第48章 “谁是最大的？”
§1
第48章 “谁是最大的？”
§2
Chap. 48 - Who Is the Greatest?
§3
（本章根据：太17:22-27；18:1-20；可9:30-50；路9:46-48）
§4
耶稣回到迦百农，没有往他常教训人的熟地方去，却带着门徒暗暗地到一个临时居住的房子里。在他居留加利利的工余之暇，他的目的不是向众人传道，而是要教导门徒。[1]{DA 432.1}
§5
On returning to Capernaum, Jesus did not repair to the well-known resorts where He had taught the people, but with His disciples quietly sought the house that was to be His temporary home. During the remainder of His stay in Galilee it was His object to instruct the disciples rather than to labor for the multitudes. {DA 432.1}[1]
§6
基督在加利利的旅程中，再次设法帮助门徒做好思想准备来应付他面临的种种遭遇。他告诉他们，他必须上耶路撒冷去，被人杀害，然后复活。他又加上一句严厉而令人惊奇的话说，他要被卖在他的仇敌手里。可是，现在门徒还不明白他的话。虽有愁苦的黑影笼罩着他们，但竞争的情绪占据了他们的心。他们彼此争论天国里谁是最大的。他们不愿耶稣知道这争论，所以不像平时那样紧紧跟着他，却故意落在后面。因此，当他们到迦百农时，救主走到他们前头去了。耶稣洞悉他们的思想，渴望劝告他们。但他要等待有清静的时刻，就是他们能敞开心门领受他话的时候。[2]{DA 432.2}
§7
On the journey through Galilee, Christ had again tried to prepare the minds of His disciples for the scenes before Him. He told them that He was to go up to Jerusalem to be put to death and to rise again. And He added the strange and solemn announcement that He was to be betrayed into the hands of His enemies. The disciples did not even now comprehend His words. Although the shadow of a great sorrow fell upon them, a spirit of rivalry found a place in their hearts. They disputed among themselves which should be accounted greatest in the kingdom. This strife they thought to conceal from Jesus, and they did not, as usual, press close to His side, but loitered behind, so that He was in advance of them as they entered Capernaum. Jesus read their thoughts, and He longed to counsel and instruct them. But for this He awaited a quiet hour, when their hearts should be open to receive His words. {DA 432.2}[2]
§8
他们进城不久，有收圣殿税的人来见彼得说：“你们的先生不纳丁税吗？”这不是什么国家的税，而是宗教的捐献，是每个犹太人为维持圣殿费用而必须年年缴纳的。若拒绝捐献，就要视为不忠于圣殿——这在拉比们的眼中是一件大罪。救主对拉比的规条所抱的态度，以及他对维护古人遗传的人直言不讳的申斥，使他们有控告他的借口，说他有意推翻圣殿的礼节。现在他的仇敌又看到一个败坏他名誉的机会。收丁税的人成了他们现成的盟友。[3]{DA 432.3}
§9
Soon after they reached the town, the collector of the temple revenue came to Peter with the question, Doth not your Master pay tribute? 4This tribute was not a civil tax, but a religious contribution, which every Jew was required to pay annually for the support of the temple. A refusal to pay the tribute would be regarded as disloyalty to the temple,--in the estimation of the rabbis a most grievous sin. The Saviours attitude toward the rabbinical laws, and His plain reproofs to the defenders of tradition, afforded a pretext for the charge that He was seeking to overthrow the temple service. Now His enemies saw an opportunity of casting discredit upon Him. In the collector of the tribute they found a ready ally. {DA 432.3}[3]
§10
彼得看出收丁税者的发问中含有暗示基督不忠于圣殿的意思。彼得由于关心他夫子的名声，没有和耶稣商量就急忙回答说，耶稣要纳的。[4]{DA 433.1}
§11
Peter saw in the collectors question an insinuation touching Christs loyalty to the temple. Zealous for his Masters honor, he hastily answered, without consulting Him, that Jesus would pay the tribute. {DA 433.1}[4]
§12
但是彼得只是部分地明了发问者的用心。当时有几等人是免纳丁税的。在摩西的时代，利未人被分别出来在圣殿里供职，他们在民中没有得到产业，耶和华说：“利未人在他弟兄中无份无业，耶和华是他的产业。”（申10:9）基督的时代，祭司和利未人仍被视为专在圣殿中供职的人，不必缴纳维持圣殿费用的年税。此外，先知也免纳丁税。拉比们要耶稣纳税，就是不承认他先知或教师的身份，而把他当作平民一样看待，耶稣若不肯纳税，就算是不忠于圣殿；反之，他若纳税，势必证明他们不承认他是先知，是对的了。[5]{DA 433.2}
§13
But Peter only partially comprehended the purpose of his questioner. There were some classes who were held to be exempt from the payment of the tribute. In the time of Moses, when the Levites were set apart for the service of the sanctuary, they were given no inheritance among the people. The Lord said, Levi hath no part nor inheritance with his brethren; the Lord is his inheritance. Deuteronomy 10:9. In the days of Christ the priests and Levites were still regarded as especially devoted to the temple, and were not required to make the annual contribution for its support. Prophets also were exempted from this payment. In requiring the tribute from Jesus, the rabbis were setting aside His claim as a prophet or teacher, and were dealing with Him as with any commonplace person. A refusal on His part to pay the tribute would be represented as disloyalty to the temple; while, on the other hand, the payment of it would be taken as justifying their rejection of Him as a prophet. {DA 433.2}[5]
§14
不久之前，彼得还承认耶稣是上帝的儿子。这时他却错过了一次声明他夫子身份的机会。他对收税的人所说耶稣愿意纳丁税的话，实际上是附和了祭司和官长们否定基督神性的馋言。[6]{DA 433.3}
§15
Only a little before, Peter had acknowledged Jesus as the Son of God; but he now missed an opportunity of setting forth the character of his Master. By his answer to the collector, that Jesus would pay the tribute, he had virtually sanctioned the false conception of Him to which the priests and rulers were trying to give currency. {DA 433.3}[6]
§16
当彼得进屋时，救主没有提起刚发生的事，只是问他说：“西门，你的意思如何？世上的君王向谁征收关税、丁税？是向自己的儿子呢、是向外人呢？”彼得回答说：“是向外人。”耶稣说：“既然如此，儿子就可以免税了。”国家的人民虽然必须向君王纳税，但君王自己的子女是免税的。照样，自称为上帝子民的以色列人必须维持他圣殿的费用，但是上帝的儿子耶稣就不必尽这种义务。祭司和利未人既然因为与圣殿有关而得免税，那么圣殿既是耶稣父亲的殿，耶稣岂不更可以免税吗？[7]{DA 433.4}
§17
When Peter entered the house, the Saviour made no reference to what had taken place, but inquired, What thinkest thou, Simon? of whom do the kings of the earth take custom or tribute? of their own children, or of strangers? Peter answered, Of strangers. And Jesus said, Then are the children free. While the people of a country are taxed for the maintenance of their king, the monarchs own children are exempt. So Israel, the professed people of God, were required to 4maintain His service; but Jesus, the Son of God, was under no such obligation. If priests and Levites were exempt because of their connection with the temple, how much more He to whom the temple was His Fathers house. {DA 433.4}[7]
§18
如果耶稣缴纳丁税而不提出异议，实际上就是承认他们向他收税是正当的，也就是否认了他的神性。他虽然觉得不妨应承此次要求，但也应否认要他纳税所根据的理由。故此他在付税的做法上显出了他神性的凭证，表明自己是与上帝原为一的，按理不该像平民一样有纳税的义务。[8]{DA 434.1}
§19
If Jesus had paid the tribute without a protest, He would virtually have acknowledged the justice of the claim, and would thus have denied His divinity. But while He saw good to meet the demand, He denied the claim upon which it was based. In providing for the payment of the tribute He gave evidence of His divine character. It was made manifest that He was one with God, and therefore was not under tribute as a mere subject of the kingdom. {DA 434.1}[8]
§20
他指示彼得说：“你且往海边去钓鱼，把先钓上来的鱼拿起来，开了它的口，必得一块钱，可以拿去给他们，作你我的税银。”[9]{DA 434.2}
§21
Go thou to the sea, He directed Peter, and cast an hook, and take up the fish that first cometh up; and when thou hast opened his mouth, thou shalt find a piece of money: that take, and give unto them for Me and thee. {DA 434.2}[9]
§22
基督虽以人性遮掩了他的神性，但在这个神迹上，却显出了他的荣耀。很明显；从前借着大卫讲以下话的，就是他了：“树林中的百兽是我的，千山上的牲畜也是我的。山中的飞鸟，我都知道；野地的走兽也都属我。我若是饥饿，我不用告诉你。因为世界和其中所充满的，都是我的。“（诗50:10-12）[10]{DA 434.3}
§23
Though He had clothed His divinity with humanity, in this miracle He revealed His glory. It was evident that this was He who through David had declared, Every beast of the forest is Mine, and the cattle upon a thousand hills. I know all the fowls of the mountains; and the wild beasts of the field are Mine. If I were hungry, I would not tell thee: for the world is Mine, and the fullness thereof. Psalm 50:10-12. {DA 434.3}[10]
§24
耶稣虽然说明他并无纳税的义务，但也没有和犹太人辩论此事，因他们会曲解他的话，还会转而用来攻击他的。为避免因不纳税而触犯他们，他作了这件本分以外的事。这对于门徒是个很有价值的教训。他们对圣殿礼节的认识，不久将有显著的改变。基督教训他们，不要无谓地与既定的制度作对。他们要尽可能避免给人曲解他们信仰的机会。基督徒固然不可牺牲真理的原则，但也当在可能的范围内尽力避免争执、辩论。[11]{DA 434.4}
§25
While Jesus made it plain that He was under no obligation to pay the tribute, He entered into no controversy with the Jews in regard to the matter; for they would have misinterpreted His words, and turned them against Him. Lest He should give offense by withholding the tribute, He did that which He could not justly be required to do. This lesson would be of great value to His disciples. Marked changes were soon to take place in their relation to the temple service, and Christ taught them not to place themselves needlessly in antagonism to established order. So far as possible, they were to avoid giving occasion for misinterpretation of their faith. While Christians are not to sacrifice one principle of truth, they should avoid controversy whenever it is possible to do so. {DA 434.4}[11]
§26
彼得到海边去了，只有基督和其余的门徒在房子里，耶稣就叫他们来，说：“你们在路上议论的是什么？“因为耶稣亲自在场，当面质问，门徒对这问题的看法同他们在路上争执时完全两样了。他们因羞耻和自责默不作声。耶稣曾告诉他们，他要为他们而死；如今他们自私的野心与他无私的爱相比，形成痛心的对照。[12]{DA 434.5}
§27
When Christ and the disciples were alone in the house, while Peter was gone to the sea, Jesus called the others to Him, and asked, What was it that ye disputed among yourselves by the way? The presence of Jesus, and His question, put the matter in an entirely different light from that in which it had appeared to them while they were contending 4by the way. Shame and self-condemnation kept them silent. Jesus had told them that He was to die for their sake, and their selfish ambition was in painful contrast to His unselfish love. {DA 434.5}[12]
§28
当耶稣告诉他们，他将被害并且要复活的时候，他想引他们谈论有关他们信心的大考验的问题。如果他们心中准备去接受他所要他们知道的事，后来就能避免非常的惨痛和失望了。他们在悲伤和失望时，他的话就可以安慰他们了。他虽然这么清楚地把要面临的事告诉他们，但他一提起不久要上耶路撒冷去的话，他们心里又燃起了耶稣即将立国的希望，引起了谁应担任最高职位的问题。彼得从海边回来，门徒便把救主的话告诉他。最后竟有人大胆地问耶稣说：“天国里谁是最大的？”[13]{DA 435.1}
§29
When Jesus told them that He was to be put to death and to rise again, He was trying to draw them into conversation in regard to the great test of their faith. Had they been ready to receive what He desired to make known to them, they would have been saved bitter anguish and despair. His words would have brought consolation in the hour of bereavement and disappointment. But although He had spoken so plainly of what awaited Him, His mention of the fact that He was soon to go to Jerusalem again kindled their hope that the kingdom was about to be set up. This had led to questioning as to who should fill the highest offices. On Peters return from the sea, the disciples told him of the Saviours question, and at last one ventured to ask Jesus, Who is the greatest in the kingdom of heaven? {DA 435.1}[13]
§30
救主叫门徒到他旁边来，对他们说：“若有人愿意作首先的，他必作众人末后的，作众人的佣人。”在这几句话里，含着一种严肃、深刻的意义，是门徒所难领会的。基督所辨别得出的，门徒还看不清楚。他们不明白基督之国的性质，这种无知就是他们之所以争论的明显原因。但真正的原因更深于此，基督尽可以解释他国的性质来平息他们一时的纷争，但这并没有接触到根本的原因。纵使他们完全明白了，日后任何位次先后的问题，还会引起新的争端。这样，在基督离世之后，教会就必受到损害。争夺最高的地位，是路锡甫的精神所产生的。这种精神原是天上大斗争的起因，致使基督离开天庭，为人舍命。这时在基督视野里出现路锡甫的形象，就是那荣耀超过一切围绕宝座的众天使，与上帝儿子紧密结合的“早晨之子”。他曾说：“我要与至上者同等，”（赛14:12-14）这高抬自己，妄自尊大的欲望，使天庭发生斗争，使上帝大队的天军从天上被驱逐。如果路锡甫真要像至高者的话，他就永不会离弃他在天上的岗位，因为至上者的精神，是在无私的服务上表现出来的。路锡甫所要的是上帝的权柄，不是他的品德。他曾为自己追求最高的地位，凡受他这种精神鼓动的，也必照他那样去行。于是离心离德、意见分歧、争强好胜的事就无法避免。大权成了强者的战利品。撒但的国度就是强权的国度，每个人都看别人是自己向上爬的障碍，或者是自己爬到更高地位的垫脚石。[14]{DA 435.2}
§31
The Saviour gathered His disciples about Him, and said to them, If any man desire to be first, the same shall be last of all, and servant of all. There was in these words a solemnity and impressiveness which the disciples were far from comprehending. That which Christ discerned they could not see. They did not understand the nature of Christs kingdom, and this ignorance was the apparent cause of their contention. But the real cause lay deeper. By explaining the nature of the kingdom, Christ might for the time have quelled their strife; but this would not have touched the underlying cause. Even after they had received the fullest knowledge, any question of precedence might have renewed the trouble. Thus disaster would have been brought to the church after Christs departure. The strife for the highest place was the outworking of that same spirit which was the beginning of the great controversy in the worlds above, and which had brought Christ from heaven to die. There rose up before Him a vision of Lucifer, the son of the morning, in glory surpassing all the angels that surround the throne, and united in closest ties to the Son of God. Lucifer had said, I will be like the Most High (Isaiah 14:12, 14); and the desire for self-exaltation had brought strife into the heavenly courts, and had banished a multitude of the hosts of God. Had Lucifer really desired to be like the Most High, he would never have deserted his appointed place in heaven; for the spirit of the Most High is manifested in unselfish ministry. Lucifer desired Gods power, but not His character. He sought for himself the highest 4place, and every being who is actuated by his spirit will do the same. Thus alienation, discord, and strife will be inevitable. Dominion becomes the prize of the strongest. The kingdom of Satan is a kingdom of force; every individual regards every other as an obstacle in the way of his own advancement, or a steppingstone on which he himself may climb to a higher place. {DA 435.2}[14]
§32
路锡甫把与上帝同等作为争夺的目标，而至高的基督“反倒虚己，取了奴仆的形象，成为人的样式。既有人的样子，就自己卑微，存心顺服，以至于死，且死在十字架上。”（腓2:7-8）如今十字架正在他面前，而他自己的门徒竟这样专求自己的益处——这正是撒但之国的原则以致——以致他们不能同情他们的主，甚至当他提到他要为他们受辱时，他们还不明白是怎么回事。[15]{DA 436.1}
§33
While Lucifer counted it a thing to be grasped to be equal with God, Christ, the Exalted One, made Himself of no reputation, and took upon Him the form of a servant, and was made in the likeness of men: and being found in fashion as a man, He humbled Himself, and became obedient unto death, even the death of the cross. Philippians 2:7, 8. Now the cross was just before Him; and His own disciples were so filled with self-seeking--the very principle of Satans kingdom--that they could not enter into sympathy with their Lord, or even understand Him as He spoke of His humiliation for them. {DA 436.1}[15]
§34
耶稣柔和而又严肃地设法纠正这个邪念。他说明在天国是什么原则在支配一切，以及在天上真正伟大在于什么。凡以骄傲和虚荣为动机的人，只是想到自己和自己所要得的报酬。而没想到他们该如何将从上帝领受的恩惠归还上帝。这等人在天国里是无份的，因他们与撒但一伙的精神相同。[16]{DA 436.2}
§35
Very tenderly, yet with solemn emphasis, Jesus tried to correct the evil. He showed what is the principle that bears sway in the kingdom of heaven, and in what true greatness consists, as estimated by the standard of the courts above. Those who were actuated by pride and love of distinction were thinking of themselves, and of the rewards they were to have, rather than how they were to render back to God the gifts they had received. They would have no place in the kingdom of heaven, for they were identified with the ranks of Satan. {DA 436.2}[16]
§36
“尊荣以前，必有谦卑。”（箴15:33）天上要拣选那像施洗约翰在上帝面前自己卑微的工人，在世人面前担任重要的位分。像小孩子一样的门徒，为上帝作工是最有成效的。那不求高抬自己，只知救人的人，必能得到上天能力的合作。那最深切地感觉自己需要上帝帮助的人，就必为此恳求。圣灵必使他得见耶稣的荣耀，加强并提高他的心灵。他与基督相交之后，就出去为那些将要在罪中沦亡的人工作。他已为他的使命受过圣灵恩膏，必能成就许多有学问和属世智慧的人不能成就的事。[17]{DA 436.3}
§37
Before honor is humility. To fill a high place before men, Heaven chooses the worker who, like John the Baptist, takes a lowly place before God. The most childlike disciple is the most efficient in labor for God. The heavenly intelligences can co-operate with him who is seeking, not to exalt self, but to save souls. He who feels most deeply his need of divine aid will plead for it; and the Holy Spirit will give unto him glimpses of Jesus that will strengthen and uplift the soul. From communion with Christ he will go forth to work for those who are perishing in their sins. He is anointed for his mission; and he succeeds where many of the learned and intellectually wise would fail. {DA 436.3}[17]
§38
但人若抬高自己，自认是完成上帝大计所不可少的栋梁之才，主必使他们被闲置在一边。这就证明：主并不依靠他们。上帝的工作非但不会因他们的撤出而稍有停顿，反而会以更大的能力前进。[18]{DA 436.4}
§39
But when men exalt themselves, feeling that they are a necessity for the success of Gods great plan, the Lord causes them to be set aside. It is made evident that the Lord is not dependent upon them. The work does not stop because of their removal from it, but goes forward with greater power. {DA 436.4}[18]
§40
单让耶稣的门徒明白他国度的性质是不够的。他们需要的乃是心灵的改变，以便适应天国的原则。于是耶稣叫个小孩子来站在他们中间，随后亲切将他抱在怀里，说：“你们若不回转，变成小孩手的样式，断不得进天国。”小孩子的天真、忘我和充满信赖的爱，是上天所看重的美德。这才是真正伟大的特征。[19]{DA 437.1}
§41
It was not enough for the disciples of Jesus to be instructed as to the nature of His kingdom. What they needed was a change of heart that would bring them into harmony with its principles. Calling a little child to Him, Jesus set him in the midst of them; then tenderly folding the little one in His arms He said, Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven. The simplicity, the self-forgetfulness, and the confiding love of a little child are the attributes that Heaven values. These are the characteristics of real greatness. {DA 437.1}[19]
§42
耶稣又向门徒说明：他的国度不在于属世的威风和炫耀。在耶稣脚前，这些特征都不被记念。当贫富、智愚聚在一起时，都不该想到什么阶层的不同，或属世地位的悬殊。大家都同为基督的宝血所买回，同样倚靠那一位救赎他们归回上帝的主。[20]{DA 437.2}
§43
Again Jesus explained to the disciples that His kingdom is not characterized by earthly dignity and display. At the feet of Jesus all these distinctions are forgotten. The rich and the poor, the learned and the ignorant, meet together, with no thought of caste or worldly preeminence. All meet as blood-bought souls, alike dependent upon One who has redeemed them to God. {DA 437.2}[20]
§44
一颗真诚痛悔的心，上帝看为宝贵。他自己的印盖在人身上，不是根据他们的地位，不是根据他们的财富，也不是根据他们的聪明，乃是根据他们与基督合而为一的程度。荣耀的王对心里柔和谦卑的人是真心满意的。大卫说：“你把你的救恩给我作盾牌，……你的温和”——作为我品格上的一个美德——“使我为大。”（诗18:35）[21]{DA 437.3}
§45
The sincere, contrite soul is precious in the sight of God. He places His own signet upon men, not by their rank, not by their wealth, not by their intellectual greatness, but by their oneness with Christ. The Lord of glory is satisfied with those who are meek and lowly in heart. Thou hast also given me, said David, the shield of Thy salvation: . . . and Thy gentleness--as an element in the human character--hath made me great. Psalm 18:35. {DA 437.3}[21]
§46
耶稣说：“凡为我的名接待一个像这小孩子的，就是接待我；凡接待我的，不是接待我，乃是接待那差我来的。”“耶和华如此说：‘天是我的座位，地是我的脚凳。……但我所看顾的，就是虚心痛悔、因我话而战兢的人。’”（赛66:1-2）[22]{DA 437.4}
§47
Whosoever shall receive one of such children in My name, said Jesus, receiveth Me: and whosoever shall receive Me, receiveth not Me, but Him that sent Me. Thus saith the Lord, The heaven is My throne, and the earth is My footstool: . . . but to this man will I look, even to him that is poor and of a contrite spirit, and trembleth at My word. Isaiah 66:1, 2. {DA 437.4}[22]
§48
救主的话在门徒心里引起不敢自恃的感觉。这番训言不是针对哪一个人的。可约翰因此想起他所行的一件事，不知是否正当。他就以小孩子般的精神，将那事告诉耶稣，说：“夫子，我们看见一个人奉你的名赶鬼，我们就禁止他，因为他不与我们一同跟从你。”[23]{DA 437.5}
§49
The Saviours words awakened in the disciples a feeling of self-distrust. No one had been specially pointed out in the reply; but John was led to question whether in one case his action had been right. With the spirit of a child he laid the matter before Jesus. Master, he said, we saw one casting out devils in Thy name, and he followeth not us: and we forbade him, because he followeth not us. {DA 437.5}[23]
§50
雅各和约翰禁止这个人赶鬼，本是为他们夫子的名誉着想。这时他们才看出：他们是为自己的名誉着想。他们承认了自己的错误，接受耶稣的责备：“不要禁止他，因为没有人奉我名行异能，反倒轻易毁谤我。”只要人向基督表示友好，都不当予以拒绝。那时有许多人，曾深深地为基督的品德和工作所感动，他们的心正在因着信而向主敞开。门徒既不能洞悉人的动机，就应当谨慎，免得使人灰心。等到耶稣不再亲身在他们中间，而将工作交给他们时，他们不可存有狭窄排外的精神，而要照着在夫子身上所看到的，表现同样广泛的同情。[24]{DA 437.6}
§51
James and John had thought that in checking this man they had had in view their Lords honor; they began to see that they were jealous for their own. They acknowledged their error, and accepted the reproof of Jesus, Forbid him not: for there is no man which shall do a miracle in My name, that can lightly speak evil of Me. None who showed 4themselves in any way friendly to Christ were to be repulsed. There were many who had been deeply moved by the character and the work of Christ, and whose hearts were opening to Him in faith; and the disciples, who could not read motives, must be careful not to discourage these souls. When Jesus was no longer personally among them, and the work was left in their hands, they must not indulge a narrow, exclusive spirit, but manifest the same far-reaching sympathy which they had seen in their Master. {DA 437.6}[24]
§52
若是别人在一切事上与我们的想法或意见不同，这并不足以作为我们禁止他为上帝作工的借口。基督才是大教师，我们不可批评人，论断人，也不可发号施令。各人都要谦卑地坐在耶稣脚前，学他的样式。凡是上帝使之甘心服务者，都可成为显明基督赦罪之爱的通道。我们应慎之又慎，免得使高举上帝真理火炬的人灰心丧志，而断截了上帝照耀在世人身上的光辉！[25]{DA 438.1}
§53
The fact that one does not in all things conform to our personal ideas or opinions will not justify us in forbidding him to labor for God. Christ is the Great Teacher; we are not to judge or to command, but in humility each is to sit at the feet of Jesus, and learn of Him. Every soul whom God has made willing is a channel through which Christ will reveal His pardoning love. How careful we should be lest we discourage one of Gods light bearers, and thus intercept the rays that He would have shine to the world! {DA 438.1}[25]
§54
门徒若向基督所吸引的人表示苛刻或冷淡的态度，——像约翰禁止人奉基督的名行异能一样，——其结果或许要使人走向敌对的路上去，以致灭亡。若是这样，耶稣说：“倒不如把大磨石拴在这人的颈项上，扔在海里。”他接着说：“倘若你一只手叫你跌倒，就把它砍下来，你缺了肢体进入永生，强如有两只手落到地狱，入那不灭的火里去。倘若你一只脚叫你跌倒，就把它砍下来，你瘸腿进入永生，强如有两只脚被丢在地狱里。”[26]{DA 438.2}
§55
Harshness or coldness shown by a disciple toward one whom Christ was drawing--such an act as that of John in forbidding one to work miracles in Christs name--might result in turning the feet into the path of the enemy, and causing the loss of a soul. Rather than for one to do this, said Jesus, it is better for him that a millstone were hanged about his neck, and he were cast into the sea. And He added, If thy hand cause thee to stumble, cut it off: it is good for thee to enter into life maimed, rather than having thy two hands to go into hell, into the unquenchable fire. And if thy foot cause thee to stumble, cut it off: it is good for thee to enter into life halt, rather than having thy two feet to be cast into hell. Mark 9:43-45, R. V. {DA 438.2}[26]
§56
基督为什么要说这么严厉的话，甚至严厉得不能再严厉呢？因为“人子来，为要拯救失丧的人。”他的门徒对于同胞得救问题的关心，能比天上的君王更少吗？每个人都是用无限的代价买来的，若令一人转离基督，使救主的慈爱、屈辱和痛苦在他身上都归于徒然，这罪是何等可怕？[27]{DA 438.3}
§57
Why this earnest language, than which none can be stronger? Because the Son of man is come to save that which was lost. Shall His disciples show less regard for the souls of their fellow men than the Majesty of heaven has shown? Every soul has cost an infinite price, and how terrible is the sin of turning one soul away from Christ, so that for him the Saviours love and humiliation and agony shall have been in vain. {DA 438.3}[27]
§58
“这世界有祸了，因为将人绊倒，绊倒人的事是免不了的。”（太18:7）这世界既受了撒但的鼓动，就必反对跟从基督的人，设法破坏他们的信心。但那称为基督名下的人，若行这样的事，就真是有祸了。我们的主因那些自称侍奉他，而错误地表现他品格的人受了羞辱；许多人因蒙了迷惑，被引入歧途。[28]{DA 438.4}
§59
Woe unto the world because of occasions of stumbling! for it must needs be that the occasions come. Matthew 18:7, R. V. The world, inspired by Satan, will surely oppose the followers of Christ, and seek to destroy their faith; but woe to him who has taken Christs name, and yet is found 4doing this work. Our Lord is put to shame by those who claim to serve Him, but who misrepresent His character; and multitudes are deceived, and led into false paths. {DA 438.4}[28]
§60
凡是引人犯罪，并使基督受辱的嗜好或习惯，一定要戒除，不论要付出多大的牺牲。凡使上帝的名受羞辱的事，决不能使人得益处。天上的福气不会临到违反正义原则的人身上。只要保留一个罪不改，就足以败坏自己品格，迷惑他人。为要救自身免于死亡，我们宁愿砍掉一只脚，或一只手，甚至剜掉一只眼。那我们岂不应当更加认真地除掉那足以使灵魂灭亡的罪吗？[29]{DA 439.1}
§61
Any habit or practice that would lead into sin, and bring dishonor upon Christ, would better be put away, whatever the sacrifice. That which dishonors God cannot benefit the soul. The blessing of heaven cannot attend any man in violating the eternal principles of right. And one sin cherished is sufficient to work the degradation of the character, and to mislead others. If the foot or the hand would be cut off, or even the eye would be plucked out, to save the body from death, how much more earnest should we be to put away sin, that brings death to the soul! {DA 439.1}[29]
§62
在仪文的礼节中，各样祭物都要加上盐。这犹如焚香供奉一样，表示只有借着基督的义，才能使所献的祭得蒙上帝的悦纳。耶稣说：“凡祭物必用盐腌。”凡献身为“活祭，是圣洁的，是上帝所喜悦的”人（罗12:1），必须领受救恩的盐，就是救主的义，然后他们才能成为“世上的盐”（太5:13）在人间遏止罪恶，如盐防腐一样。但盐若失了味，若只有敬虔的外貌，没有基督的仁爱，就没有行善的能力。这种人生就不能对世界发挥救人的感化力。耶稣说：你们对建设我国度所有的能力和成效，全在与领受我的灵。为要作活的香气叫人活，你们必须领受我的恩典。这样，就不再有竞争，不再专求自己的利益和图谋高位。你们就必有那不求自己益处，但求他人福利的爱。[30]{DA 439.2}
§63
In the ritual service, salt was added to every sacrifice. This, like the offering of incense, signified that only the righteousness of Christ could make the service acceptable to God. Referring to this practice, Jesus said, Every sacrifice shall be salted with salt. Have salt in yourselves, and have peace one with another. All who would present themselves a living sacrifice, holy, acceptable unto God (Romans 12:1), must receive the saving salt, the righteousness of our Saviour. Then they become the salt of the earth, restraining evil among men, as salt preserves from corruption. Matthew 5:13. But if the salt has lost its savor; if there is only a profession of godliness, without the love of Christ, there is no power for good. The life can exert no saving influence upon the world. Your energy and efficiency in the upbuilding of My kingdom, Jesus says, depend upon your receiving of My Spirit. You must be partakers of My grace, in order to be a savor of life unto life. Then there will be no rivalry, no self-seeking, no desire for the highest place. You will have that love which seeks not her own, but anothers wealth. {DA 439.2}[30]
§64
悔改的罪人，务要定睛仰望“上帝的羔羊，除去世人罪孽的。”（约1:29）在仰望时，人必起变化。他的惧怕变为喜乐，疑惑变为希望。感恩的心必油然而生，石头心必被打碎。有爱的洪流注入心内，基督就在他里面成了泉源，直涌到永生。当我们看到耶稣多受痛苦，常经忧患，为拯救失丧的人而工作，被人轻蔑藐视，受人嘲笑驱逐，从这城被赶到那城，直到完成了他的使命；当我们再看到他在客西马尼园，汗水如大血点滴在地上，在十字架上死与惨痛之中，——当我们看到这一切时，自我就不再想争得人的承认。我们仰望耶稣时，就必为自己的冷淡无情、昏迷麻木、自私自利而羞愧万分。我们就必不计较地位高低，但求全心全意服在基督的轭下，忠心地侍奉他。我们就必乐于背负十字架从耶稣，为他忍受试炼，羞辱和逼迫。[31]{DA 439.3}
§65
Let the repenting sinner fix his eyes upon the Lamb of God, which taketh away the sin of the world (John 1:29); and by beholding, he becomes changed. His fear is turned to joy, his doubts to hope. Gratitude springs up. The stony heart is broken. A tide of love sweeps into the soul. Christ is in him a well of water springing up unto everlasting life. When we see Jesus, a Man of Sorrows and acquainted with grief, working to save the lost, slighted, scorned, derided, driven from city to city till His mission was accomplished; when we behold Him in Gethsemane, sweating great drops of blood, and on the cross dying in agony,--when we see this, self will no longer clamor to be recognized. Looking unto Jesus, we shall be ashamed of our coldness, our lethargy, our self-seeking. 4We shall be willing to be anything or nothing, so that we may do heart service for the Master. We shall rejoice to bear the cross after Jesus, to endure trial, shame, or persecution for His dear sake. {DA 439.3}[31]
§66
“我们坚固的人应该担代不坚固人的软弱，不求自己的喜悦。”（罗15:1）凡相信基督的人，虽然信心较为软弱，脚步像小孩子那样不稳，总不可轻看他们。我们比别人有更好的条件——无论是教育、修养或是品性的高贵，或是基督化的熏陶，或是宗教的经验——我们就欠了那些缺少这些条件之人的债。而且在我们力所能及的范围里，我们当为他们服务。如果我们是坚固的，就应扶持较为软弱的。那些常见天父圣颜的荣耀天使，欢喜为上帝的孩子们服务。那些品格上缺点多、信心不坚定的人，是他们所要特别照顾的。天使随时在需要他们帮助的地方，帮助那些与自我作斗争，而处于不利环境下的人。在这样的工作中，凡真正追随基督的人，必欣然与天使合作。[32]{DA 440.1}
§67
We then that are strong ought to bear the infirmities of the weak, and not to please ourselves. Romans 15:1. No soul who believes in Christ, though his faith may be weak, and his steps wavering as those of a little child, is to be lightly esteemed. By all that has given us advantage over another,--be it education and refinement, nobility of character, Christian training, religious experience,--we are in debt to those less favored; and, so far as lies in our power, we are to minister unto them. If we are strong, we are to stay up the hands of the weak. Angels of glory, that do always behold the face of the Father in heaven, joy in ministering to His little ones. Trembling souls, who have many objectionable traits of character, are their special charge. Angels are ever present where they are most needed, with those who have the hardest battle with self to fight, and whose surroundings are the most discouraging. And in this ministry Christs true followers will co-operate. {DA 440.1}[32]
§68
这小子里的一个若被试探所胜，以致得罪你，你的责任是把他挽回过来。不要等他先来同你和好。耶稣说：“一个人若有一百只羊，一只走迷了路，你们的意思如何？他岂不撇下这九十九只，往山里去找那只迷路的羊吗？若是找着了，我实在告诉你们：他为这一只羊欢喜，比为那没有迷路的九十九只欢喜还大呢！你们在天上的父也是这样，不愿意这小子里失丧一个。”[33]{DA 440.2}
§69
If one of these little ones shall be overcome, and commit a wrong against you, then it is your work to seek his restoration. Do not wait for him to make the first effort for reconciliation. How think ye? said Jesus; if a man have an hundred sheep, and one of them be gone astray, doth he not leave the ninety and nine, and goeth into the mountains, and seeketh that which is gone astray? And if so be that he find it, verily I say unto you, he rejoiceth more of that sheep, than of the ninety and nine which went not astray. Even so it is not the will of your Father which is in heaven, that one of these little ones should perish. {DA 440.2}[33]
§70
“你们……当自己小心，恐怕也被引诱。”（加6:1）要用温柔的心去见那犯错误的弟兄，“趁着只有他和你在一处的时候，指出他的错来。”不要向别人暴露他的过错羞辱他，也不要将一个信奉主名之人的罪或错误公诸大众，使基督的名受羞辱。你必须向犯错误的人坦白地说明真相，必须使他看出自己的错误，好叫他改正过来。但你不可以审判者自居，定他的罪，不可强辩自己有理，要用全副的精力把他挽救回来。对待心灵受了创伤的人，要用最仔细的方法和最灵敏的机智。唯有从那在髑髅地受苦的主身上涌出来的爱，才能在这样的事上成功。弟兄当用慈爱柔和的态度来对待弟兄。要记得，你若能成功，就是“救一个灵魂不死，并且遮盖许多的罪。”（雅5:20）[34]{DA 440.3}
§71
In the spirit of meekness, considering thyself, lest thou also be tempted, (Galatians 6:1), go to the erring one, and tell him his fault between thee and him alone. Do not put him to shame by exposing his fault to others, nor bring dishonor upon Christ by making public the sin or error of one who bears His name. Often the truth must be plainly spoken to the erring; he must be led to see his error, that he may reform. But you are not to judge or to condemn. Make no attempt at self-justification. Let all your effort be for his recovery. In treating the wounds of the soul, there is need of the most delicate touch, the finest sensibility. Only the love that flows from the Suffering One of Calvary can avail here. With pitying tenderness, let brother deal with brother, knowing that if you succeed, you will save a soul from death, and hide a multitude of sins. James 5:20. {DA 440.3}[34]
§72
或许这一番努力仍不能奏效。耶稣说：“你就另外带一两个人同去。”第一个人没有办到的事，或许可以借着共同的努力得以成功。同去的人既然与发生的问题没有直接关系，他们就更能不偏不倚地处理问题。这样，他们的劝告对犯错误的人就能有更大的效力。[35]{DA 441.1}
§73
But even this effort may be unavailing. Then, said Jesus, take with thee one or two more. It may be that their united influence will prevail where that of the first was unsuccessful. Not being parties to the trouble, they will be more likely to act impartially, and this fact will give their counsel greater weight with the erring one. {DA 441.1}[35]
§74
如果他还不听，那么只得将这事交给全体信徒。但在没有经过以上的努力之前，决不可采取这最后的步骤。代表基督的教会既然受理这事，教友就要联合祷告，并用爱心的劝导来挽回这犯错误的人。圣灵必借着他仆人的话语，劝化这迷路的人归回上帝。使徒保罗受圣灵感动说：“好像上帝藉我们劝你们一般，我们替基督求你们与上帝和好。”（林后5:20）人若拒绝教会全体的规劝，那就是割断了他与基督的关系，也就是与教会断绝了属灵的交通。耶稣说，从此以后，“就看他像外邦人和税吏一样。”但仍不可看他是与上帝的怜爱隔绝的人。先前作他的弟兄的不可藐视或疏忽他，倒要温和慈爱地对待他，看他为基督仍要寻找归回他羊圈的一只迷羊。[36]{DA 441.2}
§75
If he will not hear them, then, and not till then, the matter is to be brought before the whole body of believers. Let the members of the church, as the representatives of Christ, unite in prayer and loving entreaty that the offender may be restored. The Holy Spirit will speak through His servants, pleading with the wanderer to return to God. Paul the apostle, speaking by inspiration, says, As though God did beseech you by us: we pray you in Christs stead, be ye reconciled to God. 2 Corinthians 5:20. He who rejects this united overture has broken the tie that binds him to Christ, and thus has severed himself from the fellowship of the church. Henceforth, said Jesus, let him be unto thee as an heathen man and a publican. But he is not to be regarded as cut off from the mercy of God. Let him not be despised or neglected by his former brethren, but be treated with tenderness and compassion, as one of the lost sheep that Christ is still seeking to bring to His fold. {DA 441.2}[36]
§76
基督所赐关于对待犯错误之人的指示，更详细地说明那借着摩西所晓谕以色列人的教训：“不可心里恨你的弟兄，总要指摘你的邻舍，免得因他担罪。”（利19:17）就是说：人若疏忽基督所指明的义务，不设法挽回那犯错误的罪人，他也与那人的罪有份了。因为我们所能制止的罪恶，若是置之不问，我们就要为那罪负责，正如同自己犯了一样。[37]{DA 441.3}
§77
Christs instruction as to the treatment of the erring repeats in more specific form the teaching given to Israel through Moses: Thou shalt not hate thy brother in thine heart: thou shalt in anywise rebuke thy neighbor, that thou bear not sin for him. Leviticus 19:17, margin. That is, if one neglects the duty Christ has enjoined, of trying to restore those who are in error and sin, he becomes a partaker in the sin. For evils that we might have checked, we are just as responsible as if we were guilty of the acts ourselves. {DA 441.3}[37]
§78
但是我们应该只向那犯错误的本人指出他的错误。我们不可将这事作为我们中间议论和批评的话题，即使在告诉教会之后，也不可任意向他人说起。公布基督徒的错误，只能作非信徒的绊脚石。而且讨论这些事，只能使自己受损害，因为我们常注意什么，就受什么影响。当我们诚心设法纠正一位弟兄的错误时，基督的灵就必引领我们尽量保护他，免受自己弟兄的批评，更保护他免受不信之人的非难。我们自己都是常犯错误的人，都是需要基督的怜恤和赦免的。我们希望主如何待我们，主吩咐我们也要如何彼此相待。[38]{DA 441.4}
§79
But it is to the wrongdoer himself that we are to present the wrong. We are not to make it a matter of comment and criticism among ourselves; nor even after it is told to the church, are we at liberty to repeat it to others. A knowledge of the faults of Christians will be only a cause of stumbling to the unbelieving world; and by dwelling upon these things, we ourselves can receive only harm; for it is by beholding that we become changed. While we seek to correct the errors of a brother, the Spirit of Christ will lead us to shield him, as far as possible, from the criticism of even his own brethren, and how much more from the censure of the unbelieving world. We ourselves are erring, and need Christs pity and forgiveness, and just as we wish Him to deal with us, He bids us deal with one another. {DA 441.4}[38]
§80
“凡你们在地上所捆绑的；在天上也要捆绑，凡你们在地上所释放的，在天上也要释放。”你们是天上的代表，所以你们工作的效果是存到永远的。[39]{DA 442.1}
§81
Whatsoever ye shall bind on earth shall be bound in heaven: and whatsoever ye shall loose on earth shall be loosed in heaven. You are acting as the ambassadors of heaven, and the issues of your work are for eternity. {DA 442.1}[39]
§82
但我们并不是单独地负担这么重大的责任。无论何处有人真心服从基督的话，那里就有基督与他同在。主不单在教会的聚会中莅临，而且无论何处，只要有几个门徒奉他的名聚集，他也必在他们中间。他说：“若是你们中间有两个人在地上同心合意的求什么事，我在天上的父必为他们成全。”[40]{DA 442.2}
§83
But we are not to bear this great responsibility alone. Wherever His word is obeyed with a sincere heart, there Christ abides. Not only is He present in the assemblies of the church, but wherever disciples, however few, meet in His name, there also He will be. And He says, If two of you shall agree on earth as touching anything that they shall ask, it shall be done for them of My Father which is in heaven. {DA 442.2}[40]
§84
耶稣说出“我在天上的父”这句话，是提醒他的门徒，他用他的人性与他们联合，分担他们的试炼，同情他们的忧患，同时也用他的神性与无穷上帝的宝座连接一起，这是何等奇妙的保障阿！天上的众使者，在感情和工作上与人联合，去拯救失丧的人！而且天上一切的权柄，在引人归向基督的工作上，与人的才能也联合起来了。[41]{DA 442.3}
§85
Jesus says, My Father which is in heaven, as reminding His disciples that while by His humanity He is linked with them, a sharer in their trials, and sympathizing with them in their sufferings, by His divinity He is connected with the throne of the Infinite. Wonderful assurance! The heavenly intelligences unite with men in sympathy and labor for the saving of that which was lost. And all the power of heaven is brought to combine with human ability in drawing souls to Christ. {DA 442.3}[41]