第54章 良善的撒玛利亚人
§1
第54章 良善的撒玛利亚人
§2
Chap. 54 - The Good Samaritan
§3
（本章根据：10:25-37）
§4
基督用善良的撒玛利亚人的比喻，来说明真宗教的实质。他指明真的宗教信仰，不在于制度、信条或仪式；而在于仁爱的行为，在于为他人谋求最大的幸福，在于纯正的善良。[1]{DA 497.1}
§5
In the story of the good Samaritan, Christ illustrates the nature of true religion. He shows that it consists not in systems, creeds, or rites, but in the performance of loving deeds, in bringing the greatest good to others, in genuine goodness. {DA 497.1}[1]
§6
正当基督教训人的时候,“有一个律法师起来试探耶稣说：‘夫子，我该作什么才可以承受永生？’”听众都屏息等候着耶稣的答复。祭司和拉比们想借着律法师所发的问题，来陷基督于困难之中。但救主没有进行辨论，却要发问的人自己回答自己的问题。他说:“律法上写的是什么？你念的是怎样呢？”犹太人指摘耶稣轻看西奈山上所颁布的律法；而他则把得救的问题转到对上帝的诫命的遵守上去。[2]{DA 497.2}
§7
As Christ was teaching the people, a certain lawyer stood up, and tempted Him, saying, Master, what shall I do to inherit eternal life? With breathless attention the large congregation awaited the answer. The priests and rabbis had thought to entangle Christ by having the lawyer ask this question. But the Saviour entered into no controversy. He required the answer from the questioner himself. What is written in the law? He said; how readest thou? The Jews still accused Jesus of lightly regarding the law given from Sinai; but He turned the question of salvation upon the keeping of Gods commandments. {DA 497.2}[2]
§8
律法师说:“你要尽心、尽性、尽力、尽意爱主你的上帝；又要爱邻舍如同自己。”耶稣说：“你回答的是。你这样行，就必得永生。”[3]{DA 497.3}
§9
The lawyer said, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neighbor as thyself. Jesus said, Thou hast answered right: this do, and thou shalt live. {DA 497.3}[3]
§10
那律法师原来不满意法利赛人的态度和行为。他曾怀着追求明白经文真谛的心去研究《圣经》。他极关注这件事，所以诚恳地问：“我该作什么？”在他自己的回答里，他对于律法的要求，没有一堆仪文和仪式的教条。他认为这都是没有价值的。他只提出一切律法和先知所凭借的两条大纲。这个为基督所称赞的回答，使救主在拉比们面前占了优势。他们不能凭耶稣赞同一个律法师所说的话，而定他的罪。[4]{DA 497.4}
§11
The lawyer was not satisfied with the position and works of the Pharisees. He had been studying the Scriptures with a desire to learn their real meaning. He had a vital interest in the matter, and had asked in sincerity, What shall I do? In his answer as to the requirements 4of the law, he passed by all the mass of ceremonial and ritualistic precepts. For these he claimed no value, but presented the two great principles on which hang all the law and the prophets. This answer, being commended by Christ, placed the Saviour on vantage ground with the rabbis. They could not condemn Him for sanctioning that which had been advanced by an expositor of the law. {DA 497.4}[4]
§12
耶稣说：“你这样行，就必得永生。”他说明律法是一个神圣的整体，并教训我们不能守这一条而犯那一条；因为有一个原则将每一条都连贯在一起。人的终局，必根据他是否服从全部律法来决定。以爱上帝为至上，又要爱邻舍如同自己，这就是必须实现在生活上的原则。[5]{DA 498.1}
§13
This do, and thou shalt live, Jesus said. He presented the law as a divine unity, and in this lesson taught that it is not possible to keep one precept, and break another; for the same principle runs through them all. Mans destiny will be determined by his obedience to the whole law. Supreme love to God and impartial love to man are the principles to be wrought out in the life. {DA 498.1}[5]
§14
律法师感觉自己是个犯法的人。他因基督锐利的话语而自觉有罪。他自称明白律法的公义，但没有实行。他没有向他的同胞实施爱心，他必须悔改；但他非但没悔改，反倒想显明自己有理。非但没有承认真理,反倒想指出诫命是何等难以实行。这样，他希望一方面能避免良心的责备，一方面在众人面前为自己申辩。救主的话已证明律法师的问题是多余的，因为他自己已能回答。他便又提个问题，说：“谁是我的邻舍呢？”[6]{DA 498.2}
§15
The lawyer found himself a lawbreaker. He was convicted under Christs searching words. The righteousness of the law, which he claimed to understand, he had not practiced. He had not manifested love toward his fellow man. Repentance was demanded; but instead of repenting, he tried to justify himself. Rather than acknowledge the truth, he sought to show how difficult of fulfillment the commandment is. Thus he hoped both to parry conviction and to vindicate himself in the eyes of the people. The Saviours words had shown that his question was needless, since he had been able to answer it himself. Yet he put another question, saying, Who is my neighbor? {DA 498.2}[6]
§16
这个问题在犹太人中常引起无休止的辩论。异邦人和撒玛利亚人，不能算为邻舍，这在他们是没问题的；因为这些是外乡人,是仇敌。但在犹太人自己的民族和社会不同的阶层中，应怎样划分界线呢？祭司、拉比、长老，该把谁当作邻舍呢？他们终身在仪式上兜圈子，实行自洁。他们又教训人说，和无知粗鲁的庶民接触必沾染污秽，以后要费很多麻烦才能除去。他们能否把“不洁净的人”当作邻舍呢？[7]{DA 498.3}
§17
Among the Jews this question caused endless dispute. They had no doubt as to the heathen and the Samaritans; these were strangers and enemies. But where should the distinction be made among the people of their own nation, and among the different classes of society? Whom should the priest, the rabbi, the elder, regard as neighbor? They spent their lives in a round of ceremonies to make themselves pure. Contact with the ignorant and careless multitude, they taught, would cause defilement that would require wearisome effort to remove. Were they to regard the unclean as neighbors? {DA 498.3}[7]
§18
这次，耶稣还是不让人把他拖入辩论的旋涡。他不谴责那些窥探他,要定他罪的人的偏执。他只用个简单的故事，使听众看到一幅流露着来自天上的慈爱的图景，从而感动了众人的心，那律法师也不得不承认其中的真理。[8]{DA 498.4}
§19
Again Jesus refused to be drawn into controversy. He did not denounce the bigotry of those who were watching to condemn Him. But by a simple story He held up before His hearers such a picture of the outflowing of heaven-born love as touched all hearts, and drew from the lawyer a confession of the truth. {DA 498.4}[8]
§20
驱散黑暗的方法，就是让光明透进来；打击谬误的诀窍，就是展现真理。唯有上帝之爱的启示，才能暴露自私心理的丑态和罪恶。[9]{DA 498.5}
§21
The way to dispel darkness is to admit light. The best way to deal with error is to present truth. It is the revelation of Gods love that makes manifest the deformity and sin of the heart centered in self. {DA 498.5}[9]
§22
耶稣说：“有一个人从耶路撒冷下耶利哥去，落在强盗手中。他们剥去他的衣裳，把他打个半死，就丢下他走了。偶然有一个祭司，从这条路下来，看见他就从那边过去了。又有一个利未人来到这地方，看见他，也照样从那边过去了。”这并不是虚构的故事，而是一件真事。而且大家都知道，耶稣所讲的和事情的经过完全相符。故事中所讲的从那边过去的祭司和利未人，这时也恰好在基督的听众之中。[10]{DA 499.1}
§23
A certain man, said Jesus, was going down from Jerusalem to Jericho; and he fell among robbers, which both stripped him and beat him, and departed, leaving him half dead. And by chance a certain priest was going down that way: and when he saw him, he passed by on the other side. And in like manner a Levite also, when he came to the place, and saw him, passed by on the other side. Luke 10:30-32, R. V. This was no imaginary scene, but an actual occurrence, which was known to be exactly as represented. The priest and the Levite who had passed by on the other side were in the company that listened to Christs words. {DA 499.1}[10]
§24
从耶路撒冷到耶利哥，必须经过犹太地的一段旷野。路经之处，是空旷、多石的深谷，经常有强盗出没，拦路抢劫过往行人。那人就在这里遇难,所有值钱的东西都被抢劫一空，还被打个半死，丢在路旁。那时，有个祭司从这条路上过来，只向受伤的人看一眼。随后又来一个利未人，他好奇地要知道出了什么事,就站住看一看遭难的人。他知道自己应该作什么，但这是劳心费事的职责。他真希望自己没走这条路，就不至于看见这个受伤的人。但他终于决定事不关己不劳神,掉头而去。[11]{DA 499.2}
§25
In journeying from Jerusalem to Jericho, the traveler had to pass through a portion of the wilderness of Judea. The road led down a wild, rocky ravine, which was infested by robbers, and was often the scene of violence. It was here that the traveler was attacked, stripped of all that was valuable, wounded and bruised, and left half dead by the wayside. As he lay thus, the priest came that way; but he merely glanced toward the wounded man. Then the Levite appeared. Curious to know what had happened, he stopped and looked at the sufferer. He was convicted of what he ought to do; but it was not an agreeable duty. He wished that he had not come that way, so that he need not have seen the wounded man. He persuaded himself that the case was no concern of his. {DA 499.2}[11]
§26
这二人都担任圣职，并自认是熟悉《圣经》的。他们是被特选在民中作上帝代表的，应当“体谅那愚蒙的，和失迷的人”（来5:2），以便领他们明白上帝对人类的大爱。他们蒙召来作的工，就是耶稣说自己所要作的工。他说：“主的灵在我身上，因为他用膏膏我，叫我传福音给贫穷的人；差遣我报告被掳的得释放，瞎眼的得看见，叫那受压制的得自由。”（路4:18）[12]{DA 499.3}
§27
Both these men were in sacred office, and professed to expound the Scriptures. They were of the class specially chosen to be representatives of God to the people. They were to have compassion on the ignorant, and on them that are out of the way (Hebrews 5:2), that they might lead 5men to understand Gods great love toward humanity. The work they were called to do was the same that Jesus had described as His own when He said, The Spirit of the Lord is upon Me, because He hath anointed Me to preach the gospel to the poor; He hath sent Me to heal the brokenhearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised. Luke 4:18. {DA 499.3}[12]
§28
天上的众使者，看到地上上帝家里的人遭遇苦难，已经准备与人合作，来解除他们所受的压迫和痛苦。上帝曾按自己的旨意，使祭司和利未人经过那受伤者躺卧的地方，要叫他们看出那人需要怜恤和帮助。天庭都在注意观看，这两个人对同胞是否怀有恻隐之心。古时在旷野教导希伯来人的，原是救主耶稣。他从云柱和火柱中发出的教训，与现在人们从祭司和教师所领受的，大不相同。那时律法仁慈的条文，甚至把不能用言语表达需求和痛苦的低级动物，也包括在内。上帝曾晓谕摩西指示以色列人说：“若遇见你仇敌的牛或驴失迷了路，总要牵回来交给他。若看见恨你人的驴压卧在重驮之下，不可走开，务要和驴主一同抬开重驮。”（出23:4,5）但是，耶稣讲述的这个被强盗打伤的人，却是一个遭难的弟兄。祭司和利未人对于弟兄，岂不应比对负重的牲畜，更有恻隐之心吗？上帝借摩西传给他们的信息，说明他们的耶和华上帝是“至大的上帝，大有能力,大而可畏，”“他为孤儿寡妇伸冤,又怜爱寄居的。”故此他吩咐：“所以你们要怜爱寄居的。”“要爱他如己。”（申10:17-19；利19:34）[13]{DA 500.1}
§29
The angels of heaven look upon the distress of Gods family upon the earth, and they are prepared to co-operate with men in relieving oppression and suffering. God in His providence had brought the priest and the Levite along the road where the wounded sufferer lay, that they might see his need of mercy and help. All heaven watched to see if the hearts of these men would be touched with pity for human woe. The Saviour was the One who had instructed the Hebrews in the wilderness; from the pillar of cloud and of fire He had taught a very different lesson from that which the people were now receiving from their priests and teachers. The merciful provisions of the law extended even to the lower animals, which cannot express in words their want and suffering. Directions had been given to Moses for the children of Israel to this effect: If thou meet thine enemys ox or his ass going astray, thou shalt surely bring it back to him again. If thou see the ass of him that hateth thee lying under his burden, and wouldest forbear to help him, thou shalt surely help with him. Exodus 23:4, 5. But in the man wounded by robbers, Jesus presented the case of a brother in suffering. How much more should their hearts have been moved with pity for him than for a beast of burden! The message had been given them through Moses that the Lord their God, a great God, a mighty, and a terrible, doth execute the judgment of the fatherless and widow, and loveth the stranger. Wherefore He commanded, Love ye therefore the stranger. Thou shalt love him as thyself. Deuteronomy 10:17-19; Leviticus 19:34. {DA 500.1}[13]
§30
约伯曾说：“从来我没有容客旅在街上住宿，却开门迎接行路的人。”罗得见了两个扮作常人模样的天使到了所多玛，便脸伏于地下拜，说：“我主啊，请你们到仆人家里洗洗脚，住一夜。”（伯31:32；创19:2）这些教训，祭司和利未人是熟悉的，但他们没把它应用在实际生活中。他们既受过带有民族偏见的教育，就养成自私狭隘和排外的心理。所以当他们看见那受伤者时，因不能确定他是自己的同族，就想他或许是个撒玛利亚人，因此就转身走开了。[14]{DA 500.2}
§31
Job had said, The stranger did not lodge in the street: but I opened my doors to the traveler. And when the two angels in the guise of men came to Sodom, Lot bowed himself with his face toward the ground, and said, Behold now, my lords, turn in, I pray you, into your servants house, and tarry all night. Job 31:32; Genesis 19:2. With all these lessons the priest and the Levite were familiar, but they had not brought them into practical life. Trained in the school of national bigotry, they had become selfish, narrow, and exclusive. When they looked upon the wounded man, they could not tell whether he was of their nation or not. They thought he might be of the Samaritans, and they turned away. {DA 500.2}[14]
§32
基督所叙述的祭司和利未人的行为，在律法师看来，和他所学的律法规条，并没什么相抵触的地方。但这时另有一幅景象摆在他面前：[15]{DA 503.1}
§33
In their action, as Christ had described it, the lawyer saw nothing contrary to what he had been taught concerning the requirements of the law. But now another scene was presented: {DA 503.1}[15]
§34
有个撒玛利亚人路过那里，看见那受伤的人就动了慈心。他没有问那陌生人是犹太人还是外邦人。他很明白，如果当时二人的处境颠倒过来——受伤的是他自己，而行路的是那个犹太人，——那么那犹太人必会吐唾沫在他脸上，然后轻蔑地走开的。但他并不因此而踌躇，也不考虑自己留在那里会有被劫的危险。他只看见在他面前的，是个受苦需要救助的人，此外他就无暇顾及了。他脱下自己的外衣，替他盖上；拿自己路上准备用的油和酒，来医治受伤的人使他清醒。他扶他骑上自己的牲口，一步一步地跟着慢慢行走,免得他因颠簸而增加痛苦。他把他到带客店里，无微不至地照应他一夜。次日早晨，撒玛利亚人看那人有了起色，才放心赶自己的路。但在未走之前，他把那人托给店主照应，付了账，又拿一些钱存在店里，供他使用。可是连这样他还怕不周到，于是再给他作了准备，对店主说：“你且照应他，此外所费用的，我回来必还你。”[16]{DA 503.2}
§35
A certain Samaritan, in his journey, came where the sufferer was, and when he saw him, he had compassion on him. He did not question whether the stranger was a Jew or a Gentile. If a Jew, the Samaritan well knew that, were their condition reversed, the man would spit in his face, and pass him by with contempt. But he did not hesitate on account of this. He did not consider that he himself might be in danger of violence by tarrying in the place. It was enough that there was before him a human being in need and suffering. He took off his own garment with which to cover him. The oil and wine provided for his own journey he used to heal and refresh the wounded man. He lifted him on his own beast, and moved slowly along with even pace, so that the stranger might not be jarred, and made to suffer increased pain. He brought him to an inn, and cared for him through the night, watching him tenderly. In the morning, as the sick man had improved, the Samaritan ventured to go on his way. But before doing this, he placed him in the care of the innkeeper, paid the charges, and left a deposit for his benefit; and not satisfied even with this, he made provision for any further need, saying to the host, Take care of him; and whatsoever thou spendest more, when I come again, I will repay thee. {DA 503.2}[16]
§36
故事到这里就结束了。于是，耶稣定睛看律法师，好像看透了他的内心似地，说：“你想这三个人哪一个是落在强盗手中的邻舍呢？”[17]{DA 503.3}
§37
The story ended, Jesus fixed His eyes upon the lawyer, in a glance that seemed to read his soul, and said, Which of these three, thinkest thou, proved neighbor unto him that fell among the robbers? Luke 10:36, R. V. {DA 503.3}[17]
§38
这时，律法师还不愿从他口中说出撒玛利亚人这个名字；他只回答说：“是怜悯他的。”耶稣说：“你去照样行吧！”[18]{DA 503.4}
§39
The lawyer would not, even now, take the name Samaritan upon his lips, and he made answer, He that showed mercy on him. Jesus said, Go, and do thou likewise. {DA 503.4}[18]
§40
“谁是我的邻舍呢？”这个问题从此就彻底解决了。基督已经说明，我们的邻舍不只是与我们在同一个教会，有同一个信仰的人。邻舍是不论种族、肤色或阶级的。凡需要我们帮助的人，都是我们的邻舍。凡被仇敌蹂躏打伤的人，都是我们的邻舍。每一个属于上帝的人，都是我们的邻舍。[19]{DA 503.5}
§41
Thus the question, Who is my neighbor? is forever answered. Christ has shown that our neighbor does not mean merely one of the church or faith to which we belong. It has no reference to race, color, or class distinction. Our neighbor is every person who needs our help. Our neighbor is every soul who is wounded and bruised by the adversary. Our neighbor is everyone who is the property of God. {DA 503.5}[19]
§42
耶稣用善良的撒玛利亚人的故事，来描述自己和自己的使命。人已经受了撒但的欺骗、伤害、抢劫、败坏,被丢在路旁，任其死亡，但救主对我们可怜的景况动了慈心。他放弃他的荣耀来拯救我们。他看见我们将要死亡，就自愿为我们的生命负责。他医治了我们的创伤，用他的义袍遮盖我们，为我们开了一个安全的避难所，亲自付出代价为我们安排一切。他舍去生命救赎我们。他指着自己的榜样对他的门徒说：“我这样吩咐你们，是要叫你们彼此相爱。”“我怎样爱你们，你们也要怎样相爱。”（约15:17；13:34）[20]{DA 503.6}
§43
In the story of the good Samaritan, Jesus gave a picture of Himself and His mission. Man had been deceived, bruised, robbed, and ruined by Satan, and left to perish; but the Saviour had compassion on our 5helpless condition. He left His glory, to come to our rescue. He found us ready to die, and He undertook our case. He healed our wounds. He covered us with His robe of righteousness. He opened to us a refuge of safety, and made complete provision for us at His own charges. He died to redeem us. Pointing to His own example, He says to His followers, These things I command you, that ye love one another. As I have loved you, that ye also love one another. John 15:17; 13:34. {DA 503.6}[20]
§44
律法师向耶稣所发的问题是“我该作什么？”耶稣承认爱上帝和爱人为公义的总纲，便说:“你这样做,就必得永生。”那撒玛利亚人服从了慈悲仁爱之心的驱使，证明他是个遵行律法的人。基督吩咐律法师说：“你去照样做吧！”可见所求于上帝儿女的，是实行而不是空谈。“人若说他住在主里面，就该自己照主所行的去行。”（约一2:6）[21]{DA 504.1}
§45
The lawyers question to Jesus had been, What shall I do? And Jesus, recognizing love to God and man as the sum of righteousness, had said, This do, and thou shalt live. The Samaritan had obeyed the dictates of a kind and loving heart, and in this had proved himself a doer of the law. Christ bade the lawyer, Go, and do thou likewise. Doing, and not saying merely, is expected of the children of God. He that saith he abideth in Him ought himself also so to walk, even as He walked. 1 John 2:6. {DA 504.1}[21]
§46
今日的世界和耶稣的时代一样，同样需要这个教训。自私和冷淡的形式主义，几乎熄灭了爱的火焰，破坏了那使人的品格芬芳的美德。许多承认主名的人忘记了：基督徒的责任，是代表基督。我们若不在家庭中、邻里间、教会里、或无论什么地方，能在实际行动上舍己为人，那么无论我们口里怎样表白，总不能算是基督徒。[22]{DA 504.2}
§47
The lesson is no less needed in the world today than when it fell from the lips of Jesus. Selfishness and cold formality have well-nigh extinguished the fire of love, and dispelled the graces that should make fragrant the character. Many who profess His name have lost sight of the fact that Christians are to represent Christ. Unless there is practical self-sacrifice for the good of others, in the family circle, in the neighborhood, in the church, and wherever we may be, then whatever our profession, we are not Christians. {DA 504.2}[22]
§48
基督很关心世人，他要我们在拯救人类的事上与他联合。他说:“你们白白地得来，也要白白地舍去。”（太10:8）罪为一切痛苦患难之源，所以我们的责任是怜爱并帮助犯罪的人。许多犯过错误的人，自觉羞愧、自知愚昧，渴望听到几句勉励的话。他们的眼光盯着自己的过失和错误，被逼到几乎绝望的地步。我们不可忽视这等人。如果我们是基督徒，就不应当从他们旁边过去，不应当躲避那些最需要我们帮助的人。当我们看见别人因患难或罪恶而受苦时，万不可说，这事与我无关。[23]{DA 504.3}
§49
Christ has linked His interest with that of humanity, and He asks us to become one with Him for the saving of humanity. Freely ye have received, He says, freely give. Matthew 10:8. Sin is the greatest of all evils, and it is ours to pity and help the sinner. There are many who err, and who feel their shame and their folly. They are hungry for words of encouragement. They look upon their mistakes and errors, until they are driven almost to desperation. These souls we are not to neglect. If we are Christians, we shall not pass by on the other side, keeping as far as possible from the very ones who most need our help. When we see human beings in distress, whether through affliction or through sin, we shall never say, This does not concern me. {DA 504.3}[23]
§50
“你们属灵的人就当用温柔的心把他挽回过来。”（加6:1）要借信心和祈祷，击退仇敌的势力；要说有信心和勇气的话，使受创伤的人听了如瘀伤敷上药膏一般。有许许多多的人，在人生的大斗争中，已经灰心丧胆，只要有人向他们说一句仁爱勉励的话，就能坚固他们，使他们得胜。我们不可忽略用上帝所赐的安慰，去安慰每个受苦的人。[24]{DA 504.4}
§51
Ye which are spiritual, restore such an one in the spirit of meekness. Galatians 6:1. By faith and prayer press back the power of the enemy. Speak words of faith and courage that will be as a healing balsam to the bruised and wounded one. Many, many, have fainted and become discouraged 5in the great struggle of life, when one word of kindly cheer would have strengthened them to overcome. Never should we pass by one suffering soul without seeking to impart to him of the comfort wherewith we are comforted of God. {DA 504.4}[24]
§52
这一切都能成全律法的原则。这原则在善良的撒玛利亚人的故事中，已经说明；这也是在耶稣的生活中所显示的。他的品格表明了律法的真义，并显明爱邻如己意味着什么。当上帝的儿女向一切人表露怜悯、仁爱和爱心时，他们就是为上天的律例的真义作见证。他们证明“耶和华的律法全备，能苏醒人心。”（诗19:7）无论何人，若在表现这爱上失败，就是破坏了他自称尊崇的律法。因为我们向弟兄表现的精神，说明我们对待上帝的精神。那使我们爱邻舍的唯一原动力，是有上帝的爱在我们心中。“人若说，‘我爱上帝’，却恨他的弟兄，就是说谎话的；不爱他所看见的弟兄,怎能爱没有看见的上帝呢？”亲爱的，“我们若彼此相爱，上帝就住在我们里面，爱他的心在我们里面得以完全了。”（约一4:20,12）[25]{DA 505.1}
§53
All this is but a fulfillment of the principle of the law,--the principle that is illustrated in the story of the good Samaritan, and made manifest in the life of Jesus. His character reveals the true significance of the law, and shows what is meant by loving our neighbor as ourselves. And when the children of God manifest mercy, kindness, and love toward all men, they also are witnessing to the character of the statutes of heaven. They are bearing testimony to the fact that the law of the Lord is perfect, converting the soul. Psalm 19:7. And whoever fails to manifest this love is breaking the law which he professes to revere. For the spirit we manifest toward our brethren declares what is our spirit toward God. The love of God in the heart is the only spring of love toward our neighbor. If a man say, I love God, and hateth his brother, he is a liar: for he that loveth not his brother whom he hath seen, how can he love God whom he hath not seen? Beloved, if we love one another, God dwelleth in us, and His love is perfected in us. 1 John 4:20, 12. {DA 505.1}[25]