第31章 山上宝训
§1
第31章 山上宝训
§2
Chap. 31 - The Sermon on the Mount
§3
（本章根据：太5-7章）
§4
基督很少单独召集门徒来听他讲论。他并不专选那些知道生命之道的人作他的听众。他的任务是要教导那些处于无知和谬误中的一般大众，使真理的教训可以达到蒙昧无知的心中。他本身就是真理，随时伸着手准备为人祝福，又要用忠告、劝诫、勉励的话，把凡愿到他面前来的人救拔起来。[1]{DA 298.1}
§5
Christ seldom gathered His disciples alone to receive His words. He did not choose for His audience those only who knew the way of life. It was His work to reach the multitudes who were in ignorance and error. He gave His lessons of truth where they could reach the darkened understanding. He Himself was the Truth, standing with girded loins and hands ever outstretched to bless, and in words of warning, entreaty, and encouragement, seeking to uplift all who would come unto Him. {DA 298.1}[1]
§6
基督在山上的教训，虽是特别对门徒讲的，但也有许多群众听到了。耶稣设立使徒之后，就与他们同到海边去。那时正值清晨，群众已渐渐聚拢来了。除了平常从加利利各乡各镇来的，还有许多来自犹太地，连耶路撒冷城也有人来。此外，从比利亚，低加波利和犹太南部的以土买，以及地中海沿岸的腓尼基的城邑推罗、西顿，各处都有人来。“许多人听见他所作的大事”，就来“要听他讲道，又指望医治他们的病。……有能力从他身上发出来，医好了他们。”（可3:8；路6:17-19）[2]{DA 298.2}
§7
The Sermon on the Mount, though given especially to the disciples, was spoken in the hearing of the multitude. After the ordination of the apostles, Jesus went with them to the seaside. Here in the early morning the people had begun to assemble. Besides the usual crowds from the Galilean towns, there were people from Judea, and even from Jerusalem itself; from Perea, from Decapolis, from Idumea, away to the south of Judea; and from Tyre and Sidon, the Phoenician cities on the shore of the Mediterranean. When they had heard what great things He did, they came to hear Him, and to be healed of their diseases: . . . there went virtue out of Him, and healed them all. Mark 3:8; Luke 6:17-19. {DA 298.2}[2]
§8
那狭窄的海滩上，能听得见他的声音的范围之内，连站的地方也没有了，耶稣只好领他们往后面的山边去。到了一块可容众人聚集的平地，他就在草地上坐下来，门徒和众人也都跟着坐下。[3]{DA 298.3}
§9
The narrow beach did not afford even standing room within reach of His voice for all who desired to hear Him, and Jesus led the way back to the mountainside. Reaching a level space that offered a pleasant gathering place for the vast assembly, He seated Himself on the grass, and the disciples and the multitude followed His example. {DA 298.3}[3]
§10
门徒总是挨在耶稣左右坐的。众人不住地拥上来，但门徒知道，决不能让别人把他们从耶稣跟前挤开。他们就紧贴着耶稣，生怕漏了一言半语。他们留意倾听，迫切地希望明白将来要传给各地各时代的真理。[4]{DA 299.1}
§11
The disciples place was always next to Jesus. The people constantly pressed upon Him, yet the disciples understood that they were not to be crowded away from His presence. They sat close beside Him, that they might not lose a word of His instruction. They were attentive listeners, eager to understand the truths they were to make known to all lands and all ages. {DA 299.1}[4]
§12
门徒感觉这次将有超乎平常的言论，所以格外靠近夫子。他们相信耶稣不久就要立国了，那天早晨所见到的，使他们更相信耶稣必有所宣告。众人也都存有这种热切的期望，他们兴奋的容貌显示了深切的关怀。当众人坐在嫩绿的山边，等待着那位神圣的教师开口时，未来的光荣充满了他们的心。在场的文士和法利赛人希望有一天能统治那些可恨的罗马人，而获得世界大帝国的荣华富贵。贫穷的农民和渔夫则希望听到将他们的破旧陋室、辛勤劳苦和饥寒交迫，换成宽宏的宅第和安逸生活的保证。他们盼望基督把征服他们的人所穿的华贵衣袍给他们换上，代替现在仅有的一件白昼遮体夜间御寒的粗布衣裳。众人的心被当时骄傲的奢望所鼓舞：以色列将在万国之中被尊为上帝特选之国，耶路撒冷将被定为天下一统的首都。[5]{DA 299.2}
§13
With a feeling that something more than usual might be expected, they now pressed about their Master. They believed that the kingdom was soon to be established, and from the events of the morning they gathered assurance that some announcement concerning it was about to be made. A feeling of expectancy pervaded the multitude also, and eager faces gave evidence of the deep interest. As the people sat upon the green hillside, awaiting the words of the divine Teacher, their hearts were filled with thoughts of future glory. There were scribes and Pharisees who looked forward to the day when they should have dominion over the hated Romans, and possess the riches and splendor of the worlds great empire. The poor peasants and fishermen hoped to hear the assurance that their wretched hovels, the scanty food, the life of toil, and fear of want were to be exchanged for mansions of plenty and days of ease. In place of the one coarse garment which was their covering by day, and their blanket at night, they hoped that Christ would give them the rich and costly robes of their conquerors. All hearts thrilled with the proud hope that Israel was soon to be honored before the nations as the chosen of the Lord, and Jerusalem exalted as the head of a universal kingdom. {DA 299.2}[5]
§14
然而，基督却使他们属世的奢望化为泡影。在山边的训言中，他设法消除虚伪的教育所造成的影响，使听众对他的国度和他本身的品格有正确的认识。但他没有直接打击众人错谬的见地。他看到了世人因罪所受的痛苦，但没有过于生动地形容他们困苦可怜的情形。他所教导他们的真理远胜过他们所知道的。他并未打消他们对上帝之国所持的理念，只将进天国的条件告诉他们，让他们自己去断定天国的性质。耶稣对当日跟从他的人所讲的真理，对今天的我们是同样重要的，我们像耶稣时代的人一样，需要学习上帝国的基本原则。[6]{DA 299.3}
§15
Christ disappointed the hope of worldly greatness. In the Sermon on the Mount He sought to undo the work that had been wrought by false education, and to give His hearers a right conception of His kingdom and of His own character. Yet He did not make a direct attack on the errors of the people. He saw the misery of the world on account of sin, yet He did not present before them a vivid delineation of their wretchedness. He taught them of something infinitely better than they had known. Without combating their ideas of the kingdom of God, He told them the conditions of entrance therein, leaving them to draw their own conclusions as to its nature. The truths He taught are no less important to us than to the multitude that followed Him. We no less than they need to learn the foundation principles of the kingdom of God. {DA 299.3}[6]
§16
基督对山上的众人讲的第一句话，就是祝福的话。他说，认识到自己灵性贫乏，感到需要救赎的人有福了。福音是要传给穷人的。凡灵性骄傲，自以为富足，一样都不缺的人，不能领受福音的启示，唯有谦卑痛悔的人才能领受。只有一个为罪而打开的救恩泉源，是为虚心的人打开的。[7]{DA 299.4}
§17
Christs first words to the people on the mount were words of blessing. Happy are they, He said, who recognize their spiritual poverty, and 3feel their need of redemption. The gospel is to be preached to the poor. Not to the spiritually proud, those who claim to be rich and in need of nothing, is it revealed, but to those who are humble and contrite. One fountain only has been opened for sin, a fountain for the poor in spirit. {DA 299.4}[7]
§18
心存高傲的人，竭力想赚得救恩，但我们进天国的权利和资格都在于基督的义。人若不先觉悟自己的软弱，除净一切自满之念，并顺服上帝的管教，上帝在救人的工作上就不能作什么。唯有如此，人才能领受上帝等着要赐的恩典。上帝决不留下一样好东西不给那自觉缺乏的人。人可以无限制地向那藏有一切丰盛的主领受恩惠。“因为那至高至上、永远长存、名为圣者的如此说：‘我住在至高至圣的所在,也与心灵痛悔、谦卑的人同居；要使谦卑人的灵苏醒，也使痛悔人的心苏醒。’”（赛57:15）[8]{DA 300.1}
§19
The proud heart strives to earn salvation; but both our title to heaven and our fitness for it are found in the righteousness of Christ. The Lord can do nothing toward the recovery of man until, convinced of his own weakness, and stripped of all self-sufficiency, he yields himself to the control of God. Then he can receive the gift that God is waiting to bestow. From the soul that feels his need, nothing is withheld. He has unrestricted access to Him in whom all fullness dwells. For thus saith the high and lofty One that inhabiteth eternity, whose name is Holy; I dwell in the high and holy place, with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones. Isaiah 57:15. {DA 300.1}[8]
§20
“哀恸的人有福了，因为他们必得安慰。”基督这句话，并不是说哀恸本身有什么除去罪过的能力。他不赞成虚伪或装腔做势的悲哀。他所说的哀恸，不在于忧郁和哭号。我们既因罪忧愁，就当因作上帝儿女的宝贵权利而欢喜。[9]{DA 300.2}
§21
Blessed are they that mourn: for they shall be comforted. By these words Christ does not teach that mourning in itself has power to remove the guilt of sin. He gives no sanction to pretense or to voluntary humility. The mourning of which He speaks does not consist in melancholy and lamentation. While we sorrow on account of sin, we are to rejoice in the precious privilege of being children of God. {DA 300.2}[9]
§22
我们往往为自己的不良行为所生的不愉快后果而忧伤，但这并不是悔改。真正为罪忧伤，是圣灵工作的效果。圣灵指出我们曾经辜负救主，使救主忧伤，因此我们的良心发现，便来到十字架下痛心悔改。我们每犯一次罪，基督就为我们重新受一次创伤；我们既仰望自己所扎伤的主，就因我们那使他受苦的罪而哀恸。这种哀恸，必使我们弃绝罪恶。[10]{DA 300.3}
§23
We often sorrow because our evil deeds bring unpleasant consequences to ourselves; but this is not repentance. Real sorrow for sin is the result of the working of the Holy Spirit. The Spirit reveals the ingratitude of the heart that has slighted and grieved the Saviour, and brings us in contrition to the foot of the cross. By every sin Jesus is wounded afresh; and as we look upon Him whom we have pierced, we mourn for the sins that have brought anguish upon Him. Such mourning will lead to the renunciation of sin. {DA 300.3}[10]
§24
属世的人或许会说这种忧伤是懦弱的表现。其实，它正是那用坚固的链环把悔罪的人与无穷的上帝联在一起的力量。这也显明，上帝的天使正在把人因心硬和犯罪而失去的美德带还给人。悔罪之人的眼泪，无非是圣洁的阳光出现之前的雨点。这种忧伤是喜乐的先声，而这喜乐，将在人心中成为活的泉源。“只要承认你的罪孽，就是你违背耶和华你的上帝”，“我必不怒目看你们，因为我是慈爱的，我必不永远存怒。这是耶和华说的。”（耶3:12-13）上帝已经命定，要“赐华冠与锡安悲哀的人，代替灰尘，喜乐油代替悲哀，赞美衣代替忧伤之灵。”（赛61:3）[11]{DA 300.4}
§25
The worldling may pronounce this sorrow a weakness; but it is the strength which binds the penitent to the Infinite One with links that cannot be broken. It shows that the angels of God are bringing back to the soul the graces that were lost through hardness of heart and transgression. The tears of the penitent are only the raindrops that precede the sunshine of holiness. This sorrow heralds a joy which will be a living fountain in the soul. Only acknowledge thine iniquity, that thou hast transgressed against the Lord thy God; and I will not cause Mine anger to fall upon you: for I am merciful, saith the Lord. Jeremiah 3:13, 12. Unto them that mourn in Zion, He has appointed to give 3beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness. Isaiah 61:3. {DA 300.4}[11]
§26
至于那些因试炼和不幸而哀恸的人，他们也可以得到安慰。因为忧伤和屈辱的苦楚总强过放纵罪恶。上帝借着痛苦向我们显明我们品格上的弱点，使我们因他的恩典而得以胜过自己的错误。上帝把我们所不知道的和有关我们自身的情形摆在我们眼前。于是考验来了，要看我们是否领受上帝的责备和劝告。我们遇到试炼时，决不可烦恼或抱怨；我们不该任性妄为或忧虑过度，以致远离基督。我们应在上帝面前自卑。那凭自己的心意看问题的人，必看不清上帝的道路。依我们人类的本性来说，他的道路好像是黑暗而没有快乐的。但上帝的道路是恩慈的道路，终归就是救恩。从前以利亚在旷野不知道当时自己做的是什么，说：“罢了！求你取我的性命”，但恩慈的上帝并没按他的话来行。当时还有一桩大事要以利亚去做。及至他的工作完成之后，他不会在旷野之中那样在灰心丧志中死去的。他没有降到阴间死去，却有天上的火车火马，在荣耀中护送他升到至高者的宝座前。[12]{DA 301.1}
§27
And for those also who mourn in trial and sorrow there is comfort. The bitterness of grief and humiliation is better than the indulgences of sin. Through affliction God reveals to us the plague spots in our characters, that by His grace we may overcome our faults. Unknown chapters in regard to ourselves are opened to us, and the test comes, whether we will accept the reproof and the counsel of God. When brought into trial, we are not to fret and complain. We should not rebel, or worry ourselves out of the hand of Christ. We are to humble the soul before God. The ways of the Lord are obscure to him who desires to see things in a light pleasing to himself. They appear dark and joyless to our human nature. But Gods ways are ways of mercy and the end is salvation. Elijah knew not what he was doing when in the desert he said that he had had enough of life, and prayed that he might die. The Lord in His mercy did not take him at his word. There was yet a great work for Elijah to do; and when his work was done, he was not to perish in discouragement and solitude in the wilderness. Not for him the descent into the dust of death, but the ascent in glory, with the convoy of celestial chariots, to the throne on high. {DA 301.1}[12]
§28
上帝论到忧伤的人说：“我看见他所行的道，也要医治他，又要引导他，使他和那一同伤心的人再得安慰。”“我要使他们的悲哀变为欢喜，并要安慰他们，使他们的愁烦转为快乐。”（赛57:18；耶31:13）[13]{DA 301.2}
§29
Gods word for the sorrowing is, I have seen his ways, and will heal him: I will lead him also, and restore comforts unto him and to his mourners. I will turn their mourning into joy, and will comfort them, and make them rejoice from their sorrow. Isaiah 57:18; Jeremiah 31:13. {DA 301.2}[13]
§30
“温柔的人有福了。”那藏在基督里的温柔，可以大大减轻我们遭遇的困难。我们若有主的谦卑，就能不顾日常所遭遇的侮辱、挫折和烦恼，而且，这一切也不再影响我们的情绪了。基督徒高尚人格的最大证据就是自制。人在受羞辱或虐待时，若不能保持镇静和信靠的态度，那就是在剥夺上帝在人身上显示自己完美品格的权利。心地柔和乃是基督徒得胜的力量，也是他们与天庭有联系的证据。[14]{DA 301.3}
§31
Blessed are the meek. The difficulties we have to encounter may be very much lessened by that meekness which hides itself in Christ. If we possess the humility of our Master, we shall rise above the slights, the rebuffs, the annoyances, to which we are daily exposed, and they will cease to cast a gloom over the spirit. The highest evidence of nobility in a Christian is self-control. He who under abuse or cruelty fails to maintain a calm and trustful spirit robs God of His right to reveal in him His own perfection of character. Lowliness of heart is the strength that gives victory to the followers of Christ; it is the token of their connection with the courts above. {DA 301.3}[14]
§32
“耶和华虽高，仍看顾低微的人。”（诗138:6）凡显出基督柔和谦卑精神的人，就是上帝所眷顾的。世人或许要轻看他们，但他们却为上帝所重看。能进入天庭的不只是聪明、伟大、慈善的人，也不只是那热心、活跃地忙碌工作的人；不，那些渴望基督住在心中的虚心的人，那些以遵行上帝旨意为最高志愿的谦卑人，他们都能丰丰富富地进入天国，列在那些曾用羔羊的血洗净衣服的人中。“所以，他们在上帝宝座前，昼夜在他殿中侍奉他。坐宝座的要用帐幕覆庇他们。”（启7:15）[15]{DA 301.4}
§33
Though the Lord be high, yet hath He respect unto the lowly. Psalm 138:6. Those who reveal the meek and lowly spirit of Christ are tenderly regarded by God. They may be looked upon with scorn by the world, but they are of great value in His sight. Not only the wise, the great, the beneficent, will gain a passport to the heavenly courts; not only 3the busy worker, full of zeal and restless activity. No; the poor in spirit, who crave the presence of an abiding Christ, the humble in heart, whose highest ambition is to do Gods will,--these will gain an abundant entrance. They will be among that number who have washed their robes and made them white in the blood of the Lamb. Therefore are they before the throne of God, and serve Him day and night in His temple: and He that sitteth on the throne shall dwell among them. Revelation 7:15. {DA 301.4}[15]
§34
“饥渴慕义的人有福了。”一个人自己感觉不足，就会生出饥渴慕义的心。凡存饥渴心意的人，总是不会失望的。那些在心中为耶稣预备住处的人，必能体会到他的慈爱，凡切望具有像上帝之品格的人，他的心愿必得满足。对仰望耶稣的人，圣灵必给予帮助，并要将属乎基督的事向他显明。只要人的眼睛注视基督，圣灵就必为他不停地工作，直到他完全变成他的形象。纯洁的爱能扩大心灵，以便受到更高的造就，也能有更多对天上事物的知识。这样的人，非达到最丰富的程度，决不停歇。“饥渴慕义的人有福了，因为他们必得饱足。”[16]{DA 302.1}
§35
Blessed are they which do hunger and thirst after righteousness. The sense of unworthiness will lead the heart to hunger and thirst for righteousness, and this desire will not be disappointed. Those who make room in their hearts for Jesus will realize His love. All who long to bear the likeness of the character of God shall be satisfied. The Holy Spirit never leaves unassisted the soul who is looking unto Jesus. He takes of the things of Christ and shows them unto him. If the eye is kept fixed on Christ, the work of the Spirit ceases not until the soul is conformed to His image. The pure element of love will expand the soul, giving it a capacity for higher attainments, for increased knowledge of heavenly things, so that it will not rest short of the fullness. Blessed are they which do hunger and thirst after righteousness; for they shall be filled. {DA 302.1}[16]
§36
怜恤人的人必蒙怜恤，清心的人必得见上帝。每一种不洁的思想都足以污秽心灵，损伤道德的知觉，消减圣灵的感动。属灵的眼光必因而昏昧，以致人不能看见上帝。上帝固然能饶恕悔改的罪人，但人虽蒙饶恕，灵性却已损伤。人若要更清楚地分辨属灵的真理，就必须弃绝一切不洁的言语和思想。[17]{DA 302.2}
§37
The merciful shall find mercy, and the pure in heart shall see God. Every impure thought defiles the soul, impairs the moral sense, and tends to obliterate the impressions of the Holy Spirit. It dims the spiritual vision, so that men cannot behold God. The Lord may and does forgive the repenting sinner; but though forgiven, the soul is marred. All impurity of speech or of thought must be shunned by him who would have clear discernment of spiritual truth. {DA 302.2}[17]
§38
然而基督的话不仅包括有关情欲方面的不洁和犹太人所严厉弃绝的仪式的不洁。自私的心也会使我们看不见上帝。自私的人以为上帝也是自私的。我们若不抛弃自私的心，就认不出上帝就是爱。只有无私的心和谦卑信赖的精神，才能认得出上帝是“有怜悯、有恩典的上帝，不轻易发怒，并有丰盛的慈爱和诚实。”（出34:6）[18]{DA 302.3}
§39
But the words of Christ cover more than freedom from sensual impurity, more than freedom from that ceremonial defilement which the Jews so rigorously shunned. Selfishness prevents us from beholding God. The self-seeking spirit judges of God as altogether such a one as itself. Until we have renounced this, we cannot understand Him who is love. Only the unselfish heart, the humble and trustful spirit, shall see God as merciful and gracious, long-suffering, and abundant in goodness and truth. Exodus 34:6. {DA 302.3}[18]
§40
“使人和睦的人有福了。”基督的和平是由真理而生，是与上帝和谐的。世界是与上帝的律法为仇，罪人是与造他们的主为敌，因此人与人之间也彼此不和，但作诗的人说：“爱你律法的人有大平安，什么都不能使他们绊脚。”（诗119:165）人不能制造和平，世人想要洁净或提高个人与社会的种种计划，都不能产生和平，因为这些计划贯彻不到人的内心。唯有基督的恩典才能缔造或保持真正的和平。这恩典深入人心，就能铲除那些酿成纷争、分裂的恶欲。于是“松树长出，代替荆棘，番石榴长出，代替蒺藜。”人生的沙漠必“快乐；又像玫瑰开花。”（赛55:13；35:1）[19]{DA 302.4}
§41
Blessed are the peacemakers. The peace of Christ is born of truth. It is harmony with God. The world is at enmity with the law of God; 3sinners are at enmity with their Maker; and as a result they are at enmity with one another. But the psalmist declares, Great peace have they which love Thy law: and nothing shall offend them. Psalm 119:165. Men cannot manufacture peace. Human plans for the purification and uplifting of individuals or of society will fail of producing peace, because they do not reach the heart. The only power that can create or perpetuate true peace is the grace of Christ. When this is implanted in the heart, it will cast out the evil passions that cause strife and dissension. Instead of the thorn shall come up the fir tree, and instead of the brier shall come up the myrtle tree; and lifes desert shall rejoice, and blossom as the rose. Isaiah 55:13; 35:1. {DA 302.4}[19]
§42
众人听到这与法利赛人言行迥然不同的教训，甚是惊异。原来他们以为今生物质的享受就是幸福，而名誉和受人尊敬也值得追求。被人称为“拉比”，尊为学人和虔诚的人，能在众人面前宣扬自己的德行。这些都被认为是得意的事，是极大的幸福。但是耶稣在大庭广众之前宣称，这等人所能得的赏赐,不过是地上的财利和人的尊荣而已。他说话的口气肯定，人人口服心服。民众沉默无言，生出恐惧感，由疑虑而面面相觑，心里忖思：这教训若是真的，谁能得救呢？但有许多人深信这位非凡的教师是受上帝的圣灵感动，所发的高论必是出于上帝。[20]{DA 305.1}
§43
The multitudes were amazed at this teaching, which was so at variance with the precepts and example of the Pharisees. The people had come to think that happiness consisted in the possession of the things of this world, and that fame and the honor of men were much to be coveted. It was very pleasing to be called Rabbi, and to be extolled as wise and religious, having their virtues paraded before the public. This was regarded as the crown of happiness. But in the presence of that vast throng, Jesus declared that earthly gain and honor were all the reward such persons would ever receive. He spoke with certainty, and a convincing power attended His words. The people were silenced, and a feeling of fear crept over them. They looked at one another doubtfully. Who of them would be saved if this Mans teachings were true? Many were convicted that this remarkable Teacher was actuated by the Spirit of God, and that the sentiments He uttered were divine. {DA 305.1}[20]
§44
耶稣说明了真幸福的意义和追求的方法之后，就更肯定地指出，他的门徒既是上帝所拣选的教师，就有责任领人走上公义和永生的道路。他知道，他们将于必要时遭遇灰心和失望，遭受坚决的反对和侮辱；而且他们的见证也要被人拒绝。他深知这些在他面前留心听他讲话的平民，将来实行他们的使命时，必要忍受毁谤、苦刑、监禁和死亡。于是他继续说：[21]{DA 305.2}
§45
After explaining what constitutes true happiness, and how it may be obtained, Jesus more definitely pointed out the duty of His disciples, as teachers chosen of God to lead others into the path of righteousness and eternal life. He knew that they would often suffer from disappointment and discouragement, that they would meet with decided opposition, that they would be insulted, and their testimony rejected. Well He knew that in the fulfillment of their mission, the humble men who listened so attentively to His words were to bear calumny, torture, imprisonment, and death, and He continued: {DA 305.2}[21]
§46
“为义受逼迫的人有福了，因为天国是他们的。人若因我辱骂你们，逼迫你们，捏造各样坏话毁谤你们，你们就有福了。应当欢喜快乐，因为你们在天上的赏赐是大的。在你们以前的先知，人也是这样逼迫他们。”[22]{DA 305.3}
§47
Blessed are they which are persecuted for righteousness sake: for theirs is the kingdom of heaven. Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for My sake. Rejoice, and be exceeding glad: for great is your 3reward in heaven: for so persecuted they the prophets which were before you. {DA 305.3}[22]
§48
世人喜爱罪恶，恨恶正义，这就是他们与耶稣为敌的原因。凡不接受他无穷之爱的人，都会觉得基督教是搅扰人的。基督的光驱散那遮掩他们罪恶的黑暗，显明他们有洗面革心的必要。所以顺服圣灵感化的人要开始与自己作战，而那些依恋罪恶的人就与真理和真理的代表对抗了。[23]{DA 306.1}
§49
The world loves sin, and hates righteousness, and this was the cause of its hostility to Jesus. All who refuse His infinite love will find Christianity a disturbing element. The light of Christ sweeps away the darkness that covers their sins, and the need of reform is made manifest. While those who yield to the influence of the Holy Spirit begin war with themselves, those who cling to sin war against the truth and its representatives. {DA 306.1}[23]
§50
这样，斗争就发生了：跟从基督的人，就被诬告为使众人遭灾的祸根。然而世人之所以仇视他们，乃是因为他们与上帝相交，他们是在忍受基督所受的凌辱，走世上最尊贵的一位所走过的路径。他们遭遇逼迫之时，不必忧愁，倒要快乐。每一次火炼的试验，都是上帝在熬炼他们，使他们配担任上帝同工的任务。每次奋斗，在维持正义的大战中都有它的作用，都足以增加他们最后胜利的快乐。有了这种认识，圣徒就能欣然接受信心和忍耐的试炼，而不畏缩逃避了。上帝的仆人既急切地要尽他们对世人的义务，并专心讨上帝的喜悦，就必须不顾世人的毁誉而履行一切应尽的义务。[24]{DA 306.2}
§51
Thus strife is created, and Christs followers are accused as troublers of the people. But it is fellowship with God that brings them the worlds enmity. They are bearing the reproach of Christ. They are treading the path that has been trodden by the noblest of the earth. Not with sorrow, but with rejoicing, should they meet persecution. Each fiery trial is Gods agent for their refining. Each is fitting them for their work as colaborers with Him. Each conflict has its place in the great battle for righteousness, and each will add to the joy of their final triumph. Having this in view, the test of their faith and patience will be cheerfully accepted rather than dreaded and avoided. Anxious to fulfill their obligation to the world, fixing their desire upon the approval of God, His servants are to fulfill every duty, irrespective of the fear or the favor of men. {DA 306.2}[24]
§52
耶稣说：“你们是世上的盐。”不要为避免逼迫而离群索居。你们当住在人间，好使上帝之爱的感化，像盐一样散布人间，防止世人日趋腐败。[25]{DA 306.3}
§53
Ye are the salt of the earth, Jesus said. Do not withdraw yourselves from the world in order to escape persecution. You are to abide among men, that the savor of the divine love may be as salt to preserve the world from corruption. {DA 306.3}[25]
§54
领受圣灵感化的心，是上帝借以输送福惠的渠道。侍奉上帝的人如果离开世界，如果他的灵从人间收回，那么这世界就必饱尝撒但统治的苦果，即荒芜与毁灭。虽然恶人自己不知道，但他们之所以能有今生的种种幸福，实在有赖于他们所轻视所逼迫之圣徒的存在。若基督徒是有其名而无其实，这就像失了味的盐。他们在世上没有行善的感化力；而且他们误表了上帝，反而不如不信的人了。[26]{DA 306.4}
§55
Hearts that respond to the influence of the Holy Spirit are the channels through which Gods blessing flows. Were those who serve God removed from the earth, and His Spirit withdrawn from among men, this world would be left to desolation and destruction, the fruit of Satans dominion. Though the wicked know it not, they owe even the blessings of this life to the presence, in the world, of Gods people whom they despise and oppress. But if Christians are such in name only, they are like the salt that has lost its savor. They have no influence for good in the world. Through their misrepresentation of God they are worse than unbelievers. {DA 306.4}[26]
§56
“你们是世上的光。”犹太人想把救恩的福气限于本国的人，但基督却指示他们，救恩犹如日光一样，是属于全世界的。《圣经》的信仰，不得封锁在书本之内，不可禁闭在教堂的围墙里，也不能为了自己的利益偶然拿出来一用，以后仍小心翼翼地放在一边。《圣经》的信仰必须使我们的日常生活成圣，并在我们一切的业务和社交往来中表现出来。[27]{DA 306.5}
§57
Ye are the light of the world. The Jews thought to confine the benefits of salvation to their own nation; but Christ showed them that 3salvation is like the sunshine. It belongs to the whole world. The religion of the Bible is not to be confined between the covers of a book, nor within the walls of a church. It is not to be brought out occasionally for our own benefit, and then to be carefully laid aside again. It is to sanctify the daily life, to manifest itself in every business transaction and in all our social relations. {DA 306.5}[27]
§58
真实的品格不是由外表装饰而成,乃是从内心发出的影响力。我们若要指引别人行走义路，自己心里必须怀有公义的原则。我们口头的信仰或许能宣扬宗教的理论，可是真正能把真理显示出来的，乃是敬虔的行为。言行一致的生活，圣洁无伪的交谈，坚定不移的忠诚，热情慈善的精神，敬虔仁厚的榜样，——这些才是传导真光给世人的媒介。[28]{DA 307.1}
§59
True character is not shaped from without, and put on; it radiates from within. If we wish to direct others in the path of righteousness, the principles of righteousness must be enshrined in our own hearts. Our profession of faith may proclaim the theory of religion, but it is our practical piety that holds forth the word of truth. The consistent life, the holy conversation, the unswerving integrity, the active, benevolent spirit, the godly example,--these are the mediums through which light is conveyed to the world. {DA 307.1}[28]
§60
耶稣没有详述律法的细则，但他不让听众认为他来是要废掉律法。他知道窥探他的人随时要从他的话中找把柄来达到他们的目的。他知道许多听众所存的偏见，所以他没讲一句话来动摇他们对摩西所传下来的宗教和制度的信仰。道德律法和仪文律法，都是耶稣自己颁布的。他来，不是要削弱人们对他自己教训的信任。基督因为十分尊重律法和先知，才要拆毁那围困犹太人的遗传和规条的墙垣。他虽否定了犹太人对律法错误的解释，却谨慎地防止门徒放弃那些托付希伯来人的重要真理。[29]{DA 307.2}
§61
Jesus had not dwelt on the specifications of the law, but He did not leave His hearers to conclude that He had come to set aside its requirements. He knew that spies stood ready to seize upon every word that might be wrested to serve their purpose. He knew the prejudice that existed in the minds of many of His hearers, and He said nothing to unsettle their faith in the religion and institutions that had been committed to them through Moses. Christ Himself had given both the moral and the ceremonial law. He did not come to destroy confidence in His own instruction. It was because of His great reverence for the law and the prophets that He sought to break through the wall of traditional requirements which hemmed in the Jews. While He set aside their false interpretations of the law, He carefully guarded His disciples against yielding up the vital truths committed to the Hebrews. {DA 307.2}[29]
§62
法利赛人以遵守律法自夸，然而由于他们在日常生活上对律法的原则体会得很少，所以救主的话在他们听来似乎是旁门左道。当他扫除了那掩盖真理的垃圾时，他们以为他把真理本身扫掉了，便窃窃私议，说耶稣轻视律法。他洞悉他们的意念，就回答说：[30]{DA 307.3}
§63
The Pharisees prided themselves on their obedience to the law; yet they knew so little of its principles through everyday practice that to them the Saviours words sounded like heresy. As He swept away the rubbish under which the truth had been buried, they thought He was sweeping away the truth itself. They whispered to one another that He was making light of the law. He read their thoughts, and answered them, saying,-- {DA 307.3}[30]
§64
“莫想我来要废掉律法和先知，我来不是要废掉，乃是要成全。”耶稣用这话来反驳法利赛人的控告。法利赛人说他破坏律法，殊不知他到世上来的使命乃是维护律法的尊严。如果上帝的律法真有更改或废除的可能，基督就不必为我们犯罪的后果受苦了。他来是要解释律法与人类的关系，并用自己顺服的生活来说明律法的真谛。[31]{DA 307.4}
§65
Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfill. Here Jesus refutes the charge of the Pharisees. His mission to the world is to vindicate the sacred claims of that law which they charge Him with breaking. If the law 3of God could have been changed or abrogated, then Christ need not have suffered the consequences of our transgression. He came to explain the relation of the law to man, and to illustrate its precepts by His own life of obedience. {DA 307.4}[31]
§66
上帝因为爱人类，所以将他的神圣律法赐给我们，为要保护我们不食罪的恶果，他将公义的原则启示给人。律法是上帝意念的启示。我们在基督里接受了律法，律法就成了我们的意念，足以使我们超脱本性中的情欲和偏向，超脱那引诱我们犯罪的试探。上帝为要我们得到幸福，就赐给我们律法的训词，使我们因遵守律法而得到喜乐。在耶稣降生时，天使歌唱说：“在至高之处荣耀归与上帝，在地上平安归与他所喜悦的人。”（路2:14）天使的歌声，就是宣布耶稣要使律法为大为尊。[32]{DA 308.1}
§67
God has given us His holy precepts, because He loves mankind. To shield us from the results of transgression, He reveals the principles of righteousness. The law is an expression of the thought of God; when received in Christ, it becomes our thought. It lifts us above the power of natural desires and tendencies, above temptations that lead to sin. God desires us to be happy, and He gave us the precepts of the law that in obeying them we might have joy. When at Jesus birth the angels sang,-- Glory to God in the highest, And on earth peace, good will toward men (Luke 2:14), they were declaring the principles of the law which He had come to magnify and make honorable. {DA 308.1}[32]
§68
在西奈山宣布律法时，上帝已将自己品格的圣洁向人显明，叫人相形之下，能看出自己充满了罪恶。上帝把律法晓谕他们，是要叫他们知罪，表明他们需要一位救主。为要达到这目的，就必须有圣灵将律法的原则铭刻在人心中。直到如今，这项工作还是律法所要做的。律法的原则，已在基督的生活中显明。当上帝的圣灵感化人心、基督的光显明人需要他那使人洁净的血和使人称义的义时，律法仍是引我们到基督面前“训蒙的师傅”，使人因信称义。“耶和华的律法全备，能苏醒人心。”（诗19:7）[33]{DA 308.2}
§69
When the law was proclaimed from Sinai, God made known to men the holiness of His character, that by contrast they might see the sinfulness of their own. The law was given to convict them of sin, and reveal their need of a Saviour. It would do this as its principles were applied to the heart by the Holy Spirit. This work it is still to do. In the life of Christ the principles of the law are made plain; and as the Holy Spirit of God touches the heart, as the light of Christ reveals to men their need of His cleansing blood and His justifying righteousness, the law is still an agent in bringing us to Christ, that we may be justified by faith. The law of the Lord is perfect, converting the soul. Psalm 19:7. {DA 308.2}[33]
§70
耶稣说：“就是到天地都废去了，律法的一点一画也不能废去,都要成全。”在天空照耀着的太阳和人们所居住的大地，都是上帝的见证，证明他的律法是不变的，永久的。纵使太阳和地球废去，上帝的律法仍将永存。“天地废去较比律法的一点一画落空还容易。”（路16:17）那些指明耶稣为上帝羔羊的种种预表性的制度，在耶稣被钉死时都要废去。但是十诫的律法却像上帝的宝座一样，是永不更改的。[34]{DA 308.3}
§71
Till heaven and earth pass, said Jesus, one jot or one tittle shall in nowise pass from the law, till all be fulfilled. The sun shining in the heavens, the solid earth upon which you dwell, are Gods witnesses that His law is changeless and eternal. Though they may pass away, the divine precepts shall endure. It is easier for heaven and earth to pass, than one tittle of the law to fail. Luke 16:17. The system of types that pointed to Jesus as the Lamb of God was to be abolished at His death; but the precepts of the Decalogue are as immutable as the throne of God. {DA 308.3}[34]
§72
因为“耶和华的律法全备”，所以凡与律法相背的，就是邪恶。那些不顺从上帝的诫命，又教训人这样作的人，一概要被基督定为有罪。救主顺服的生活满足了律法的要求，并证明人类遵守律法是可能的；而且也显明顺服的人所能造就的高尚品格。凡像他一样顺从的人，也能一样宣称律法是“圣洁、公义、良善的”（罗7:12）。反过来说，凡是违背上帝诫命的，就是赞同撒但所说：律法是不义的、是不可能遵守的话。这样，他们就是附和那大仇敌的诡计，而侮辱上帝的尊严，他们是那首先背叛上帝律法的恶者的儿女了。倘若应许他们进入天国，他们必把不和睦及叛逆的精神带进去，以致危害全宇宙的安宁。凡故意无视律法中任何一条原则的人，都不得进天国。[35]{DA 308.4}
§73
Since the law of the Lord is perfect, every variation from it must be evil. Those who disobey the commandments of God, and teach others 3to do so, are condemned by Christ. The Saviours life of obedience maintained the claims of the law; it proved that the law could be kept in humanity, and showed the excellence of character that obedience would develop. All who obey as He did are likewise declaring that the law is holy, and just, and good. Romans 7:12. On the other hand, all who break Gods commandments are sustaining Satans claim that the law is unjust, and cannot be obeyed. Thus they second the deceptions of the great adversary, and cast dishonor upon God. They are the children of the wicked one, who was the first rebel against Gods law. To admit them into heaven would again bring in the elements of discord and rebellion, and imperil the well-being of the universe. No man who willfully disregards one principle of the law shall enter the kingdom of heaven. {DA 308.4}[35]
§74
拉比们以为自己的义是他们进天国的通行证，但基督说它不够，也不配。法利赛人的义只限于外表的礼仪和对真理的理论知识。拉比们自称圣洁，因他们已靠自己的能力守了律法；但他们的行为把公义同宗教分割开了。他们虽严守仪礼，但在生活上，他们是邪淫卑鄙的。他们的所谓公义,永不得进天国。[36]{DA 309.1}
§75
The rabbis counted their righteousness a passport to heaven; but Jesus declared it to be insufficient and unworthy. External ceremonies and a theoretical knowledge of truth constituted Pharisaical righteousness. The rabbis claimed to be holy through their own efforts in keeping the law; but their works had divorced righteousness from religion. While they were punctilious in ritual observances, their lives were immoral and debased. Their so-called righteousness could never enter the kingdom of heaven. {DA 309.1}[36]
§76
在基督的时代，人心最大的迷惑是以为仅仅承认真理就能称义。但人类一切的经验证明，单有真理的理论知识是不能救人的，也不能结出公义的果子来。对神学真理发热心者，往往倒要对生活上表现的实际真理表示忌恨。因此世界史上最黑暗的篇幅，充满了狭隘的宗教家所犯罪恶的记录。法利赛人自称是亚伯拉罕的后裔，并以上帝所交托他们的圣言自豪，但这些优点未能保守他们脱离自私、恶毒、贪婪和最卑劣的伪善。他们以为自己是世上最伟大的宗教家，结果，他们之所谓正统信仰，反使他们将荣耀的主钉死在十字架上。[37]{DA 309.2}
§77
The greatest deception of the human mind in Christs day was that a mere assent to the truth constitutes righteousness. In all human experience a theoretical knowledge of the truth has been proved to be insufficient for the saving of the soul. It does not bring forth the fruits of righteousness. A jealous regard for what is termed theological truth often accompanies a hatred of genuine truth as made manifest in life. The darkest chapters of history are burdened with the record of crimes committed by bigoted religionists. The Pharisees claimed to be children of Abraham, and boasted of their possession of the oracles of God; yet these advantages did not preserve them from selfishness, malignity, greed for gain, and the basest hypocrisy. They thought themselves the greatest religionists of the world, but their so-called orthodoxy led them to crucify the Lord of glory. {DA 309.2}[37]
§78
这种危险今日依然存在。许多人因为只赞同某种教义，就认为自己是当然的基督徒，却没有在生活上实践真理。他们不笃信真理，热爱真理，就没得到那因真理使人成圣而来的能力和恩典。人尽可承认真理、相信真理，但真理若不使他们成为诚实、仁慈、忍耐、忠厚，及有属天的观点，那么这真理对他们反成了一种咒诅，并因他们的影响，对世界也是一种咒诅。[38]{DA 309.3}
§79
The same danger still exists. Many take it for granted that they are Christians, simply because they subscribe to certain theological tenets. But they have not brought the truth into practical life. They have not believed and loved it, therefore they have not received the power and 3grace that come through sanctification of the truth. Men may profess faith in the truth; but if it does not make them sincere, kind, patient, forbearing, heavenly-minded, it is a curse to its possessors, and through their influence it is a curse to the world. {DA 309.3}[38]
§80
基督所教训的公义，是使人的心灵和生活符合上帝所启示的旨意。有罪的人只有相信上帝，并与他保持密切的联络才能成为义人。而真实的敬虔就必提高他们的思想，使他们的人生高尚。同时外表的宗教形式就与信徒内心的圣洁相应。这样，所规定侍奉上帝的礼节就不是无意义的仪式，像假冒为善的法利赛人的形式主义那样。[39]{DA 310.1}
§81
The righteousness which Christ taught is conformity of heart and life to the revealed will of God. Sinful men can become righteous only as they have faith in God and maintain a vital connection with Him. Then true godliness will elevate the thoughts and ennoble the life. Then the external forms of religion accord with the Christians internal purity. Then the ceremonies required in the service of God are not meaningless rites, like those of the hypocritical Pharisees. {DA 310.1}[39]
§82
这时，耶稣逐条论到诫命，说明其要求的深广程度。他不但一点没有削弱律法的威力，反而显明了其原则是何等宽广，并暴露了犹太人徒重外表顺从的致命错误。他宣称，心中的恶念或眼中的淫色都是违犯上帝律法的。人若与一点不义的事有份，就是犯了律法，并败坏了自己的道德。谋杀必先在心中蓄意。凡心存仇恨的人，就已经走上了杀人的路，而且他所献的祭物，也是上帝所憎恶的。[40]{DA 310.2}
§83
Jesus takes up the commandments separately, and explains the depth and breadth of their requirement. Instead of removing one jot of their force, He shows how far-reaching their principles are, and exposes the fatal mistake of the Jews in their outward show of obedience. He declares that by the evil thought or the lustful look the law of God is transgressed. One who becomes a party to the least injustice is breaking the law and degrading his own moral nature. Murder first exists in the mind. He who gives hatred a place in his heart is setting his feet in the path of the murderer, and his offerings are abhorrent to God. {DA 310.2}[40]
§84
犹太人养成了一种报复的心理。由于仇恨罗马人，他们常发出苛刻的咒骂，表现了使撒但满意的性情。如此，他们就训练自己去做那恶者驱使他们去做的一切可怕的事。在法利赛人的宗教生活中，没有能使外邦人仰慕的敬虔的美德。耶稣劝他们不要自欺，以为可在心里仇恨压迫他们的人，并渴望为自己伸冤。[41]{DA 310.3}
§85
The Jews cultivated a spirit of retaliation. In their hatred of the Romans they gave utterance to hard denunciations, and pleased the wicked one by manifesting his attributes. Thus they were training themselves to do the terrible deeds to which he led them on. In the religious life of the Pharisees there was nothing to recommend piety to the Gentiles. Jesus bade them not to deceive themselves with the thought that they could in heart rise up against their oppressors, and cherish the longing to avenge their wrongs. {DA 310.3}[41]
§86
固然，有一种愤怒是正当的，即基督的门徒亦在所难免。当他们看到了上帝被藐视，他的工作被毁谤，无辜的人被压迫，就不由得有一种义愤激动他们的心。这样的愤怒，是出于敏锐的道德观念，并不是罪。但是，那些每每自以为受人触犯而任性滥发怒气或愤恨的人，是向撒但开了心门。倘若我们要与上天和谐，就必须除掉恶毒和仇恨的心。[42]{DA 310.4}
§87
It is true there is an indignation that is justifiable, even in the followers of Christ. When they see that God is dishonored, and His service brought into disrepute, when they see the innocent oppressed, a righteous indignation stirs the soul. Such anger, born of sensitive morals, is not a sin. But those who at any supposed provocation feel at liberty to indulge anger or resentment are opening the heart to Satan. Bitterness and animosity must be banished from the soul if we would be in harmony with heaven. {DA 310.4}[42]
§88
救主更进一步说：“所以，你在祭坛上献礼物的时候，若想起弟兄向你怀怨，就把礼物留在坛前，先去同弟兄和好，然后来献礼物。”有许多人热衷于宗教礼拜，而在他们和弟兄中间却存有可以解除的不愉快的隔阂。上帝要他们尽力恢复友好。他们若不如此行，上帝就不能悦纳他们的奉献。基督徒在同人和好的事上所应尽的本分，这就清楚地指明了。[43]{DA 310.5}
§89
The Saviour goes farther than this. He says, If thou bring thy gift to the altar, and there rememberest that thy brother hath aught against thee; leave there thy gift before the altar, and go thy way; first be 3reconciled to thy brother, and then come and offer thy gift. Many are zealous in religious services, while between them and their brethren are unhappy differences which they might reconcile. God requires them to do all in their power to restore harmony. Until they do this, He cannot accept their services. The Christians duty in this matter is clearly pointed out. {DA 310.5}[43]
§90
上帝不断赐福与众人，“他叫日头照好人，也照歹人；降雨给义人，也给不义的人。”“他恩待那忘恩的和作恶的。”（路6:35）。他嘱咐我们要像他一样。耶稣说：“咒诅你们的，要为他祝福”；“恨你们的要待他好”。“这样，就可以作你们天父的儿子。”这就是律法的总纲，也是生命的泉源。[44]{DA 311.1}
§91
God pours His blessings upon all. He maketh His sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust. He is kind unto the unthankful and to the evil. Luke 6:35. He bids us to be like Him. Bless them that curse you, said Jesus; do good to them that hate you, . . . that ye may be the children of your Father which is in heaven. These are the principles of the law, and they are the wellsprings of life. {DA 311.1}[44]
§92
上帝为儿女所定的理想，远超过人所能想到的最高标准。“所以你们要完全，像你们的天父完全一样。”这道命令就是个应许。救赎的计划要把我们从撒但的权势下完全拯救出来。基督要使心灵痛悔的人从罪恶中彻底分离。他来，是要除灭魔鬼的作为；并派圣灵住在每个悔罪者心中，保守他不犯罪。[45]{DA 311.2}
§93
Gods ideal for His children is higher than the highest human thought can reach. Be ye therefore perfect, even as your Father which is in heaven is perfect. This command is a promise. The plan of redemption contemplates our complete recovery from the power of Satan. Christ always separates the contrite soul from sin. He came to destroy the works of the devil, and He has made provision that the Holy Spirit shall be imparted to every repentant soul, to keep him from sinning. {DA 311.2}[45]
§94
不可以撒但的势力为行错事的借口。自称跟从基督的人，对自身品格的缺点若作什么推诿，撒但就欢欣雀跃。因为使人犯罪的正是这些推诿之辞。犯罪是不可原谅的。上帝的每个儿女，凡是信而悔改的，都能达成圣洁的性格和基督化的人生。[46]{DA 311.3}
§95
The tempters agency is not to be accounted an excuse for one wrong act. Satan is jubilant when he hears the professed followers of Christ making excuses for their deformity of character. It is these excuses that lead to sin. There is no excuse for sinning. A holy temper, a Christlike life, is accessible to every repenting, believing child of God. {DA 311.3}[46]
§96
基督徒品格的理想标准，是完全基督化。人子在他的生活上如何完全，他的门徒在他们的生活上也当如何完全。耶稣在凡事上都与他的弟兄相同。他成了肉身，与我们一样。他也饥饿、口渴、疲劳、靠食物养生，靠睡眠恢复精力。他与人类共甘苦，同时他是纯洁无瑕的上帝的儿子。他是成了肉身的上帝；他的品格必须成为我们的品格。上帝论信他的人说：“我要在他们中间居住，在他们中间来往。我要作他们的上帝，他们要作我的子民。”（林后6:16）[47]{DA 311.4}
§97
The ideal of Christian character is Christlikeness. As the Son of man was perfect in His life, so His followers are to be perfect in their life. Jesus was in all things made like unto His brethren. He became flesh, even as we are. He was hungry and thirsty and weary. He was sustained by food and refreshed by sleep. He shared the lot of man; yet He was the blameless Son of God. He was God in the flesh. His character is to be ours. The Lord says of those who believe in Him, I will dwell in them, and walk in them; and I will be their God, and they shall be My people. 2 Corinthians 6:16. {DA 311.4}[47]
§98
基督就是古时雅各在梦中所见的梯子，这梯子立在地上，顶头直达天庭荣耀的大门。如果这梯子缺了一级而不能接通天地，我们就必灭亡。基督竟亲自来到我们这里。他取了我们的人性而得了胜，使我们能因取他的神性而得胜，他成了“罪身的形状，”（罗8:3）过了无罪的生活。如今他一面以他的神性握住天上的宝座，一面以他的人性接触我们。他嘱咐我们因信他而达到上帝品德荣耀的标准。故此，我们要完全，正像我们的“天父完全一样”。[48]{DA 311.5}
§99
Christ is the ladder that Jacob saw, the base resting on the earth, and the topmost round reaching to the gate of heaven, to the very threshold of glory. If that ladder had failed by a single step of reaching the earth, we should have been lost. But Christ reaches us where we are. He took our nature and overcame, that we through taking His 3nature might overcome. Made in the likeness of sinful flesh (Romans 8:3), He lived a sinless life. Now by His divinity He lays hold upon the throne of heaven, while by His humanity He reaches us. He bids us by faith in Him attain to the glory of the character of God. Therefore are we to be perfect, even as our Father which is in heaven is perfect. {DA 311.5}[48]
§100
耶稣已经说明何为公义，他指出上帝为公义的根源，现在他又转而论到人生实际的义务。他说，施舍、祈祷、禁食都不应是沽名钓誉的举动。施舍当出于至诚，使困苦贫乏之人受惠。祈祷时，心灵务要与上帝沟通，禁食时不要垂头丧气，一心想到自己。法利赛人的心田，是荒芜不毛之地，上帝生命的种子不能在其中生长。唯有毫无保留地献身与上帝的人，才能从事最蒙上帝悦纳的工作。人通过与上帝交通而成为他的同工，才能向世人显示他的品德。[49]{DA 312.1}
§101
Jesus had shown in what righteousness consists, and had pointed to God as its source. Now He turned to practical duties. In almsgiving, in prayer, in fasting, He said, let nothing be done to attract attention or win praise to self. Give in sincerity, for the benefit of the suffering poor. In prayer, let the soul commune with God. In fasting, go not with the head bowed down, and heart filled with thoughts of self. The heart of the Pharisee is a barren and profitless soil, in which no seeds of divine life can flourish. It is he who yields himself most unreservedly to God that will render Him the most acceptable service. For through fellowship with God men become workers together with Him in presenting His character in humanity. {DA 312.1}[49]
§102
出于诚心的服务必大得报赏：“你父在暗中察看，必在明处报答你。”我们的品格是靠基督的恩典，在生活中建成的。于是，人类心灵元始的优美就渐渐恢复，基督品德的属性移植到我们身上，上帝的形象便开始映现。凡与上帝同工同行的男女，他们脸上必流露天上的平安，他们周围环绕着天庭的气氛，在这班人，上帝的国已经实现了。他们有基督的喜乐，就是为人群造福的喜乐。他们有蒙主任用的光荣，上帝委任他们，奉他的名去作他的工。[50]{DA 312.2}
§103
The service rendered in sincerity of heart has great recompense. Thy Father which seeth in secret Himself shall reward thee openly. By the life we live through the grace of Christ the character is formed. The original loveliness begins to be restored to the soul. The attributes of the character of Christ are imparted, and the image of the Divine begins to shine forth. The faces of men and women who walk and work with God express the peace of heaven. They are surrounded with the atmosphere of heaven. For these souls the kingdom of God has begun. They have Christs joy, the joy of being a blessing to humanity. They have the honor of being accepted for the Masters use; they are trusted to do His work in His name. {DA 312.2}[50]
§104
“一个人不能侍奉两个主。”我们侍奉上帝不可分心。圣经的信仰不是许多影响力之一，它的影响力必须超乎一切之上，贯乎一切之中，并控制一切其它影响力。它不该像用颜色一样，这里一笔，那里一笔涂在画布上；却要弥漫于整个人生，像一块布浸在颜料中，把一丝一缕都染上不褪的色彩。[51]{DA 312.3}
§105
No man can serve two masters. We cannot serve God with a divided heart. Bible religion is not one influence among many others; its influence is to be supreme, pervading and controlling every other. It is not to be like a dash of color brushed here and there upon the canvas, but it is to pervade the whole life, as if the canvas were dipped into the color, until every thread of the fabric were dyed a deep, unfading hue. {DA 312.3}[51]
§106
“你的眼睛若了亮，全身就光明，你的眼睛若昏花，全身就黑暗。”（太6:22-23）意志的专一和坚定,是向上帝领受真光的条件。愿意认识真理的人，必须甘心接受真理所显示的一切，决不能与错谬妥协。人若犹豫不决、不冷不热地效忠真理，就是随从了错谬的黑暗和撒但的迷惑。[52]{DA 312.4}
§107
If therefore thine eye be single, thy whole body shall be full of light. But if thine eye be evil, thy whole body shall be full of darkness. Purity and steadfastness of purpose are the conditions of receiving light from God. He who desires to know the truth must be willing to accept all that it reveals. He can make no compromise with error. To be 3wavering and halfhearted in allegiance to truth is to choose the darkness of error and satanic delusion. {DA 312.4}[52]
§108
世俗化的机会主义与不偏不倚的正义原则，决不能像虹霓的彩色一样互相调和。永生的上帝在这二者之间已经划了一条清楚的界线。基督的形象与撒但丑态之不同，犹如日中之与午夜。唯有全心全意度基督生活的人才是他的同工。人心中若保留一点罪恶，生活上保留一件错行，则身心全污秽，那人就成了不义的工具。[53]{DA 313.1}
§109
Worldly policy and the undeviating principles of righteousness do not blend into each other imperceptibly, like the colors of the rainbow. Between the two a broad, clear line is drawn by the eternal God. The likeness of Christ stands out as distinct from that of Satan as midday in contrast with midnight. And only those who live the life of Christ are His co-workers. If one sin is cherished in the soul, or one wrong practice retained in the life, the whole being is contaminated. The man becomes an instrument of unrighteousness. {DA 313.1}[53]
§110
凡蒙拣选为上帝服务的人，就当信靠他的照顾。基督指着天空的飞鸟和野地的百花，叫他的听众思考上帝所造的这些物类。他说：“你们不比飞鸟贵重得多吗？”上帝对任何受造之物所有的关怀，根据其在万物中的等级而不同。一只小麻雀也是上天所眷顾的，遍满田野的百花，绵绵如茵的绿草，都分享着天父的眷顾；那位卓越的美术大师，竟为百合花费了心思，使它比所罗门的荣华更美。这样看来，人既是上帝的形象和荣耀，上帝岂不更要看顾他吗？上帝渴望他的儿女能在品格上表现他的形象。太阳的光线怎样将各种鲜艳的色泽给予花卉，照样，上帝也将自己品德的美给予世人。[54]{DA 313.2}
§111
All who have chosen Gods service are to rest in His care. Christ pointed to the birds flying in the heavens, to the flowers of the field, and bade His hearers consider these objects of Gods creation. Are not ye of much more value than they? He said. Matthew 6:26, R. V. The measure of divine attention bestowed on any object is proportionate to its rank in the scale of being. The little brown sparrow is watched over by Providence. The flowers of the field, the grass that carpets the earth, share the notice and care of our heavenly Father. The great Master Artist has taken thought for the lilies, making them so beautiful that they outshine the glory of Solomon. How much more does He care for man, who is the image and glory of God. He longs to see His children reveal a character after His similitude. As the sunbeam imparts to the flowers their varied and delicate tints, so does God impart to the soul the beauty of His own character. {DA 313.2}[54]
§112
凡选择基督的仁爱、公义、和平之国、并重视天国超过一切者，就是与上天联络。今生所需的种种恩惠，都是他们的。在上帝的生命册中，我们各人都有一页。这一页记载我们一生详细的历史，连头发也都数过了。上帝的儿女是决不会被上帝遗忘的。[55]{DA 313.3}
§113
All who choose Christs kingdom of love and righteousness and peace, making its interest paramount to all other, are linked to the world above, and every blessing needed for this life is theirs. In the book of Gods providence, the volume of life, we are each given a page. That page contains every particular of our history; even the hairs of the head are numbered. Gods children are never absent from His mind. {DA 313.3}[55]
§114
“所以，不要为明天忧虑”，我们要一天一天地跟从基督。上帝并不在今天赐下明天的帮助。他并不将人生全部行程的指南一次性地指示给他的儿女，以免他们惶惑失措。他只将他们所能记住、能实行的指示他们。他所赐的能力和智慧，是为应付当前的急需。“你们中间若有缺少智慧的，”——为今天用的智慧——“应当求那厚赐与众人、也不斥责人的上帝，主就必赐给他。”（雅1:5）[56]{DA 313.4}
§115
Be not therefore anxious for the morrow. Matthew 6:34, R. V. We are to follow Christ day by day. God does not bestow help for tomorrow. He does not give His children all the directions for their life journey at once, lest they should become confused. He tells them just as much as they can remember and perform. The strength and wisdom imparted are for the present emergency. If any of you lack wisdom,--for today,--let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him. James 1:5. {DA 313.4}[56]
§116
“你们不要论断人，免得你们被论断。”你们不要以为自己比别人强，立自己作别人的法官。你们既不能辨明他人的动机，就不要论断他人。批评人就是定自己的罪，因为你表明自己参与了那控告弟兄者撒但的工作，主说：“你们总要自己省察有信心没有，也要自己试验。”这是我们的本分。“我们若是先分辨自己，就不至于受审。”（林后13:5；林前11:31）[57]{DA 314.1}
§117
Judge not, that ye be not judged. Do not think yourself better than other men, and set yourself up as their judge. Since you cannot discern motive, you are incapable of judging another. In criticizing him, you are passing sentence upon yourself; for you show that you are a participant with Satan, the accuser of the brethren. The Lord says, Examine yourselves, whether ye be in the faith; prove your own selves. This is our work. If we would judge ourselves, we should not be judged. 2 Corinthians 13:5; 1 Corinthians 11:31. {DA 314.1}[57]
§118
好树必结好果子。若是果子不好吃，没有用处，那树也一定是坏树。品性的优劣和心术的好坏，也可凭他一生结的果子来证明。好行为固然不能换取救恩，但它却是凭爱心行事和有清洁之心者的信心的证据。永远的报赏虽不是因我们的功德而赐的，却要按我们靠基督的恩典所成就的工作多少而分配。[58]{DA 314.2}
§119
The good tree will produce good fruit. If the fruit is unpalatable and worthless, the tree is evil. So the fruit borne in the life testifies as to the condition of the heart and the excellence of the character. Good works can never purchase salvation, but they are an evidence of the faith that acts by love and purifies the soul. And though the eternal reward is not bestowed because of our merit, yet it will be in proportion to the work that has been done through the grace of Christ. {DA 314.2}[58]
§120
这样，基督便发表了他国度的原则，并显明这些原则就是人生的指南。随后他又讲了个比喻来加深这教训对人的印象。他说，你们单单听我讲话是不够的。你们必须遵着实行，将我的道作为你们品性的基础。自我不过是一片流沙。若是你们建造在人的理论和巧计上，你们的房屋就必倒塌，就必被诱惑的狂风、试炼的暴雨冲去。但我对你们所讲的道是永存的。你们要接受我，在我的道上建立根基。[59]{DA 314.3}
§121
Thus Christ set forth the principles of His kingdom, and showed them to be the great rule of life. To impress the lesson He adds an illustration. It is not enough, He says, for you to hear My words. By obedience you must make them the foundation of your character. Self is but shifting sand. If you build upon human theories and inventions, your house will fall. By the winds of temptation, the tempests of trial, it will be swept away. But these principles that I have given will endure. Receive Me; build on My words. {DA 314.3}[59]
§122
“所以，凡听见我这话就去行的，好比一个聪明人，把房子盖在磐石上。雨淋，水冲，风吹，撞着那房子，房子总不倒塌，因为根基立在磐石上。”[60]{DA 314.4}
§123
Everyone therefore which heareth these words of Mine, and doeth them, shall be likened unto a wise man, which built his house upon the rock: and the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell not: for it was founded upon the rock. Matthew 7:24, 25, R.V. {DA 314.4}[60]