第03章 律法的精义
§1
第03章律法的精义
§2
Chap. 3 - The Spirituality of the Law
§3
“我来不是要废掉，乃是要成全。”（太5:17）[1]
§4
I am not come to destroy, but to fulfill. Matthew 5:17.[1]
§5
那在西奈山上雷声火焰中宣布律法的，乃是基督。上帝的荣耀像吞灭的烈火般降在山顶上，山就因主的临格而摇撼震动。于是以色列的群众俯伏于地，怀着畏惧的心，静听律法的神圣训令。这与福山上的情景，是何等悬殊的对照啊！在夏日的晴空之下，除了鸟啼，别无其他声息之际，耶稣阐明了他国度的原则。然而那天以仁慈的语气向民众说话的主，也是在向他们阐明西奈山上所颁布之律法的原则。[2]
§6
It was Christ who, amid thunder and flame, had proclaimed the law upon Mount Sinai. The glory of God, like devouring fire, rested upon its summit, and the mountain quaked at the presence of the Lord. The hosts of Israel, lying prostrate upon the earth, had listened in awe to the sacred precepts of the law. What a contrast to the scene upon the mount of the Beatitudes! Under the summer sky, with no sound to break the stillness but the song of birds, Jesus unfolded the principles of His kingdom. Yet He who spoke to the people that day in accents of love, was opening to them the principles of the law proclaimed upon Sinai. {MB 45.1 }[2]
§7
在颁布律法之时，以色列民虽因在埃及长期为奴而致堕落，亟需使他们体认上帝的权能与威严，但他仍然向他们显示自己是一位仁慈的上帝。“耶和华从西奈山而来，从西珥向他们显现，从巴兰山发出光辉，从万万圣者中来临，从他右手为百姓传出烈火的律法。他疼爱百姓，众圣徒都在他手中，他们坐在他的脚下，领受他的言语。”（申33:2-3）[3]
§8
When the law was given, Israel, degraded by the long bondage in Egypt, had need to be impressed with the power and majesty of God; yet He revealed Himself to them no less as a God of love. The Lord came from Sinai, And rose from Seir unto them; He shined forth from Mount Paran, And He came from the ten thousands of holy ones: At His right hand was a fiery law unto them. Yea, He loveth the tribes; All their holy ones are in Thy hand: And they sat down at Thy feet; Everyone received of Thy words. Deuteronomy 33:2, 3, R.V., margin.{MB 45.2 }[3]
§9
上帝曾以下面这几句历代流传而为人珍重的奇妙话语，向摩西显示他的荣耀：“耶和华，耶和华，是有怜悯，有恩典的上帝，不轻易发怒，并有丰盛的慈爱和诚实，为千万人存留慈爱，赦免罪孽过犯和罪恶。”（出34:6-7）[4]
§10
It was to Moses that God revealed His glory in those wonderful words that have been the treasured heritage of the ages: The Lord, The Lord God, merciful and gracious, long-suffering, and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity and transgression and sin. Exodus 34:6, 7. {MB 46.1 }[4]
§11
西奈山上所颁赐的律法，乃是宣布爱的原则，也是向世界启示天国的律法。这律法是经一位中保的手而制定的——就是那位有能力可使人心与其原则相合的主所宣布的。当上帝向以色列民宣告说“你们要在我面前为圣洁的人”时（出22:31），他便显明了律法的宗旨。[5]
§12
The law given upon Sinai was the enunciation of the principle of love, a revelation to earth of the law of heaven. It was ordained in the hand of a Mediator--spoken by Him through whose power the hearts of men could be brought into harmony with its principles. God had revealed the purpose of the law when He declared to Israel, Ye shall be holy men unto Me. Exodus 22:31. {MB 46.2 }[5]
§13
然而以色列民却没有辨明律法的属灵性质，因此往往他们所自称的顺从，只是形式和仪节上的遵守，而不是将他们的内心降服于爱的统治之下。当耶稣以他的品德与作为向世人表彰上帝的圣洁，仁爱和慈父般的特质，并说明单单仪式上的顺从并无价值之时，犹太人的领袖们都没有接受或了解他的话。他们认为他过于轻视律法的要求，而当他向他们阐明那本为他们神圣仪节之精义的真理时，他们由于专门注重外表，就控告他企图推翻律法了。[6]
§14
But Israel had not perceived the spiritual nature of the law, and too often their professed obedience was but an observance of forms and ceremonies, rather than a surrender of the heart to the sovereignty of love. As Jesus in His character and work represented to men the holy, benevolent, and paternal attributes of God, and presented the worthlessness of mere ceremonial obedience, the Jewish leaders did not receive or understand His words. They thought that He dwelt too lightly upon the requirements of the law; and when He set before them the very truths that were the soul of their divinely appointed service, they, looking only at the external, accused Him of seeking to overthrow it. {MB 46.3 }[6]
§15
基督的训言虽然安详地说出，却带着诚恳与力量来打动听众的心。他们原等待听到像拉比们那套毫无生气的遗传和苛求，但却没有听到，他们“都希奇他的教训，因为他教训他们，正像有权柄的人，不像他们的文士。”（太7:29）法利赛人也注意到自己施教的方式与基督的迥然不同。他们看出真理的威严，纯洁与优美，连同其深刻而柔和的感化力，正牢握住许多人的心意。救主神圣的慈爱与温柔吸引了众人的心归向他。拉比们也看出:由于他的训诲，他们所授予民众的教训之主旨都等于零了。他正在拆毁那助长他们骄傲和擅专的隔墙，而他们深恐若任其长此以往，他就要吸引民众完全远离他们了。故此他们就怀着坚决的敌意来尾随他，指望找到机会使民众对他发生恶感，这样就能使犹太公会得以判处他的死罪了。[7]
§16
The words of Christ, though calmly spoken, were uttered with an earnestness and power that stirred the hearts of the people. They listened for a repetitionof the lifeless traditions and exactions of the rabbis, but in vain. They were astonished at His teaching: for He taught them as one having authority, and not as their scribes. Matthew 7:29, R.V. The Pharisees noted the vast difference between their manner of instruction and that of Christ. They saw that the majesty and purity and beauty of the truth, with its deep and gentle influence, was taking firm hold upon many minds. The Saviours divine love and tenderness drew the hearts of men to Him. The rabbis saw that by His teaching the whole tenor of the instruction they had given to the people was set at nought. He was tearing down the partition wall that had been so flattering to their pride and exclusiveness; and they feared that, if permitted, He would draw the people entirely away from them. Therefore they followed Him with determined hostility, hoping to find some occasion for bringing Him into disfavor with the multitudes and thus enabling the Sanhedrin to secure His condemnation and death. {MB 46.4 }[7]
§17
耶稣在山上的时候，就受到奸细们的严密监视，而当他阐明公义的原则时，法利赛人就唆使人散布耳语，说他的教训与上帝在西奈山上所颁赐的律例是相反的。但救主对于那借着摩西而授予的宗教与制度，却未讲过一句动摇人信仰的话语。因为这位以色列的伟大领袖所传给他人民的每一丝神圣的亮光，都是从基督领受的。正当许多人在心里说他来要废掉律法时，耶稣却以清晰无误的话语表明他对神圣律法的态度。他说：“莫想我来要废掉律法和先知。”[8]
§18
On the mount, Jesus was closely watched by spies; and as He unfolded the principles of righteousness, the Pharisees caused it to be whispered about that His teaching was in opposition to the precepts that God had given from Sinai. The Saviour said nothing to unsettle faith in the religion and institutions that had been given through Moses; for every ray of divine light that Israels great leader communicated to his people was received from Christ. While many are saying in their hearts that He has come to do away with the law, Jesus in unmistakable language reveals His attitude toward the divine statutes. Think not,He said, that I am come to destroy the law, or the prophets. {MB 47.1 }[8]
§19
那位宣称自己无意要废掉律法的主，原是人类的创造者，也是律法的颁布者。自然界的万物，自浮游于阳光中的微尘直到太空中的诸世界，莫不处于律法之下。自然界的秩序与和谐，也都有赖于服从这些律法。同样的，也有伟大的公义原则管理着一切具有理智者的生命，而全宇宙的福祉就在乎遵循这些原则。在这个世界尚未受造之前，上帝的律法就已经存在了。天使都受其原则所管束，而为要使地与天得以和谐起见，人也必须服从这神圣的法度。基督曾在伊甸园中，向人类阐明律法的条例，“那时晨星一同歌唱，神的众子也都欢呼。”（伯38:7）基督在地上的使命并非要废掉律法，乃要借着他的恩典而使世人转回服从律法的条例。[9]
§20
It is the Creator of men, the Giver of the law, who declares that it is not His purpose to set aside its precepts. Everything in nature, from the mote in the sunbeam to the worlds on high, is under law. And upon obedience to these laws the order and harmony of the natural world depend. So there are great principles of righteousness to control the life of all intelligent beings, and upon conformity to these principles the well-being of the universe depends. Before this earth was called into being, Gods law existed. Angels are governed by its principles, and in order for earth to be in harmony with heaven, man also must obey the divine statutes. To man in Eden Christ made known the precepts of the law when the morning stars sang together, and all the sons of God shouted for joy. Job 38:7. The mission of Christ on earth was not to destroy the law, but by His grace to bring man back to obedience to its precepts. {MB 48.1 }[9]
§21
多年以后，那位曾在山上倾听耶稣话语的蒙爱的门徒，在圣灵的感动之下，曾论及律法是具有永久遵行之义务的。他说：“违背律法就是罪”，并且“凡犯罪的，就是违背律法。”（约一3:4）他说明他所提及的律法，“乃是你们从起初所受的旧命令。”（约一2:7）他所讲论的即是创造时业已存在，而在西奈山上重新宣布的律法。[10]
§22
The beloved disciple, who listened to the words of Jesus on the mount, writing long afterward under the inspiration of the Holy Spirit, speaks of the law as of perpetual obligation. He says that sin is the transgression of the law and that whosoever committeth sin transgresseth also the law. 1 John 3:4. He makes it plain that the law to which he refers is an old commandment which ye had from the beginning. 1 John 2:7. He is speaking of the law that existed at the creation and was reiterated upon Mount Sinai. {MB 48.2 }[10]
§23
耶稣曾论到律法说：“我来不是要废掉，乃是要成全。”他在此处所用的“成全”二字，是与他向施洗约翰宣称他的用意乃要“尽诸般的义”的“尽”字同义（太3:15），意思就是要满足律法的需求，留下完全顺从上帝旨意的范例。[11]
§24
Speaking of the law, Jesus said, I am not come to destroy, but to fulfill. He here used the wordfulfill in the same sense as when He declared to John the Baptist His purpose to fulfill all righteousness (Matthew 3:15); that is, to fill up the measure of the laws requirement, to give an example of perfect conformity to the will of God. {MB 48.3 }[11]
§25
他的使命就是要“使律法为大、为尊。”（赛42:21）他乃要启示律法的属灵性质，展现其广泛的原理，并阐明其需要永远遵行的义务。[12]
§26
His mission was to magnify the law, and make it honorable. Isaiah 42:21. He was to show the spiritual nature of the law, to present its far-reaching principles, and to make plain its eternal obligation. {MB 49.1 }[12]
§27
世间最尊贵最温文的人，也不过是基督的品德之神圣优美的模糊反映而已，所罗门受圣灵的感动论到他写道：他是“超乎万人之上，……全然可爱”的（歌5:10-16），大卫在预言的异象中见到他便说：“他比世人更美”（诗45:2）。耶稣——天父本体的真像，上帝荣耀所发的光辉；克己的救赎主，通过他寄居于世的仁慈的人生，已将上帝律法的本质活活地表现出来了。在他的生活中，显明了那自天而生的爱——基督化的原则，乃是永恒正义之律法的基础。[13]
§28
The divine beauty of the character of Christ, of whom the noblest and most gentle among men are but a faint reflection; of whom Solomon by the Spirit of inspiration wrote, He is the chiefest among ten thousand, . . . yea, He is altogether lovely (Song of Solomon 5:10-16); of whom David, seeing Him in prophetic vision, said, Thou art fairer than the children of men (Psalm 45:2); Jesus, the express image of the Fathers person, the effulgence of His glory; the self-denying Redeemer, throughout His pilgrimage of love on earth, was a living representation of the character of the law of God. In His life it is made manifest that heaven-born love, Christlike principles, underlie the laws of eternal rectitude. {MB 49.2 }[13]
§29
耶稣说：“就是到天地都废去了，律法的一点一划也不能废去，都要成全。”（太5:18）基督借着他自己顺服律法，证明了律法永不变更的性质，也证实了靠着他的恩典，亚当的众儿女都能完全地遵守律法。他在山上宣称：直到万事——就是一切与人类有关，一切与救赎计划有关的事——都告成全之后，律法中最小的一点也不能废去。他并没有教导人说律法或将废去，却注目于世人视线所能达及的最远界限，并向我们保证直到那时律法的权威仍必存在，以致无人可以假想他的使命乃是要废去什么律法的条例。只要天地仍然存在，上帝律法的神圣原则也必存在。他的公义“好像高山”（诗36:6），要继续存在，成为福惠的源头，涌出复苏大地的川流。[14]
§30
Till heaven and earth pass, said Jesus, one jot or one tittle shall in nowise pass from the law, till all be fulfilled. By His own obedience to the law, Christ testified to its immutable character and proved that through His grace it could be perfectly obeyed by every son and daughter of Adam. On the mount He declared that not the smallest iota should pass from the law till all things should be accomplished--all things that concern the human race, all thatrelates to the plan of redemption. He does not teach that the law is ever to be abrogated, but He fixes the eye upon the utmost verge of mans horizon and assures us that until this point is reached the law will retain its authority so that none may suppose it was His mission to abolish the precepts of the law. So long as heaven and earth continue, the holy principles of Gods law will remain. His righteousness, like the great mountains (Psalm 36:6), will continue, a source of blessing, sending forth streams to refresh the earth. {MB 49.3 }[14]
§31
因为主的律法是全备的，所以无从更改，而有罪的世人靠赖自己也无法达到律法所要求的标准。这便是耶稣要来作我们救赎主的缘故。他的使命乃要借着使世人与上帝的性情有分，而令他们与天国律法的原则相合。当我们弃绝自己的罪恶，接受基督为我们的救主之时，律法就被高举了。使徒保罗问道：“这样，我们因信废了律法吗？断乎不是，更是坚固律法。”（罗3:31）[15]
§32
Because the law of the Lord is perfect, and therefore changeless, it is impossible for sinful men, in themselves, to meet the standard of its requirement. This was why Jesus came as our Redeemer. It was His mission, by making men partakers of the divine nature, to bring them into harmony with the principles of the law of heaven. When we forsake our sins and receive Christ as our Saviour, the law is exalted. The apostle Paul asks, Do we then make void the law through faith? God forbid: yea, we establish the law. Romans 3:31. {MB 50.1 }[15]
§33
新约的应许乃是：“我要将我的律法写在他们心上，又要放在他们的里面。”（来10:16）那预指基督为上帝的羔羊，要除去世人罪孽的一切表号性的制度，虽然在他死的时候都要废去，然而十诫所包含之公义的原则，却与那永恒的宝座同样是永不改变的。没有一条命令已被取消，也没有一点一划已被改变。那在乐园中向人类显示为伟大生命之律的原则，在光复后的乐园中仍必毫无改变地存在。当伊甸园在地上再度如花开放的时候，日光之下的一切生灵都必遵守上帝仁爱的律法。[16]
§34
The new-covenant promise is, I will put My laws into their hearts, and in their minds will I write them. Hebrews 10:16. While the system of types which pointed to Christ as the Lamb of God that should take away the sin of the world was to pass away at His death, the principles of righteousness embodied in the Decalogue are as immutable as the eternal throne. Not one command has been annulled, not a jot or tittle has been changed. Those principles that were made known to man in Paradise as the great law oflife will exist unchanged in Paradise restored. When Eden shall bloom on earth again, Gods law of love will be obeyed by all beneath the sun. {MB 50.2 }[16]
§35
“耶和华啊，你的话安定在天，直到永远。”“他的训词都是确实的，是永永远远坚定的，是按诚实正直设立的。”“我因学你的法度，久已知道是你永远立定的。”（诗119:89；111:7-8；119:152）[17]
§36
Forever, O Lord, Thy word is settled in heaven. All His commandments are sure. They stand fast for ever and ever, and are done in truth and uprightness. Concerning Thy testimonies, I have known of old that Thou hast founded them forever. Psalm 119:89; 111:7, 8; Psalm 119:152. {MB 51.1 }[17]
§37
“所以无论何人废掉这诫命中最小的一条，又教训人这样作，他在天国要称为最小的。”（太5:19）这就是说：在那里没有他的地位，因为那故意违犯某一条诫命的人，他就没有用心灵和诚实遵守其中的任何一条。“因为凡遵守全律法的，只在一条上跌倒，他就是犯了众条。”（雅2:10）[18]
§38
Whosoever . . . shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven. Matthew 5:19. That is, he shall have no place therein. For he who willfully breaks one commandment, does not, in spirit and truth, keep any of them. Whosoever shall keep the whole law, and yet offend in one point, he is guilty of all. James 2:10. {MB 51.2 }[18]
§39
罪恶的构成，并不在乎悖逆行为的重大，乃在乎对上帝已启示之旨意的最小细节有所偏离的事实，因为这样就足以显明心灵与罪恶之间仍有牵连。心灵所作的侍奉就不是专一的了，实际上这就等于否认上帝，反抗他政权的律法。[19]
§40
It is not the greatness of the act of disobedience that constitutes sin, but the fact of variance from Gods expressed will in the least particular; for this shows that there is yet communion between the soul and sin. The heart is divided in its service. There is a virtual denial of God, a rebellion against the laws of His government. {MB 51.3 }[19]
§41
世人若能随意离弃主的要求，而为自己设立义务的标准，这样势必产生许多不同的标准来迎合不同的心意，于是政权就要从主的手中被夺去了。人的意志将成为至高无上的，而上帝崇高圣善的旨意——就是他对他创造之物所存慈爱的宗旨——就要被侮辱和轻视了。[20]
§42
Were men free to depart from the Lords requirements and to set up a standard of duty for themselves, there would be a variety of standards to suit different minds and the government would be takenout of the Lords hands. The will of man would be made supreme, and the high and holy will of God--His purpose of love toward His creatures--would be dishonored, disrespected. {MB 51.4 }[20]
§43
何时世人自择其道而行，就置身于与上帝敌对的地位上了。他们在天国是无分的，因为他们在与天国的原则交战。他们既轻视上帝的旨意，就置身于上帝与人类的大敌，撒但那一边。人活着不是单靠上帝口里所出的一句或许多句话，乃是靠他的一切话。我们不能忽视他任何一句话，而仍得保安全，不论这句话在我们看来是如何的无足轻重。没有一条诫命不是为人类今生与来世的福祉与快乐而设的。人若遵行上帝的律法，就如有藩篱护卫着，得蒙保守而脱离邪恶。凡将这神圣的壁垒拆毁一点的人，就是破坏了保护他的能力，因为他开放了敌人侵入的途径，可以进来蹂躏毁灭。[21]
§44
Whenever men choose their own way, they place themselves in controversy with God. They will have no place in the kingdom of heaven, for they are at war with the very principles of heaven. In disregarding the will of God, they are placing themselves on the side of Satan, the enemy of God and man. Not by one word, not by many words, but by every word that God has spoken, shall man live. We cannot disregard one word, however trifling it may seem to us, and be safe. There is not a commandment of the law that is not for the good and happiness of man, both in this life and in the life to come. In obedience to Gods law, man is surrounded as with a hedge and kept from the evil. He who breaks down this divinely erected barrier at one point has destroyed its power to protect him; for he has opened a way by which the enemy can enter to waste and ruin. {MB 52.1 }[21]
§45
我们的始祖仅在一点上不顾上帝的旨意而冒险，就为世界打开了祸患泛滥之闸。凡步其后尘的人，必收获同样的结果。上帝的慈爱是他律法中每一条明令的基础，而凡离弃诫命的人，便是在制造自己的不幸与灭亡。[22]
§46
By venturing to disregard the will of God upon one point, our first parents opened the floodgates of woe upon the world. And every individual who follows their example will reap a similar result. The love of God underlies every precept of His law, and he who departs from the commandment is working his own unhappiness and ruin.{MB 52.2 }[22]
§47
“你们的义，若不胜于文士和法利赛人的义，断不能进天国。”（太5:20）文士和法利赛人不但控告基督，也控告他的门徒为罪人，因为他们不顾拉比们的礼节和仪式。门徒往往由于遭受他们所素来尊为宗教师傅者的指责与控告，因而感到困惑与烦恼。耶稣揭露了这一骗局。他宣称法利赛人所异常重视的义乃是毫无价值的。犹太民族自称是上帝所宠爱的特别而忠贞的子民，可是基督却指出他们的宗教中缺乏得救的信心。他们一切的敬虔的虚饰，人为的构想与仪式，甚或他们所夸耀的遵守律法外表要求的举动，都不足以使他们成圣，他们内心不洁，品格并不高尚，也不与基督相似。[23]
§48
Except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven. Matthew 5:20. The scribes and Pharisees had accused not only Christ but His disciples as sinners because of their disregard of the rabbinical rites and observances. Often the disciples had been perplexed and troubled by censure and accusation from those whom they had been accustomed to revere as religious teachers. Jesus unveiled the deception. He declared that the righteousness upon which the Pharisees set so great value was worthless. The Jewish nation had claimed to be the special, loyal people who were favored of God; but Christ represented their religion as devoid of saving faith. All their pretensions of piety, their human inventions and ceremonies, and even their boasted performance of the outward requirements of the law, could not avail to make them holy. They were not pure in heart or noble and Christlike in character. {MB 53.1 }[23]
§49
法定的宗教信仰，并不足以使生灵与上帝相和，法利赛教派所信奉的苛刻严厉的宗教缺乏悔改、温柔与仁爱，只不过是罪人的绊脚石而已。他们正如那失了味的盐一般，因为他们所发生的影响无力保护世界不致败坏。那唯一真正的信仰乃是“生发仁爱”以致洁净心灵的信仰（加5:6）。它好像一种改变品格的酵一般。[24]
§50
A legal religion is insufficient to bring the soul into harmony with God. The hard, rigid orthodoxy of the Pharisees, destitute of contrition, tenderness, or love, was only a stumbling block to sinners. They were like the salt that had lost its savor; for their influence had no power to preserve the world from corruption. The only true faith is that which worketh by love (Galatians 5:6) to purify the soul. It is as leaven that transforms the character. {MB 53.2 }[24]
§51
犹太人原应从先知的教训中明悉这一切的道理。数百年前，那向上帝吁求成义的生灵，都曾从先知弥迦的话语中找到了呼声与答复：“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？……世人哪，耶和华已指示你何为善，他向你所要的是什么呢？只要你行公义，好怜悯，存谦卑的心，与你的上帝同行。”（弥6:6-8）[25]
§52
All this the Jews should have learned from theteachings of the prophets. Centuries before, the cry of the soul for justification with God had found voice and answer in the words of the prophet Micah: 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? . . . He hath showed thee, O man, what is good; and what doth the Lord require of thee, but to do justly, and to love mercy, and to walk humbly with thy God? Micah 6:6-8. {MB 53.3 }[25]
§53
先知何西阿曾在以下的话中，指出那构成法利赛主义的本质：“以色列是虚荣的葡萄树，向自己结出果子来。”（何10:1，英文本）犹太人所自诩的侍奉上帝，实际上乃是为自己而工作。他们的义无非是按照自己的意见，并为博取自己的私利，且凭着自己的努力而遵守律法的结果而已。因此这种义决不会比他们的本身更好。他们致力于使自己成为圣洁，无异乎企图使洁净之物从污秽之物中产生出来。上帝的律法与他自己同样的圣洁，也与他自己同样的完全。它向人表彰上帝的义。人靠自己并不能遵守这律法，因为人的本性是腐败而畸形的，与上帝的圣德全然不同。自私之心的作为都像“不洁净的人，”“而我们……所有的义都像污秽的衣服。”（赛64:6）[26]
§54
The prophet Hosea had pointed out what constitutes the very essence of Pharisaism, in the words, Israel is an empty vine, he bringeth forth fruit unto himself. Hosea 10:1. In their professed service to God, the Jews were really working for self. Their righteousness was the fruit of their own efforts to keep the law according to their own ideas and for their own selfish benefit. Hence it could be no better than they were. In their endeavor to make themselves holy, they were trying to bring a clean thing out of an unclean. The law of God is as holy as He is holy, as perfect as He is perfect. It presents to men the righteousness of God. It is impossible for man, of himself, to keep this law; for the nature of man is depraved, deformed, and wholly unlike the character of God. The works of the selfish heart are as an unclean thing; and all our righteousnesses are as filthy rags. Isaiah 64:6. {MB 54.1 }[26]
§55
律法虽是圣洁的，但犹太人也不能靠着自己努力遵守律法而得以称义。基督的门徒若愿进入天国，就必须获得一种义，其性质与法利赛人的义完全不同。上帝借着他的儿子，向他们提供了那属于律法的完全的义。他们若肯将心门完全敞开接受基督，则上帝自己的生命——他的爱——就要住在他们里面，使他们变化而与他的形象相似，这样，他们借着上帝白白的恩赐，便可享有律法所要求的义了。但法利赛人却拒绝了基督，他们“因为不知道上帝的义，想要立自己的义，就不服上帝的义了。”（罗10:3）[27]
§56
While the law is holy, the Jews could not attain righteousness by their own efforts to keep the law. The disciples of Christ must obtain righteousness ofa different character from that of the Pharisees, if they would enter the kingdom of heaven. God offered them, in His Son, the perfect righteousness of the law. If they would open their hearts fully to receive Christ, then the very life of God, His love, would dwell in them, transforming them into His own likeness; and thus through Gods free gift they would possess the righteousness which the law requires. But the Pharisees rejected Christ; being ignorant of Gods righteousness, and going about to establish their own righteousness (Romans 10:3), they would not submit themselves unto the righteousness of God. {MB 54.2 }[27]
§57
耶稣接着又向他的听众说明了遵守上帝诫命的真义——就是要使基督的品德再显在他们身上，因为上帝已在他的身上日复一日地彰显于他们面前了。[28]
§58
Jesus proceeded to show His hearers what it means to keep the commandments of God--that it is a reproduction in themselves of the character of Christ. For in Him, God was daily made manifest before them. {MB 55.1 }[28]
§59
“凡向弟兄动怒的，难免受审判。”（太5:22）主曾借着摩西说：“不可心里恨你的弟兄，……不可报仇，也不可埋怨你本国的子民，却要爱人如己。”（利19:17-18）基督所提示的真理，与先知所教导的完全一样，但因他们心地刚硬而喜爱犯罪，所以这些真理都变得隐晦不明了。[29]
§60
Everyone who is angry with his brother shall be in danger of the judgment. Matthew 5:22, R.V. Through Moses the Lord had said, Thou shalt not hate thy brother in thine heart. . . . Thou shalt not avenge, nor bear any grudge against the children of thy people, but thou shalt love thy neighbor as thyself. Leviticus 19:17, 18. The truths which Christ presented were the same that had been taught by the prophets, but they had become obscured through hardness of heart and love of sin. {MB 55.2 }[29]
§61
救主的话语向他的听众显明了这件事实，就是当他们定别人为罪人之时，他们自己却同样的有罪，因为他们存着恶意和仇恨。[30]
§62
The Saviours words revealed to His hearers the fact that, while they were condemning others astransgressors, they were themselves equally guilty; for they were cherishing malice and hatred. {MB 55.3 }[30]
§63
在他们聚集之地的对海那边，乃是一个名叫巴珊乡的荒凉地带，其中的林山野谷，久为各等各式的暴徒出没之地。从该地传来的抢劫凶杀的消息，在民众的脑海里记忆犹新，很多人都激烈地指责这班不法之徒。但同时他们自己也易怒好斗，对于那压迫他们的罗马人怀着极深的仇恨，并且认为自己可任意恨恶藐视其他民族，甚至对于那些并非在凡事上均与他们意见相合的本国同胞也是如此。在这些事上，他们正是违背了那宣称“不可杀人”的律法。[31]
§64
Across the sea from the place where they were assembled was the country of Bashan, a lonely region, whose wild gorges and wooded hills had long been a favorite lurking ground for criminals of all descriptions. Reports of robbery and murder committed there were fresh in the minds of the people, and many were zealous in denouncing these evildoers. At the same time they were themselves passionate and contentious; they cherished the most bitter hatred of their Roman oppressors and felt themselves at liberty to hate and despise all other peoples, and even their own countrymen who did not in all things conform to their ideas. In all this they were violating the law which declares, Thou shalt not kill. {MB 56.1 }[31]
§65
怀恨与复仇的心意起源于撒但，而这样的心意已驱使他将上帝的儿子置于死地，任何人若存着恶毒或不仁之念，就是存着这同样的心意，而其结果必然是死亡。报复之念中包含着恶行，犹如植物包含在子粒里一样。“凡恨他弟兄的，就是杀人的，你们晓得凡杀人的，没有永生存在他里面。”（约一3:15）[32]
§66
The spirit of hatred and revenge originated with Satan, and it led him to put to death the Son of God. Whoever cherishes malice or unkindness is cherishing the same spirit, and its fruit will be unto death. In the revengeful thought the evil deed lies enfolded, as the plant in the seed. Whosoever hateth his brother is a murderer: and ye know that no murderer hath eternal life abiding in him. 1 John 3:15. {MB 56.2 }[32]
§67
“凡骂弟兄是拉加（意即虚无或鄙陋之人）的，难免公会的审断。”（太5:22）上帝在赐下他的儿子救赎我们的事上，曾显明他对每一生灵的评价是何等的高，他也不容任何人讲说侮蔑另一个人的话。我们在周围之人的身上，不免会看出缺点和软弱来，但上帝却认每一个人为他自己的产业——由于创造的关系而属于他，更由于基督宝血所救赎的关系，而加倍地属于他。人人都是按照他的形象而造的，甚至连那最堕落的人也应受尊敬而亲切的对待。即使是一句蔑视某一基督曾为之舍命的生灵的话，上帝将来也必要我们为此交帐。[33]
§68
Whosoever shall say to his brother, Raca [vain fellow], shall be in danger of the council. In the gift of His Son for our redemption, God has shown how high a value He places upon every human soul, and He gives to no man liberty to speak contemptuously of another. We shall see faults and weaknesses in those about us, but God claims every soul as His property--His by creation, and doubly His as purchasedby the precious blood of Christ. All were created in His image, and even the most degraded are to be treated with respect and tenderness. God will hold us accountable for even a word spoken in contempt of one soul for whom Christ laid down His life. {MB 56.3 }[33]
§69
“使你与人不同的是谁呢？你有什么不是领受的呢？若是领受的，为何自夸，仿佛不是领受的呢？”“你是谁，竟论断别人的仆人呢？他或站住，或跌倒，自有他的主人在。”（林前4:7；罗14:4）[34]
§70
Who maketh thee to differ from another? and what hast thou that thou didst not receive? now if thou didst receive it, why dost thou glory, as if thou hadst not received it? Who art thou that judgest another mans servant? to his own master he standeth or falleth. 1 Corinthians 4:7; Romans 14:4. {MB 57.1 }[34]
§71
“凡骂弟兄是魔利的，难免地狱的火。”（太5:22）在旧约《圣经》中，“魔利”是指凡背教变节之徒，或耽溺于邪恶中的人而言的。耶稣说：凡论断他的弟兄为叛教之徒或蔑视上帝的人，无非是显明他自己也该受同样的论断。[35]
§72
Whosoever shall say, Thou fool, shall be in danger of the hell of fire. R.V. In the Old Testament the word fool is used to designate an apostate, or one who has abandoned himself to wickedness. Jesus says that whoever shall condemn his brother as an apostate or a despiser of God shows that he himself is worthy of the same condemnation. {MB 57.2 }[35]
§73
基督自己在为摩西的尸首与撒但争辩时，也“不敢用毁谤的话罪责他。”（犹9）他若这样行，便是自行置身于撒但的场地。因为控告原是那恶者的武器，《圣经》称他为“控告我们弟兄的。”（启12:10）耶稣绝不采用撒但的武器，他只以“主责备你吧”这句话来对付他（犹9）。[36]
§74
Christ Himself, when contending with Satan about the body of Moses, durst not bring against him a railing accusation. Jude 9. Had He done this, He would have placed Himself on Satans ground, for accusation is the weapon of the evil one. He is called in Scripture, the accuser of our brethren. Revelation 12:10. Jesus would employ none of Satans weapons. He met him with the words, The Lord rebuke thee. Jude 9. {MB 57.3 }[36]
§75
他的榜样是为我们留下的。当我们与基督的仇敌有所冲突的时候，我们不应该说出任何存心报复，或类似毁谤控告的话来。凡身为上帝代言者的人，绝不应讲出连天上至尊者与撒但争辩时也不敢应用的话语。我们当将审判和定罪的工作交给上帝。[37]
§76
His example is for us. When we are brought in conflict with the enemies of Christ, we should say nothing in a spirit of retaliation or that would bear even the appearance of a railing accusation. He whostands as a mouthpiece for God should not utter words which even the Majesty of heaven would not use when contending with Satan. We are to leave with God the work of judging and condemning. {MB 57.4 }[37]
§77
“先去同弟兄和好。”（太5:24）上帝的爱不仅是消极的否定，而且是一项积极而活泼的原则，一道活水的泉源，长流不息的加惠世人。基督的爱若住在我们里面，我们不但不会对同胞怀恨，更会力求在各方面向他们表现亲爱。[38]
§78
Be reconciled to thy brother. Matthew 5:24. The love of God is something more than a mere negation; it is a positive and active principle, a living spring, ever flowing to bless others. If the love of Christ dwells in us, we shall not only cherish no hatred toward our fellows, but we shall seek in every way to manifest love toward them. {MB 58.1 }[38]
§79
耶稣说：“你在坛上献礼物的时候，若想起弟兄向你怀怨，就把礼物留在坛前，先去同弟兄和好，然后来献礼物。”那牺牲的祭物，乃是表明献祭者相信自己靠着基督，已分享上帝的怜悯与慈爱。但人若一面表明相信上帝赦罪之爱，一面却放纵不仁爱的心意，这只是滑稽的事而已。[39]
§80
Jesus said, If thou bring thy gift to the altar, and there rememberest that thy brother hath aught against thee; leave there thy gift before the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift. The sacrificial offerings expressed faith that through Christ the offerer had become a partaker of the mercy and love of God. But for one to express faith in Gods pardoning love, while he himself indulged an unloving spirit, would be a mere farce. {MB 58.2 }[39]
§81
当一个自称侍奉上帝的人得罪或损害某一弟兄时，便是向那个弟兄误表了上帝的圣德，他就应当承认过错，并自认这样的过错是罪行，以便能与上帝和好。我们的弟兄所得罪我们的，也许较比我们得罪他的更大，但这并不减轻我们的责任。当我们来到上帝面前时，若想起某一弟兄向我们怀怨，就当放下我们的礼物，如祷告，感恩，或乐意捐等，先到那与我们不和的弟兄那里去，谦卑地承认自己的罪，并请求宽恕。[40]
§82
When one who professes to serve God wrongs or injures a brother, he misrepresents the character of God to that brother, and the wrong must be confessed, he must acknowledge it to be sin, in order to be in harmony with God. Our brother may have done us a greater wrong than we have done him, but this does not lessen our responsibility. If when we come before God we remember that another has aughtagainst us, we are to leave our gift of prayer, of thanksgiving, of freewill offering, and go to the brother with whom we are at variance, and in humility confess our own sin and ask to be forgiven. {MB 58.3 }[40]
§83
我们若曾用任何手法欺骗或损害过我们的弟兄，就当设法偿还。我们若在无意之间作了假见证，或误引他所讲的话，或在任何方面破坏了他的信誉，就当到我们曾与之谈论他的人那里去，收回我们所讲的一切有害的失言误述。[41]
§84
If we have in any manner defrauded or injured our brother, we should make restitution. If we have unwittingly borne false witness, if we have misstated his words, if we have injured his influence in any way, we should go to the ones with whom we have conversed about him, and take back all our injurious misstatements. {MB 59.1 }[41]
§85
弟兄之间难以解决的事，若不袒露于他人面前，只凭着基督化的亲爱精神，从此开诚布公的讲明，就能免去多少的祸害啊！那使多人沾染污秽的毒根也不知能斩除多少，而基督的门徒在他的爱中也就有何等亲密温柔的联系了啊！[42]
§86
If matters of difficulty between brethren were not laid open before others, but frankly spoken of between themselves in the spirit of Christian love, how much evil might be prevented! How many roots of bitterness whereby many are defiled would be destroyed, and how closely and tenderly might the followers of Christ be united in His love! {MB 59.2 }[42]
§87
“凡看见妇女就动淫念的，这人心里已经与她犯奸淫了。”（太5:28）犹太人时常夸耀自己的道德，憎恶异教徒的淫荡行为。那班由于罗马帝国的统治而长驻巴勒斯坦的官员，向来为一般百姓所厌恶，因为异教的风俗，情欲和放荡的行为，随着这班异邦人如洪水般涌了进来。在迦百农地方，一班罗马官员时常带着他们那淫荡的情妇出现于阅兵场和跳舞会中，而湖上的宁静，也往往被他们的画舫经过时之纵饮狂欢的喧嚣声所打破了。民众盼望听到耶稣严厉地责备这班人，但是他们所听到的却是揭露他们心底邪念的话语，这使他们感到何等的惊异啊！[43]
§88
Whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart. Matthew 5:28. The Jews prided themselves on their morality and looked with horror upon the sensual practices of the heathen. The presence of the Roman officers whom the imperial rule had brought into Palestine was a continual offense to the people, for with these foreigners had come in a flood of heathen customs, lust, and dissipation. In Capernaum, Roman officials with their gay paramours haunted the parades and promenades,and often the sound of revelry broke upon the stillness of the lake as their pleasure boats glided over the quiet waters. The people expected to hear from Jesus a stern denunciation of this class, but what was their astonishment as they listened to words that laid bare the evil of their own hearts! {MB 59.3 }[43]
§89
耶稣说：人若喜爱并怀存邪恶的意念，不拘怎样的隐密，也足以证明罪恶仍在他的心里作主。他的心灵还是在苦胆之中，被罪恶所捆绑着。凡以留心不洁的情景为乐，放纵邪恶的意念和好色的目光之人，可能在公然犯罪的事上，以及犯罪所带来之可耻的重负和伤心的痛苦中，看清自己心灵深处所潜藏之罪恶的真相。那令人陷入悲惨罪恶中的受试探的时机，并未创制出那已暴露的罪行，而只是发现或显明心里所隐藏潜伏的邪念而已。人“心怎样思量，他为人就是怎样”，“因为一生的果效，是由心发出。”（箴23:7；4:23）[44]
§90
When the thought of evil is loved and cherished, however secretly, said Jesus, it shows that sin still reigns in the heart. The soul is still in the gall of bitterness and in the bond of iniquity. He who finds pleasure in dwelling upon scenes of impurity, who indulges the evil thought, the lustful look, may behold in the open sin, with its burden of shame and heart-breaking grief, the true nature of the evil which he has hidden in the chambers of the soul. The season of temptation, under which, it may be, one falls into grievous sin, does not create the evil that is revealed, but only develops or makes manifest that which was hidden and latent in the heart. As a man thinketh in his heart, so is he; for out of the heart are the issues of life. Proverbs 23:7; 4:23. {MB 60.1 }[44]
§91
“若是右手叫你跌倒，就砍下来丢掉。”（太5:30）人为了防治疾病蔓延全身而致丧命起见，甚或甘愿舍弃他的右手，然则他更应愿意舍弃任何危及其灵命的事物。[45]
§92
If thy right hand causeth thee to stumble, cut it off, and cast it from thee. Matthew 5:30, R.V. To prevent disease from spreading to the body and destroying life, a man would submit to part even with his right hand. Much more should he be willing to surrender that which imperils the life of the soul. {MB 60.2 }[45]
§93
凡被撒但所败坏并奴役的生灵，都要借着福音而得蒙救赎，并分享上帝儿女光荣的自由。上帝的旨意不但要拯救人脱离犯罪所不能避免的痛苦，更要拯救人脱离罪恶。那业已败坏而残废的生灵，要被洁净而变化，以致能披上“主我们上帝的荣美。”并“效法他儿子的模样”。“上帝为爱他的人所预备的，是眼睛未曾看见，耳朵未曾听见，人心也未曾想到的。”（诗90:17；罗8:29；林前2:9）唯有永恒才能显明人在恢复上帝的形象后所可能获得的光荣命运。[46]
§94
Through the gospel, souls that are degraded andenslaved by Satan are to be redeemed to share the glorious liberty of the sons of God. Gods purpose is not merely to deliver from the suffering that is the inevitable result of sin, but to save from sin itself. The soul, corrupted and deformed, is to be purified, transformed, that it may be clothed in the beauty of the Lord our God, conformed to the image of His Son. Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love Him. Psalm 90:17; Romans 8:29; 1 Corinthians 2:9. Eternity alone can reveal the glorious destiny to which man, restored to Gods image, may attain. {MB 60.3 }[46]
§95
我们为要达到这崇高的理想，必须抛弃一切使灵性绊跌的事物。罪恶之所以仍然辖制我们，乃是由于人的意志。意志的归顺曾以剜目砍手为喻。在我们看来，使意志顺服上帝，往往就等于答应使终身残废一样。但基督却说：只要这样能进入永生，宁可自己成为残废，遭受损伤，肢体不全还好得多。须知你所视为不幸的，却是享受至上福惠的门径。[47]
§96
In order for us to reach this high ideal, that which causes the soul to stumble must be sacrificed. It is through the will that sin retains its hold upon us. The surrender of the will is represented as plucking out the eye or cutting off the hand. Often it seems to us that to surrender the will to God is to consent to go through life maimed or crippled. But it is better, says Christ, for self to be maimed, wounded, crippled, if thus you may enter into life. That which you look upon as disaster is the door to highest benefit. {MB 61.1 }[47]
§97
上帝是生命的源头，我们唯有与他相交才能得着生命。若与上帝分离，我们或许尚能存在片时，然而却无生命可言了。“那好宴乐的，……正活着的时候，也是死的。”（提前5:6）唯有将我们的意志归顺上帝，他才能赐给我们生命。耶稣说：你们唯有抛弃自我而领受他所赐的生命，才能胜过我所指出的那些隐藏的罪恶。你们或能将这些罪恶埋藏于心底，使世人无从看见，但当你们站在上帝面前之时又将如何呢？[48]
§98
God is the fountain of life, and we can have life only as we are in communion with Him. Separated from God, existence may be ours for a little time, but we do not possess life. She that liveth in pleasure is dead while she liveth. 1 Timothy 5:6. Only through the surrender of our will to God is it possible for Him to impart life to us. Only by receiving His life through self-surrender is it possible, said Jesus, for these hidden sins, which I have pointed out, to be overcome.It is possible that you may bury them in your hearts and conceal them from human eyes, but how will you stand in Gods presence? {MB 61.2 }[48]
§99
你们若依恋自我，拒绝将你们的意志归顺上帝，便是选择了死亡。对于不论在哪里发现的罪恶而言，上帝都是烧灭的烈火。你若选择罪恶，拒绝与罪恶分开，则消灭罪恶的上帝的临格也必将你消灭。[49]
§100
If you cling to self, refusing to yield your will to God, you are choosing death. To sin, wherever found, God is a consuming fire. If you choose sin, and refuse to separate from it, the presence of God, which consumes sin, must consume you. {MB 62.1 }[49]
§101
要将自己献与上帝，须先作一番牺牲，可是这样的牺牲却是舍低就高，舍属世就属灵，舍灭亡而就永存的。上帝并非命定要消泯我们的意志，因为唯有借着意志的运用，我们才能完成他所要我们去作的事。我们的意志必须降服于他，好使我们重新收回之时已蒙洁净并精炼，而与神圣的旨意有全然和谐的联系，以致他能借着我们而倾注其慈爱与能力的洪流。这样的归顺，无论在那固执任性的心视为是何等的艰辛痛苦，却仍是与你有益的。[50]
§102
It will require a sacrifice to give yourself to God; but it is a sacrifice of the lower for the higher, the earthly for the spiritual, the perishable for the eternal. God does not design that our will should be destroyed, for it is only through its exercise that we can accomplish what He would have us do. Our will is to be yielded to Him, that we may receive it again, purified and refined, and so linked in sympathy with the Divine that He can pour through us the tides of His love and power. However bitter and painful this surrender may appear to the willful, wayward heart, yet it is profitable for thee. {MB 62.2 }[50]
§103
雅各直到因瘸腿而无助地倒在立约的天使之怀中时，才知道获得了信心的胜利，并被称为与神与人较力的得胜者。当“他的大腿……瘸了”的时候（创32:31），以扫武装的部队才停在他的面前。而那狂傲自大系属君王的法老，也卑躬屈膝地求他的祝福。照样，那拯救我们的元帅也是“因受苦难得以完全。”（来2:10）而且有信心的儿女也得以由“软弱变为刚强，”并“打退外邦的全军”（来11:34），如此，“瘸腿的把掠物夺去了，”而“软弱的必如大卫，大卫的家，必如……耶和华的使者。”（赛33:23；亚12:8）[51]
§104
Not until he fell crippled and helpless upon the breast of the covenant angel did Jacob know the victory of conquering faith and receive the title of a prince with God. It was when he halted upon his thigh (Genesis 32:31) that the armed bands of Esau were stilled before him, and the Pharaoh, proud heir of a kingly line, stooped to crave his blessing. So the Captain of our salvation was made perfect through sufferings (Hebrews 2:10), and the children of faith out of weakness were made strong, and turned to flight the armies of the aliens (Hebrews 11:34). So do the lame take the prey (Isaiah 33:23), and theweak become as David, and the house of David . . . as the angel of the Lord (Zechariah 12:8). {MB 62.3 }[51]
§105
“人无论什么缘故，都可以休妻吗？”（太19:3）在犹太人中，人可以因无足轻重的细故休妻，而女方随后也得有再嫁的自由。这种习俗引致了极大的不幸与罪行。耶稣在福山宝训中很清楚的宣称:除非对婚约不忠，就不可解除婚姻的关系。他说：“凡休妻的，若不是为淫乱的缘故，就是叫她作淫妇了，人若娶这被休的妇人，也是犯奸淫了。”（太5:32）[52]
§106
Is it lawful for a man to put away his wife? Matthew 19:3. Among the Jews a man was permitted to put away his wife for the most trivial offenses, and the woman was then at liberty to marry again. This practice led to great wretchedness and sin. In the Sermon on the Mount Jesus declared plainly that there could be no dissolution of the marriage tie, except for unfaithfulness to the marriage vow. Everyone, He said, that putteth away his wife, saving for the cause of fornication, maketh her an adulteress: and whosoever shall marry her when she is put away committeth adultery. R.V. {MB 63.1 }[52]
§107
后来，当法利赛人质问耶稣休妻是否合法的时候，他便提醒他的听众回想到创造时所设立的婚姻制度。他说：“摩西因你们的心硬，所以许你们休妻，但起初并不是这样。”（太19:8）他向他们提到伊甸园蒙福的日子，那时上帝宣称万物“都甚好”，当时婚姻与安息日已经创立了，这两种制度都是荣耀上帝而造福人群的。当创造主在使那对圣洁的男女握手成婚之时说：“人要离开父母，与妻子连合，二人成为一体，”（创2:24）他便这样为直到末时所有亚当的子孙颁布了婚姻律法。永在的父所曾亲自宣称甚好的律法，乃是有关人类至上福乐与发展的律法。[53]
§108
When the Pharisees afterward questioned Him concerning the lawfulness of divorce, Jesus pointed His hearers back to the marriage institution as ordained at creation. Because of the hardness of your hearts, He said, Moses suffered you to put away your wives: but from the beginning it was not so. Matthew 19:8. He referred them to the blessed days of Eden, when God pronounced all things very good. Then marriage and the Sabbath had their origin, twin institutions for the glory of God in the benefit of humanity. Then, as the Creator joined the hands of the holy pair in wedlock, saying, A man shall leave his father and his mother, and shall cleave unto his wife: and they shall be one (Genesis 2:24), He enunciated thelaw of marriage for all the children of Adam to the close of time. That which the Eternal Father Himself had pronounced good was the law of highest blessing and development for man. {MB 63.2 }[53]
§109
婚姻正如上帝所交托世人保管的其他佳美恩赐一样，也为罪恶所破坏了，但福音的宗旨却要恢复其原来的圣洁与优美。在新旧两约中，都以婚姻的关系来象征基督与他的子民——就是那以髑髅地的重价所买来的得赎群众之间所有亲爱而神圣的联合。他说：“不要怕，……因为造你的，是你的丈夫，万军之耶和华是他的名，救赎你的，是以色列的圣者。”“耶和华说：背道的儿女啊，回来吧，因为我作你们的丈夫。”（赛54:4-5；耶3:14）在“雅歌”之中，我们可以听见新妇的声音说：“良人属我，我也属他。”而且那位在她看来是“超乎万人之上”的主，向他所拣选的说：“我的佳偶，你全然美丽，毫无瑕疵。”（歌2:16；5:10；4:7）[54]
§110
Like every other one of Gods good gifts entrusted to the keeping of humanity, marriage has been perverted by sin; but it is the purpose of the gospel to restore its purity and beauty. In both the Old and the New Testament the marriage relation is employed to represent the tender and sacred union that exists between Christ and His people, the redeemed ones whom He has purchased at the cost of Calvary. Fear not, He says; thy Maker is thine husband; the Lord of hosts is His name; and thy Redeemer, the Holy One of Israel. Turn, O backsliding children, saith the Lord; for I am married unto you. Isaiah 54:4, 5; Jeremiah 3:14. In the Song of Songs we hear the brides voice saying, My Beloved is mine, and I am His. And He who is to her the chiefest among ten thousand, speaks to His chosen one, Thou art all fair, My love; there is no spot in thee. Song of Solomon 2:16; 5:10; 4:7. {MB 64.1 }[54]
§111
后来，使徒保罗在写给以弗所的基督徒的信中，就宣称主已命定丈夫作妻子的头，作她的保护者，家庭的维系者，使家人团结一致，犹如基督是教会的头，也是那属灵团体的救主一样。故此他说：“教会怎样顺服基督，妻子也要怎样凡事顺服丈夫。你们作丈夫的，要爱你们的妻子，正如基督爱教会，为教会舍己，要用水借着道，把教会洗净，成为圣洁，可以献给自己，作个荣耀的教会，毫无玷污皱纹等类的病，乃是圣洁没有瑕疵的。丈夫也当照样爱妻子。”（弗5:24-28）[55]
§112
In later times Paul the apostle, writing to the Ephesian Christians, declares that the Lord has constituted the husband the head of the wife, to be her protector, the house-band, binding the members of the family together, even as Christ is the head of the church and the Saviour of the mystical body. Therefore he says, As the church is subject unto Christ, so let the wives be to their own husbands in everything. Husbands, love your wives, even as Christ also loved the church, and gave Himself for it; that He might sanctify andcleanse it with the washing of water by the word, that He might present it to Himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish. So ought men to love their wives. Ephesians 5:24-28. {MB 64.2 }[55]
§113
基督的恩典，也唯有他的恩典，才能使这一制度成全上帝对它原有的旨意——作为造福并提拔人类的媒介。这样，地上的家庭，借着合一，和好，与亲爱的精神，便可代表天上的家庭了。[56]
§114
The grace of Christ, and this alone, can make this institution what God designed it should be--an agent for the blessing and uplifting of humanity. And thus the families of earth, in their unity and peace and love, may represent the family of heaven. {MB 65.1 }[56]
§115
现今，正如基督的时代一样，社会的状况对于这神圣关系之属天的理想提供了一种可悲的注解。然而即使对于那班指望获得亲谊和快乐而反遭受痛苦与失望的人，基督的福音也能给予慰藉。他的圣灵所能分赐的忍耐与温柔，必使其痛苦的命运化为甘甜。凡有基督住在其中的心，必因他的爱感到十分丰盈，十分满足，而不致因渴求他人的同情和关注以至衰竭了。而且由于心灵的归顺上帝，他的智慧便能成就人的智慧所无法成就的事。借着他恩典的显示，原来冷漠无情而彼此疏远的心，也可以被那较比世上任何关系更坚固更持久的绳索——就是那如金子般经得起试炼之考验的慈绳爱索系结起来。[57]
§116
Now, as in Christs day, the condition of society presents a sad comment upon heavens ideal of this sacred relation. Yet even for those who have found bitterness and disappointment where they had hoped for companionship and joy, the gospel of Christ offers a solace. The patience and gentleness which His Spirit can impart will sweeten the bitter lot. The heart in which Christ dwells will be so filled, so satisfied, with His love that it will not be consumed with longing to attract sympathy and attention to itself. And through the surrender of the soul to God, His wisdom can accomplish what human wisdom fails to do. Through the revelation of His grace, hearts that were once indifferent or estranged may be united in bonds that are firmer and more enduring than those of earth--the golden bonds of a love that will bear the test of trial.{MB 65.2 }[57]
§117
“什么誓都不可起。”（太5:34）颁布这禁令的原因也说明如下：我们“不可指着天起誓，因为天是上帝的座位，不可指着地起誓，因为地是他的脚凳，也不可指着耶路撒冷起誓，因为耶路撒冷是大君的京城。又不可指着你的头起誓，因为你不能使一根头发变黑变白了。”[58]
§118
Swear not at all. Matthew 5:34. The reason for this command is given: We are not to swear by the heaven, for it is the throne of God; nor by the earth, for it is the footstool of His feet; nor by Jerusalem, for it is the city of the great King. Neither shalt thou swear by thy head, for thou canst not make one hair white or black. R.V. {MB 66.1 }[58]
§119
万物都自上帝而来，我们所有的，没有一样不是领受的，尤有进者，我们所有的，没有一样不是借着基督的血为我们买来的。我们所有的每一样东西上都带着十字架的印记，都是以无价之宝的血买来的。因为这血原是上帝的生命，所以我们没有一样东西可视为是属于自己的，有权当作当头，以保证必履行自己的诺言。[59]
§120
All things come of God. We have nothing that we have not received; and, more than this, we have nothing that has not been purchased for us by the blood of Christ. Everything we possess comes to us stamped with the cross, bought with the blood that is precious above all estimate, because it is the life of God. Hence there is nothing that we have a right to pledge, as if it were our own, for the fulfillment of our word. {MB 66.2 }[59]
§121
犹太人明白第三条诫命禁止人亵渎上帝的圣名，但他们却以为自己可自由起别的誓。起誓在他们中间乃是很平常的事。虽然摩西曾禁止他们起假誓，但他们却有许多巧计，可使自己逃避誓约所应负的责任。他们不怕信口讲说那些实质上等于亵渎的话语，也不怕作假见证，只要以法律上技巧的遁词来掩饰就行了。[60]
§122
The Jews understood the third commandment as prohibiting the profane use of the name of God; but they thought themselves at liberty to employ other oaths. Oath taking was common among them. Through Moses they had been forbidden to swear falsely, but they had many devices for freeing themselves from the obligation imposed by an oath. They did not fear to indulge in what was really profanity, nor did they shrink from perjury so long as it was veiled by some technical evasion of the law. {MB 66.3 }[60]
§123
耶稣谴责他们的行为，并宣称他们起誓的习俗是违犯了上帝的诫命。虽然如此，但我们的救主却未禁止人作法庭上的宣誓，那就是郑重地请求上帝见证所讲的全是实话，绝无虚言。耶稣自己在公会面前受审时，也没有拒绝以起誓作证。大祭司对他说：“我指着永生上帝叫你起誓，告诉我们，你是上帝的儿子基督不是。”耶稣回答说：“你说的是。”（太26:63-64）设若基督已在福山宝训中指责法庭宣誓的行为，那么他在受审时就必申斥大祭司，因为这样，既可使门徒得益，而且也强调了他自己的教训。[61]
§124
Jesus condemned their practices, declaring that their custom in oath taking was a transgression of the commandment of God. Our Saviour did not, however, forbid the use of the judicial oath, in which God is solemnly called to witness that what is said is truthand nothing but the truth. Jesus Himself, at His trial before the Sanhedrin, did not refuse to testify under oath. The high priest said unto Him, I adjure Thee by the living God, that Thou tell us whether Thou be the Christ, the Son of God. Jesus answered, Thou hast said. Matthew 26:63, 64. Had Christ in the Sermon on the Mount condemned the judicial oath, He would at His trial have reproved the high priest and thus, for the benefit of His followers, have enforced His own teaching. {MB 66.4 }[61]
§125
有很多人不怕欺哄自己的同胞，可是他们业已受教，也已被上帝的灵所感动，明白向他们的创造主说谎确是一件极其可怕的事。他们处在必须起誓的情形之下时，就觉得自己不单在世人面前也在上帝面前作证，并且自己若作伪证，就是向那位洞察人心明悉真情的主作伪证。他们既知道随这一罪行而来的可怖的刑罚，于是这种思想就在他们身上生发了抑制作用。[62]
§126
There are very many who do not fear to deceive their fellow men, but they have been taught, and have been impressed by the Spirit of God, that it is a fearful thing to lie to their Maker. When put under oath they are made to feel that they are not testifying merely before men, but before God; that if they bear false witness, it is to Him who reads the heart and who knows the exact truth. The knowledge of the fearful judgments that have followed this sin has a restraining influence upon them. {MB 67.1 }[62]
§127
然而若有什么人能在起誓之下表里如一的作证，那便是基督徒了。他时刻像在上帝面前一样地生活，知道每一意念在那与我们有关系的主眼前，都是赤露敞开的，而且若须依法起誓，他也有权恳求上帝证明他所说的都是实话，绝无虚言。[63]
§128
But if there is anyone who can consistently testify under oath, it is the Christian. He lives constantly as in the presence of God, knowing that every thought is open to the eyes of Him with whom we have to do; and when required to do so in a lawful manner, it is right for him to appeal to God as a witness that what he says is the truth, and nothing but the truth. {MB 67.2 }[63]
§129
耶稣接着又奠立了一项使人毋须起誓的原则。他教人应以确切的真话作为言谈的定律。“你们的话，是就说是，不是就说不是，若再多说，就是出于那恶者。”（太5:37）[64]
§130
Jesus proceeded to lay down a principle that would make oath taking needless. He teaches that the exact truth should be the law of speech. Let your speech be, Yea, yea; Nay, nay: and whatsoever is more than these is of the evil one. R.V.{MB 67.3 }[64]
§131
这几句话谴责了一切近乎亵渎而毫无意义的空谈与咒诅。这几句话也谴责了那流行于社会上及商业界的一切虚伪的恭维，掩饰实情的遁词，谄媚的语句，夸大的言论，以及交易上的虚语等。这几句话也教训我们：凡力图在外表上矫揉造作，或在言语中不表达其内心之真情的人，都不能称为诚实的人。[65]
§132
These words condemn all those meaningless phrases and expletives that border on profanity. They condemn the deceptive compliments, the evasion of truth, the flattering phrases, the exaggerations, the misrepresentations in trade, that are current in society and in the business world. They teach that no one who tries to appear what he is not, or whose words do not convey the real sentiment of his heart, can be called truthful. {MB 68.1 }[65]
§133
人若听从基督这几句话，就必能抑止自己而不吐出恶意的猜忌和无情的批评来了，因为在批评他人的行为和动机时，谁能确知自己所讲的都确凿无讹呢？骄傲，忿怒和个人的怨愤，该是如何地常使所发表的意见染上了色彩啊！一瞥，一言，甚或语气的顿挫，都可能与虚伪极有关系。甚至讲述实事的方式，也可能用以表达虚伪的印象。并且若非真话而“再多说，就是出于那恶者。”[66]
§134
If these words of Christ were heeded, they would check the utterance of evil surmising and unkind criticism; for in commenting upon the actions and motives of another, who can be certain of speaking the exact truth? How often pride, passion, personal resentment, color the impression given! A glance, a word, even an intonation of the voice, may be vital with falsehood. Even facts may be so stated as to convey a false impression. And whatsoever is more than truth, is of the evil one. {MB 68.2 }[66]
§135
基督徒所作的每一件事，都当如阳光一般地光明坦白。真理是属于上帝的，而千变万化的欺骗却是属于撒但的，况且无论何人若在任何事上离弃真理的直线，就是将自己出卖于那恶者的权势之下。然而要说丝毫不苟的实话也确非易事。我们若不明了真相，就无从讲述真情，何况成见，偏见，浅见与误断又往往拦阻我们去正确地了解那与我们有关的事啊！除非我们的思念经常由那身为真理的主所导引，我们就不会说出真实的话来。[67]
§136
Everything that Christians do should be as transparent as the sunlight. Truth is of God; deception, in every one of its myriad forms, is of Satan; and whoever in any way departs from the straight line of truth is betraying himself into the power of the wicked one. Yet it is not a light or an easy thing to speak the exact truth. We cannot speak the truth unless we know the truth; and how often preconceived opinions, mental bias, imperfect knowledge, errors of judgment, prevent a right understanding of matters with which we have to do! We cannot speak the truth unless our minds are continually guided by Him who is truth. {MB 68.3 }[67]
§137
基督曾借着使徒保罗吩咐我们说：“你们的言语，要常常带着和气。”“污秽的言语，一句不可出口，只是要随事说造就人的好话，叫听见的人得益处。”（西4:4；弗4:29）根据这几节经文，就可以看出基督在山上的宝训乃是谴责一切戏谑、轻浮和淫乱的言谈，这几节经文命令我们说话不但要真诚，也要纯洁。[68]
§138
Through the apostle Paul, Christ bids us, Let yourspeech be alway with grace. Let no corrupt communication proceed out of your mouth, but that which is good to the use of edifying, that it may minister grace unto the hearers. Colossians 4:6; Ephesians 4:29. In the light of these scriptures the words of Christ upon the mount are seen to condemn jesting, trifling, and unchaste conversation. They require that our words should be not only truthful, but pure. {MB 68.4 }[68]
§139
凡已学基督样式的人，必远避“那暗昧无益的事，不要与人同行。”（弗5:11）他们在言语上，正如在生活上一样，必是纯朴，坦白而真诚的；因为他们正在为将来与那班“口中察不出谎言”的圣徒相交而作准备（启14:5）。[69]
§140
Those who have learned of Christ will have no fellowship with the unfruitful works of darkness. Ephesians 5:11. In speech, as in life, they will be simple, straightforward, and true; for they are preparing for the fellowship of those holy ones in whose mouth was found no guile. Revelation 14:5. {MB 69.1 }[69]
§141
“不要与恶人作对，有人打你的右脸，连左脸也转过来由他打。”（太5:39）犹太人因与罗马军兵接触，所以常有争执的事发生。犹大和加利利各地都有军队驻扎。而这些军队的存在更使百姓时常想起自己的国耻。他们听见号筒大声吹响，目睹兵士在罗马国旗之下列队，并向此威权之标识行礼致敬时，心中就深感痛苦。民众与兵士之间的冲突时有所闻，而这样的冲突更激起了民众的仇恨。罗马的官员带着卫兵到处奔走，往往捉住正在田间耕作的犹太农夫，强迫他们去挑重担上山，或从事别种需要的服役。这原是合乎罗马的法律和习俗的，反抗这样的苛求，只是招致痛骂与虐待而已。因此民众渴望摆脱罗马之轭的心便与日俱增。特别是在那班粗心大胆，胼手胝足（见注）的加利利人当中，反叛的精神格外流行。边境上的迦百农城乃是罗马守军的驻扎地，而正当耶稣在那里施教时，他的听众因看见一队兵士，就痛心地想起以色列的奇耻大辱。民众迫切地望着基督，希望他就是那位要来抑制罗马之骄傲的主。[注：胼，音（便）；胝，音（知），意思为磨硬的皮肤][70]
§142
Resist not him that is evil: but whosoever smiteth thee on thy right cheek, turn to him the other also. Matthew 5:39, R.V. Occasions of irritation to the Jews were constantly arising from their contact with the Roman soldiery. Detachments of troops were stationed at different points throughout Judea and Galilee, and their presence reminded the people of their own degradation as a nation. With bitterness of soul they heard the loud blast of the trumpet and saw the troops forming around the standard of Rome and bowing in homage to this symbol of her power. Collisions between the people and the soldiers were frequent, and these inflamed the popular hatred. Often as some Roman official with his guard of soldiers hastened from pointto point, he would seize upon the Jewish peasants who were laboring in the field and compel them to carry burdens up the mountainside or render any other service that might be needed. This was in accordance with the Roman law and custom, and resistance to such demands only called forth taunts and cruelty. Every day deepened in the hearts of the people the longing to cast off the Roman yoke. Especially among the bold, rough-handed Galileans the spirit of insurrection was rife. Capernaum, being a border town, was the seat of a Roman garrison, and even while Jesus was teaching, the sight of a company of soldiers recalled to His hearers the bitter thought of Israels humiliation. The people looked eagerly to Christ, hoping that He was the One who was to humble the pride of Rome. {MB 69.2 }[70]
§143
耶稣怀着忧伤的心情，俯视着他跟前那些仰起的面容。他看出复仇的意念已将其邪恶的印记铭刻在他们心上，并且知道民众是何等苦心地盼望获得力量去打倒那些压迫他们的人。他悲哀地嘱咐他们：“不要与恶人作对，有人打你的右脸，连左脸也转过来由他打。”[71]
§144
With sadness Jesus looks into the upturned faces before Him. He notes the spirit of revenge that has stamped its evil imprint upon them, and knows how bitterly the people long for power to crush their oppressors. Mournfully He bids them, Resist not him that is evil: but whosoever smiteth thee on thy right cheek, turn to him the other also. {MB 70.1 }[71]
§145
这些话无非是重申旧约的教训而已。这“以眼还眼，以牙还牙”的规例（利24:20），固然是借着摩西而颁布的律法的条款之一，但这只是民事的法令。任何人若为自己报仇，都不能算是无罪的，因为他们业已领受了主的话说：“你不要说，我要以恶报恶。”“不可说，人怎样待我，我也怎样待他。”“你仇敌跌倒，你不要欢喜。”“你的仇敌若饿了，就给他饭吃，若渴了，就给他水喝。”（箴20:22；24:29,17；25:21）[72]
§146
These words were but a reiteration of the teaching of the Old Testament. It is true that the rule, Eye for eye, tooth for tooth (Leviticus 24:20), was a provision in the laws given through Moses; but it was a civil statute. None were justified in avenging themselves, for they had the words of the Lord: Say not thou, I will recompense evil. Say not, I will do so to him as he hath done to me. Rejoice not when thine enemy falleth. If he that hateth theebe hungry, give him bread to eat; and if he be thirsty, give him water to drink. Proverbs 20:22; 24:29, 17; Proverbs 25:21, 22, R.V., margin. {MB 70.2 }[72]
§147
耶稣在世的一生就是表彰这一原则。我们的救主离开了他的天家，就是为了要将生命的粮带给他的仇敌。虽然他从出生一直到死，经常有毁谤和逼迫堆在他的身上，然而这一切，只是引起他表露出宽恕的慈爱。他曾借着先知以赛亚说：“人打我的背，我任他打，人拔我腮颊的胡须，我由他拔，人辱我吐我，我并不掩面。”“他被欺压，在受苦的时候却不开口，他像羊羔被牵到宰杀之地，又像羊在剪毛的人手下无声，他也是这样不开口。”（赛50:6；53:7）并且从髑髅地的十字架上面，他为谋害他之人而作的祈祷，和给予垂死的强盗之大有盼望的信息，仍历各世代而传诵不绝。[73]
§148
The whole earthly life of Jesus was a manifestation of this principle. It was to bring the bread of life to His enemies that our Saviour left His home in heaven. Though calumny and persecution were heaped upon Him from the cradle to the grave, they called forth from Him only the expression of forgiving love. Through the prophet Isaiah He says, I gave My back to the smiters, and My cheeks to them that plucked off the hair: I hid not My face from shame and spitting. He was oppressed, and He was afflicted, yet He opened not His mouth: He is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so He openeth not His mouth. Isaiah 50:6; 53:7. And from the cross of Calvary there come down through the ages His prayer for His murderers and the message of hope to the dying thief. {MB 71.1 }[73]
§149
天父的临格环护着基督，他所遭遇的一切，莫不是那无穷慈爱者为要赐福与世人而特准的。这是他安慰的来源，也是供应我们的。凡被基督之灵浇灌的人，就住在基督里面。那以他为目标的打击，就落在那用自己的临格环护着他的救主身上。任何临到他的事情，都是从基督那里来的。他自己毋须抵抗罪恶，因为基督是他的保障。倘非我们的主所许可，无论什么事物都不能触及他，而经他所许可的“万事都互相效力，叫爱上帝的人得益处。”（罗8:28）[74]
§150
The Fathers presence encircled Christ, and nothing befell Him but that which infinite love permitted for the blessing of the world. Here was His source of comfort, and it is for us. He who is imbued with the Spirit of Christ abides in Christ. The blow that is aimed at him falls upon the Saviour, who surrounds him with His presence. Whatever comes to him comes from Christ. He has no need to resist evil, for Christ is his defense. Nothing can touch him except by our Lords permission, and all things that are permitted work together for good to them that love God. Romans 8:28. {MB 71.2 }[74]
§151
“有人想要告你，要拿你的里衣，连外衣也由他拿去。有人强迫你走一里路，你就同他走二里。”（太5:40-41）[75]
§152
If any man would go to law with thee, and takeaway thy coat [tunic], let him have thy cloak [mantle] also. And whosoever shall impress thee to go one mile, go with him twain. R.V., margin. {MB 71.3 }[75]
§153
耶稣嘱咐他的门徒：不要违抗那些掌权者的索求，乃要比他们所索求的多作一些。并且他们还当尽可能地履行各样的义务，即使是超越当地法律所规定的也应如此。那借着摩西而颁布的律法，命令人要亲切地照顾穷人。当穷人以自己的衣服为当头或债务之抵押品时，债主不可进他的家去拿他的当头；必须在街上等他把当头拿出来交给他。而且无论在什么情况之下，这当头必须在日落之前送还给它的原主。（参阅申24:10-13；15:7-8）当基督在世的日子，很少人注意这些仁慈的条款；但耶稣还是教训他的门徒要遵从法庭的判决，即使所要求的超过摩西律法所认可的也当如此。虽然要求他们衣裳的一部分，他们也该顺从。此外，他们也要归还债主所当得的，如有必要，更当把多于法庭所认可债主收取的交出来。他说：“有人想要告你，要拿你的里衣，连外衣也由他拿去。”假若差卒强迫你走一里路，你就同他们走二里。[76]
§154
Jesus bade His disciples, instead of resisting the demands of those in authority, to do even more than was required of them. And, so far as possible, they should discharge every obligation, even if it were beyond what the law of the land required. The law, as given through Moses, enjoined a very tender regard for the poor. When a poor man gave his garment as a pledge, or as security for a debt, the creditor was not permitted to enter the dwelling to obtain it; he must wait in the street for the pledge to be brought to him. And whatever the circumstances the pledge must be returned to its owner at nightfall. Deuteronomy 24:10-13. In the days of Christ these merciful provisions were little regarded; but Jesus taught His disciples to submit to the decision of the court, even though this should demand more than the law of Moses authorized. Though it should demand a part of their raiment, they were to yield. More than this, they were to give to the creditor his due, if necessary surrendering even more than the court gave him authority to seize. If any man would go to law with thee, He said, and take away thy coat, let him have thy cloak also. R.V. And if the couriers require you to go a mile with them, go two miles. {MB 72.1 }[76]
§155
耶稣还说：“有求你的，就给他；有向你借贷的，不可推辞。”上帝曾藉着摩西赐下同样的教训：“你的弟兄中若有一个穷人，你不可忍着心，攥着手，不帮补你穷乏的弟兄。总要向他松开手，照他所缺的借给他，补他的不足”（申15:7,8）。这段圣经解释了救主所说的话。基督没有教我们不加区别地帮助一切前来求助的人。祂是说：你要“照他所缺乏的借给他。”这里的“借”是“赠予”的意思。因为我们“要借给人，不指望偿还”（路6:35）。“舍己济人者于三方有益：上帝，饥饿的邻居，和他自己。”
§156
Jesus added, Give to him that asketh thee, and from him that would borrow of thee turn not thou away. The same lesson had been taught through Moses: Thou shalt not harden thine heart, nor shut thine hand from thy poor brother: but thou shalt openthine hand wide unto him, and shalt surely lend him sufficient for his need, in that which he wanteth. Deuteronomy 15:7, 8. This scripture makes plain the meaning of the Saviours words. Christ does not teach us to give indiscriminately to all who ask for charity; but He says, Thou shalt surely lend him sufficient for his need; and this is to be a gift, rather than a loan; for we are to lend, hoping for nothing again. Luke 6:35. Who gives himself with his alms feeds three, Himself, his hungering neighbor, and Me. {MB 72.2 }[77]
§157
“要爱你们的仇敌。”（太5:44）救主的教训：“不要与恶人作对，”这话的确是那班好报复的犹太人所不易接受的，因此，他们便对这话彼此私下议论起来。但耶稣现在却发出了更坚强的宣称。[78]
§158
Love your enemies. Matthew 5:44. The Saviours lesson, Resist not him that is evil, was a hard saying for the revengeful Jews, and they murmured against it among themselves. But Jesus now made a still stronger declaration: {MB 73.1 }[78]
§159
“你们听见有话说，‘当爱你的邻舍，恨你的仇敌，’只是我告诉你们，要爱你们的仇敌，为那逼迫你们的祷告；这样就可以作你们天父的儿子。”（太5:43）[79]
§160
Ye have heard that it hath been said, Thou shalt love thy neighbor, and hate thine enemy. But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you and persecute you; that ye may be the children of your Father which is in heaven. {MB 73.2 }[79]
§161
这就是律法的精义，而拉比们却将其误表为一种冷酷，严厉，而苛求的法典了。他们看自己比别人强，而且由于自己生来是以色列人，就有权利得蒙上帝特别的眷爱；然而耶稣却指出须以宽恕之爱的精神为凭证，才能显明他们乃是被较比那为他们所鄙视之税吏和罪人更高的动机所激励的。[80]
§162
Such was the spirit of the law which the rabbis had misinterpreted as a cold and rigid code of exactions. They regarded themselves as better than other men, and as entitled to the special favor of God by virtue of their birth as Israelites; but Jesus pointed to the spirit of forgiving love as that which wouldgive evidence that they were actuated by any higher motives than even the publicans and sinners, whom they despised. {MB 73.3 }[80]
§163
他以“我们的父”这个新的称呼，向他的听众指出了宇宙的统治者。他甚愿他们明白上帝的心是何等仁慈地眷念着他们。他教人知道上帝关怀每一个失丧的生灵；知道“父亲也怎样怜恤儿女，耶和华也怎样怜恤敬畏他的人。”（诗103:13）除了出自《圣经》的宗教之外，没有任何宗教向世人提供过如此的上帝观。异教的道理教人视至高者为一个可怕而不可爱的对象——一个需要用献祭方能和解的凶神，而非向他的儿女倾降其慈爱之恩赐的父亲。甚至连以色列民也对于先知们有关上帝的宝训，竟如此懵然不明，因而将这关于他如慈父般的爱的启示当作一个新颖的题旨，一种给世人的新恩赐。[81]
§164
He pointed His hearers to the Ruler of the universe, under the new name, Our Father. He would have them understand how tenderly the heart of God yearned over them. He teaches that God cares for every lost soul; that like as a father pitieth his children, so the Lord pitieth them that fear Him. Psalm 103:13. Such a conception of God was never given to the world by any religion but that of the Bible. Heathenism teaches men to look upon the Supreme Being as an object of fear rather than of love--a malign deity to be appeased by sacrifices, rather than a Father pouring upon His children the gift of His love. Even the people of Israel had become so blinded to the precious teaching of the prophets concerning God that this revelation of His paternal love was as an original subject, a new gift to the world. {MB 74.1 }[81]
§165
犹太人认为上帝喜爱那些侍奉他的人——按照他们的看法，就是那些遵行拉比们诸般要求的人，——而其余的世人都处在他的怒容和咒诅之下。耶稣却说：不然，全世界的人，无论善恶，都置身于他慈爱的阳光之中，这项真理是你们应当从大自然中学到的；因为上帝“叫日头照好人，也照歹人；降雨给义人，也给不义的人。”[82]
§166
The Jews held that God loved those who served Him,--according to their view, those who fulfilled the requirements of the rabbis,--and that all the rest of the world lay under His frown and curse. Not so, said Jesus; the whole world, the evil and the good, lies in the sunshine of His love. This truth you should have learned from nature itself; for God maketh His sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust. {MB 74.2 }[82]
§167
大地年年盛产百物，而且继续不断地绕着太阳运行，并不是凭其固有力量，上帝的手引导着各个行星，保持它们各守本位而循序在天空中运行。靠着他的能力，寒暑，稼穑，昼夜，都顺序而来。靠着他的话，植物茂盛，发叶，开花。我们所有的每一样美物，每一线日光，每一滴甘霖，每一口食物，和每一刻生命，都是爱的恩赐。[83]
§168
It is not because of inherent power that year by year the earth produces her bounties and continues her motion round the sun. The hand of God guides the planets and keeps them in position in their orderlymarch through the heavens. It is through His power that summer and winter, seedtime and harvest, day and night follow each other in their regular succession. It is by His word that vegetation flourishes, that the leaves appear and the flowers bloom. Every good thing we have, each ray of sunshine and shower of rain, every morsel of food, every moment of life, is a gift of love. {MB 74.3 }[83]
§169
当我们居心不仁，品格也不可爱，并且“是可恨的，又是彼此相恨”的时候，我们的天父就怜悯我们。“到了上帝我们救主的恩慈，和他向人所施的慈爱显明的时候，他便救了我们，并不是因我们自己所行的义，乃是照他的怜悯。”（多3:3-5）他的爱若被接受了，也必使我们照样变得仁慈温柔，不但对于那些讨我们喜悦的人，就是对于最有缺点而犯错负罪的人也必如此。[84]
§170
While we were yet unloving and unlovely in character, hateful, and hating one another, our heavenly Father had mercy on us. After that the kindness and love of God our Saviour toward man appeared, not by works of righteousness which we have done, but according to His mercy He saved us. Titus 3:3-5. His love received, will make us, in like manner, kind and tender, not merely toward those who please us, but to the most faulty and erring and sinful. {MB 75.1 }[84]
§171
上帝的儿女乃是那些与他性情有分的，那证明我们是上帝家里人的，并不是属世的地位、家世、国籍、或宗教的特权，而是爱——包括全人类的爱。甚至那些内心尚未完全拒绝上帝圣灵的罪人，也必感应仁爱，他们可能以怨报怨，但也会以德报德。唯有上帝的圣灵才以德报怨。恩待那些忘恩的和作恶的，行善而不望报，乃是天国王族的标志，至高者的儿女表现自己高贵身份的确证。[85]
§172
The children of God are those who are partakers of His nature. It is not earthly rank, nor birth, nor nationality, nor religious privilege, which proves that we are members of the family of God; it is love, a love that embraces all humanity. Even sinners whose hearts are not utterly closed to Gods Spirit, will respond to kindness; while they may give hate for hate, they will also give love for love. But it is only the Spirit of God that gives love for hatred. To be kind to the unthankful and to the evil, to do good hoping for nothing again, is the insignia of the royalty of heaven, the sure token by which the children of the Highest reveal their high estate.{MB 75.2 }[85]
§173
“所以你们要完全，像你们的天父完全一样。”（太5:48）“所以”一词中含有总结的意义，就是根据上文所得的推论。耶稣刚向他的听众描述上帝无穷的怜悯与慈爱，故而嘱咐他们要完全。因为你们的天父“恩待那忘恩的和作恶的。”（路6:35）因为他屈身将你们提拔起来，所以，耶稣说：你们在品格方面也可能像他，毫无瑕疵地站在世人和天使的面前。[86]
§174
Be ye therefore perfect, even as your Father which is in heaven is perfect. Matthew 5:48. The word therefore implies a conclusion, an inference from what has gone before. Jesus has been describing to His hearers the unfailing mercy and love of God, and He bids them therefore to be perfect. Because your heavenly Father is kind unto the unthankful and to the evil (Luke 6:35), because He has stooped to lift you up, therefore, said Jesus, you may become like Him in character, and stand without fault in the presence of men and angels. {MB 76.1 }[86]
§175
靠着恩典承受永生的条件，仍与昔日在伊甸园中的一样，即全然公义，与上帝和好，完全顺从他律法的原则。旧约《圣经》所提示的品格标准，与新约《圣经》所提示的并无二致。这个标准并不是我们所不能达到的。在上帝所颁布的每一条命令或禁戒中，都含有一个最肯定的应许，作为命令的基础，上帝已妥作安排，使我们能与他相似，而且他必为一切不以刚愎意志阻拦他恩典的人成全这事。[87]
§176
The conditions of eternal life, under grace, are just what they were in Eden--perfect righteousness, harmony with God, perfect conformity to the principles of His law. The standard of character presented in the Old Testament is the same that is presented in the New Testament. This standard is not one to which we cannot attain. In every command or injunction that God gives there is a promise, the most positive, underlying the command. God has made provision that we may become like unto Him, and He will accomplish this for all who do not interpose a perverse will and thus frustrate His grace. {MB 76.2 }[87]
§177
上帝已用无可言喻的爱爱我们，而当我们稍微体会到这测不透的爱是何等长阔高深之时，我们对他的爱就必觉醒了。借着基督那动人而优美的显示，并借着认明那在我们还作罪人的时候所向我们表现的爱，那刚愎的心就软化而顺服，而罪人也得以变化成为天国之子了。上帝并不施行强迫的手段，他乃以爱为媒介，将罪恶逐出人心。他借此使骄傲变为谦卑，使仇恨和疑惑变为仁爱与信仰。[88]
§178
With untold love our God has loved us, and our love awakens toward Him as we comprehend something of the length and breadth and depth and height of this love that passeth knowledge. By the revelation of the attractive loveliness of Christ, by the knowledge of His love expressed to us while we were yet sinners, the stubborn heart is melted and subdued,and the sinner is transformed and becomes a child of heaven. God does not employ compulsory measures; love is the agent which He uses to expel sin from the heart. By it He changes pride into humility, and enmity and unbelief into love and faith. {MB 76.3 }[88]
§179
犹太人曾困乏地劳碌不已，妄图靠自己的努力以达成完全，但他们却失败了。基督早已告诉过他们：靠着他们自己的义断不能进入天国。现在他又向他们指出了进入天国之人所必具有的义的品质。在整篇福山宝训中，他都是形容这义的果子，而现在他只用一句话说明了它的来源与特质：要完全像上帝完全一样。律法只是上帝圣德的副本。要从你们天父的身上，看出那作为他政权基础之原则的完全表现。[89]
§180
The Jews had been wearily toiling to reach perfection by their own efforts, and they had failed. Christ had already told them that their righteousness could never enter the kingdom of heaven. Now He points out to them the character of the righteousness that all who enter heaven will possess. Throughout the Sermon on the Mount He describes its fruits, and now in one sentence He points out its source and its nature: Be perfect as God is perfect. The law is but a transcript of the character of God. Behold in your heavenly Father a perfect manifestation of the principles which are the foundation of His government. {MB 77.1 }[89]
§181
上帝就是爱。慈爱，光明和喜乐，犹如光线从太阳射出一般，从他那里涌向他的一切受造之物。他的本性乃是施予，他的生命也就是无私之爱的溢流。“他儿女们的幸福，乃是他的荣耀；他慈父般的眷注，乃是他的喜乐。”他吩咐我们要完全像他完全一样，毫无二致。我们要在自己的小范围内作光明与福惠的中心，犹如他在宇宙间所作的一样。我们本身原是毫无所有的，但是他爱的明光照耀着我们，因此，我们就当反映其光辉。我们靠着从他那里借来的良善而得以良善，也可以在自己的范围内得以完全，犹如上帝在他的范围内完全一样。[90]
§182
God is love. Like rays of light from the sun, love and light and joy flow out from Him to all His creatures. It is His nature to give. His very life is the outflow of unselfish love. His glory is His childrens good; His joy, His tender Fatherhood.He tells us to be perfect as He is, in the same manner. We are to be centers of light and blessing to our little circle, even as He is to the universe. We have nothing of ourselves, but the light of His love shines upon us, and we are to reflect its brightness. In His borrowed goodness good, we may be perfect in our sphere, even as God is perfect in His. {MB 77.2 }[90]
§183
耶稣说：你们要完全，像“你们的天父”完全一样。你们若真是上帝的儿女，就与他的性情有分，并且也不得不像他了。每一个孩子都借着他父亲的生命而活。你们若真是上帝的儿女，从他的圣灵而生，也就是借着上帝的生命而活。“上帝本性一切的丰盛，都有形有体的居住在基督里面，”（西2:9）而耶稣的生命却“在我们这必死的身上显明出来。”（林后4:11）这生命在你们里面，也如从前在他里面一样，必产生同样的品格，表现同样的作为。如此，你们就必符合他律法的每一条例，因为“耶和华的律法全备，能苏醒人心。”（诗19:7）借着爱，“律法的义”必“成就在我们这不随从肉体，只随从圣灵的人身上。”（罗8:4）[91]
§184
Jesus said, Be perfect as your Father is perfect. Ifyou are the children of God you are partakers of His nature, and you cannot but be like Him. Every child lives by the life of his father. If you are Gods children, begotten by His Spirit, you live by the life of God. In Christ dwells all the fullness of the Godhead bodily (Colossians 2:9); and the life of Jesus is made manifest in our mortal flesh (2 Corinthians 4:11). That life in you will produce the same character and manifest the same works as it did in Him. Thus you will be in harmony with every precept of His law; for the law of the Lord is perfect, restoring the soul. Psalm 19:7, margin. Through love the righteousness of the law will be fulfilled in us, who walk not after the flesh, but after the Spirit. Romans 8:4. {MB 77.3 }[91]