工作岂不正是要到需要他帮助的人中间去吗？[15]{DA 275.3}
§33
Jesus did not wait for His disciples to answer the charge, but Himself replied: They that be whole need not a physician, but they that are sick. But go ye and learn what that meaneth, I will have mercy, and not sacrifice: for I am not come to call the righteous, but sinners to repentance. The Pharisees claimed to be spiritually whole, and therefore in no need of a physician, while they regarded the publicans and Gentiles as perishing from diseases of the soul. Then was it not His work, as a physician, to go to the very class that needed His help? {DA 275.3}[15]
§34
法利赛人虽然自命清高，其实比他们所藐视的人还不如。税吏们不像他们那样怀有成见，自恃自满，故此更有领受真理的可能。耶稣对那些拉比们说：“经上说：‘我喜爱怜恤，不喜爱祭祀。’这句话的意思，你们且去揣摩。”主这话说明，拉比们虽然自称能解释《圣经》，却并不领会《圣经》的真义。[16]{DA 275.4}
§35
But although the Pharisees thought so highly of themselves, they were really in a worse condition than the ones they despised. The publicans were less bigoted and self-sufficient, and thus were more open to the influence of truth. Jesus said to the rabbis, Go ye and learn what that meaneth, I will have mercy, and not sacrifice. Thus He showed that while they claimed to expound the word of God, they were wholly ignorant of its spirit. {DA 275.4}[16]
§36
法利赛人一时被驳得哑口无言，但是他们仇恨的心越发坚决。于是他们又找来施洗约翰的门徒，煽动他们来反对救主。这些法利赛人并未承认施洗约翰的使命，他们曾讥讽他那节制的生活、俭朴的习惯和粗陋的衣着，并说他是宗教狂。因施洗约翰曾申斥他们的伪善，所以他们就抵制约翰的话，并设法煽动众人反对他。上帝的灵曾在嘲笑约翰的人心中运行，使他们觉悟自己的罪。然而他们拒绝了上帝的劝诫，并宣称约翰是被鬼附的。[17]{DA 275.5}
§37
The Pharisees were silenced for the time, but only became more determined in their enmity. They next sought out the disciples of John the Baptist, and tried to set them against the Saviour. These Pharisees had not accepted the mission of the Baptist. They had pointed in scorn to his abstemious life, his simple habits, his coarse garments, and had declared him a fanatic. Because he denounced their hypocrisy, they had resisted his words, and had tried to stir up the people against him. The 2Spirit of God had moved upon the hearts of these scorners, convicting them of sin; but they had rejected the counsel of God, and had declared that John was possessed of a devil. {DA 275.5}[17]
§38
现在耶稣来与众人相处，和他们一同坐席，法利赛人却说他是好吃好喝的人。其实，这样诬蔑他的人自己正犯了这种罪。撒但诬蔑上帝，将自己的种种罪恶归咎于上帝。这些恶人对主的使者也是如此。[18]{DA 276.1}
§39
Now when Jesus came mingling with the people, eating and drinking at their tables, they accused Him of being a glutton and a winebibber. The very ones who made this charge were themselves guilty. As God is misrepresented, and clothed by Satan with his own attributes, so the Lords messengers were falsified by these wicked men. {DA 276.1}[18]
§40
法利赛人不考虑耶稣之所以与税吏等罪人同桌吃饭，是要把天上的光明带给黑暗之中的人。法利赛人不明白，这位神圣教师的每句话都是活的种子，必能发芽结实荣耀上帝。他们已决心不接受真光。从前他们曾拒绝施洗约翰的工作，现在却来拉拢约翰的门徒，希望得到他们的合作来反对耶稣。他们指责耶稣无视古人的遗传，并用施洗约翰严肃的虔诚来反衬耶稣与罪人一同吃喝的行为。[19]{DA 276.2}
§41
The Pharisees would not consider that Jesus was eating with publicans and sinners in order to bring the light of heaven to those who sat in darkness. They would not see that every word dropped by the divine Teacher was a living seed that would germinate and bear fruit to the glory of God. They had determined not to accept the light; and although they had opposed the mission of the Baptist, they were now ready to court the friendship of his disciples, hoping to secure their co-operation against Jesus. They represented that Jesus was setting at nought the ancient traditions; and they contrasted the austere piety of the Baptist with the course of Jesus in feasting with publicans and sinners. {DA 276.2}[19]
§42
那时施洗约翰的门徒，还未奉约翰差遣去见耶稣，他们无时不在忧伤。他们敬爱的夫子被囚在监牢里，使他们天天过着悲痛的日子。耶稣不设法营救约翰，又似乎推翻了约翰的教训。如果约翰是上帝所差来的，那么耶稣和他门徒的做法为何与约翰相差如此悬殊呢？[20]{DA 276.3}
§43
The disciples of John were at this time in great sorrow. It was before their visit to Jesus with Johns message. Their beloved teacher was in prison, and they passed their days in mourning. And Jesus was making no effort to release John, and even appeared to cast discredit on his teaching. If John had been sent by God, why did Jesus and His disciples pursue a course so widely different? {DA 276.3}[20]
§44
约翰的门徒不理解基督的工作。他们想，法利赛人的控告或许是有根据的。他们也遵守拉比们所定的许多规条，甚至希望借着遵守律法称义。犹太人以禁食为积功德的行为，最严格的犹太人每周禁食两天。有一天，法利赛人和约翰的门徒正在禁食时，约翰的门徒来见耶稣，问他说：“我们和法利赛人常常禁食，你的门徒倒不禁食，这是为什么呢？”[21]{DA 276.4}
§45
The disciples of John had not a clear understanding of Christs work; they thought there might be some foundation for the charges of the Pharisees. They observed many of the rules prescribed by the rabbis, and even hoped to be justified by the works of the law. Fasting was practiced by the Jews as an act of merit, and the most rigid among them fasted two days in every week. The Pharisees and Johns disciples were fasting when the latter came to Jesus with the inquiry, Why do we and the Pharisees fast oft, but Thy disciples fast not? {DA 276.4}[21]
§46
耶稣很柔和地回答了他们。他并未争取更正他们对禁食所持的错误概念，只是要让他们认清他自己的使命。他就引用约翰从前见证耶稣时所用的比喻作说明。约翰曾说：“娶新妇的就是新郎，新郎的朋友站着听见新郎的声音就甚喜乐，故此我这喜乐满足了。”（约3:29）这句话，约翰的门徒是记得清楚的。于是耶稣用这比喻说：“新郎和陪伴之人同在的时候，陪伴之人岂能禁食呢？”[22]{DA 276.5}
§47
Very tenderly Jesus answered them. He did not try to correct their erroneous conception of fasting, but only to set them right in regard to His own mission. And He did this by employing the same figure that the Baptist himself had used in his testimony to Jesus. John had said, He that hath the bride is the bridegroom: but the friend of the bridegroom, which standeth and heareth him, rejoiceth greatly because of 2the bridegrooms voice: this my joy therefore is fulfilled. John 3:29. The disciples of John could not fail to recall these words of their teacher, as, taking up the illustration, Jesus said, Can ye make the children of the bridechamber fast, while the bridegroom is with them? {DA 276.5}[22]
§48
天上的君王如今在他子民中间，上帝最大的恩赐已经赐给世人了。穷人喜乐了，因为基督要使他们继承他的国度；富人喜乐了，因为他要教导他们如何获得永久的财富；愚人喜乐了，因为他要使他们有得救的智慧；学者喜乐了，因为他要将他们从未领悟的更高深的奥秘指示他们。救主的使命是要把创世以来隐藏的真理启示给人。[23]{DA 277.1}
§49
The Prince of heaven was among His people. The greatest gift of God had been given to the world. Joy to the poor; for Christ had come to make them heirs of His kingdom. Joy to the rich; for He would teach them how to secure eternal riches. Joy to the ignorant; He would make them wise unto salvation. Joy to the learned; He would open to them deeper mysteries than they had ever fathomed; truths that had been hidden from the foundation of the world would be opened to men by the Saviours mission. {DA 277.1}[23]
§50
施洗约翰因见到救主而欢乐。门徒能有权与天上的大君同行、交谈，这是何等荣幸的机会啊！现在不是他们哀恸禁食的日子。他们务必打开心门接受救主荣耀的光，以便照亮一切坐在死荫之黑暗里的人。[24]{DA 277.2}
§51
John the Baptist had rejoiced to behold the Saviour. What occasion for rejoicing had the disciples who were privileged to walk and talk with the Majesty of heaven! This was not a time for them to mourn and fast. They must open their hearts to receive the light of His glory, that they might shed light upon those who sat in darkness and in the shadow of death. {DA 277.2}[24]
§52
基督所提示的是一幅光明的远景。然而在这景象之上，笼罩着一片深沉的阴影，只有基督的慧眼才能预见。他说：“但日子将到，新郎要离开他们，那日他们就要禁食。”这是说：等到门徒看见他被卖、被钉时，他们就要哀恸禁食了。耶稣在那座楼上与门徒作最后一次谈话时，对他们说：“等不多时，你们就不得见我；再等不多时，你们还要见我。……我实实在在地告诉你们：你们将要痛哭、哀号，世人倒要喜乐；你们将要忧愁，然而你们的忧愁要变为喜乐。”（约16:19-20）[25]{DA 277.3}
§53
It was a bright picture which the words of Christ had called up, but across it lay a heavy shadow, which His eye alone discerned. The days will come, He said, when the bridegroom shall be taken away from them, and then shall they fast in those days. When they should see their Lord betrayed and crucified, the disciples would mourn and fast. In His last words to them in the upper chamber, He said, A little while, and ye shall not see Me: and again, a little while, and ye shall see Me. Verily, verily, I say unto you, That ye shall weep and lament, but the world shall rejoice: and ye shall be sorrowful, but your sorrow shall be turned into joy. John 16:19, 20. {DA 277.3}[25]
§54
当基督从坟墓里出来时，他们的忧愁就变为喜乐了。基督升天之后，他本人虽不在人间，但他仍能借着保惠师与他们同在，他们就不再过忧伤的日子了。撒但要门徒忧伤，是要给世人一种印象，以为门徒跟从耶稣，结果受骗失望了。所以门徒务要凭信心仰望天上的圣所，在那里有耶稣为他们服务。他们当打开心门让耶稣的代表圣灵进来，因圣灵的光照而得到喜乐。但困难和试探的日子必将临到。那时，他们要与世上的掌权者和黑暗之国的领袖们发生冲突，并且基督本人不与他们同在，而他们又认不出保惠师来，那么他们禁食就更为相宜了。[26]{DA 277.4}
§55
When He should come forth from the tomb, their sorrow would be turned to joy. After His ascension He was to be absent in person; but through the Comforter He would still be with them, and they were not to spend their time in mourning. This was what Satan wanted. He desired them to give the world the impression that they had been deceived and disappointed; but by faith they were to look to the sanctuary above, where Jesus was ministering for them; they were to open their hearts to the Holy Spirit, His representative, and to rejoice in the light of His presence. Yet days of temptation and trial would come, when they would be brought into conflict with the rulers of this world, and the leaders of the kingdom of darkness; when Christ was not personally 2with them, and they failed to discern the Comforter, then it would be more fitting for them to fast. {DA 277.4}[26]
§56
法利赛人严守仪式，是想借此高抬自己，但心里却充满了嫉妒和纷争。经上说：“你们禁食，却互相争竞，以凶恶的拳头打人。你们今日禁食，不得使你们的声音听闻于上。这样禁食，岂是我所拣选使人刻苦己心的日子吗？岂是叫人垂头像苇子，用麻布和炉灰铺在他以下吗？你这可称为禁食为耶和华所悦纳的日子吗？”（赛58:4-5）[27]{DA 278.1}
§57
The Pharisees sought to exalt themselves by their rigorous observance of forms, while their hearts were filled with envy and strife. Behold, says the Scripture, ye fast for strife and debate, and to smite with the fist of wickedness: ye shall not fast as ye do this day, to make your voice to be heard on high. Is it such a fast that I have chosen? a day for a man to afflict his soul? is it to bow down his head as a bulrush, and to spread sackcloth and ashes under him? wilt thou call this a fast, and an acceptable day to the Lord? Isaiah 58:4, 5. {DA 278.1}[27]
§58
真禁食不是仅仅遵守仪式而已。《圣经》记载上帝认为可取的禁食，说：“我所拣选的禁食，不是要松开凶恶的绳，解下轭上的索，使被欺压的得自由，折断一切的轭吗？……向饥饿的人发怜悯，使困苦的人得满足。”（赛58:6-10）这正说明了基督工作的真实精神和性质。他的一生，完全是牺牲自己、拯救世人的一生。不论是在受试探的旷野里禁食，或是在马太的筵席上与税吏一同吃饭，他都是在舍弃自己的性命，为要拯救失丧的人。真正虔诚的表现，不在于无谓的哀恸、身体的苦修和繁多的祭物，乃在于献上自己，甘愿侍奉上帝并服务于人。[28]{DA 278.2}
§59
The true fast is no mere formal service. The Scripture describes the fast that God has chosen,--to loose the bands of wickedness, to undo the heavy burdens, and to let the oppressed go free, and that ye break every yoke; to draw out thy soul to the hungry, and satisfy the afflicted soul. Isaiah 58:6, 10. Here is set forth the very spirit and character of the work of Christ. His whole life was a sacrifice of Himself for the saving of the world. Whether fasting in the wilderness of temptation or eating with the publicans at Matthews feast, He was giving His life for the redemption of the lost. Not in idle mourning, in mere bodily humiliation and multitudinous sacrifices, is the true spirit of devotion manifested, but it is shown in the surrender of self in willing service to God and man. {DA 278.2}[28]
§60
耶稣继续答复约翰的门徒，讲个比喻说：“没有人把新衣服撕下一块来，补在旧衣服上。若是这样，就把新的撕破了，并且所撕下来的那块新的和旧的也不相称。”这话是说，施洗约翰所传的道，不可与遗传和迷信联在一起。若将法利赛人的虚伪同约翰的热忱混合起来，反而使二者的差异显得更为突出。[29]{DA 278.3}
§61
Continuing His answer to the disciples of John, Jesus spoke a parable, saying, No man putteth a piece of a new garment upon an old; if otherwise, then both the new maketh a rent, and the piece that was taken out of the new agreeth not with the old. The message of John the Baptist was not to be interwoven with tradition and superstition. An attempt to blend the pretense of the Pharisees with the devotion of John would only make more evident the breach between them. {DA 278.3}[29]
§62
基督教训的原理，也不能同法利赛人的形式主义联合。他不是要弥合约翰的教训所造成的裂口，而是要更清楚地显明新旧之间的差别。他进一步解释说：“也没有人把新酒装在旧皮袋里，若是这样，新酒必将皮袋裂开，酒便漏出来，皮袋也就坏了。”装酒的皮袋，年长日久会干燥发脆，以后不能再像原先一样使用。耶稣用这普通的例子来形容犹太领袖们的现状。那些祭司、文士和首领们已经陷于形式和遗传的成规之中。他们的心胸已变得狭窄，像耶稣比方的旧皮袋一样。他们既以守律法的宗教为满足，就不能做天上活泼真理的受托人。他们以为自己的义足以应付一切需要，故不愿在自己的宗教生活上加添什么新的成分。他们还认为，享受上帝的恩爱是他们的专利，并与他们的善行所积的功德有关。那使人生发仁爱并洁净心灵的信心，同法利赛人用人订的仪式与训诫合成的宗教，实如水火之不相容。想把耶稣的教训同旧有的遗传联合，是徒劳的事。上帝活泼的真理像发酵的酒，终必胀破法利赛人遗传的旧皮袋。[30]{DA 278.4}
§63
Nor could the principles of Christs teaching be united with the forms of Pharisaism. Christ was not to close up the breach that had been made by the teachings of John. He would make more distinct the separation between the old and the new. Jesus further illustrated this fact, saying, No man putteth new wine into old bottles; else the new wine will burst the bottles, and be spilled, and the bottles shall perish. The skin bottles which were used as vessels to contain the new wine, after a time became dry and brittle, and were then worthless to serve the same purpose again. In this familiar illustration Jesus presented the condition of the Jewish leaders. Priests and scribes and rulers were 2fixed in a rut of ceremonies and traditions. Their hearts had become contracted, like the dried-up wine skins to which He had compared them. While they remained satisfied with a legal religion, it was impossible for them to become the depositaries of the living truth of heaven. They thought their own righteousness all-sufficient, and did not desire that a new element should be brought into their religion. The good will of God to men they did not accept as something apart from themselves. They connected it with their own merit because of their good works. The faith that works by love and purifies the soul could find no place for union with the religion of the Pharisees, made up of ceremonies and the injunctions of men. The effort to unite the teachings of Jesus with the established religion would be vain. The vital truth of God, like fermenting wine, would burst the old, decaying bottles of the Pharisaical tradition. {DA 278.4}[30]
§64
法利赛人自以为很聪明，不需要什么教导；满有公义，不需要什么救恩；大受尊重，不需要基督那里来的尊荣了，救主就转离他们，去寻找愿意接受天国信息的人。在未受过教育的渔夫、街市上的税吏、撒玛利亚的妇人，以及爱听他讲道的平民身上，他找到了能装新酒的新皮袋。在传福音的工作上所要用的工具，就是这些乐意领受上帝真光的人；他们是上帝将真理的知识传给世人的媒介。若是上帝的子民肯因基督的恩典而成为新的皮袋，上帝就必以新酒充满他们。[31]{DA 279.1}
§65
The Pharisees thought themselves too wise to need instruction, too righteous to need salvation, too highly honored to need the honor that comes from Christ. The Saviour turned away from them to find others who would receive the message of heaven. In the untutored fishermen, in the publican at the market place, in the woman of Samaria, in the common people who heard Him gladly, He found His new bottles for the new wine. The instrumentalities to be used in the gospel work are those souls who gladly receive the light which God sends them. These are His agencies for imparting the knowledge of truth to the world. If through the grace of Christ His people will become new bottles, He will fill them with new wine. {DA 279.1}[31]
§66
基督的教训虽用新酒来代表，其实它并不是什么新的道理，而是从起初常教导人之真理的再启示。但对于法利赛人，上帝的真理已经失去原有的意义和优美。对他们来说，基督的教训句句都是新道。他们看不出其中的价值，也就不予承认。[32]{DA 279.2}
§67
The teaching of Christ, though it was represented by the new wine, was not a new doctrine, but the revelation of that which had been taught from the beginning. But to the Pharisees the truth of God had lost its original significance and beauty. To them Christs teaching was new in almost every respect, and it was unrecognized and unacknowledged. {DA 279.2}[32]
§68
耶稣指出谬道破坏人赏识真理、爱慕真理之心的作用：他说：“没有人喝了陈酒又想喝新的，他总说陈的好。”由列祖和先知所传给世人的全部真理，在基督的话里显出了新的美。然而文士和法利赛人不爱慕这可贵的新酒。他们若不从心灵和意念中倒空旧的遗传、风俗和习惯,就没有容纳基督教训的余地。他们紧抱死板的仪式不放，便远离了永生的真理和上帝的大能。[33]{DA 279.3}
§69
Jesus pointed out the power of false teaching to destroy the appreciation and desire for truth. No man, He said, having drunk old wine straightway desireth new: for he saith, The old is better. All the truth that has been given to the world through patriarchs and prophets shone out in new beauty in the words of Christ. But the scribes and Pharisees had no desire for the precious new wine. Until emptied of the old traditions, customs, and practices, they had no place in mind or heart for the teachings of Christ. They clung to the dead forms, and turned away from the living truth and the power of God. {DA 279.3}[33]
§70
这就是造成犹太人败亡的原因；它也必导致今日许多人的败亡。在马太的宴席上，遭到基督责备的法利赛人所犯的错误，如今有千万人正在重犯。他们宁愿拒绝从光明之父来的真理，而不愿放弃一点私意或成见。他们靠自己和自己的聪明，而不感觉灵性上有缺乏。他们硬要靠自己建立功德来自救，及至发现得救的工作不容纳自私的成分时，就拒绝了所赐的救恩。[34]{DA 280.1}
§71
It was this that proved the ruin of the Jews, and it will prove the ruin of many souls in our own day. Thousands are making the same mistake as did the Pharisees whom Christ reproved at Matthews feast. Rather than give up some cherished idea, or discard some idol of opinion, many refuse the truth which comes down from the Father of light. They trust in self, and depend upon their own wisdom, and do not realize their spiritual poverty. They insist on being saved in some way by which they may perform some important work. When they see that there is no way of weaving self into the work, they reject the salvation provided. {DA 280.1}[34]
§72
专靠律法的宗教，决不能引人归向基督。因为它是没有爱心、没有基督的宗教。以自称为义的精神为动机的禁食祷告，是上帝所憎恶的。他们那种严肃的礼拜聚会，例行的宗教礼节，外表的谦卑，庄严的祭礼，都证明了那行这事的人自称为义，以为自己有进天国的资格；其实这都是自欺欺人。我们靠自己的行为，永远不能换取救恩。[35]{DA 280.2}
§73
A legal religion can never lead souls to Christ; for it is a loveless, Christless religion. Fasting or prayer that is actuated by a self-justifying spirit is an abomination in the sight of God. The solemn assembly for worship, the round of religious ceremonies, the external humiliation, the imposing sacrifice, proclaim that the doer of these things regards himself as righteous, and as entitled to heaven; but it is all a deception. Our own works can never purchase salvation. {DA 280.2}[35]
§74
基督的时代如何，现今的时代也如何。法利赛人不觉悟自己灵性的贫乏，现今也有这等人。经上记着说：“你说：我是富足，已经发了财，一样都不缺；却不知道你是那困苦、可怜、贫穷、瞎眼、赤身的。我劝你向我买火炼的金子，叫你富足；又买白衣穿上，叫你赤身的羞耻不露出来。”（启3:17-18）信心和爱心是火炼的金子。但许多人的金子已经失光变色了。他们的财宝已经丢失了。基督的义袍他们没有穿上，他活水的泉源他们没有饮用。《圣经》论他们说：“有一件事我要责备你，就是你把起初的爱心离弃了。所以应当回想你是从哪里坠落的，并要悔改，行起初所行的事。你若不悔改，我就临到你那里，把你的灯台从原处挪去。”（启2:4-5）[36]{DA 280.3}
§75
As it was in the days of Christ, so it is now; the Pharisees do not know their spiritual destitution. To them comes the message, Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked: I counsel thee to buy of Me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear. Revelation 3:17, 18. Faith and love are the gold tried in the fire. But with many the gold has become dim, and the rich treasure has been lost. The righteousness of Christ is to them as a robe unworn, a fountain untouched. To them it is said, I have somewhat against thee, because thou hast left thy first love. Remember therefore from whence thou art fallen, and repent, and do the first works; or else I will come unto thee quickly, and will remove thy candlestick out of his place, except thou repent. Revelation 2:4, 5. {DA 280.3}[36]
§76
“上帝所要的祭，就是忧伤的灵。上帝啊，忧伤痛悔的心，你必不轻看。”（诗51:17）人必须消除自我，然后才能作个地地道道的耶稣的信徒。人必须完全舍己，上帝才能使他成为新造的人，新皮袋才能装新酒。基督的爱必以新的生命鼓舞相信的人。人若仰望那为我们信心创始成终的主，基督的品格就必彰显在他身上。[37]{DA 280.4}
§77
The sacrifices of God are a broken spirit: a broken and a contrite heart, O God, Thou wilt not despise. Psalm 51:17. Man must be emptied of self before he can be, in the fullest sense, a believer in Jesus. When self is renounced, then the Lord can make man a new creature. New bottles can contain the new wine. The love of Christ will animate the believer with new life. In him who looks unto the Author and Finisher of our faith the character of Christ will be manifest. {DA 280.4}[37]