第51章 “生命的光”
§1
第51章 “生命的光”
§2
Chap. 51 - The Light of Life
§3
（本章根据：约8:12-59；9:）
§4
“耶稣又对众人说：‘我是世界的光。跟从我的，就不在黑暗里走，必要得着生命的光。’”[1]{DA 463.1}
§5
Then spake Jesus again unto them, saying, I am the light of the world: he that followeth Me shall not walk in darkness, but shall have the light of life. {DA 463.1}[1]
§6
耶稣说这话时，是在圣殿的院子里，那里正在举行住棚节的典礼。在院子当中，有两根高高的灯柱，撑着极大的灯盏。献完晚祭之后，所有的灯都点着了,灯光照耀着耶路撒冷全城。这礼节是用来记念那引领以色列人行过旷野的火柱的，也被认为是预指弥赛亚降临的。到黄昏灯光四射时，院子里呈现的是一片欢乐庆祝的景象。白发苍苍的老者、殿里的祭司、民间的官长，听到乐器的鸣奏和利未人的吟颂之声，都纷纷跳起节日的舞蹈。[2]{DA 463.2}
§7
When He spoke these words, Jesus was in the court of the temple specially connected with the services of the Feast of Tabernacles. In the center of this court rose two lofty standards, supporting lampstands of great size. After the evening sacrifice, all the lamps were kindled, shedding their light over Jerusalem. This ceremony was in commemoration of the pillar of light that guided Israel in the desert, and was also regarded as pointing to the coming of the Messiah. At evening when the lamps were lighted, the court was a scene of great rejoicing. Gray-haired men, the priests of the temple and the rulers of the people, united in the festive dances to the sound of instrumental music and the chants of the Levites. {DA 463.2}[2]
§8
民众借着耶路撒冷的灯光，表示希望弥赛亚降临，来光照以色列。但在耶稣看来，这个景象还有更大的意义。圣殿中那灿烂的灯光怎样照耀四方，那属灵之光的光源基督，也必怎样照亮世界的黑暗。可是这个表号还不十分完全。那由他亲手安置在天空的大光，才是他使命的荣光较为适宜的象征。[3]{DA 463.3}
§9
In the illumination of Jerusalem, the people expressed their hope of the Messiahs coming to shed His light upon Israel. But to Jesus the scene had a wider meaning. As the radiant lamps of the temple lighted up all about them, so Christ, the source of spiritual light, illumines the darkness of the world. Yet the symbol was imperfect. That great light which His own hand had set in the heavens was a truer representation of the glory of His mission. {DA 463.3}[3]
§10
早晨，当太阳刚升上橄榄山，以其夺目的光耀照在云石的宫殿上，照得圣殿墙上镶嵌的黄金也放出灿烂的金光时，耶稣指着这景致说：“我是世界的光。”[4]{DA 463.4}
§11
It was morning; the sun had just risen above the Mount of Olives, and its rays fell with dazzling brightness on the marble palaces, and 4lighted up the gold of the temple walls, when Jesus, pointing to it, said, I am the light of the world. {DA 463.4}[4]
§12
当时，听见这话的人中，有一位在多年之后，以绝妙的文辞响应着说:“生命在他里头,这生命就是人的光。光照在黑暗里，黑暗却不接受光。”“那光是真光，照亮一切生在世上的人。”（约1:4-5,9）耶稣升天之后，过了多年，彼得在圣灵光照之下写信时,也曾回忆基督用的这表号说：“我们并有先知更确的预言，如同灯照在暗处。你们在这预言上留意，直等到天发亮，晨星在你们心里出现的时候，才是好的。”（彼后1:19）[5]{DA 464.1}
§13
By one who listened to these words, they were long afterward re-echoed in that sublime passage, In Him was life; and the life was the light of men. And the light shineth in the darkness; and the darkness apprehended it not. That was the true light, which lighteth every man that cometh into the world. John 1:4, 5, R. V., 9. And long after Jesus had ascended to heaven, Peter also, writing under the illumination of the divine Spirit, recalled the symbol Christ had used: We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the daystar arise in your hearts. 2 Peter 1:19. {DA 464.1}[5]
§14
上帝向他的百姓显现时，一贯用光来作他临格的象征。起初上帝创造天地时，只说一句话，光就从黑暗中照耀出来了。以色列的大军出埃及时，光也在白天的云柱和晚上的火柱里，做他们的向导。在西奈山上，有强烈的火光，从耶和华周围发出，令人望而生畏。在圣幕的施恩座上，有光停留。在所罗门奉献圣殿时,有光充满殿宇。天使向牧羊人报告救赎的佳音时，也有光照遍伯利恒的山野。[6]{DA 464.2}
§15
In the manifestation of God to His people, light had ever been a symbol of His presence. At the creative word in the beginning, light had shone out of darkness. Light had been enshrouded in the pillar of cloud by day and the pillar of fire by night, leading the vast armies of Israel. Light blazed with awful grandeur about the Lord on Mount Sinai. Light rested over the mercy seat in the tabernacle. Light filled the temple of Solomon at its dedication. Light shone on the hills of Bethlehem when the angels brought the message of redemption to the watching shepherds. {DA 464.2}[6]
§16
上帝就是光。基督说：“我是世界的光。”这表明他与上帝原为一，也表明他与人类大家庭之间的关系。那从起初“吩咐光从黑暗里照出来的上帝，”（林后4:6）就是基督。他是日月星辰之光的源头。他是在表号、象征、预言中照亮以色列人的灵光。然而，这光不是单给犹太一国的。太阳的光怎样照耀地球的每一角落，公义的日头也怎样照亮每个人的心灵。[7]{DA 464.3}
§17
God is light; and in the words, I am the light of the world, Christ declared His oneness with God, and His relation to the whole human family. It was He who at the beginning had caused the light to shine out of darkness. 2 Corinthians 4:6. He is the light of sun and moon and star. He was the spiritual light that in symbol and type and prophecy had shone upon Israel. But not to the Jewish nation alone was the light given. As the sunbeams penetrate to the remotest corners of the earth, so does the light of the Sun of Righteousness shine upon every soul. {DA 464.3}[7]
§18
“那光是真光，照亮一切生在世上的人。”世上固然出过不少伟大圣贤，及智力卓越、才学超群的人物，他们的言论曾启发人的思想，开拓广大的知识园地；他们曾被尊为人类的向导和福星。但还有一位远在他们之上,“凡接待他的,就是信他名的人,他就赐他们权柄,作上帝的儿女。”“从来没有人看见上帝，只有在父怀里的独生子将他表明出来。”（约1:12,18）我们能根据人类历史的记载，追溯历代圣贤的踪迹，但是，那“光”远在他们以先。太阳系的月亮和一切星辰，如何反射太阳的光线；照样，世上大思想家的教训，只要是符合真理的，无非是在反射那“公义的日头”的光辉。每一思想的结晶，每一知识的发现，都是从这“世界的光”那里来的。我们常听人谈起“高等教育”。其实真正的“高等教育”，乃是由“一切智慧知识，都在他里面藏着”的主所赐的。“生命在他里头，这生命就是人的光。”（西2:3；约1:4）耶稣说：“跟从我的，就不在黑暗里走，必要得着生命的光。”[8]{DA 464.4}
§19
That was the true light, which lighteth every man that cometh into the world. The world has had its great teachers, men of giant intellect and wonderful research, men whose utterances have stimulated thought, and opened to view vast fields of knowledge; and these men have been honored as guides and benefactors of their race. But there is One who stands higher than they. As many as received Him, to them gave He power to become the sons of God. No man hath seen God at any time; the only-begotten Son, which is in the bosom of the Father, He hath declared Him. John 1:12, 18. We can trace the line of the worlds great teachers as far back as human records extend; but the 4Light was before them. As the moon and the stars of the solar system shine by the reflected light of the sun, so, as far as their teaching is true, do the worlds great thinkers reflect the rays of the Sun of Righteousness. Every gem of thought, every flash of the intellect, is from the Light of the world. In these days we hear much about higher education. The true higher education is that imparted by Him in whom are hid all the treasures of wisdom and knowledge. In Him was life; and the life was the light of men. Colossians 2:3; John 1:4. He that followeth Me, said Jesus, shall not walk in darkness, but shall have the light of life. {DA 464.4}[8]
§20
耶稣用“我是世界的光”这一句话,来宣布自己为弥赛亚。古时年迈的西面，曾在基督后来教训人的殿里，称他为“照亮外邦人的光,又是你民以色列的荣耀。”（路2:32）在这句话里，西面把以色列人尽皆知的一段预言，应用在基督身上。圣灵借着先知以赛亚说：“你作我的仆人，使雅各众支派复兴，使以色列中得保存的归回尚为小事；我还要使你作外邦人的光，叫你施行我的救恩，直到地极。”（赛49:6）人人都知道这道预言是指着弥赛亚说的。所以，当耶稣说：“我是世界的光”时，众人不会不明白,他是在声明自己就是预言中所应许的那一位。[9]{DA 465.1}
§21
In the words, I am the light of the world, Jesus declared Himself the Messiah. The aged Simeon, in the temple where Christ was now teaching, had spoken of Him as a light to lighten the Gentiles, and the glory of Thy people Israel. Luke 2:32. In these words he was applying to Him a prophecy familiar to all Israel. By the prophet Isaiah, the Holy Spirit had declared, It is too light a thing that Thou shouldest be My servant to raise up the tribes of Jacob, and to restore the preserved of Israel: I will also give Thee for a light to the Gentiles, that Thou mayest be My salvation unto the end of the earth. Isaiah 49:6, R. V. This prophecy was generally understood as spoken of the Messiah, and when Jesus said, I am the light of the world, the people could not fail to recognize His claim to be the Promised One. {DA 465.1}[9]
§22
在法利赛人和官长听来，耶稣的这个声明，似乎是傲慢僭妄的话。一个与他们一样的人，竟敢作此豪语，这是他们所不能容忍的。他们像根本没听见他的话似的，质问：“你是谁？”他们要逼耶稣自称是基督。这些狡猾的仇敌认为，耶稣的形象、他的工作，既然与众人所期望的是如此不同，倘若他亲口宣称自己是弥赛亚，众人就一定会当他是骗子而弃绝他。[10]{DA 465.2}
§23
To the Pharisees and rulers this claim seemed an arrogant assumption. That a man like themselves should make such pretensions they could not tolerate. Seeming to ignore His words, they demanded, Who art Thou? They were bent upon forcing Him to declare Himself the Christ. His appearance and His work were so at variance with the expectations of the people, that, as His wily enemies believed, a direct announcement of Himself as the Messiah would cause Him to be rejected as an impostor. {DA 465.2}[10]
§24
但对他们所发“你是谁？”这个问题,耶稣回答说:“就是我从起初所告诉你们的。”（约8:25）这个问题，不仅已在他的教训上显明，而且也在他的品德上显明了。他就是他自己所教导的真理的具体表现。耶稣接着说：“我没有一件事是凭着自己做的。我说这些话，乃是照着父所教训我的。那差我来的，是与我同在；他没有撇下我独自在这里，因为我常做他所喜悦的事。”他不试图证明自己弥赛亚的身份，而只是显明自己是与上帝为一的。如果他们的心对上帝的爱是敞开的，他们就一定会接待耶稣的。[11]{DA 465.3}
§25
But to their question, Who art Thou? Jesus replied, Even that which I have also spoken unto you from the beginning. John 8:25, R.V. That which had been revealed in His words was revealed also in His character. He was the embodiment of the truths He taught. I do nothing of Myself, He continued; but as My Father hath taught Me, I speak these things. And He that sent Me is with Me: the Father hath not left Me alone; for I do always those things that please Him. He did not attempt to prove His Messianic claim, but showed His unity with God. If their minds had been open to Gods love, they would have received Jesus. {DA 465.3}[11]
§26
听众中许多人被他吸引而信了他。他就对他们说：“你们若常常遵守我的道，就真是我的门徒。你们必晓得真理，真理必叫你们得以自由。”[12]{DA 466.1}
§27
Among His hearers many were drawn to Him in faith, and to them He said, if ye continue in My word, then are ye My disciples indeed; and ye shall know the truth, and the truth shall make you free. {DA 466.1}[12]
§28
这些话触犯了法利赛人。他们不顾本国久受外人奴役的事实，却愤然说：“我们是亚伯拉罕的后裔，从来没有作过谁的奴仆，你怎么说：‘你们必得以自由’呢？”耶稣看着这些受恶意奴役，一心图谋报仇的人，伤心地说：“我实实在在地告诉你们：所有犯罪的，就是罪的奴仆。”他们是在最残酷的奴役之下——被罪恶之灵所统辖。[13]{DA 466.2}
§29
These words offended the Pharisees. The nations long subjection to a foreign yoke, they disregarded, and angrily exclaimed, We be Abrahams seed, and were never in bondage to any man: how sayest Thou, Ye shall be made free? Jesus looked upon these men, the slaves of malice, whose thoughts were bent upon revenge, and sadly answered, Verily, verily, I say unto you, Whosoever committeth sin is the servant of sin. They were in the worst kind of bondage,--ruled by the spirit of evil. {DA 466.2}[13]
§30
凡不献身与上帝的人，就是在另一种权势支配之下，处于最可怜的奴隶地位。他不是自主的，他尽管高谈自由，但仍是处于最卑贱的奴隶地位。撒但支配着他的心，不让他看到真理的优美。他虽自以为是凭自己的见解行事，其实是受黑暗之君的指使。基督来解除人心灵上罪的桎梏。“天父的儿子若叫你们自由，你们就真自由了”。“因为赐生命圣灵的律在基督耶稣里释放了我,使我脱离罪和死的律了。”（约8:36；罗8:2）[14]{DA 466.3}
§31
Every soul that refuses to give himself to God is under the control of another power. He is not his own. He may talk of freedom, but he is in the most abject slavery. He is not allowed to see the beauty of truth, for his mind is under the control of Satan. While he flatters himself that he is following the dictates of his own judgment, he obeys the will of the prince of darkness. Christ came to break the shackles of sin-slavery from the soul. If the Son therefore shall make you free, ye shall be free indeed. The law of the Spirit of life in Christ Jesus sets us free from the law of sin and death. Romans 8:2. {DA 466.3}[14]
§32
救赎之工,没有半点勉强,无需外加的强迫力。人在上帝圣灵感化下，能自由选择所要侍奉的主。人投向基督时，必能在所起的变化中能体验到一种绝妙的自由。他对罪恶的唾弃，是心灵自身的排泄作用。我们固然无力摆脱撒但的辖制，但当我们渴望脱离罪恶，并在我们迫切需要中呼求超过我们自身能力的帮助时，我们的心灵便会被圣灵的能力所充满，使之听候内心意志的指使来实行上帝的旨意。[15]{DA 466.4}
§33
In the work of redemption there is no compulsion. No external force is employed. Under the influence of the Spirit of God, man is left free to choose whom he will serve. In the change that takes place when the soul surrenders to Christ, there is the highest sense of freedom. The expulsion of sin is the act of the soul itself. True, we have no power to free ourselves from Satans control; but when we desire to be set free from sin, and in our great need cry out for a power out of and above ourselves, the powers of the soul are imbued with the divine energy of the Holy Spirit, and they obey the dictates of the will in fulfilling the will of God. {DA 466.4}[15]
§34
人获得自由的唯一可能，就是与基督合而为一。“真理必叫你们得以自由”，这真理就是基督。只有削弱人的意志，摧毁人心灵的自由,罪才能获胜。人归顺上帝,就是自我重建——恢复人类真正的荣耀与尊严。我们所要顺服的上帝的律法，就是“使人自由的律法。”（雅2:12）[16]{DA 466.5}
§35
The only condition upon which the freedom of man is possible is that of becoming one with Christ. The truth shall make you free; and Christ is the truth. Sin can triumph only by enfeebling the mind, and destroying the liberty of the soul. Subjection to God is restoration to ones self,--to the true glory and dignity of man. The divine law, to which we are brought into subjection, is the law of liberty. James 2:12. {DA 466.5}[16]
§36
法利赛人自称是亚伯拉罕的子孙。但耶稣告诉他们，只有行亚伯拉罕所行的事,才能肯定这种身份。亚伯拉罕的真子孙，必须像他一样过顺从上帝的生活。他们绝不会想去杀害那讲述上帝所赐之真理的人。拉比们想谋害基督，这不是行亚伯拉罕所行的事。单是亚伯拉罕嫡系的后裔是毫无价值的。他们若与亚伯拉罕没有灵性上的联系，没有亚伯拉罕的精神，不行亚伯拉罕所行的事，就称不上是亚伯拉罕的子孙。[17]{DA 466.6}
§37
The Pharisees had declared themselves the children of Abraham. Jesus told them that this claim could be established only by doing the works of Abraham. The true children of Abraham would live, as he did, a life of obedience to God. They would not try to kill One who was speaking the truth that was given Him from God. In plotting 4against Christ, the rabbis were not doing the works of Abraham. A mere lineal descent from Abraham was of no value. Without a spiritual connection with him, which would be manifested in possessing the same spirit, and doing the same works, they were not his children. {DA 466.6}[17]
§38
对基督教界争论已久的使徒职权继承的问题，这个原则同样适用。亚伯拉罕的后裔不是以名分和血统来鉴定的，而是看有没有与亚伯拉罕有相同的品格。照样，在新约时代，使徒职权的继承问题，也不在于教会职权形式上的授受，而在于灵性上的契合一致。将使徒的精神、信仰和他们所教导的真理感召溶于自己的生活，这才是继承使徒职权的真实凭证。继承早期使徒的资格和条件，也全在此。[18]{DA 467.1}
§39
This principle bears with equal weight upon a question that has long agitated the Christian world,--the question of apostolic succession. Descent from Abraham was proved, not by name and lineage, but by likeness of character. So the apostolic succession rests not upon the transmission of ecclesiastical authority, but upon spiritual relationship. A life actuated by the apostles spirit, the belief and teaching of the truth they taught, this is the true evidence of apostolic succession. This is what constitutes men the successors of the first teachers of the gospel. {DA 467.1}[18]
§40
耶稣不承认犹太人是亚伯拉罕的后裔。他说：“你们是行你们父所行的事。”他们讥讽地回答说：“我们不是从淫乱生的，我们只有一位父亲，就是上帝。”法利赛人想以指桑骂槐的隐语，来嘲笑耶稣降生时的情形，好在那些正要相信他的人面前侮辱他。但耶稣却不理会这种卑劣的讽刺，只说：“倘若上帝是你们的父，你们就必爱我，因为我本是出于上帝，也是从上帝而来。”[19]{DA 467.2}
§41
Jesus denied that the Jews were children of Abraham. He said, Ye do the deeds of your father. In mockery they answered, We be not born of fornication; we have one Father, even God. These words, in allusion to the circumstances of His birth, were intended as a thrust against Christ in the presence of those who were beginning to believe on Him. Jesus gave no heed to the base insinuation, but said, If God were your Father, ye would love Me: for I proceeded forth and came from God. {DA 467.2}[19]
§42
他们的行为证明，他们与那说谎和杀人的有关。耶稣说：“你们是出于你们的父魔鬼，你们父的私欲，你们偏要行。他从起初是杀人的，不守真理；因他心里没有真理；……我将真理告诉你们，你们就因此不信我。”（约8:44-45）犹太首领们之所以不接受耶稣，就是因为耶稣讲了真理，而且讲得十分肯定。触犯这些自称为义之人的正是真理。这真理暴露了假道的谬误，谴责了他们的教训和行为，所以真理就不受他们欢迎。他们宁愿闭眼不看真理，而不肯承认自己犯了错误。他们不爱真理，虽明知道是真理，却不愿接受。[20]{DA 467.3}
§43
Their works testified of their relationship to him who was a liar and a murderer. Ye are of your father the devil, said Jesus, and the lusts of your father it is your will to do. He was a murderer from the beginning, and stood not in the truth, because there is no truth in him. . . . Because I say the truth, ye believe Me not. John 8:44, 45, R. V. The fact that Jesus spoke the truth, and that with certainty, was why He was not received by the Jewish leaders. It was the truth that offended these self-righteous men. The truth exposed the fallacy of error; it condemned their teaching and practice, and it was unwelcome. They would rather close their eyes to the truth than humble themselves to confess that they had been in error. They did not love the truth. They did not desire it, even though it was truth. {DA 467.3}[20]
§44
“你们中间谁能指证我有罪呢？我既然将真理告诉你们，为什么不信我呢？”三年来，基督的仇敌天天跟着他，千方百计想在他的品格上找到一点污点。撒但和他的一切党羽，一直想制胜耶稣，但在他身上毫无所获。甚至恶鬼也不得不承认，他“乃是上帝的圣者。”（可1:24）耶稣在天父面前，在未曾堕落的诸世界和有罪的世人面前，遵行了律法。他曾当着天使、世人和鬼魔的面说：“我常作他所喜悦的事。”这话无人提出异议。而这话倘若出自他人之口，就是亵渎了。[21]{DA 467.4}
§45
Which of you convicteth [Revised Version] Me of sin? And if I say the truth, why do ye not believe Me? Day by day for three years His enemies had been following Christ, trying to find some stain in His character. Satan and all the confederacy of evil had been seeking to overcome Him; but they had found nothing in Him by which to gain an advantage. Even the devils were forced to confess, Thou art the Holy One of God. Mark 1:24. Jesus lived the law in the sight of heaven, in the 4sight of unfallen worlds, and in the sight of sinful men. Before angels, men, and demons, He had spoken, unchallenged, words that from any other lips would have been blasphemy: I do always those things that please Him. {DA 467.4}[21]
§46
犹太人虽然找不出基督有什么罪，但仍不肯接受他，这就证明他们与上帝是没有什么关系的。他们未能在上帝儿子所传的信息中，辨认出上帝的声音来。他们自以为是在批判耶稣，其实，他们正是在宣判自己的罪。耶稣说：“出于上帝的必听上帝的话；你们不听，因为你们不是出于上帝。”[22]{DA 468.1}
§47
The fact that although they could find no sin in Christ the Jews would not receive Him proved that they themselves had no connection with God. They did not recognize His voice in the message of His Son. They thought themselves passing judgment on Christ; but in rejecting Him they were pronouncing sentence upon themselves. He that is of God, said Jesus, heareth Gods words: ye therefore hear them not, because ye are not of God. {DA 468.1}[22]
§48
这教训是永恒不变的。许多喜爱强辩、批评，并在《圣经》里故意找难题的人，以为这样做表明他们能独立思考,智力灵敏。他们以为自己是在批判《圣经》，其实，是在批判自己；显明他们自己没有能力欣赏那从天而来、永垂万世的真理。在上帝的巍巍公义之前，他们毫无敬畏之心，却斤斤计较于一草一木，表露着一颗狭窄庸俗的性格，和一颗快要丧失认识上帝之能力的心灵。凡响应上帝灵感的人，必力求增进有关上帝的知识，并陶冶提高自己的品性。正如向日的花朵，让辉煌的阳光为它着上美丽的色彩；照样,受圣灵感化的心灵,也必转向“公义的日头,”让天上的光与基督美德的荣耀一同使其品格日臻完美。[23]{DA 468.2}
§49
The lesson is true for all time. Many a man who delights to quibble, to criticize, seeking for something to question in the word of God, thinks that he is thereby giving evidence of independence of thought, and mental acuteness. He supposes that he is sitting in judgment on the Bible, when in truth he is judging himself. He makes it manifest that he is incapable of appreciating truths that originate in heaven, and that compass eternity. In presence of the great mountain of Gods righteousness, his spirit is not awed. He busies himself with hunting for sticks and straws, and in this betrays a narrow and earthly nature, a heart that is fast losing its capacity to appreciate God. He whose heart has responded to the divine touch will be seeking for that which will increase his knowledge of God, and will refine and elevate the character. As a flower turns to the sun, that the bright rays may touch it with tints of beauty, so will the soul turn to the Sun of Righteousness, that heavens light may beautify the character with the graces of the character of Christ. {DA 468.2}[23]
§50
耶稣把犹太人的态度和亚伯拉罕的态度，作了个鲜明的对比。他说：“你们的祖宗亚伯拉罕欢欢喜喜地仰望我的日子，既看见了，就快乐。”[24]{DA 468.3}
§51
Jesus continued, drawing a sharp contrast between the position of the Jews and that of Abraham: Your father Abraham rejoiced to see My day: and he saw it, and was glad. {DA 468.3}[24]
§52
亚伯拉罕极愿看见上帝所应许的救主，他恳切地祈求，在未死之前能见到弥赛亚，结果看到了基督。他得到超自然的光照，因而认识到基督的神性。他看见了基督的日子,就甚快乐，他看到上帝为赎罪而准备的牺牲。在他自己的经验中，有过这一个牺牲的预表。上帝吩咐他：“你带着你的儿子，就是你独生的儿子，你所爱的以撒……把他献为燔祭。”（创22:2）他就把上帝所应许的孩子，就是他一切希望所寄托的孩子，放在祭坛上。正当他站在祭坛旁边，举起刀来要遵行上帝的吩咐时，忽然，他听见天上来的声音说：“你不可在这童子身上下手，一点不可害他。现在我知道你是敬畏上帝的了，因为你没有将你的儿子,就是你独生的儿子,留下不给我。”（创22:12）上帝使亚伯拉罕受这极惨痛的试炼，无非是叫他得见基督的日子，并体会到上帝对世人的爱是何等的伟大：为了把世人从罪恶的深渊里救出来,上帝竟不惜赐下自己的独生子受最耻辱的死刑。[25]{DA 468.4}
§53
Abraham had greatly desired to see the promised Saviour. He offered up the most earnest prayer that before his death he might behold the Messiah. And he saw Christ. A supernatural light was given him, and he acknowledged Christs divine character. He saw His day, and was glad. He was given a view of the divine sacrifice for sin. Of this sacrifice he had an illustration in his own experience. The command came to him, Take now thy son, thine only son Isaac, whom thou lovest, . . . and offer him . . . for a burnt offering. Genesis 22:2. 4Upon the altar of sacrifice he laid the son of promise, the son in whom his hopes were centered. Then as he waited beside the altar with knife upraised to obey God, he heard a voice from heaven saying, Lay not thine hand upon the lad, neither do thou anything unto him: for now I know that thou fearest God, seeing thou hast not withheld thy son, thine only son from Me. Genesis 22:12. This terrible ordeal was imposed upon Abraham that he might see the day of Christ, and realize the great love of God for the world, so great that to raise it from its degradation, He gave His only-begotten Son to a most shameful death. {DA 468.4}[25]
§54
亚伯拉罕从上帝那里学到了世人所能得的最伟大的教训。他求上帝准他在未死之前看见基督，这祈祷蒙应允了。他看到了基督，领受了血肉之体所能得的最大启示。亚伯拉罕在完全献身与上帝之后，才能明白上帝给他看见的有关基督的异象。他才受指示，认识到在上帝赐下独生子拯救罪人脱离永死的事上，上帝所牺牲的比人所能牺牲的大多了，奇妙多了。[26]{DA 469.1}
§55
Abraham learned of God the greatest lesson ever given to mortal. His prayer that he might see Christ before he should die was answered. He saw Christ; he saw all that mortal can see, and live. By making an entire surrender, he was able to understand the vision of Christ, which had been given him. He was shown that in giving His only-begotten Son to save sinners from eternal ruin, God was making a greater and more wonderful sacrifice than ever man could make. {DA 469.1}[26]
§56
亚伯拉罕的经验，答复了以下的问题：“我朝见耶和华，在至高上帝面前跪拜，当献上什么呢？岂可献一岁的牛犊为燔祭吗？耶和华岂喜悦千千的公羊，或是万万的油河吗？我岂可为自己的罪过献我的长子吗？为心中的罪恶献我身所生的吗？”（弥6:6-7）在亚伯拉罕所说的:“我儿，上帝必自己预备作燔祭的羊羔”（创22:8）这句话中，以及在上帝预备牺牲的羊代替以撒的这件事上，都说明：没有任何人能为自己赎罪。异教献祭的制度，完全是上帝所不能悦纳的。没有一个做父亲的能献上儿子或女儿为赎罪祭，唯有上帝的儿子能担当世人的罪愆。[27]{DA 469.2}
§57
Abrahams experience answered the question: Wherewith shall I come before the Lord, and bow myself before the high God? Shall I come before Him with burnt offerings, with calves of a year old? Will the Lord be pleased with thousands of rams, or with ten thousands of rivers of oil? shall I give my first-born for my transgression, the fruit of my body for the sin of my soul? Micah 6:6, 7. In the words of Abraham, My son, God will provide Himself a lamb for a burnt offering, (Genesis 22:8), and in Gods provision of a sacrifice instead of Isaac, it was declared that no man could make expiation for himself. The pagan system of sacrifice was wholly unacceptable to God. No father was to offer up his son or his daughter for a sin offering. The Son of God alone can bear the guilt of the world. {DA 469.2}[27]
§58
亚伯拉罕从自己的痛苦中，得以看到救主牺牲的使命。但是以色列人不愿意明白他们骄傲的心所不欢迎的真理。所以，基督所说关于亚伯拉罕的话,没有使听众领悟其中的深刻意义。在这些话中，法利赛人只找出了又一次强辩的新借口。他们认为他是癫狂了，讥诮着说：“你还没有五十岁，岂见过亚伯拉罕呢？”[28]{DA 469.3}
§59
Through his own suffering, Abraham was enabled to behold the Saviours mission of sacrifice. But Israel would not understand that which was so unwelcome to their proud hearts. Christs words concerning Abraham conveyed to His hearers no deep significance. The Pharisees saw in them only fresh ground for caviling. They retorted with a sneer, as if they would prove Jesus to be a madman, Thou art not yet fifty years old, and hast Thou seen Abraham? {DA 469.3}[28]
§60
耶稣严肃而郑重地回答说：“我实实在在地告诉你们：还没有亚伯拉罕就有了我（我是自有永有的）。”（译者按：“就有了我”原文作“我存在”，即“自有永有”之意。英文为I AM。见出3:14）[29]{DA 469.4}
§61
With solemn dignity Jesus answered, Verily, verily, I say unto you, Before Abraham was, I AM. {DA 469.4}[29]
§62
全场顿时寂然无声。上帝的圣名，就是上帝向摩西用来说明永远存在之意的名字，竟被这位加利利的拉比用在自己身上了。他已宣布自己为自有永有的主，就是上帝所应许给以色列的那一位，“他的根源从亘古、从太初就有。”（弥5:2）[30]{DA 469.5}
§63
Silence fell upon the vast assembly. The name of God, given to Moses to express the idea of the eternal presence, had been claimed as 4His own by this Galilean Rabbi. He had announced Himself to be the self-existent One, He who had been promised to Israel, whose goings forth have been from of old, from the days of eternity. Micah 5:2, margin. {DA 469.5}[30]
§64
祭司和拉比们随即大肆攻击耶稣，说他讲了僭妄的话。从前他曾宣称自己与上帝为一，这话已激怒他们，以致他们设法要杀他。过了几个月,他们明白地对他说：“我们不是为善事拿石头打你，是为你说僭妄的话；又为你是个人，反将自己当作上帝。”（约10:33）因为他确是上帝的儿子，并宣称自己是上帝的儿子，所以他们一心要除灭他。当下许多人附和了祭司和拉比，拿起石头要打他，但“耶稣却躲藏，从殿里出去了。”[31]{DA 470.1}
§65
Again the priests and rabbis cried out against Jesus as a blasphemer. His claim to be one with God had before stirred them to take His life, and a few months later they plainly declared, For a good work we stone Thee not; but for blasphemy; and because that Thou, being a man, makest Thyself God. John 10:33. Because He was, and avowed Himself to be, the Son of God, they were bent on destroying Him. Now many of the people, siding with the priests and rabbis, took up stones to cast at Him. But Jesus hid Himself, and went out of the temple, going through the midst of them, and so passed by. {DA 470.1}[31]
§66
“光照在黑暗里，黑暗却不接受光。”（约1:5）[32]{DA 470.2}
§67
The Light was shining in darkness; but the darkness apprehended it not. John 1:5, R. V. {DA 470.2}[32]
§68
“耶稣过去的时候，看见一个人生来是瞎眼的。门徒问耶稣说：‘拉比,这人生来是瞎眼的，是谁犯了罪？是这人呢？是他父母呢？’耶稣回答说：‘也不是这人犯了罪,也不是他父母犯了罪，是要在他身上显出上帝的作为来。’……耶稣说了这话，就吐唾沫在地上，用唾沫和泥抹在瞎子的眼睛上,对他说：‘你往西罗亚池子里去洗’（“西罗亚”就是“奉差遣”）。他去一洗，回头就看见了。”[33]{DA 470.3}
§69
As Jesus passed by, He saw a man which was blind from his birth. And His disciples asked Him, saying, Master, who did sin, this man, or his parents, that he was born blind? Jesus answered, Neither hath this man sinned, nor his parents: but that the works of God should be made manifest in him. . . . When He had thus spoken, He spat on the ground, and made clay of the spittle, and He anointed the eyes of the blind man with the clay, and said unto him, Go, wash in the pool of Siloam, (which is by interpretation, Sent). He went his way therefore, and washed, and came seeing. {DA 470.3}[33]
§70
犹太人素来就相信人的罪在今生就要受到惩罚。每一种苦难，都是罪的刑罚；若不是受苦者本人犯了罪，便是他父母犯了罪。固然，人间一切痛苦，都是干犯上帝律法的结果，但这一真理，久已被曲解。罪和罪的一切结果的创始者撒但，已引人相信，疾病和死亡都是从上帝来的——是上帝因惩治犯罪而任意独断地加在人身上的刑罚。因此，一个遭受患难或灾祸的人，另外还要背负罪人的恶名。[34]{DA 471.1}
§71
It was generally believed by the Jews that sin is punished in this life. Every affliction was regarded as the penalty of some wrongdoing, either of the sufferer himself or of his parents. It is true that all suffering results from the transgression of Gods law, but this truth had become perverted. Satan, the author of sin and all its results, had led men to look upon disease and death as proceeding from God,--as punishment arbitrarily inflicted on account of sin. Hence one upon whom some great affliction or calamity had fallen had the additional burden of being regarded as a great sinner. {DA 471.1}[34]
§72
这样就造成犹太人弃绝耶稣的思想背景。耶稣既“担当我们的忧患，背负我们的痛苦”，犹太人就“以为他受责罚，被上帝击打苦待了。”所以他们“掩面不看”他。（赛53:4,3）[35]{DA 471.2}
§73
Thus the way was prepared for the Jews to reject Jesus. He who hath borne our griefs, and carried our sorrows was looked upon by the Jews as stricken, smitten of God, and afflicted; and they hid their faces from Him. Isaiah 53:4, 3. {DA 471.2}[35]
§74
上帝曾赐人一个教训，来防止这种错误的看法。约伯的故事已说明：痛苦是撒但加在人身上的，但由上帝本着怜爱的宗旨加以控制；只是以色列人不明白这教训。约伯的朋友因看错，而受了上帝的责备；犹太人拒绝基督，也是在犯同样的错误。[36]{DA 471.3}
§75
God had given a lesson designed to prevent this. The history of Job had shown that suffering is inflicted by Satan, and is overruled by God for purposes of mercy. But Israel did not understand the lesson. The same error for which God had reproved the friends of Job was repeated by the Jews in their rejection of Christ. {DA 471.3}[36]
§76
犹太人对罪恶与苦难的关系的看法，当时也为基督的门徒所接受。在耶稣纠正他们的错误时,他没说明那人受苦的原因，只告诉他们将要有的结果。上帝的作为就因此显明了。他说：“我在世上的时候，是世上的光。”于是他用泥抹了瞎子的眼睛，打发他到西罗亚池子里去洗,他的眼睛就能看见了。这样，耶稣用实践的方法答复门徒的问题。人们出于好奇心向他发的问题，他往往是用这种方法回答的。门徒不必讨论谁犯了罪，或谁没有犯罪，却应明白上帝使瞎子重见光明的大能和慈爱。很明显，泥土和瞎子去洗的那池子本身，并没有医治的功能，其真正的医治之能乃在基督。[37]{DA 471.4}
§77
The belief of the Jews in regard to the relation of sin and suffering was held by Christs disciples. While Jesus corrected their error, He did not explain the cause of the mans affliction, but told them what would be the result. Because of it the works of God would be made manifest. As long as I am in the world, He said, I am the light of the world. Then having anointed the eyes of the blind man, He sent him to wash in the pool of Siloam, and the mans sight was restored. Thus Jesus answered the question of the disciples in a practical way, as He usually answered questions put to Him from curiosity. The disciples were not called upon to discuss the question as to who had sinned or had not sinned, but to understand the power and mercy of God in giving sight to the blind. It was evident that there was no healing virtue in the clay, or in the pool wherein the blind man was sent to wash, but that the virtue was in Christ. {DA 471.4}[37]
§78
法利赛人见到被医好的瞎子，不能不感到惊奇。然而他们仇恨耶稣的心,就因此更狠毒了；因为这神迹是在安息日行的。[38]{DA 471.5}
§79
The Pharisees could not but be astonished at the cure. Yet they were more than ever filled with hatred; for the miracle had been performed on the Sabbath day. {DA 471.5}[38]
§80
那青年人的邻居和从前知道他是瞎子的人都说：“这不是那从前坐着讨饭的人吗？”他们疑惑地望着他，因为他的眼睛一开，容貌全变了，亮堂堂的，像换了个人似的。于是他们彼此对问，有的说：“是他。”又有人说：“不是，却是像他。”但那身受其惠的瞎子消除了这疑问，对众人说：“是我。”于是，他向他们讲论耶稣使他得医治的事。众人问：“那个人在哪里？”他说：“我不知道。”[39]{DA 471.6}
§81
The neighbors of the young man, and those who knew him before in his blindness, said, Is not this he that sat and begged? They looked upon him with doubt; for when his eyes were opened, his countenance was changed and brightened, and he appeared like another man. From 4one to another the question passed. Some said, This is he; others, He is like him. But he who had received the great blessing settled the question by saying, I am he. He then told them of Jesus, and by what means he had been healed, and they inquired, Where is He? He said, I know not. {DA 471.6}[39]
§82
于是，他们带他到法利赛人的议会那里去，法利赛人又盘问他眼睛是怎么能看见的。“瞎子对他们说：‘他把泥抹在我的眼睛上，我去一洗，就看见了。’法利赛人中有的说：‘这个人不是从上帝来的，因为他不守安息日。’”法利赛人希望众人能明白，耶稣是个罪人，不可能是弥赛亚。殊不知那医好瞎子的，就是亲自设立安息日的主，最明白应该如何遵守。这些法利赛人表面上非常热心地在遵守安息日，但就在这一天，他们还打算杀人呢！但也有许多人听见这奇事，就大受感动；深觉那位能使瞎子看见的，决不是一个寻常的人。他们听见有人控告耶稣是个罪人，因为他不守安息日，就反驳说：“一个罪人怎能行这样的神迹呢？”[40]{DA 472.1}
§83
Then they brought him before a council of the Pharisees. Again the man was asked how he had received his sight. He said unto them, He put clay upon mine eyes, and I washed, and do see. Therefore said some of the Pharisees, This man is not of God, because He keepeth not the Sabbath day. The Pharisees hoped to make Jesus out to be a sinner, and therefore not the Messiah. They knew not that it was He who had made the Sabbath and knew all its obligation, who had healed the blind man. They appeared wonderfully zealous for the observance of the Sabbath, yet were planning murder on that very day. But many were greatly moved at hearing of this miracle, and were convicted that He who had opened the eyes of the blind was more than a common man. In answer to the charge that Jesus was a sinner because He kept not the Sabbath day, they said, How can a man that is a sinner do such miracles? {DA 472.1}[40]
§84
于是，拉比们再质问瞎子说：“他既然开了你的眼睛，你说他是怎样的人呢？”瞎子说：“是个先知。”这时，法利赛人就硬说他不是生来就瞎眼，后来能看见的。他们便叫了他的父母来，问他们说：“这是你们的儿子吗？你们说他生来是瞎眼的吗？”[41]{DA 472.2}
§85
Again the rabbis appealed to the blind man, What sayest thou of Him, that He hath opened thine eyes? He said, He is a prophet. The Pharisees then asserted that he had not been born blind and received his sight. They called for his parents, and asked them, saying, Is this your son, who ye say was born blind? {DA 472.2}[41]
§86
瞎子自己就在跟前，他明明说自己从前是个瞎子，现在得以看见了；可是法利赛人偏要抹煞目睹耳闻的事实，不肯承认自己的错误。法利赛人的偏见竟是如此固执，他们假仁假义、颠倒黑白，竟到了如此地步！[42]{DA 472.3}
§87
There was the man himself, declaring that he had been blind, and had had his sight restored; but the Pharisees would rather deny the evidence of their own senses than admit that they were in error. So powerful is prejudice, so distorting is Pharisaical righteousness. {DA 472.3}[42]
§88
法利赛人还有个希望，就是威胁瞎子的父母。他们装出一本正经的态度，问他们说：“他如今怎么能看见了呢？”他的父母深恐连累自己；因为当局已公布，凡认耶稣是基督的，必被“赶出会堂”,就是三十天不准进入会堂。受这处分的人家，在这期间所生的孩子，不得行割礼,也不得在家中为死者举哀。所以，这种处分向来被以色列人视为最大的灾难。如果人再不悔改，就必受到比这更严重的刑罚。瞎子的父母看见在他们儿子身上所成就的这件大事，心中虽已信服耶稣，但由于惧怕，就回答说：“他是我们的儿子，生来就瞎眼，这是我们知道的。至于他如今怎么能看见,我们却不知道；是谁开了他的眼睛,我们也不知道。他已经成了人，你们问他吧！他自己必能说。”他们不敢承认基督，便把一切责任都推在他们儿子身上。[43]{DA 472.4}
§89
The Pharisees had one hope left, and that was to intimidate the mans parents. With apparent sincerity they asked, How then doth he now see? The parents feared to compromise themselves; for it had been declared that whoever should acknowledge Jesus as the Christ should be put out of the synagogue; that is, should be excluded from the synagogue for thirty days. During this time no child could be circumcised nor dead be lamented in the offenders home. The sentence was regarded as a great calamity; and if it failed to produce repentance, a far heavier penalty followed. The great work wrought for their son had brought conviction to the parents, yet they answered, We know that this is our son, and that he was born blind: but by what means he now 4seeth, we know not; or who hath opened his eyes, we know not: he is of age; ask him: he shall speak for himself. Thus they shifted all responsibility from themselves to their son; for they dared not confess Christ. {DA 472.4}[43]
§90
因法利赛人的怀疑、偏见及不承认事实，反使群众的眼睛——尤其是一般平民的眼睛更亮了。这使他们进退两难，非常困惑。耶稣曾多次在街道上施行神迹，并且他的工作总是以解除人的痛苦为动机。许多人心中在想：法利赛人坚持说耶稣是迷惑人的，但上帝能借着一个迷惑人的人，来行这么伟大的事吗？因此双方便起了激烈的辩论。[44]{DA 473.1}
§91
The dilemma in which the Pharisees were placed, their questioning and prejudice, their unbelief in the facts of the case, were opening the eyes of the multitude, especially of the common people. Jesus had frequently wrought His miracles in the open street, and His work was always of a character to relieve suffering. The question in many minds was, Would God do such mighty works through an impostor, as the Pharisees insisted that Jesus was? The controversy was becoming very earnest on both sides. {DA 473.1}[44]
§92
法利赛人看出他们正在为耶稣所行的事作公开的宣传。他们不能否认这个神迹。那瞎子充满了快乐和感激之情，他看到了自然界的奇美，看到天地间美丽的万物，不禁心花怒放。他畅快地述说自己的经验。法利赛人又设法阻止他，说：“你该将荣耀归给上帝，我们知道这人是个罪人。”意思说：你不要再说是这个人开了你的眼睛，使你看见的乃是上帝。[45]{DA 473.2}
§93
The Pharisees saw that they were giving publicity to the work done by Jesus. They could not deny the miracle. The blind man was filled with joy and gratitude; he beheld the wondrous things of nature, and was filled with delight at the beauty of earth and sky. He freely related his experience, and again they tried to silence him, saying, Give God the praise: we know that this Man is a sinner. That is, Do not say again that this Man gave you sight; it is God who has done this. {DA 473.2}[45]
§94
那瞎眼的人回答说：“他是个罪人不是，我不知道；有一件事我知道，从前我是眼瞎的，如今能看见了。”[46]{DA 473.3}
§95
The blind man answered, Whether He be a sinner or no, I know not: one thing I know, that, whereas I was blind, now I see. {DA 473.3}[46]
§96
于是，他们再问他说：“他向你做什么？是怎么开了你的眼睛呢？”他们想用许多话来搅乱他的思想，使他自以为是受了迷惑。撒但和他的恶使者，都站在法利赛人的一边，汇合了他们的力量和诡计，想要抵消基督的感化力，模糊许多人心中逐渐加深的信念，同时上帝的天使也在场，加添那开了眼的瞎子的力量。[47]{DA 473.4}
§97
Then they questioned again, What did He to thee? how opened He thine eyes? With many words they tried to confuse him, so that he might think himself deluded. Satan and his evil angels were on the side of the Pharisees, and united their energies and subtlety with mans reasoning in order to counteract the influence of Christ. They blunted the convictions that were deepening in many minds. Angels of God were also on the ground to strengthen the man who had had his sight restored. {DA 473.4}[47]
§98
法利赛人没有理会到他们所要应付的，不只是一个没有学识，生来就瞎眼的人；他们没有认识到，他们反抗的真正对象究竟是谁。上帝的光已经照亮了瞎子的心灵。当这些假冒为善的人，要设法使他不相信耶稣时，上帝却帮助他，用有力而合宜的答复，来表明他不会上他们的圈套。他回答说：“我方才告诉你们，你们不听，为什么又要听呢？莫非你们也要作他的门徒吗？”他们就骂他说：“你是他的门徒，我们是摩西的门徒。上帝对摩西说话，是我们知道的；只是这个人，我们不知道他从哪里来。”[48]{DA 474.1}
§99
The Pharisees did not realize that they had to deal with any other than the uneducated man who had been born blind; they knew not Him with whom they were in controversy. Divine light shone into the chambers of the blind mans soul. As these hypocrites tried to make him disbelieve, God helped him to show, by the vigor and pointedness of his replies, that he was not to be ensnared. He answered, I have told you already, and ye did not hear: wherefore would ye hear it again? will ye also be His disciples? Then they reviled him, and said, Thou art His disciple; but we are Moses disciples. We know that God spake unto Moses: as for this fellow, we know not from whence He is. {DA 474.1}[48]
§100
主耶稣知道那人所受的试炼，就赐给他恩典和口才，使他成为基督的见证人。他回答法利赛人的话，给了他们尖锐的谴责。他们自称是讲解《圣经》的权威，是全国的宗教领袖，然而，这里有一位在施行奇事，而他们自己承认，不知道他能力的来源，不知道他的身份和资格。那人说：“他开了我的眼睛，你们竟不知道他从哪里来，这真是奇怪！我们知道上帝不听罪人，唯有敬奉上帝、遵行他旨意的,上帝才听他。从创世以来,未曾听见有人把生来是瞎子的眼睛开了。这人若不是从上帝来的，什么也不能作。”[49]{DA 474.2}
§101
The Lord Jesus knew the ordeal through which the man was passing, and He gave him grace and utterance, so that he became a witness for Christ. He answered the Pharisees in words that were a cutting rebuke to his questioners. They claimed to be the expositors of Scripture, the religious guides of the nation; and yet here was One performing miracles, and they were confessedly ignorant as to the source of His power, and as to His character and claims. Why herein is a marvelous thing, said the man, that ye know not from whence He is, and yet He hath opened mine eyes. Now we know that God heareth not sinners: but if any man be a worshiper of God, and doeth His will, him He heareth. Since the world began was it not heard that any man opened the eyes of one that was born blind. If this Man were not of God, He could do nothing. {DA 474.2}[49]
§102
那人用盘问者的话，来回答他们的盘问。他的论点是无可非议的。法利赛人听了不胜惊异，无言以对——听了他恰当而有力的话，就目瞪口呆了。全场顿时沉默无声。然后，皱着眉头的祭司和拉比们，把外袍一拉，像是怕沾染他的污秽似的，又跺下脚上的尘土，对他狠狠地申斥说:“你全然生在罪孽中，还要教训我们吗？”于是就把他赶出去了。[50]{DA 474.3}
§103
The man had met his inquisitors on their own ground. His reasoning was unanswerable. The Pharisees were astonished, and they held their peace,--spellbound before his pointed, determined words. For a few moments there was silence. Then the frowning priests and rabbis gathered about them their robes, as though they feared contamination from contact with him; they shook off the dust from their feet, and hurled denunciations against him,--Thou wast altogether born in sins, and dost thou teach us? And they excommunicated him. {DA 474.3}[50]
§104
耶稣听见这一切的经过，不久找到了他，说：“你信上帝的儿子吗？”[51]{DA 474.4}
§105
Jesus heard what had been done; and finding him soon after, He said, Dost thou believe on the Son of God? {DA 474.4}[51]
§106
这瞎眼的人，第一次看到了开他眼睛的这一位。他在议会上曾看见他父母忧愁困惑的面貌，也曾看见拉比们皱着眉头的丑态；而现在，他看到的耶稣，却是一张仁慈和蔼的容颜。为了承认耶稣具有上帝的能力，他付出了很大的代价，这时便有更深一层的真理启示给他。[52]{DA 474.5}
§107
For the first time the blind man looked upon the face of his Restorer. Before the council he had seen his parents troubled and perplexed; he had looked upon the frowning faces of the rabbis; now his eyes rested upon the loving, peaceful countenance of Jesus. Already, at great cost to himself, he had acknowledged Him as a delegate of divine power; now a higher revelation was granted him. {DA 474.5}[52]
§108
对于救主的提问，瞎子回答说：“主啊，谁是上帝的儿子，叫我信他呢？”耶稣说：“你已经看见他，现在和你说话的就是他。”那人就俯伏在救主脚前拜他。非但他肉眼得以看见，就是他的心眼这时也已睁开。基督已向他的心灵显现，他就接受他为上帝所差来的基督。[53]{DA 475.1}
§109
To the Saviours question, Dost thou believe on the Son of God? the blind man replied by asking, Who is He, Lord, that I might believe on Him? And Jesus said, Thou hast both seen Him, and it is He that talketh with thee. The man cast himself at the Saviours feet in worship. Not only had his natural sight been restored, but the eyes of his understanding had been opened. Christ had been revealed to his soul, and he received Him as the Sent of God. {DA 475.1}[53]
§110
这时，有一群法利赛人聚在附近，耶稣看见他们，就想起他们的教训和作为所产生的效果是何等悬殊。他说：“我为审判到这世上来,叫不能看见的,可以看见；能看见的,反瞎了眼。”基督来，是要开瞎子的眼，是要赐光明给坐在黑暗里的人。他曾宣称自己是世界的光，而且，这次所行的神迹，正是为他的使命所作的见证。那些在救主第一次降临看到他的人，对上帝圣颜的显现，比以前的任何一个世代所看到的都更为丰盛。这时，认识耶和华的知识，就更完全地启示给他们。但在这个启示中，审判也正好临到他们：他们的品格受到试炼，他们的命运也就被决定了。[54]{DA 475.2}
§111
A group of Pharisees had gathered near, and the sight of them brought to the mind of Jesus the contrast ever manifest in the effect of His words and works. He said, For judgment I am come into this world, that they which see not might see; and that they which see might be made blind. Christ had come to open the blind eyes, to give light to them that sit in darkness. He had declared Himself to be the light of the world, and the miracle just performed was in attestation of His mission. The people who beheld the Saviour at His advent were favored with a fuller manifestation of the divine presence than the world had ever enjoyed before. The knowledge of God was revealed more perfectly. But in this very revelation, judgment was passing upon men. Their character was tested, their destiny determined. {DA 475.2}[54]
§112
上帝权力的显现，已使那瞎子的肉眼和心眼都得以重见光明，而把法利赛人留在更深的黑暗中。听众中有几个人，感觉到基督的话，是指着他们说的，因此问他说：“难道我们也瞎了眼吗？”耶稣回答说：“你们若瞎了眼，就没有罪了。”如果上帝使你们不能看见真理，因你们的蒙昧无知，你们就无罪了。“但如今你们说：‘我们能看见’。”你们相信自己能看见，但你们却拒绝了那唯一能使你们看见的主。对于一切感觉自己需要的人们，基督必带给他们无限量的帮助。但法利赛人不承认自己有任何需要；他们不肯归依基督，因此就被遗弃在盲目之中。这种盲目的罪,是他们自己必须承担的。故耶稣说：“你们的罪还在。”[55]{DA 475.3}
§113
The manifestation of divine power that had given to the blind man both natural and spiritual sight had left the Pharisees in yet deeper darkness. Some of His hearers, feeling that Christs words applied to them, inquired, Are we blind also? Jesus answered, If ye were blind, ye should have no sin. If God had made it impossible for you to see the truth, your ignorance would involve no guilt. But now ye say, We see. You believe yourselves able to see, and reject the means through which alone you could receive sight. To all who realized their need, Christ came with infinite help. But the Pharisees would confess no need; they refused to come to Christ, and hence they were left in blindness,--a blindness for which they were themselves guilty. Jesus said, Your sin remaineth. {DA 475.3}[55]