第66章 诘难
§1
第66章 诘难
§2
Chap. 66 ¨C Controversy
§3
（本章根据：太22:15-46；可12:13-40；路20:20-47）
§4
祭司和官长们沉默地听着基督尖锐的谴责，无言反驳。但这只能使他们更坚决地要害他。于是他们“打发奸细装作好人，要在他的话上得把柄，好将他交在巡抚的政权之下。”他们不打发那些与耶稣时常见面的年老的法利赛人，却打发一些表现得又诚恳又热心，并认为是基督所不认识的青年。另外，还有几个希律党的人与他们同去，以便听取基督的话，好在基督受审时，作见证告他。过去法利赛人对希律党的人恨之入骨，现在却联合起来，与基督为敌。[1]{DA 601.1}
§5
The priests and rulers had listened in silence to Christs pointed rebukes. They could not refute His charges. But they were only the more determined to entrap Him, and with this object they sent to Him spies, which should feign themselves just men, that they might take hold of His words, that so they might deliver Him unto the power and authority of the governor. They did not send the old Pharisees whom Jesus had often met, but young men, who were ardent and zealous, and whom, they thought, Christ did not know. These were accompanied by certain of the Herodians, who were to hear Christs words, that they might testify against Him at His trial. The Pharisees and Herodians had been bitter enemies, but they were now one in enmity to Christ. {DA 601.1}[1]
§6
法利赛人对罗马人向他们征收捐税一直不服。他们认为纳税是背离上帝的律法的。现在他们看出一个机会来布置网罗陷害耶稣。于是奸细们来到耶稣面前，装出诚恳的姿态，好像是要知道自己的本分似的，问他说:“夫子，我们晓得你所讲、所传都是正道，也不取人的外貌，乃是诚诚实实传上帝的道。我们纳税给该撒，可以不可以？”[2]{DA 601.2}
§7
The Pharisees had ever chafed under the exaction of tribute by the Romans. The payment of tribute they held to be contrary to the law of God. Now they saw opportunity to lay a snare for Jesus. The spies came to Him, and with apparent sincerity, as though desiring to know their duty, said, Master, we know that Thou sayest and teachest rightly, neither acceptest Thou the person of any, but teachest the way of God truly: is it lawful for us to give tribute unto Caesar, or no? {DA 601.2}[2]
§8
“我们晓得你所讲、所传都是正道。”如果他们说这句话是出于诚心，那倒是个了不起的表白。可惜他们说这话是为了掩饰,然而他们的见证却是真的。法利赛人原来知道基督所讲、所传都是正道，凭着他们自己的见证就足以定他们的罪了。[3]{DA 602.1}
§9
The words, We know that Thou sayest and teachest rightly, had they been sincere, would have been a wonderful admission. But they were spoken to deceive; nevertheless their testimony was true. The Pharisees did know that Christ said and taught rightly, and by their own testimony will they be judged. {DA 602.1}[3]
§10
那些向耶稣发问的人，自以为很好地掩饰了自己的阴谋，但耶稣对他们的内心了如指掌；因而揭穿他们的伪善说：“你们为什么试探我？”这就是给了他们所不曾要求的信号，向他们表明他早已看穿他们的诡计。当耶稣又加上一句说：“拿一个银钱来给我看”时，他们更惶惑不定了。及至拿了钱来，他就问他们，说：“这像和这号是谁的？”他们说：“是该撒的。”耶稣便指着钱币上的像说：“这样,该撒的物当归给该撒，上帝的物当归给上帝。”[4]{DA 602.2}
§11
Those who put the question to Jesus thought that they had sufficiently disguised their purpose; but Jesus read their hearts as an open book, and sounded their hypocrisy. Why tempt ye Me? He said; thus giving them a sign they had not asked, by showing that He read their hidden purpose. They were still more confused when He added, Show Me a penny. They brought it, and He asked them, Whose image and superscription hath it? They answered and said, Caesars. Pointing to the inscription on the coin, Jesus said, Render therefore unto Caesar the things which are Caesars; and unto God the things that are Gods. {DA 602.2}[4]
§12
奸细们曾希望耶稣直接答复他们的问题，或说可以或说不可以。如果他说纳税给该撒是不合法的，他们就要报告罗马当局来捉拿他，办他煽动叛乱的罪。如果他说纳税是合法的，他们就要向百姓说他反对上帝的律法。可是现在他们已分明感到自己受挫，彻底失败了。他们的计划打乱了。他们的问题既得到直截了当的解决，就再没什么话可说的了。[5]{DA 602.3}
§13
The spies had expected Jesus to answer their question directly, in one way or the other. If He should say, It is unlawful to give tribute to Caesar, He would be reported to the Roman authorities and arrested for inciting rebellion. But in case He should pronounce it lawful to pay the tribute, they designed to accuse Him to the people as opposing the law of God. Now they felt themselves baffled and defeated. Their plans were disarranged. The summary manner in which their question had been settled left them nothing further to say. {DA 602.3}[5]
§14
基督的回答并不是回避，而是对这个问题的明确的答复。他手中拿着铸有该撒名号和肖像的罗马钱币，说明他们既然处于罗马帝国的保护之下，只要这义务不与更高的义务有冲突，就当缴纳这政权的摊派。不过，当他们安分守己地服从国家的律法时，应时时不忘以尽忠上帝为第一要务。[6]{DA 602.4}
§15
Christs reply was no evasion, but a candid answer to the question. Holding in His hand the Roman coin, upon which were stamped the name and image of Caesar, He declared that since they were living under the protection of the Roman power, they should render to that power the support it claimed, so long as this did not conflict with a higher duty. But while peaceably subject to the laws of the land, they should at all times give their first allegiance to God. {DA 602.4}[6]
§16
“上帝的物当归给上帝，”救主说的这句话，对阴谋害他的犹太人是一种厉害的责备。如果他们忠心地履行了对上帝的本分，他们的国家就不至于四分五裂,臣服于异邦的权势之下。罗马的旗帜就不会飘扬于耶路撒冷城楼上，罗马的哨兵就不会站在城门口，罗马巡抚也不会行使主权于城垣之内。犹太国这时正在为叛离上帝的罪而受罚。[7]{DA 602.5}
§17
The Saviours words, Render . . . unto God the things that are Gods, were a severe rebuke to the intriguing Jews. Had they faithfully fulfilled their obligations to God, they would not have become a broken nation, subject to a foreign power. No Roman ensign would have waved over Jerusalem, no Roman sentinel would have stood at her gates, no Roman governor would have ruled within her walls. The Jewish nation was then paying the penalty of its apostasy from God. {DA 602.5}[7]
§18
法利赛人听见基督的回答,“就希奇,离开他走了。”基督责备了他们的伪善和自恃，同时指明一个伟大的原则，这原则将人对地上政府的本分，与对上帝的本分,清楚地划分出来了。于是许多人心中的难题得到解决，从此他们就坚守这个正确的原则；虽然另外有些人不满意地走了，但他们也看出，这问题的基本原则，已由基督清楚地讲明。他们对基督这远见卓识，甚为希奇。[8]{DA 602.6}
§19
When the Pharisees heard Christs answer, they marveled, and left Him, and went their way. He had rebuked their hypocrisy and presumption, 6and in doing this He had stated a great principle, a principle that clearly defines the limits of mans duty to the civil government and his duty to God. In many minds a vexed question had been settled. Ever after they held to the right principle. And although many went away dissatisfied, they saw that the principle underlying the question had been clearly set forth, and they marveled at Christs far-seeing discernment. {DA 602.6}[8]
§20
法利赛人刚刚闭口,撒都该人就上来提出他们狡猾的问题。本来这两派彼此对立的情形是非常严重的。法利赛人好墨守遗传。他们对外表的仪式非常严格，在洗濯、禁食的事上很是拘泥。祷告则长篇大论，施舍作给人看。但基督说，他们是将人的吩咐当作道理教训人，而离弃了上帝的诫命。他们是一派固执、偏见、假冒为善的人。然而其中也有些真实虔诚的人，接受基督的教训，作了他的门徒。撒都该人则不顾法利赛人的遗传，自称相信圣经大部分内容，并以圣经为行事的准则；但事实上，他们都是怀疑派和实利主义者。[9]{DA 603.1}
§21
No sooner were the Pharisees silenced than the Sadducees came forward with their artful questions. The two parties stood in bitter opposition to each other. The Pharisees were rigid adherents to tradition. They were exact in outward ceremonies, diligent in washings, fastings, and long prayers, and ostentatious in almsgiving. But Christ declared that they made void the law of God by teaching for doctrines the commandments of men. As a class they were bigoted and hypocritical; yet among them were persons of genuine piety, who accepted Christs teachings and became His disciples. The Sadducees rejected the traditions of the Pharisees. They professed to believe the greater portion of the Scriptures, and to regard them as the rule of action; but practically they were skeptics and materialists. {DA 603.1}[9]
§22
撒都该人否认有天使存在，否认死人复活，否认来生和来生的赏罚等真理。在这几点上，他们的看法与法利赛人完全不同。尤其是复活的问题，更是两派之间常辩论的焦点。法利赛人坚信复活，可是在辩论时，他们对来生的情况所有的见解显然是混乱的。死亡是他们所不能解释的谜。他们在应付撒都该人提出的论据时所表现的无能，常使他们感到烦恼。两派之间的讨论，往往是一场疾言厉色的争辩。每经一次辩论，他们中间的距离就拉大一步。[10]{DA 603.2}
§23
The Sadducees denied the existence of angels, the resurrection of the dead, and the doctrine of a future life, with its rewards and punishments. On all these points they differed with the Pharisees. Between the two parties the resurrection was especially a subject of controversy. The Pharisees had been firm believers in the resurrection, but in these discussions 6their views in regard to the future state became confused. Death became to them an inexplicable mystery. Their inability to meet the arguments of the Sadducees gave rise to continual irritation. The discussions between the two parties usually resulted in angry disputes, leaving them farther apart than before. {DA 603.2}[10]
§24
撒都该派在人数上远不如他们的对手，在一般百姓身上也没有对方那么大的影响力。然而他们许多人很富有，因而有财富所赋予的影响。这一党包括祭司的大多数，大祭司也常是由他们中间选出的。虽然如此，他们的被选是有条件的，就是他们不能强调他们那种怀疑的意见。由于法利赛人的人多势众，撒都该人担任祭司位分时，就必须在表面上迁就法利赛人的信仰。可是实际上他们既有资格被选担任这职分，他们的谬论总不免发生一定的影响。[11]{DA 604.1}
§25
In numbers the Sadducees fell far below their opponents, and they had not so strong a hold upon the common people; but many of them were wealthy, and they had the influence which wealth imparts. In their ranks were included most of the priests, and from among them the high priest was usually chosen. This was, however, with the express stipulation that their skeptical opinions should not be made prominent. On account of the numbers and popularity of the Pharisees, it was necessary for the Sadducees to concede outwardly to their doctrines when holding any priestly office; but the very fact that they were eligible to such office gave influence to their errors. {DA 604.1}[11]
§26
撒都该人拒绝耶稣的教训；他们不肯承认那激励他的灵是如此显示的；他有关上帝和来世的教训也与他们的理论水火不容。他们承认唯有上帝比人类优越；可是他们认为天意的支配和上帝的先见否定了人类的自由权,以致把人降低到奴隶的地位。他们相信上帝造了人类之后，就任凭人自己作主，不受任何更高影响的支配。他们认为人可以自由管理自己的生活，左右世界的局势；而且人的命运操在自己手中。他们不承认上帝的圣灵能通过人的努力或天然媒介来工作。他们认为人若正当地利用天赋的能力，就能自行超升，走出迷津；藉着拘谨严格的修身，人生就能得净化。[12]{DA 604.2}
§27
The Sadducees rejected the teaching of Jesus; He was animated by a spirit which they would not acknowledge as manifesting itself thus; and His teaching in regard to God and the future life contradicted their theories. They believed in God as the only being superior to man; but they argued that an overruling providence and a divine foresight would deprive man of free moral agency, and degrade him to the position of a slave. It was their belief, that, having created man, God had left him to himself, independent of a higher influence. They held that man was free to control his own life and to shape the events of the world; that his destiny was in his own hands. They denied that the Spirit of God works through human efforts or natural means. Yet they still held that, through the proper employment of his natural powers, man could become elevated and enlightened; that by rigorous and austere exactions his life could be purified. {DA 604.2}[12]
§28
撒都该人对上帝的观念影响了他们的品格。在他们看来，上帝对人类是漠不关心的,所以他们也不彼此尊重、互相团结。他们既不承认圣灵在人的行为上有什么影响，他们的生活就没有圣灵的能力。他们像其他犹太人一样，以亚伯拉罕子孙的身份自傲，并以严守律法规条自豪。至于律法的真精神和亚伯拉罕的信心、善行，他们却一点也没学到。他们天赋的同情心只限于狭窄范围之内。他们相信人人都能获得人生的享受和福乐，故对他人的穷乏和苦难，毫不在意。他们活着是为了自己。[13]{DA 604.3}
§29
Their ideas of God molded their own character. As in their view He had no interest in man, so they had little regard for one another; there was little union among them. Refusing to acknowledge the influence of the Holy Spirit upon human action, they lacked His power in their lives. Like the rest of the Jews, they boasted much of their birthright as children of Abraham, and of their strict adherence to the requirements of the law; but of the true spirit of the law and the faith and benevolence of Abraham, they were destitute. Their natural sympathies were brought within a narrow compass. They believed it possible for all men to secure 6the comforts and blessings of life; and their hearts were not touched by the wants and sufferings of others. They lived for themselves. {DA 604.3}[13]
§30
基督在言语和行为上都证明自己有超自然的神圣能力，证明今生之后还有来世，又证明有一位随时注意关心世人福乐的天父上帝存在。基督在善行和慈爱上显明有神圣能力在运行，以此责备了撒都该人的自私和自尊的作风。基督教导人们，上帝为了人类今生及来生的益处，常藉圣灵感动人心，指明倚靠人自己的力量来改造品格是错误的，这工作只有靠上帝的灵才能成功。[14]{DA 605.1}
§31
By His words and His works, Christ testified to a divine power that produces supernatural results, to a future life beyond the present, to God as a Father of the children of men, ever watchful of their true interests. He revealed the working of divine power in benevolence and compassion that rebuked the selfish exclusiveness of the Sadducees. He taught that both for mans temporal and for his eternal good, God moves upon the heart by the Holy Spirit. He showed the error of trusting to human power for that transformation of character which can be wrought only by the Spirit of God. {DA 605.1}[14]
§32
撒都该人决心推翻基督的这些教训。他们伺机诘难耶稣，满有把握地以为纵然不能定他的罪，至少能使他声名扫地。他们决定拿复活的问题来难他。如果他赞同他们的意见，他就会更触犯法利赛人。如果他不赞同,他们就要当众讥诮他的教训。[15]{DA 605.2}
§33
This teaching the Sadducees were determined to discredit. In seeking a controversy with Jesus, they felt confident of bringing Him into disrepute, even if they could not secure His condemnation. The resurrection was the subject on which they chose to question Him. Should He agree with them, He would give still further offense to the Pharisees. Should He differ with them, they designed to hold His teaching up to ridicule. {DA 605.2}[15]
§34
根据撒都该人的揣测，将来那不朽坏的身体如果必由现在能朽坏的质料所组成，则死人复活之后必仍有血肉之体，必在永恒的世界中恢复在地上中断了的生活。他们想若是这样，地上的人伦关系也必恢复，夫妻重聚，嫁娶之事照常进行。凡事如生前一样,甚至今世人类的弱点和情欲都要在来生继续下去。[16]{DA 605.3}
§35
The Sadducees reasoned that if the body is to be composed of the same particles of matter in its immortal as in its mortal state, then when raised from the dead it must have flesh and blood, and must resume in the eternal world the life interrupted on earth. In that case they concluded that earthly relationships would be resumed, husband and wife would be reunited, marriages consummated, and all things go on the same as before death, the frailties and passions of this life being perpetuated in the life beyond. {DA 605.3}[16]
§36
耶稣回答他们的问题时，就把来生的帷幕揭开了。他说：“当复活的时候,人也不娶，也不嫁，乃像天上的使者一样。”他指明撒都该人的信念是错误的，他们的根据是虚空的。他又说：“你们错了，因为不明白圣经，也不晓得上帝的大能。”他没有责备他们假冒为善像责备法利赛人一样，只是责备他们信念上有错误。[17]{DA 605.4}
§37
In answer to their questions, Jesus lifted the veil from the future life. In the resurrection, He said, they neither marry, nor are given in marriage, but are as the angels of God in heaven. He showed that the Sadducees were wrong in their belief. Their premises were false. Ye do err, He added, not knowing the Scriptures, nor the power of God. He did not charge them, as He had charged the Pharisees, with hypocrisy, but with error of belief. {DA 605.4}[17]
§38
撒都该人曾夸耀,他们遵守圣经的教训在众人中最为严格。但是耶稣却指出他们不明白圣经的真义。这种知识必须靠圣灵的光照才能深入人心。他说，不明白圣经和上帝的大能，就是他们信仰混乱、心灵昏昧的原因。他们想把上帝的奥秘限制在他们有限的理智范围之内。基督要他们打开心门，注意那能使他们的知识更宽广、更有力的神圣真理。如今千万人成了无神论者，就是因为他们有限的心智不明白上帝的奥秘。他们不能解释天意所表现的奇妙神能，又不承认这神能的凭据，还想拿他们所更不明了的自然力来强作诡辩。那唯一能使我们明白一切奥秘的秘诀，是承认自然界中有上帝能力的存在。世人必须承认上帝是创造全宇宙的主，是指挥并掌管万有的真神。他们必须放宽自己的眼界，去探索他的品格和他能力的奥秘。[18]{DA 605.5}
§39
The Sadducees had flattered themselves that they of all men adhered most strictly to the Scriptures. But Jesus showed that they had not known their true meaning. That knowledge must be brought home to the heart by the enlightenment of the Holy Spirit. Their ignorance of the Scriptures and the power of God He declared to be the cause of their 6confusion of faith and darkness of mind. They were seeking to bring the mysteries of God within the compass of their finite reasoning. Christ called upon them to open their minds to those sacred truths that would broaden and strengthen the understanding. Thousands become infidels because their finite minds cannot comprehend the mysteries of God. They cannot explain the wonderful exhibition of divine power in His providences, therefore they reject the evidences of such power, attributing them to natural agencies which they can comprehend still less. The only key to the mysteries that surround us is to acknowledge in them all the presence and power of God. Men need to recognize God as the Creator of the universe, One who commands and executes all things. They need a broader view of His character, and of the mystery of His agencies. {DA 605.5}[18]
§40
基督向他的听众声明，如果死人不能复活，则他们所相信的圣经就没有意义了。他说：“论到死人复活，上帝在经上向你们所说的，你们没有念过吗？他说:‘我是亚伯拉罕的上帝，以撒的上帝，雅各的上帝。’上帝不是死人的上帝，乃是活人的上帝。”上帝把还没有的事看作已经有了的。他从起初看到末后，看到他工作的果效，好像已经成就了一样。耶和华所珍惜的死人，从亚当直到最后死了的圣徒，都必听见上帝儿子的声音，从坟墓里出来承受永不朽坏的生命。上帝要作他们的上帝，他们要作他的子民。在上帝和复活的圣徒之间，必有最亲切的关系。上帝旨意所预期的这个情况，他看作好像是已经存在的。在他看来，死人是活着的。[19]{DA 606.1}
§41
Christ declared to His hearers that if there were no resurrection of the dead, the Scriptures which they professed to believe would be of no avail. He said, But as touching the resurrection of the dead, have ye not read that which was spoken unto you by God, saying, I am the God of Abraham, and the God of Isaac, and the God of Jacob? God is not the God of the dead, but of the living. God counts the things that are not as though they were. He sees the end from the beginning, and beholds the result of His work as though it were now accomplished. The precious dead, from Adam down to the last saint who dies, will hear the voice of the Son of God, and will come forth from the grave to immortal life. God will be their God, and they shall be His people. There will be a close and tender relationship between God and the risen saints. This condition, which is anticipated in His purpose, He beholds as if it were already existing. The dead live unto Him. {DA 606.1}[19]
§42
撒都该人被基督说得哑口无言。他们不能回答他。他所说的话，没有一句可以用来定他的罪。他的仇敌一无所获，得到的只是百姓的轻视。[20]{DA 606.2}
§43
By the words of Christ the Sadducees were put to silence. They could not answer Him. Not a word had been spoken of which the least advantage could be taken for His condemnation. His adversaries had gained nothing but the contempt of the people. {DA 606.2}[20]
§44
这时，法利赛人还不死心，他们仍想诱逼他说话，好找把柄告他。他们怂恿一个有学问的文士，问耶稣在十条诫命中哪一条是最大、最重要的。[21]{DA 606.3}
§45
The Pharisees, however, did not yet despair of driving Him to speak that which they could use against Him. They prevailed upon a certain learned scribe to question Jesus as to which of the ten precepts of the law was of the greatest importance. {DA 606.3}[21]
§46
法利赛人重视那指明人对创造主的本分的头四条诫命，过于那规定人对同胞之本分的后六条。结果，他们在实行敬虔的事上，大大失败了。耶稣向百姓指出他们最大的缺乏，并教导他们说,树是凭着果子来断定好坏的，所以他们必须有好行为。因此就有人诬告，说耶稣更重视后六条诫命。[22]{DA 606.4}
§47
The Pharisees had exalted the first four commandments, which point out the duty of man to his Maker, as of far greater consequence than the other six, which define mans duty to his fellow man. As the result, 6they greatly failed of practical godliness. Jesus had shown the people their great deficiency, and had taught the necessity of good works, declaring that the tree is known by its fruits. For this reason He had been charged with exalting the last six commandments above the first four. {DA 606.4}[22]
§48
那律法师到耶稣面前直截了当地问他说：“诫命中哪是第一要紧的呢？”基督的回答是直接而有力的：“第一要紧的，就是说：以色列啊,你要听,主我们上帝,是独一的主。你要尽心、尽性、尽意、尽力爱主你的上帝。”基督又说，其次也与此相仿,并由此而生,就是“要爱人如己。再没有比这两条诫命更大的了。”“这两条诫命是律法和先知一切道理的总纲。”[23]{DA 607.1}
§49
The lawyer approached Jesus with a direct question, Which is the first commandment of all? The answer of Christ is direct and forcible: The first of all the commandments is, Hear, O Israel; The Lord our God is one Lord: and thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength: this is the first commandment. The second is like the first, said Christ; for it flows out of it, Thou shalt love thy neighbor as thyself. There is none other commandment greater than these. On these two commandments hang all the law and the prophets. {DA 607.1}[23]
§50
十条诫命的头四条，包含在“你要尽心爱主你的上帝”这一条总纲之内；后六条则包含在“你要爱邻舍如同自己”之内。这两条都显示爱的原则。人不能守第一条而犯第二条，也不能守第二条而犯第一条。当上帝在我们心中作王时，我们就必让我们的邻舍得占他应有的地位，就必爱他如同爱自己。我们唯有以爱上帝为至上，才有不偏不倚地爱邻舍的可能。[24]{DA 607.2}
§51
The first four of the Ten Commandments are summed up in the one great precept, Thou shalt love the Lord thy God with all thy heart. The last six are included in the other, Thou shalt love thy neighbor as thyself. Both these commandments are an expression of the principle of love. The first cannot be kept and the second broken, nor can the second be kept while the first is broken. When God has His rightful place on the throne of the heart, the right place will be given to our neighbor. We shall love him as ourselves. And only as we love God supremely is it possible to love our neighbor impartially. {DA 607.2}[24]
§52
十条诫命既然包括在爱上帝和爱人这两个大原则之内，谁犯了其中的一条，就是违犯了这个原则。于是基督教导他的听众说，上帝的律法不是许多单个条文；不能说其中哪一些极其重要，而另一些是次要的，可置之不顾而不至受罚。我们的主明说，前四条诫命和后六条诫命是个神圣的整体。他教训人，爱上帝的心要表现在服从他全部诫命的行为上。[25]{DA 607.3}
§53
And since all the commandments are summed up in love to God and man, it follows that not one precept can be broken without violating this principle. Thus Christ taught His hearers that the law of God is not so many separate precepts, some of which are of great importance, while others are of small importance and may with impunity be ignored. Our Lord presents the first four and the last six commandments as a divine whole, and teaches that love to God will be shown by obedience to all His commandments. {DA 607.3}[25]
§54
那问耶稣的文士是精通律法的,听见耶稣的回答不胜惊异。他原来没想到，耶稣对圣经会有那么高深透彻的认识。他对神圣诫命的基本原则得到了更广的见解。于是他当着四围的祭司和官长老老实实地承认，基督对律法的解释是正确的，他说：[26]{DA 607.4}
§55
The scribe who had questioned Jesus was well read in the law, and he was astonished at His words. He did not expect Him to manifest so deep and thorough a knowledge of the Scriptures. He had gained a broader view of the principles underlying the sacred precepts. Before the assembled priests and rulers he honestly acknowledged that Christ had given the right interpretation to the law, saying: {DA 607.4}[26]
§56
“夫子说，上帝是一位，实在不错。除了他以外，再没有别的上帝，并且尽心、尽智、尽力爱他，又爱人如己，就比一切燔祭和各样祭祀好得多。”[27]{DA 607.5}
§57
Well, Master, Thou hast said the truth: for there is one God; and there is none other but He: and to love Him with all the heart, and 6with all the understanding, and with all the soul, and with all the strength, and to love his neighbor as himself, is more than all whole burnt offerings and sacrifices. {DA 607.5}[27]
§58
基督的回答所显示的智慧使文士衷心悦服。这文士确认：犹太人的宗教多注重外表的仪式，少注意内心的虔诚。他多少意识到,单是仪式的礼节和没有信心的流血赎罪是没有价值的。爱和顺从上帝，以及无私地对待同胞，在他看来比一切礼节更有价值。这人那么爽快地承认基督立论的正确。以及在众人面前如此肯定而敏捷的回答，显示他与祭司和官长的精神完全不同。这诚实的文士竟敢当着祭司们的怒视和官长们的威胁，说出他心中感服的话。耶稣对他深加垂怜,“见他回答得有智慧，就对他说：‘你离上帝的国不远了。’”[28]{DA 608.1}
§59
The wisdom of Christs answer had convicted the scribe. He knew that the Jewish religion consisted in outward ceremonies rather than inward piety. He had some sense of the worthlessness of mere ceremonial offerings, and the faithless shedding of blood for expiation of sin. Love and obedience to God, and unselfish regard for man, appeared to him of more value than all these rites. The readiness of this man to acknowledge the correctness of Christs reasoning, and his decided and prompt response before the people, manifested a spirit entirely different from that of the priests and rulers. The heart of Jesus went out in pity to the honest scribe who had dared to face the frowns of the priests and the threats of the rulers to speak the convictions of his heart. And when Jesus saw that he answered discreetly, He said unto him, Thou art not far from the kingdom of God. {DA 608.1}[28]
§60
这位文士离上帝的国不远，是因为他认识到公义的行为比一切燔祭和各样祭祀更能蒙上帝悦纳。不过他还需要认识基督神圣的品格,并因信靠他而领受行义的能力。一切仪文的礼节，若不因活泼的信心而与基督结合起来，就毫无价值。即使是道德的法律，人若不明白它与救主的关系，也必失去它的效用。基督再三说明，他天父的律法不限于几条权威性的命令，其意义实更深远。律法所包括的原则与福音所显明的原则本是一个。律法指明人的本分，并指出人的过犯，但人若要蒙赦免并得着能力去完成律法所命令的事，就必须仰望基督。[29]{DA 608.2}
§61
The scribe was near to the kingdom of God, in that he recognized deeds of righteousness as more acceptable to God than burnt offerings and sacrifices. But he needed to recognize the divine character of Christ, and through faith in Him receive power to do the works of righteousness. The ritual service was of no value, unless connected with Christ by living faith. Even the moral law fails of its purpose, unless it is understood in its relation to the Saviour. Christ had repeatedly shown that His Fathers law contained something deeper than mere authoritative commands. In the law is embodied the same principle that is revealed in the gospel. The law points out mans duty and shows him his guilt. To Christ he must look for pardon and for power to do what the law enjoins. {DA 608.2}[29]
§62
耶稣回答文士的问题时，法利赛人紧紧围在旁边。现在他反过来问他们说：“论到基督，你们的意见如何？他是谁的子孙呢？”耶稣发这个问题，是要测验他们对弥赛亚的信仰看看他们是单以他为一个人，还是以他为上帝的儿子。他们异口同声回答：“是大卫的子孙。”这是预言给予弥赛亚的称呼。当耶稣以大能的神迹显明他的神性,医治病人并叫死人复活时，众人曾彼此对问说：“这不是大卫的子孙吗？”叙利亚腓尼基的妇人，瞎子巴底买以及许多其他人呼求他帮助时,都曾喊叫说：“主啊，大卫的子孙,可怜我！”（太15:22）当他骑驴进耶路撒冷时，众人夹道欢呼迎接他,说：“和散那归于大卫的子孙！奉主名来的，是应当称颂的！”（太21:9）那一天，小孩子在圣殿里也唱着这快乐的歌。可是许多称耶稣为大卫的子孙的人，还没认明他的神性。他们还不明白大卫的子孙就是上帝的儿子。[30]{DA 608.3}
§63
The Pharisees had gathered close about Jesus as He answered the question of the scribe. Now turning He put a question to them: What think ye of Christ? whose son is He? This question was designed to test their belief concerning the Messiah,--to show whether they regarded Him simply as a man or as the Son of God. A chorus of voices answered, The Son of David. This was the title which prophecy had given to the Messiah. When Jesus revealed His divinity by His mighty miracles, when He healed the sick and raised the dead, the people had inquired among themselves, Is not this the Son of David? The Syrophoenician woman, blind Bartimaeus, and many others had cried to Him for help, Have mercy on me, O Lord, Thou Son of David. Matthew 15:22. While riding into Jerusalem He had been hailed with the 6joyful shout, Hosanna to the Son of David: Blessed is He that cometh in the name of the Lord. Matthew 21:9. And the little children in the temple had that day echoed the glad ascription. But many who called Jesus the Son of David did not recognize His divinity. They did not understand that the Son of David was also the Son of God. {DA 608.3}[30]
§64
对基督是大卫的子孙这个说法，耶稣回答说：“这样，大卫被圣灵感动，怎么还称他为主，说‘主对我主说：你坐在我的右边，等我把你仇敌放在你的脚下’？大卫既称他为主，他怎么又是大卫的子孙呢？”他们没有一个人能回答一言。从那日以后，也没有人敢再问他什么。[31]{DA 609.1}
§65
In reply to the statement that Christ was the Son of David, Jesus said, How then doth David in Spirit [the Spirit of Inspiration from God] call Him Lord, saying, The Lord said unto my Lord, Sit Thou on My right hand, till I make Thine enemies Thy footstool? If David then call Him Lord, how is He his son? And no man was able to answer Him a word, neither durst any man from that day forth ask Him any more questions. {DA 609.1}[31]