第67章 法利赛人的八祸
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第67章 法利赛人的八祸
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Chap. 67 - Woes on the Pharisees
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（本章根据：太:23；可12:41-44；路20:45-47；21:1-4）
§4
基督最后一天在圣殿里教训人时，聚集在耶路撒冷的人，都把注意力集中到他身上来了。众人拥挤在圣殿的院子里，注意着那在进行中的辩论。他们都急切地想抓住基督口中说出来的每一句话。这种情况是从来没有过的。在那里站着的是一位年轻的加利利人，他没有属世的尊荣，也没有王室的徽号。围在他周围的是服装华丽的祭司，穿长袍佩徽章的官长和手拿书卷,咬文嚼字的文士。耶稣以君王的威仪镇静地立在他们面前。他赋有上天的权威，毫不畏缩地看着那些拒绝并轻视他教训，又迫不及待地想杀害他的仇敌。他们成群地来攻击他，但是他们过去所有用来陷害他，定他罪的阴谋都成了泡影。一次次的挑战，他都应付自如；他提出的纯正光明的真理，与祭司和法利赛人的黑暗与谬误，正好形成鲜明的对比。他把这些领袖们的实际状况和他们顽固不化的作风所必有的报应，都摆在他们面前。他已如实地警告了他们。但基督还要进行另一种工作。他要达成另一个目的。[1]{DA 610.1}
§5
It was the last day of Christs teaching in the temple. Of the vast throngs that were gathered at Jerusalem, the attention of all had been attracted to Him; the people had crowded the temple courts, watching the contest that had been in progress, and they eagerly caught every word that fell from His lips. Never before had such a scene been witnessed. There stood the young Galilean, bearing no earthly honor or royal badge. Surrounding Him were priests in their rich apparel, rulers with robes and badges significant of their exalted station, and scribes with scrolls in their hands, to which they made frequent reference. Jesus stood calmly before them, with the dignity of a king. As one invested with the authority of heaven, He looked unflinchingly upon His adversaries, who had rejected and despised His teachings, and who thirsted for His life. They had assailed Him in great numbers, but their schemes to ensnare and condemn Him had been in vain. Challenge after challenge He had met, presenting the pure, bright truth in contrast to the darkness and errors of the priests and Pharisees. He had set before these leaders their real condition, and the retribution sure to follow persistence in their evil deeds. The warning had been faithfully given. Yet another 6work remained for Christ to do. Another purpose was still to be accomplished. {DA 610.1}[1]
§6
众人对基督和他工作的兴趣一直有增无减。他们固然深为他的教训所感动,但也有大惑不解之处。因他们一向敬重祭司、拉比们的智能和他们表面的虔诚。在一切有关宗教的问题上，百姓们总是绝对地服从他们的权威。现在众人看见这些人竟在设法破坏耶稣的信誉，而这位教师的德行和知识在敌人的一次次袭击下却愈加光明。他们看见祭司和长老们愁眉不展，脸拉得长长的,一副狼狈不堪的样子。耶稣的教训既如此清晰简明，而官长们却不肯相信，使他们实难理解。因此，他们不知道自己应取什么态度。他们素常顺从官长的指导，所以这时他们切切地注意这些人的一举一动。[2]{DA 611.1}
§7
The interest of the people in Christ and His work had steadily increased. They were charmed with His teaching, but they were also greatly perplexed. They had respected the priests and rabbis for their intelligence and apparent piety. In all religious matters they had ever yielded implicit obedience to their authority. Yet they now saw these men trying to cast discredit upon Jesus, a teacher whose virtue and knowledge shone forth the brighter from every assault. They looked upon the lowering countenances of the priests and elders, and there saw discomfiture and confusion. They marveled that the rulers would not believe on Jesus, when His teachings were so plain and simple. They themselves knew not what course to take. With eager anxiety they watched the movements of those whose counsel they had always followed. {DA 611.1}[2]
§8
基督所讲的比喻，目的在于警告官长们，同时也是在教导凡愿意受教的百姓。但是他还需要讲得更明白一些，因为百姓还在尊重遗传，并盲目地相信那腐败的祭司制度，以致他们被奴化了。这些锁链必须砸断；祭司、官长和法利赛人的真面目，必须更彻底地曝光。[3]{DA 611.2}
§9
In the parables which Christ had spoken, it was His purpose both to warn the rulers and to instruct the people who were willing to be taught. But there was need to speak yet more plainly. Through their reverence for tradition and their blind faith in a corrupt priesthood, the people were 6enslaved. These chains Christ must break. The character of the priests, rulers, and Pharisees must be more fully exposed. {DA 611.2}[3]
§10
耶稣说：“文士和法利赛人坐在摩西的位上，凡他们所吩咐你们的，你们都要谨守遵行；但不要效法他们的行为，因为他们能说不能行。”文士和法利赛人，称自己赋有与摩西同等的神权。他们以律法的解释者、民众的审判者自居。因此，就要百姓绝对地尊敬并顺从他们。耶稣吩咐他的听众，要遵行拉比们按着律法所教导他们的，却不要效法他们的榜样，因为他们并不实行自己的教训。[4]{DA 612.1}
§11
The scribes and the Pharisees, He said, sit in Moses seat: all therefore whatsoever they bid you observe, that observe and do; but do not ye after their works: for they say, and do not. The scribes and Pharisees claimed to be invested with divine authority similar to that of Moses. They assumed to take his place as expounders of the law and judges of the people. As such they claimed from the people the utmost deference and obedience. Jesus bade His hearers do that which the rabbis taught according to the law, but not to follow their example. They themselves did not practice their own teaching. {DA 612.1}[4]
§12
他们的教训有很多是与圣经不符的。耶稣说：“他们把难担的重担捆起来,搁在人的肩上,但自己一个指头也不肯动。”法利赛人根据他们的遗传规定了无数的条文，并无理地限制个人的自由。他们曲解律法的某些部分，强令百姓遵行，而他们自己却私下置之不理，甚至当要为己所用时，他们就宣称自己可以例外。[5]{DA 612.2}
§13
And they taught much that was contrary to the Scriptures. Jesus said, They bind heavy burdens and grievous to be borne, and lay them on mens shoulders; but they themselves will not move them with one of their fingers. The Pharisees enjoined a multitude of regulations, having their foundation in tradition, and unreasonably restricting personal liberty. And certain portions of the law they so explained as to impose upon the people observances which they themselves secretly ignored, and from which, when it served their purpose, they actually claimed exemption. {DA 612.2}[5]
§14
显扬自己的虔诚，是他们孜孜以求的目的。为达此目的，他们就无所谓什么神圣不神圣了。关于上帝的诫命，上帝曾对摩西说：“要系在手上为记号，戴在额上为经文。”（申6:8）这些话具有深远的意义。当默想并实行上帝的话时，整个人生将会更高尚。在施行公义和怜悯的作为上,人手必如印章一样，显明上帝律法的原则。他必摆手不行贿赂、腐败和欺骗的事。他必积极地作仁爱和慈怜的事。他的眼睛既望着一个崇高的目标，就必看得更清楚更正确。他脸上的表情和眉宇间的神色，都将证明，一个热爱并尊重上帝训诲之人的无瑕无疵的品格。但是基督时代的犹太人却没有认识到这一切。上帝给摩西的吩咐被曲解为必须将经文佩戴在身。于是他们就照这话把经文写在一条条羊皮上，用引人注目的款式佩戴在头上和手腕上；但上帝的律法并没有因此而更深刻地印在他们的心版上。这些装饰不过是引人注意的徽号。他们想这样就能使佩戴者有敬虔的气派,好得民众的敬重。耶稣给了这金玉其外的虚饰当头一棒，说：[6]{DA 612.3}
§15
To make a show of their piety was their constant aim. Nothing was held too sacred to serve this end. To Moses God had said concerning His commandments, Thou shalt bind them for a sign upon thine hand, and they shall be as frontlets between thine eyes. Deuteronomy 6:8. These words have a deep meaning. As the word of God is meditated upon and practiced, the whole man will be ennobled. In righteous and merciful dealing, the hands will reveal, as a signet, the principles of Gods law. They will be kept clean from bribes, and from all that is corrupt and deceptive. They will be active in works of love and compassion. The eyes, directed toward a noble purpose, will be clear and true. The expressive countenance, the speaking eye, will testify to the blameless character of him who loves and honors the word of God. But by the Jews of Christs day all this was undiscerned. The command given to Moses was construed into a direction that the precepts of Scripture should be worn upon the person. They were accordingly written upon strips of parchment, and bound in a conspicuous manner about the head and wrists. But this did not cause the law of God to take a firmer hold of the mind and heart. These parchments were worn merely as badges, 6to attract attention. They were thought to give the wearers an air of devotion which would command the reverence of the people. Jesus struck a blow at this vain pretense: {DA 612.3}[6]
§16
“他们一切所作的事都是要叫人看见，所以将佩戴的经文做宽了，衣裳的穗子做长了；喜爱筵席上的首座，会堂里的高位；又喜爱人在街市上问他安，称呼他拉比。但你们不要受拉比的称呼，因为只有一位是你们的夫子，你们都是弟兄；也不要称呼地上的人为父，因为只有一位是你们的父，就是在天上的父；也不要受师尊的称呼，因为只有一位是你们的师尊，就是基督。”救主用这样明白的话，揭穿了那总想取得地位和权势的自私的野心。外表伪装谦卑，内心却充满了贪婪和嫉妒。人被请赴席时，宾客的座位是依其身份排列的，被请上坐者得享最优款待和特别尊敬。法利赛人总是设法得到这种尊敬。耶稣则斥责这种作法。[7]{DA 613.1}
§17
But all their works they do for to be seen of men: they make broad their phylacteries, and enlarge the borders of their garments, and love the uppermost rooms at feasts, and the chief seats in the synagogues, and greetings in the markets, and to be called of men, Rabbi, Rabbi. But be not ye called Rabbi: for One is your Master, even Christ; and all ye are brethren. And call no man your father upon the earth: for One is your Father, which is in heaven. Neither be ye called master: for One is your Master, even Christ. In such plain words the Saviour revealed the selfish ambition that was ever reaching for place and power, displaying a mock humility, while the heart was filled with avarice and envy. When persons were invited to a feast, the guests were seated according to their rank, and those who were given the most honorable place received the first attention and special favors. The Pharisees were ever scheming to secure these honors. This practice Jesus rebuked. {DA 613.1}[7]
§18
他也责备贪图“拉比”或师尊称呼的虚荣心。他明说，除了基督，任何人都不配受这种称呼。祭司、文士、官长，以及一切解释律法、执行律法的人，都是弟兄，都是同一位天父的儿女。耶稣要将这重要的教训铭刻在众人心中，不可给人以任何尊称，以表明他有权控制人们的良心或信仰。[8]{DA 613.2}
§19
He also reproved the vanity shown in coveting the title of rabbi, or master. Such a title, He declared, belonged not to men, but to Christ. Priests, scribes, and rulers, expounders and administrators of the law, were all brethren, children of one Father. Jesus impressed upon the people that they were to give no man a title of honor indicating his control of their conscience or their faith. {DA 613.2}[8]
§20
如果基督今日在地上，环绕他周围的是那些称为“可敬畏的”或“最可敬畏的”人，（译者按：英美基督教界惯用“可敬畏的”Reverend和“最可敬畏的”Right Reverend作为牧师和主教的尊称。而该字在英文圣经中是用来形容上帝的名字的。见诗111:9）他岂不要重述当日的话：你们“也不要受师尊的称呼，因为只有一位是你们的师尊，就是基督”吗？圣经宣布上帝的“名圣而可畏”（诗111:9），世界上谁能当得起这个称呼呢？这尊称所意味着的智慧和公义,一个渺小的人能表现出多少呢？有多少僭越这种称呼的人，却正对上帝的圣名和他的品德作不忠实的表现啊！在崇高圣洁职任的锦衣之下，常隐藏着多少庸俗的野心、独裁的专制和卑劣的罪恶啊！救主继续说：[9]{DA 613.3}
§21
If Christ were on earth today, surrounded by those who bear the title of Reverend or Right Reverend, would He not repeat His saying, Neither be ye called masters: for One is your Master, even Christ? The Scripture declares of God, Holy and reverend is His name. Psalm 111:9. To what human being is such a title befitting? How little does man reveal of the wisdom and righteousness it indicates! How many of those who assume this title are misrepresenting the name and character of God! Alas, how often have worldly ambition, despotism, and the basest sins been hidden under the broidered garments of a high and holy office! The Saviour continued: {DA 613.3}[9]
§22
“你们中间谁为大，谁就要作你们的用人。凡自高的，必降为卑；自卑的，必升为高。”基督曾一再教训人说，真正的伟大是根据人的道德水准来衡量的。在上天的衡度中，人格的伟大在于为谋求同胞的幸福而生活,在于作仁爱和怜悯的工作。荣耀之君基督，做过堕落的人类的仆人。（见路22:27）[10]{DA 613.4}
§23
But he that is greatest among you shall be your servant. And whosoever shall exalt himself shall be abased; and he that shall humble himself shall be exalted. Again and again Christ had taught that true greatness is measured by moral worth. In the estimation of heaven, greatness of character consists in living for the welfare of our fellow men, in 6doing works of love and mercy. Christ the King of glory was a servant to fallen man. {DA 613.4}[10]
§24
耶稣说：“你们这假冒为善的文士和法利赛人有祸了！因为你们正当人前，把天国的门关了，自己不进去，正要进去的人，你们也不容他们进去。”祭司和律法师曲解圣经，使许多人的心眼昏花。如果不是这样，这些人自然会得到有关基督之国的知识，和真圣洁所必需的内在的神圣生命。[11]{DA 614.1}
§25
Woe unto you, scribes and Pharisees, hypocrites, said Jesus; for ye shut up the kingdom of heaven against men: for ye neither go in yourselves, neither suffer ye them that are entering to go in. By perverting the Scriptures, the priests and lawyers blinded the minds of those who would otherwise have received a knowledge of Christs kingdom, and that inward, divine life which is essential to true holiness. {DA 614.1}[11]
§26
“你们这假冒为善的文士和法利赛人有祸了。因为你们侵吞寡妇的家产，假意作很长的祷告，所以要受更重的刑罚。”法利赛人在民间有很大的势力，他们就藉此来谋取私利。他们获得虔诚寡妇的信任之后，向她们说，奉献财产作宗教用途是她们当尽的本分。既得了她们财产的管理权之后，这些老奸巨滑的伪君子就拿它来肥自己的私囊。他们在众人面前作很长的祷告,大大夸张自己的虔诚来掩饰他们不诚实的行为。基督说，这种假冒为善必使他们受更重的刑罚。这同样的斥责也要临到现代许多自夸敬虔者身上。他们的人生被自私和贪婪所玷污，而他们用一件似乎纯洁的外衣，将这一切都遮盖起来了。他们能欺骗世人于一时，但不能欺骗上帝。上帝洞察各人心中的意念，并要按各人的行为施行审判。[12]{DA 614.2}
§27
Woe unto you, scribes and Pharisees, hypocrites! for ye devour widows houses, and for a pretense make long prayer: therefore ye shall receive the greater damnation. The Pharisees had great influence with the people, and of this they took advantage to serve their own interests. They gained the confidence of pious widows, and then represented it as a duty for them to devote their property to religious purposes. Having secured control of their money, the wily schemers used it for their own benefit. To cover their dishonesty, they offered long prayers in public, and made a great show of piety. This hypocrisy Christ declared would bring them the greater damnation. The same rebuke falls upon many in our day who make a high profession of piety. Their lives are stained by selfishness and avarice, yet they throw over it all a garment of seeming purity, and thus for a time deceive their fellow men. But they cannot deceive God. He reads every purpose of the heart, and will judge every man according to his deeds. {DA 614.2}[12]
§28
基督毫不留情地痛斥一切弊端，但也避免削减人当尽的义务。他谴责勒索并盗用寡妇所献礼物的自私行为，同时也褒扬那投两个小钱于上帝银库里的寡妇。虽然有人妄用捐款，但这并不能使奉献的人不蒙上帝赐福。[13]{DA 614.3}
§29
Christ unsparingly condemned abuses, but He was careful not to lessen obligation. He rebuked the selfishness that extorted and misapplied the widows gifts. At the same time He commended the widow who brought her offering for Gods treasury. Mans abuse of the gift could not turn Gods blessing from the giver. {DA 614.3}[13]
§30
耶稣坐在设奉献箱的院子里，看着众人投钱入库。有许多财主带着大量的钱币，以炫耀的态度投入箱内。耶稣看着他们就发愁，对他们大量的捐献并不发表什么意见。不一会儿，他看见一个穷寡妇踌躇地前来，像怕人看见似的，耶稣的脸上便露出了愉快的神色。当那些富足和傲慢的人上来投入他们的捐款时，寡妇倒退了几步，很难鼓起勇气走上前去。然而她渴望为她所爱的圣工尽一点微薄的力量。她看着手中的礼物，与周围那些人的捐款相比，真是微乎其微，但这是她的全部资财。她守候机会，匆匆地投了两个小钱，急忙转身就走。但是这样作的时候，她看见耶稣正定睛望着她。[14]{DA 614.4}
§31
Jesus was in the court where were the treasure chests, and He watched those who came to deposit their gifts. Many of the rich brought large sums, which they presented with great ostentation. Jesus looked upon them sadly, but made no comment on their liberal offerings. Presently His countenance lighted as He saw a poor widow approach hesitatingly, as though fearful of being observed. As the rich and haughty swept by, to deposit their offerings, she shrank back as if hardly daring to venture farther. And yet she longed to do something, little though it might be, for the cause she loved. She looked at the gift in her hand. It was very small in comparison with the gifts of those around her, yet it was her all. 6Watching her opportunity, she hurriedly threw in her two mites, and turned to hasten away. But in doing this she caught the eye of Jesus, which was fastened earnestly upon her. {DA 614.4}[14]
§32
救主叫门徒到跟前来，请他们注意这寡妇的贫穷。于是那寡妇听见他称赞的话道：“我实在告诉你们，这穷寡妇投入库里的，比众人所投的更多。”当寡妇感到自己所作的得到了理解和赏识时，她欢喜得热泪盈眶，不胜激动。许多人劝她把这一点钱留为己用，况且这一点钱放在养尊处优的祭司手中，与许多投入银库的大量捐款混在一起，根本连影子也难看见。但耶稣明白她的动机。这妇人相信，圣殿的礼是上帝指定的，所以极愿尽她的力量来维持。她已经尽了她的力所能及的，所以这件事要世世代代作为她的纪念,并在来生作她永远的喜乐。她的心和她的礼物一起献上了，其价值并不在于钱的多少，而在于那激励她捐献的爱上帝和关怀上帝圣工的心。[15]{DA 615.1}
§33
The Saviour called His disciples to Him, and bade them mark the widows poverty. Then His words of commendation fell upon her ear: Of a truth I say unto you, that this poor widow hath cast in more than they all. Tears of joy filled her eyes as she felt that her act was understood and appreciated. Many would have advised her to keep her pittance for her own use; given into the hands of the well-fed priests, it would be lost sight of among the many costly gifts brought to the treasury. But Jesus understood her motive. She believed the service of the temple to be of Gods appointment, and she was anxious to do her utmost to sustain it. She did what she could, and her act was to be a monument to her memory through all time, and her joy in eternity. Her heart went with her gift; its value was estimated, not by the worth of the coin, but by the love to God and the interest in His work that had prompted the deed. {DA 615.1}[15]
§34
耶稣论到这穷寡妇说，她“投入库里的，比众人所投的更多。”财主是拿自己多余的钱财捐上，其中有许多为的是要人看见，要得人的尊敬。他们的大量捐款，并没有使他们失去一点享乐，连他们的奢侈生活也未受半点影响,更谈不到牺牲了。所以他们捐款的价值决不能与寡妇的小钱相比。[16]{DA 615.2}
§35
Jesus said of the poor widow, She hath cast in more than they all. The rich had bestowed from their abundance, many of them to be seen and honored by men. Their large donations had deprived them of no comfort, or even luxury; they had required no sacrifice, and could not be compared in value with the widows mite. {DA 615.2}[16]
§36
动机决定行为的实质，说明我们所行的是卑鄙,还是高尚。上帝并不以那些众目所看着的伟大,众口所交赞的大事为可贵。凡人乐意尽小义务，不令人见的小奉献，在人看来或许算不得什么，但在上帝眼中却是最有价值的。一颗信实仁爱的心，在上帝看来比最贵重的捐献更宝贵。贫穷的寡妇已把她所有的生活费全拿来作奉献。为要将那两个小钱献给她所爱的圣工，她竟牺牲了自己的饮食。她凭着信心去作，笃信天父不会忽略她迫切的需要。使她得到救主称赞的，正是这种无私的精神和赤诚的信心。[17]{DA 615.3}
§37
It is the motive that gives character to our acts, stamping them with ignominy or with high moral worth. Not the great things which every eye sees and every tongue praises does God account most precious. The little duties cheerfully done, the little gifts which make no show, and which to human eyes may appear worthless, often stand highest in His sight. A heart of faith and love is dearer to God than the most costly gift. The poor widow gave her living to do the little that she did. She deprived herself of food in order to give those two mites to the cause she loved. And she did it in faith, believing that her heavenly Father would not overlook her great need. It was this unselfish spirit and childlike faith that won the Saviours commendation. {DA 615.3}[17]
§38
在穷人之中，有许多人因领受了上帝的恩典和真理，而渴望向他表示感激。他们极愿与他们更富裕的弟兄们一起，共同维持上帝的圣工。谁都不应拒绝这样的人；务要让他们把自己的小钱积蓄在天国的银库里。如果他们所奉献的是出于一颗充满爱上帝的心，那么这区区之数就必成为神圣的奉献和无价的贡物，是上帝所喜悦所重看的。[18]{DA 615.4}
§39
Among the poor there are many who long to show their gratitude to God for His grace and truth. They greatly desire to share with their more prosperous brethren in sustaining His service. These souls should not be repulsed. Let them lay up their mites in the bank of heaven. If given from a heart filled with love for God, these seeming trifles become consecrated gifts, priceless offerings, which God smiles upon and blesses. {DA 615.4}[18]
§40
当耶稣说这寡妇“投入库里的，比众人所投的更多”时，无论是在献捐的动机上，还是在它的效果上，这句话都是确实的。因为被那两个小钱引来，流进上帝银库里的，其数目比那些犹太财主所献的大多了。那区区捐款的影响,正像一条河流，起初很细，但年代越久，就越流越广，越流越深。同时这条河流曾以无数的方式帮助了穷人的需要，推广了福音的工作。这穷寡妇自我牺牲的榜样，在各世代各国的千万人心里一直起着巨大的作用。富人和穷人都受了感动，所以他们的奉献就使她那小钱的价值日益增长了。上帝的恩典加在穷寡妇的小钱上，产生了很好的效果。凡出于诚心追求上帝的荣耀而献的每一份捐款，所作的每一件事都是如此。它是与全能上帝的旨意联结在一起的。它所成就的良好效果,不是世人所能衡量出来的。[19]{DA 616.1}
§41
When Jesus said of the widow, She hath cast in more than they all, His words were true, not only of the motive, but of the results of her gift. The two mites which make a farthing have brought to Gods treasury an amount of money far greater than the contributions of those rich Jews. The influence of that little gift has been like a stream, small in its beginning, but widening and deepening as it flowed down through the ages. In a thousand ways it has contributed to the relief of the poor and the spread of the gospel. Her example of self-sacrifice has acted and reacted upon thousands of hearts in every land and in every age. It has appealed to both the rich and the poor, and their offerings have swelled the value of her gift. Gods blessing upon the widows mite has made it the source of great results. So with every gift bestowed and every act performed with a sincere desire for Gods glory. It is linked with the purposes of Omnipotence. Its results for good no man can measure. {DA 616.1}[19]
§42
救主继续责备文士和法利赛人说：“你们这瞎眼领路的有祸了！你们说：‘凡指着殿起誓的，这算不得什么；只是凡指着殿中金子起誓的，他就该谨守。’你们这无知瞎眼的人哪！什么是大的？是金子呢？还是叫金子成圣的殿呢？你们又说：‘凡指着坛起誓的，这算不得什么；只是凡指着坛上礼物起誓的，他就该谨守。’你们这瞎眼的人哪！什么是大的？是礼物呢？还是叫礼物成圣的坛呢？”祭司们照着自己虚伪狭窄的标准来解释上帝的律例。他们擅自将各样的罪拿来作比较，并规定许多精细的差别。他们将一些罪轻轻放过，而把另一些较轻的过犯看为不得赦免的罪。人给他们一些钱，他们就准许人背弃誓约。为了巨额的金钱，他们有时竟把重大的罪案放过了。而同时这些祭司和官长们，却对一些无足轻重、无关宏旨的过错作了严厉的判决。[20]{DA 616.2}
§43
The Saviour continued His denunciations of the scribes and Pharisees: Woe unto you, ye blind guides, which say, Whosoever shall swear by the temple, it is nothing; but whosoever shall swear by the gold of the temple, he is a debtor! Ye fools and blind: for whether is greater, the gold, or the temple that sanctifieth the gold? and, Whosoever shall swear by the altar, it is nothing; but whosoever sweareth by the gift that is upon it, he is guilty. Ye fools and blind: for whether is greater, the gift, or the altar that sanctifieth the gift? The priests interpreted Gods requirements according to their own false and narrow standard. They presumed to make nice distinctions as to the comparative guilt of various sins, passing over some lightly, and treating others of perhaps less consequence as unpardonable. For a money consideration they excused persons from their vows. And for large sums of money they sometimes passed over aggravated crimes. At the same time these priests and rulers would in other cases pronounce severe judgment for trivial offenses. {DA 616.2}[20]
§44
“你们这假冒为善的文士和法利赛人有祸了！因为你们将薄荷、茴香、芹菜献上十分之一，那律法上更重的事，就是公义、怜悯、信实反倒不行了。这更重的是你们当行的，那也是不可不行的。”基督在这几句话里又谴责了他们歪曲神圣职分的罪。至于义务的本身他并没有废除。十分之一的制度是上帝所订的，从古时就被人遵行。信心之父亚伯拉罕将他一切所有的献上十分之一。犹太的官长们承认缴纳十分之一的本分，这固然是不错的，但是他们没有让百姓凭着自己的良心履行自己的本分。他们任意为每一件事订下规条，而且这些规条又是那么复杂，以致人无法遵守；没有人能知道自己什么时候才算是尽到了义务。上帝所颁布的制度原是公正合理的，但祭司和拉比们却使之成为难挑的重担。[21]{DA 616.3}
§45
Woe unto you, scribes and Pharisees, hypocrites! for ye pay tithe of mint and anise and cummin, and have omitted the weightier matters of the law, judgment, mercy, and faith: these ought ye to have done, and not to leave the other undone. In these words Christ again condemns the abuse of sacred obligation. The obligation itself He does not set aside. The tithing system was ordained by God, and it had been observed from the earliest times. Abraham, the father of the faithful, paid tithes of all that he possessed. The Jewish rulers recognized the obligation of tithing, and this was right; but they did not leave the people to carry 6out their own convictions of duty. Arbitrary rules were laid down for every case. The requirements had become so complicated that it was impossible for them to be fulfilled. None knew when their obligations were met. As God gave it, the system was just and reasonable; but the priests and rabbis had made it a wearisome burden. {DA 616.3}[21]
§46
上帝一切的吩咐都是重要的。基督承认缴纳十分之一是人的本分。但是他指明不能以此作为忽略其他本分的藉口。法利赛人固然丝毫不爽地将他田园中的菜蔬，像薄荷、茴香、芸香之类纳上十分之一。这些所费有限，却使他们得了严谨守法和圣洁无瑕的美名。同时，他们那种无谓的限制压迫着百姓，破坏了他们对上帝亲自制订之神圣制度的尊敬。他们用许多无关紧要的细节来占据人的思想，使他们无法注意基本的真理。律法上更重要的事，就是公义、怜悯、信实，都被疏忽了。基督说：“这更重的是你们当行的，那也是不可不行的。”[22]{DA 617.1}
§47
All that God commands is of consequence. Christ recognized the payment of tithes as a duty; but He showed that this could not excuse the neglect of other duties. The Pharisees were very exact in tithing garden herbs, such as mint, anise, and rue; this cost them little, and it gave them a reputation for exactness and sanctity. At the same time their useless restrictions oppressed the people and destroyed respect for the sacred system of Gods own appointing. They occupied mens minds with trifling distinctions, and turned their attention from essential truths. The weightier matters of the law, justice, mercy, and truth, were neglected. These, Christ said, ought ye to have done, and not to leave the other undone. {DA 617.1}[22]
§48
其它的律法也被拉比们同样地歪曲了。上帝通过摩西所赐的指示,禁止人吃任何不洁净之物。猪肉和某些其他动物的肉，一概在禁止之列。因食用的结果能使人的血素污浊,寿命缩短。但上帝颁布的这些禁令,法利赛人没按上帝的原意传达出来，却走向不必要的极端。他们订了许多规条，其中之一要人过滤一切饮水，免得内中有不洁净的小虫。耶稣将这些细微的无理要求，与他们所犯的重大罪恶作个对比，向法利赛人说：“你们这瞎眼领路的，蠓虫你们就滤出来，骆驼你们倒吞下去。”[23]{DA 617.2}
§49
Other laws had been perverted by the rabbis in like manner. In the directions given through Moses it was forbidden to eat any unclean thing. The use of swines flesh, and the flesh of certain other animals, was prohibited, as likely to fill the blood with impurities, and to shorten life. But the Pharisees did not leave these restrictions as God had given them. They went to unwarranted extremes. Among other things the people were required to strain all the water used, lest it should contain the smallest insect, which might be classed with the unclean animals. Jesus, contrasting these trivial exactions with the magnitude of their actual sins, said to the Pharisees, Ye blind guides, which strain at a gnat, and swallow a camel. {DA 617.2}[23]
§50
“你们这假冒为善的文士和法利赛人有祸了！因为你们好像粉饰的坟墓，外面好看，里面却装满了死人的骨头和一切的污秽。”粉饰好看的坟墓怎样隐藏其中腐烂的尸体，祭司和官长们照样用圣洁的外表来隐藏他们的罪孽。耶稣继续说：[24]{DA 617.3}
§51
Woe unto you, scribes and Pharisees, hypocrites! for ye are like unto whited sepulchers, which indeed appear beautiful outward, but are within full of dead mens bones, and of all uncleanness. As the whited and beautifully decorated tomb concealed the putrefying remains within, so the outward holiness of the priests and rulers concealed iniquity. Jesus continued: {DA 617.3}[24]
§52
“你们这假冒为善的文士和法利赛人有祸了！因为你们建造先知的坟，修饰义人的墓，说：‘若是我们在我们祖宗的时候，必不和他们同流先知的血。’这就是你们自己证明是杀害先知者的子孙了。”犹太人为要表示对过去先知的尊敬，就非常热心地修饰他们的坟墓。但他们从来不从先知的教训中得到益处，也不接受先知的责备。[25]{DA 617.4}
§53
Woe unto you, scribes and Pharisees, hypocrites! because ye build the tombs of the prophets, and garnish the sepulchers of the righteous, and say, If we had been in the days of our fathers, we would not have been partakers with them in the blood of the prophets. Wherefore ye be witnesses unto yourselves, that ye are the children of them which 6killed the prophets. To show their esteem for the dead prophets, the Jews were very zealous in beautifying their tombs; but they did not profit by their teachings, nor give heed to their reproofs. {DA 617.4}[25]
§54
在基督的时代，犹太人迷信地讲究死人的安葬之处，在修饰坟墓的事上浪费大量金钱。在上帝看来，这就是拜偶像。他们过分敬重死人，显明他们不以爱上帝为至上,也不爱邻如己。这种拜偶像的风气，今日依然盛行。许多人剥夺了孤儿寡妇和患病穷苦之人的权利，来给死人修建昂贵的纪念碑，在这样的事上浪费时间、金钱、精力，而对活人应尽的本分基督所明明吩咐的本分却不奉行。[26]{DA 618.1}
§55
In the days of Christ a superstitious regard was cherished for the resting places of the dead, and vast sums of money were lavished upon their decoration. In the sight of God this was idolatry. In their undue regard for the dead, men showed that they did not love God supremely, nor their neighbor as themselves. The same idolatry is carried to great lengths today. Many are guilty of neglecting the widow and the fatherless, the sick and the poor, in order to build expensive monuments for the dead. Time, money, and labor are freely spent for this purpose, while duties to the living--duties which Christ has plainly enjoined--are left undone. {DA 618.1}[26]
§56
法利赛人建造先知的坟，修饰他们的墓，彼此说，若是我们在我们祖宗的时候，必不和他们同流上帝仆人的血。但同时他们在谋害上帝儿子的命！这应作为我们的教训，足以打开我们的眼睛，使我们看清撒但欺骗人,使人转离真理之光的魔力。许多人蹈法利赛人的覆辙，尊敬那些为信仰殉身的人。他们因犹大拒绝基督的盲目无知而惊奇，说，如果我们生在基督的时代，我们必欣然领受他的教训，决不会跟那些拒绝救主的人一同犯罪。但当他们要顺从上帝而必须舍己受辱时，这些素来如此自夸的人便昧着良心不肯顺从了。这样，他们所表现的恰恰是基督所责备的法利赛人的精神。[27]{DA 618.2}
§57
The Pharisees built the tombs of the prophets, and adorned their sepulchers, and said one to another, If we had lived in the days of our fathers, we would not have united with them in shedding the blood of Gods servants. At the same time they were planning to take the life of His Son. This should be a lesson to us. It should open our eyes to the power of Satan to deceive the mind that turns from the light of truth. Many follow in the track of the Pharisees. They revere those who have died for their faith. They wonder at the blindness of the Jews in rejecting Christ. Had we lived in His day, they declare, we would gladly have received His teaching; we would never have been partakers in the guilt of those who rejected the Saviour. But when obedience to God requires self-denial and humiliation, these very persons stifle their convictions, and refuse obedience. Thus they manifest the same spirit as did the Pharisees whom Christ condemned. {DA 618.2}[27]
§58
犹太人一点也没看出来，他们拒绝基督所要负的责任是多么可怕。自从恶人第一次流了无辜之人的血，就是从义人亚伯倒在该隐手下之时起，这桩历史惨剧一直在重演，而且愈演愈烈。在各世代都有先知大声斥责君王、首领和庶民的罪恶，他们传出上帝所赐给他们的话,冒生命的危险来顺从上帝的旨意。拒绝真光和真理的人所应受的可怕刑罚，一代又一代地记录在案，堆积成山。现在基督的仇敌正把这累积起来的刑罚堆在自己头上。祭司和官长们的罪，比先前任何世代的罪更重。他们既拒绝了救主，就使世上一切义人所流的血,从亚伯直到基督，都归到他们自己身上。他们即将恶贯满盈，不久就有公义的报应倾在他们头上。关于这一点，耶稣警告他们说：[28]{DA 618.3}
§59
Little did the Jews realize the terrible responsibility involved in rejecting Christ. From the time when the first innocent blood was shed, when righteous Abel fell by the hand of Cain, the same history had been repeated, with increasing guilt. In every age prophets had lifted up their voices against the sins of kings, rulers, and people, speaking the words which God gave them, and obeying His will at the peril of their lives. From generation to generation there had been heaping up a terrible punishment for the rejecters of light and truth. This the enemies of Christ were now drawing down upon their own heads. The sin of the priests and rulers was greater than that of any preceding generation. By their rejection of the Saviour, they were making themselves responsible 6for the blood of all the righteous men slain from Abel to Christ. They were about to fill to overflowing their cup of iniquity. And soon it was to be poured upon their heads in retributive justice. Of this, Jesus warned them: {DA 618.3}[28]
§60
“叫世上所流义人的血，都归到你们身上，从义人亚伯的血起，直到你们在殿和坛中间所杀的巴拉加的儿子撒迦利亚的血为止。我实在告诉你们,这一切的罪,都要归到这世代了。”[29]{DA 619.1}
§61
That upon you may come all the righteous blood shed upon the earth, from the blood of righteous Abel unto the blood of Zacharias son of Barachias, whom ye slew between the temple and the altar. Verily I say unto you, All these things shall come upon this generation. {DA 619.1}[29]
§62
听见耶稣讲话的文士和法利赛人知道他的话是真的。他们知道先知撒迦利亚被杀的情形。当上帝警告的话还在撒迦利亚口中时，那叛道的王便勃然大怒，下令把先知处死。他的血流在圣殿院子里的石头上，血迹永远不能磨灭，一直留在那里作为以色列叛道的见证。圣殿存在一天，这义人的血迹就向上帝呼吁伸冤一天。当耶稣提到这些可怕的罪恶时，众人都深感恐惧、震惊。[30]{DA 619.2}
§63
The scribes and Pharisees who listened to Jesus knew that His words were true. They knew how the prophet Zacharias had been slain. While the words of warning from God were upon his lips, a satanic fury seized the apostate king, and at his command the prophet was put to death. His blood had imprinted itself upon the very stones of the temple court, and could not be erased; it remained to bear testimony against apostate Israel. As long as the temple should stand, there would be the stain of that righteous blood, crying to God to be avenged. As Jesus referred to these fearful sins, a thrill of horror ran through the multitude. {DA 619.2}[30]
§64
耶稣展望将来，声明犹太人的不肯悔改，和对上帝仆人的不能容忍的态度，过去怎样，将来还会是怎样：[31]{DA 619.3}
§65
Looking forward, Jesus declared that the impenitence of the Jews and their intolerance of Gods servants would be the same in the future as it had been in the past: {DA 619.3}[31]
§66
“所以我差遣先知和智慧人并文士到你们这里来，有的你们要杀害，要钉十字架；有的你们要在会堂里鞭打，从这城追逼到那城。”被圣灵充满，大有信心的先知和智慧人司提反、雅各和许多其他义人将被定罪，并遭杀害。这时基督向天举手，全身被一道神光环绕，以审判者的姿态站在众人面前讲话。一向是柔和劝告的话音,此时变成责备和判罪的声调。听众为之发颤。他的言语和神色给人的印象是永不磨灭的。[32]{DA 619.4}
§67
Wherefore, behold, I send unto you prophets, and wise men, and scribes: and some of them ye shall kill and crucify; and some of them shall ye scourge in your synagogues, and persecute them from city to city. Prophets and wise men, full of faith and the Holy Ghost,--Stephen, James, and many others,--would be condemned and slain. With hand uplifted to heaven, and a divine light enshrouding His person, Christ spoke as a judge to those before Him. His voice, that had so often been heard in gentleness and entreaty, was now heard in rebuke and condemnation. The listeners shuddered. Never was the impression made by His words and His look to be effaced. {DA 619.4}[32]
§68
基督的义愤是针对那些既毁了自己，又蒙骗他人，更污辱了上帝的假冒为善、罪大恶极之徒的。他在祭司和官长们的似是而非、自欺欺人的推论之中，看出撒但的伎俩。他斥责罪恶，虽然言辞锋利、不留余地，但并没说报复的话。他固然对黑暗之君发义怒，却没有表现暴躁的性格。每个基督徒也当如此。他的生活若与上帝和谐，并具有仁爱和怜悯的美德，必对罪恶感到义愤填膺，却不至于感情冲动，以辱骂还辱骂；甚至在受撒但势力鼓动的人诬告时,仍能在基督里保持镇定沉着的风度。[33]{DA 619.5}
§69
Christs indignation was directed against the hypocrisy, the gross sins, by which men were destroying their own souls, deceiving the people and dishonoring God. In the specious deceptive reasoning of the priests and rulers He discerned the working of satanic agencies. Keen and searching had been His denunciation of sin; but He spoke no words of retaliation. He had a holy wrath against the prince of darkness; but He manifested no irritated temper. So the Christian who lives in harmony with God, possessing the sweet attributes of love and mercy, will feel a righteous 6indignation against sin; but he will not be roused by passion to revile those who revile him. Even in meeting those who are moved by a power from beneath to maintain falsehood, in Christ he will still preserve calmness and self-possession. {DA 619.5}[33]
§70
上帝的儿子依依不舍地望着圣殿和听众，脸上不禁现出无限神圣的慈爱。他心怀重忧，眼噙热泪，声音颤抖地说：“耶路撒冷啊，耶路撒冷啊！你常杀害先知，又用石头打死那奉差遣到你这里来的人，我多次愿意聚集你的儿女，好像母鸡把小鸡聚集在翅膀底下,只是你们不愿意。”这是最后分离的挣扎。上帝的心意也随着基督的悲声倾诉出来了。这是上帝恒久忍耐的慈爱的神秘告别。[34]{DA 620.1}
§71
Divine pity marked the countenance of the Son of God as He cast one lingering look upon the temple and then upon His hearers. In a voice choked by deep anguish of heart and bitter tears He exclaimed, O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not! This is the separation struggle. In the lamentation of Christ the very heart of God is pouring itself forth. It is the mysterious farewell of the long-suffering love of the Deity. {DA 620.1}[34]
§72
法利赛人和撒都该人都哑口无言。耶稣召集门徒准备离开圣殿，并不像一个从敌人面前退却的失败者，却像一个完成了任务的人，以胜利者的姿态退出战场。[35]{DA 620.2}
§73
Pharisees and Sadducees were alike silenced. Jesus summoned His disciples, and prepared to leave the temple, not as one defeated and forced from the presence of his adversaries, but as one whose work was accomplished. He retired a victor from the contest. {DA 620.2}[35]
§74
在那重要的一天，从基督口中阐发出来的宝贝真理被多人珍藏在心。在这些人的生活中，唤醒了新的思想，生出了新的热望，开始了新的纪元。在基督被钉和复活之后，这些人便出来站在前列，以一种与圣工之伟大相称的智慧和热忱完成了他们神圣的使命。他们所传的信息感动人心，削弱了那长期束缚着千万人生活的古老迷信。人的理论和哲学在他们的见证之下，成了虚空的无稽之谈。当日救主在耶路撒冷圣殿中,对那惊讶、紧张的会众说的话所产生的重大效果，于此可见一斑。[36]{DA 620.3}
§75
The gems of truth that fell from Christs lips on that eventful day were treasured in many hearts. For them new thoughts started into life, new aspirations were awakened, and a new history began. After the crucifixion and resurrection of Christ, these persons came to the front, and fulfilled their divine commission with a wisdom and zeal corresponding to the greatness of the work. They bore a message that appealed to the hearts of men, weakening the old superstitions that had long dwarfed the lives of thousands. Before their testimony human theories and philosophies became as idle fables. Mighty were the results flowing from the words of the Saviour to that wondering, awestruck crowd in the temple at Jerusalem. {DA 620.3}[36]
§76
但以色列作为一个国家，已经离弃了上帝，橄榄树上原来的枝子已经折断（见罗11:21）。耶稣最后看了看圣殿的内部，用悲哀怜悯的声音说：“看哪，你们的家成为荒场，留给你们。我告诉你们：从今以后，你们不得再见我,直等到你们说：‘奉主名来的,是应当称颂的。’”以前他常称圣殿为他父的居所；但如今，上帝的儿子要从那里出来了。上帝的圣颜也要永远离开那为荣耀他而建造的圣殿。从此以后，圣殿中一切的仪式再无意义，一切的礼节再无用处了。[37]{DA 620.4}
§77
But Israel as a nation had divorced herself from God. The natural branches of the olive tree were broken off. Looking for the last time upon the interior of the temple, Jesus said with mournful pathos, Behold, your house is left unto you desolate. For I say unto you, Ye shall not see Me henceforth, till ye shall say, Blessed is He that cometh in the name of the Lord. Hitherto He had called the temple His Fathers house; but now, as the Son of God should pass out from those walls, Gods presence would be withdrawn forever from the temple built to His glory. Henceforth its ceremonies would be meaningless, its services a mockery. {DA 620.4}[37]