第04章 服务的真谛
§1
第04章服务的真谛
§2
Chap. 4 - The True Motive in Service
§3
“你们要小心，不可将善事行在人的面前。”（太6:1）[1]
§4
Take heed that ye do not your righteousness before men, to be seen of them. Matthew 6:1, margin.[1]
§5
基督在山上的讲论，乃是他人生无言之教的表述，但民众对此却不了解。他们不明白他既拥有如此伟大的权柄，何以竟不加以利用以获取他们所视为首要的利益。他们的精神，动机，和方法，都与他背道而驰。他们虽声称热心维护律法的尊严，但他们真正的目的乃为荣耀自己；而基督却要向他们显明，偏爱自我的人便是违犯律法的人。[2]
§6
The words of Christ on the mount were an expression of that which had been the unspoken teaching of His life, but which the people had failed to comprehend. They could not understand how, having such great power, He neglected to use it in securing what they regarded as the chief good. Their spirit and motives and methods were the opposite of His. While they claimed to be very jealous for the honor of the law, self-glory was the real object which they sought; and Christ would make it manifest to them that the lover of self is a transgressor of the law. {MB 79.1 }[2]
§7
但法利赛人所怀抱的主义，也就是历代人类所表现的特征。法利赛主义的精神无非就是人性的精神；而救主既显明他自己的精神和方法，与拉比们的迥然不同，可见他的教训乃是同样适合于各时代之人的。[3]
§8
But the principles cherished by the Pharisees are such as are characteristic of humanity in all ages. The spirit of Pharisaism is the spirit of human nature; and as the Saviour showed the contrast between His own spirit and methods and those of the rabbis, His teaching is equally applicable to the people of all time. {MB 79.2 }[3]
§9
在基督的时代，法利赛人仍继续地企图赚得上天的宠眷，以获致他们所视为德行的报偿，就是属世的尊荣与兴盛。他们同时也在民众面前，炫示自己的善行，旨在博取众望而获致圣善的虚誉。[4]
§10
In the days of Christ the Pharisees were continually trying to earn the favor of Heaven in order to secure the worldly honor and prosperity which they regarded as the reward of virtue. At the same time they paraded their acts of charity before the people in order to attract their attention and gain a reputation for sanctity.{MB 79.3 }[4]
§11
耶稣谴责他们虚饰夸张的行为，宣称上帝决不认可这一类的服务，而他们所十分热切寻求的民众的谄媚与赞誉，也就是他们所能获得的唯一报偿了。[5]
§12
Jesus rebuked their ostentation, declaring that God does not recognize such service and that the flattery and admiration of the people, which they so eagerly sought, was the only reward they would ever receive. {MB 80.1 }[5]
§13
他说：“你施舍的时候，不要叫左手知道右手所作的；要叫你施舍的事行在暗中，你父在暗中察看，必然报答你，（有古卷作，必在明处报答你）。”（太6:3-4）[6]
§14
When thou doest alms, He said, let not thy left hand know what thy right hand doeth: that thine alms may be in secret: and thy Father which seeth in secret Himself shall reward thee openly. {MB 80.2 }[6]
§15
耶稣这番话，并不是叫人经常使善行保守秘密，使徒保罗在圣灵感动之下写信时，并没有埋没那班马其顿基督徒所作慷慨的克己牺牲，乃述说基督在他们身上所施的恩典，因而使他人也感染了同样的精神。他也写信给哥林多教会，说：“你们的热心激动了许多人。”（林后9:2）[7]
§16
In these words Jesus did not teach that acts of kindness should always be kept secret. Paul the apostle, writing by the Holy Spirit, did not conceal the generous self-sacrifice of the Macedonian Christians, but told of the grace that Christ had wrought in them, and thus others were imbued with the same spirit. He also wrote to the church at Corinth and said, Your zeal hath stirred up very many. 2 Corinthians 9:2, R.V. {MB 80.3 }[7]
§17
基督自己的话，足使他的意义明白易晓——善行的目的不应为博取人的赞誉与尊敬。真正的虔诚，从不怂恿炫耀的意图。凡贪慕称赞与恭维的话，并以之为甘美食物的人，不过是虚有其名的基督徒而已。[8]
§18
Christs own words make His meaning plain, that in acts of charity the aim should not be to secure praise and honor from men. Real godliness never prompts an effort at display. Those who desire words of praise and flattery, and feed upon them as a sweet morsel, are Christians in name only. {MB 80.4 }[8]
§19
基督的信徒不要借着他们的善行来荣耀自己，乃要荣耀那位因他的恩典与力量使他们得以行善的主。每一项善工皆借圣灵而得以成全，而圣灵的赐下并非为荣耀领受者，乃为荣耀赐予者。当基督的光照在心中之时，口里就必充满了赞美感谢上帝的话语。你的祈祷，你的尽职，你的善行，你的克己，就不再是你思想与谈话的主题了。耶稣必被尊为大，自我必隐匿不现，而基督必显为是在万物之上，为万物之主了。[9]
§20
By their good works, Christs followers are to bring glory, not to themselves, but to Him through whose grace and power they have wrought. It is through the Holy Spirit that every good work is accomplished, and the Spirit is given to glorify, not the receiver, but the Giver. When the light of Christ is shining in the soul, the lips will be filled with praise and thanksgiving to God. Your prayers, your performance of duty, your benevolence, your self-denial, will not bethe theme of your thought or conversation. Jesus will be magnified, self will be hidden, and Christ will appear as all in all. {MB 80.5 }[9]
§21
我们施舍宜出于至诚，并非表彰自己的善行，乃因怜恤并爱护那班受苦的人。诚恳的宗旨和真实的爱心，乃是上天所重视的动机。爱心真诚，信仰专一的人，上帝视之比俄斐的纯金更宝贵。[10]
§22
We are to give in sincerity, not to make a show of our good deeds, but from pity and love to the suffering ones. Sincerity of purpose, real kindness of heart, is the motive that Heaven values. The soul that is sincere in its love, wholehearted in its devotion, God regards as more precious than the golden wedge of Ophir. {MB 81.1 }[10]
§23
我们所应念念不忘的虽非赏赐，乃在服务，然而出自这种精神的善行，终必获得报偿。“你父在暗中察看，必在明处报答你。”固然上帝本身就是至大的赏赐，包含着一切其他的赏赐，但人要接受并享有他，则全赖乎品格变化而与他相似。唯有彼此相似，方能互相感佩。唯有当我们将自己献与上帝而为人类服务时，他才将自己赐给我们。[11]
§24
We are not to think of reward, but of service; yet kindness shown in this spirit will not fail of its recompense. Thy Father which seeth in secret Himself shall reward thee openly. While it is true that God Himself is the great Reward, that embraces every other, the soul receives and enjoys Him only as it becomes assimilated to Him in character. Only like can appreciate like. It is as we give ourselves to God for the service of humanity that He gives Himself to us. {MB 81.2 }[11]
§25
人若能在心灵和生活中留有余地，让上帝福惠的恩泽借此流向别人，则他自己决不会得不到丰盛赏赐的。山坡和平原虽供给山涧溪水以河床而通达海洋，但自身却毫无损失。它们所给予的得到了百倍的报偿。因为溪流虽然淙淙流去，却留下了青翠和肥沃的赠礼。溪涧两岸的青草因而格外碧绿，树木格外茂盛，花朵也格外繁多了。当大地伏在溽暑炎热之下而显得荒芜焦赤之时，小河的流域仍然青翠满目；而那敞开怀抱将深山的珍宝输送到大海去的平原，也披上了清新与美丽，证明上帝恩惠的报酬，必赋予一切献上自己作为通渠，而将此恩惠流向世界的人。[12]
§26
No one can give place in his own heart and life for the stream of Gods blessing to flow to others, without receiving in himself a rich reward. The hillsides and plains that furnish a channel for the mountain streams to reach the sea suffer no loss thereby. That which they give is repaid a hundredfold. For the stream that goes singing on its way leaves behind its gift of verdure and fruitfulness. The grass on its banks is a fresher green, the trees have a richer verdure, the flowers are more abundant. When the earth lies bare and brown under the summers parching heat, a line of verdure marks the rivers course; andthe plain that opened her bosom to bear the mountains treasure to the sea is clothed with freshness and beauty, a witness to the recompense that Gods grace imparts to all who give themselves as a channel for its outflow to the world. {MB 81.3 }[12]
§27
这就是凡向穷乏者施怜悯之人的福祉。先知以赛亚说：“不是要把你的饼分给饥饿的人，将飘流的穷人接到你家中，见赤身的给他衣服遮体，顾恤自己的骨肉而不掩藏吗？这样，你的光必发现如早晨的光；你所得的医治要速速发明。……耶和华也必时常引导你，在干旱之地使你心满意足。……你必像浇灌的园子，又像水流不绝的泉源。”（赛58:7-11）[13]
§28
This is the blessing of those who show mercy to the poor. The prophet Isaiah says, Is it not to deal thy bread to the hungry, and that thou bring the poor that are cast out to thy house? when thou seest the naked, that thou cover him; and that thou hide not thyself from thine own flesh? Then shall thy light break forth as the morning, and thine health shall spring forth speedily. . . . And the Lord shall guide thee continually, and satisfy thy soul in drought: . . . and thou shalt be like a watered garden, and like a spring of water, whose waters fail not. Isaiah 58:7-11. {MB 82.1 }[13]
§29
善举必蒙受双重的福份。人若周济穷人固属加惠于他人，但他自身却蒙受更大的福惠。基督的恩典正在他的心灵中培养那与自私相反之品格的特质，——就是那使人生趋于文雅、高贵而丰盛的特质。暗中所行的善事必使人心团结，并引其更近那原为一切慷慨心情之源的主的慈怀。细微的关注和小小出于爱心与舍己的行为，如花卉之芳馨般无声无息地自生活中散溢出来这一切便构成了人生的福惠与喜乐的大部份。而且至终必能发现，那为别人谋福而作的克己之举，无论是多么的微小，多么地在此世不受称赞，但上天却视为我们与他——就是那荣耀的王——联合的凭证，他本来富足，却为我们成了贫穷。[14]
§30
The work of beneficence is twice blessed. While he that gives to the needy blesses others, he himself is blessed in a still greater degree. The grace of Christ in the soul is developing traits of character that are the opposite of selfishness,--traits that will refine, ennoble, and enrich the life. Acts of kindness performed in secret will bind hearts together, and will draw them closer to the heart of Him from whom every generous impulse springs. The little attentions, the small acts of love and self-sacrifice, that flow out from the life as quietly as the fragrance from a flower--these constitute no small share of the blessings and happiness of life. And it will be found at last that the denial of self for the good and happiness of others, however humble and uncommended here, is recognized in heaven as the token of our union with Him, theKing of glory, who was rich, yet for our sake became poor. {MB 82.2 }[14]
§31
仁慈的行为即或是在暗中作的，但在施行者的品格上所产生的效果，却是无法隐藏的。我们若以基督门徒的身份全心全意地去工作，则我们的心必与上帝全然契合。而上帝的圣灵在我们心里运行，就必唤起灵性中虔敬的和音，以应答他神圣的抚摸。[15]
§32
The deeds of kindness may have been done in secret, but the result upon the character of the doer cannot be hidden. If we work with wholehearted interest as a follower of Christ, the heart will be in close sympathy with God, and the Spirit of God, moving upon our spirit, will call forth the sacred harmonies of the soul in answer to the divine touch. {MB 83.1 }[15]
§33
那将有增无已的禀赋赐予凡善于利用所交托他们的才干之人的主，乐于承认一切信靠他的子民在他爱子里所作的服务，他们原是靠他爱子的恩典与能力而工作的。凡力求在善行上运用自己的才能，借以发展并成全基督化品格的人，必在来世收割他们所撒播的。在地上所创始的工作，必在那更崇高更圣洁的生活中完成，以存到永远。[16]
§34
He who gives increased talents to those who have made a wise improvement of the gifts entrusted to them is pleased to acknowledge the service of His believing people in the Beloved, through whose grace and strength they have wrought. Those who have sought for the development and perfection of Christian character by exercising their faculties in good works, will, in the world to come, reap that which they have sown. The work begun upon earth will reach its consummation in that higher and holier life to endure throughout eternity. {MB 83.2 }[16]
§35
“你们祷告的时候，不可像那假冒为善的人。”（太6:5）法利赛人有规定的祈祷时间，而他们在外面若遇到这指定的时刻，不论是在什么地方——可能在街上或市场里，在熙来攘往的人群中，往往就在那里，高声背诵他们刻板的祷告文。这种专为荣耀自己而献的崇拜，招致了耶稣毫不留情的谴责。然而他并非反对公共的祈祷，因为他自己也和他的门徒一同祷告，而且也在众人面前祷告。但他乃是教训人勿以私人的祷告公诸众人面前。在私下灵修之时，我们的祷告唯要陈达那垂听祈祷之上帝的耳中，而没有好奇的耳朵听你祈求的内容。[17]
§36
When thou prayest, thou shalt not be as the hypocrites are. Matthew 6:5. The Pharisees had stated hours for prayer; and when, as often came to pass, they were abroad at the appointed time, they would pause wherever they might be--perhaps in the street or the market place, amid the hurrying throngs of men--and there in a loud voice rehearse their formal prayers. Such worship, offered merely for self-glorification, called forthunsparing rebuke from Jesus. He did not, however, discountenance public prayer, for He Himself prayed with His disciples and in the presence of the multitude. But He teaches that private prayer is not to be made public. In secret devotion our prayers are to reach the ears of none but the prayer-hearing God. No curious ear is to receive the burden of such petitions. {MB 83.3 }[17]
§37
“你祷告的时候，要进你的内屋。”（太6:5）当有一个私自祷告的地方。耶稣曾有他所选择与上帝相交之处，我们也当如此。我们需要时常退到一个能独自与上帝同在的地方去，不论这地方是怎样的简陋都可以。[18]
§38
When thou prayest, enter into thy closet. Have a place for secret prayer. Jesus had select places for communion with God, and so should we. We need often to retire to some spot, however humble, where we can be alone with God. {MB 84.1 }[18]
§39
“祷告你在暗中的父。”（太6:5）我们奉耶稣的圣名，就能怀着赤子般的信任之心来到上帝面前。毋需什么人作中保，我们靠着耶稣就能向上帝，犹如向一位相知相爱的人一样剖露心怀。[19]
§40
Pray to thy Father which is in secret. In the name of Jesus we may come into Gods presence with the confidence of a child. No man is needed to act as a mediator. Through Jesus we may open our hearts to God as to one who knows and loves us. {MB 84.2 }[19]
§41
在那唯有上帝的眼能看到，唯有上帝的耳能听见的隐密祷告处，我们可向无穷慈怜的天父倾吐我们心中最隐秘的愿望和冀求，而在心灵寂静之余，那永无不应世人需要之呼吁的声音，就必向我们的心灵说话了。[20]
§42
In the secret place of prayer, where no eye but Gods can see, no ear but His can hear, we may pour out our most hidden desires and longings to the Father of infinite pity, and in the hush and silence of the soul that voice which never fails to answer the cry of human need will speak to our hearts. {MB 84.3 }[20]
§43
“主是满心怜悯，大有慈悲”（雅5:11）。祂怀着永不疲倦的爱，随时准备倾听刚愎之人的认罪，接受他们的悔改。祂等候我们向祂报以感恩，犹如慈母等候她所疼爱的孩子脸上出现认识她的微笑。祂巴不得我们明白祂的慈心是如何诚恳亲切地眷念着我们。祂邀请我们带来自己的艰辛，接受祂的体恤；带来我们的忧愁，接受祂的慈爱；带来我们的创伤，接受祂的医治；带来我们的软弱，接受祂的能力；带来我们的空虚，接受祂的丰盛。到祂面前的人绝不会失望。“凡仰望祂的，便有光荣，他们的脸，必不蒙羞”（诗34:5）。
§44
The Lord is very pitiful, and of tender mercy. James 5:11. He waits with unwearied love to hear the confessions of the wayward and to accept their penitence. He watches for some return of gratitude from us, as the mother watches for the smile of recognition from her beloved child. He would have us understand how earnestly and tenderly His heart yearns over us. He invites us to take our trials to His sympathy, oursorrows to His love, our wounds to His healing, our weakness to His strength, our emptiness to His fullness. Never has one been disappointed who came unto Him. They looked unto Him, and were lightened: and their faces were not ashamed. Psalm 34:5. {MB 84.4 }[21]
§45
凡在暗中寻求上帝，向主陈明自己并乞求帮助的人，是决不会徒劳无益的。“你父在暗中察看，必在明处报答你。”（太6:4）当我们以基督为我们日常的友伴时，就必觉得有不可见之世界的权能环绕着我们，并因仰望耶稣，就必变得与他的形象相似。借着仰望，我们以得改变。品格也因而柔和，文雅，高贵，得与天上的国度相称了。我们与主相交的必然结果，便是敬虔，圣洁和热心的增加。在祈祷中所获得的智慧也必逐渐长进。我们正在领受一种神圣的教育，并且这事必在勤恳热诚的人生中表现出来。[22]
§46
Those who seek God in secret telling the Lord their needs and pleading for help, will not plead in vain. Thy Father which seeth in secret Himself shall reward thee openly. As we make Christ our daily companion we shall feel that the powers of an unseen world are all around us; and by looking unto Jesus we shall become assimilated to His image. By beholding we become changed. The character is softened, refined, and ennobled for the heavenly kingdom. The sure result of our intercourse and fellowship with our Lord will be to increase piety, purity, and fervor. There will be a growing intelligence in prayer. We are receiving a divine education, and this is illustrated in a life of diligence and zeal. {MB 85.1 }[22]
§47
那借着每天诚恳的祈祷而转向上帝乞求帮助、扶持、和能力的生灵，必具有崇高的抱负，对真理与义务之清楚的理解，超卓的行为宗旨，以及不住的饥渴慕义的心。我们因与上帝保持联系，就必在和别人交往之时，能将那管治自己心灵的亮光、平安和安宁散布给他们。那由祈求上帝而获得的能力，连同从事训练心智以深思熟虑所作的恒切努力，就能使人准备胜任日常的职责，且在任何情形之下都能保持心灵上的平安。[23]
§48
The soul that turns to God for its help, its support, its power, by daily, earnest prayer, will have noble aspirations, clear perceptions of truth and duty, lofty purposes of action, and a continual hungering and thirsting after righteousness. By maintaining a connection with God, we shall be enabled to diffuse to others, through our association with them, the light, the peace, the serenity, that rule in our hearts. The strength acquired in prayer to God, united with persevering effort in training the mind in thoughtfulness and care-taking, prepares one for daily duties and keeps the spirit in peace under all circumstances. {MB 85.2 }[23]
§49
我们若亲近上帝，他就必将那应当向他说的话——就是赞美他圣名的话放在我们口里。他必以天使所唱诗歌的旋律——就是感谢我们天父之诗歌的旋律教导我们。在每一项生活行为上，都必显出那居住于心内之救主的荣光和慈爱来。外在的困扰无法侵及那凭信心住在爱子里的生灵。[24]
§50
If we draw near to God, He will put a word inour mouth to speak for Him, even praise unto His name. He will teach us a strain from the song of the angels, even thanksgiving to our heavenly Father. In every act of life, the light and love of an indwelling Saviour will be revealed. Outward troubles cannot reach the life that is lived by faith in the Son of God. {MB 85.3 }[24]
§51
“你们祷告，不可像外邦人，用许多重复话。”（太6:7）异教徒认为他们的祷告本身含有赎罪的功劳。因此，祷告愈长，功劳愈大。他们若能靠自己的努力而成圣，这样，他们心里就有些欢乐的理由，也有些自夸的余地了。这种祷告的观念无非是靠己赎罪主义的必然结果，而这项主义正是各种伪宗教的基础。法利赛人接受了这种出自异教的对于祷告的观念，直到今日这种观念还未消泯。甚至在自称为基督徒的人中也是如此。口中重复背诵刻板而成为俗套的辞句，心里却毫不感觉需要上帝，其性质实与外邦人的“重复话”无异。[25]
§52
When ye pray, use not vain repetitions, as the heathen do. Matthew 6:7. The heathen looked upon their prayers as having in themselves merit to atone for sin. Hence the longer the prayer the greater the merit. If they could become holy by their own efforts they would have something in themselves in which to rejoice, some ground for boasting. This idea of prayer is an outworking of the principle of self-expiation which lies at the foundation of all systems of false religion. The Pharisees had adopted this pagan idea of prayer, and it is by no means extinct in our day, even among those who profess to be Christians. The repetition of set, customary phrases, when the heart feels no need of God, is of the same character as the vain repetitions of the heathen. {MB 86.1 }[25]
§53
祷告并不是赎罪之举，它的本身也不含什么效能或功劳。我们所能讲的一切花言巧语，还比不上一个圣洁的心愿。即使是最动人的祈祷，若不表达内心的实情，也不过等于毫无价值的空话而已。但那出自恳切之心的祷告，表露心灵单纯的需要，犹如向世上的好友请求帮助，并期待他允于我们所求一般。这就是出于信心的祷告。上帝并不希望我们作仪式上的恭维，但因感悟自己的罪过与十分软弱，以致伤心而归顺之人的无声呼求，却要上达于诸恩之父的面前。[26]
§54
Prayer is not an expiation for sin; it has no virtue or merit of itself. All the flowery words at our command are not equivalent to one holy desire. The most eloquent prayers are but idle words if they do not express the true sentiments of the heart. But the prayer that comes from an earnest heart, when the simple wants of the soul are expressed, as we wouldask an earthly friend for a favor, expecting it to be granted--this is the prayer of faith. God does not desire our ceremonial compliments, but the unspoken cry of the heart broken and subdued with a sense of its sin and utter weakness finds its way to the Father of all mercy. {MB 86.2 }[26]
§55
“你们禁食的时候，不可像那假冒为善的人。”（太6:16）上帝圣言所吩咐的禁食，不单是一种仪式而已。它不仅包括不进食物，披麻蒙灰而已。凡真正为罪忧伤而禁食的人，绝不求自身的炫耀。[27]
§56
When ye fast, be not, as the hypocrites. Matthew 6:16. The fasting which the word of God enjoins is something more than a form. It does not consist merely in refusing food, in wearing sackcloth, in sprinkling ashes upon the head. He who fasts in real sorrow for sin will never court display. {MB 87.1 }[27]
§57
上帝要我们奉行禁食的目的，并不是要因心灵的罪而刻苦己身，乃是要帮助我们辨察罪的恶性，而在上帝面前存谦卑的心，并领受他赦罪的恩典。他给以色列人的命令乃是：“你们要撕裂心肠，不撕裂衣服，归向耶和华你们的上帝。”（珥2:13）[28]
§58
The object of the fast which God calls upon us to keep is not to afflict the body for the sin of the soul, but to aid us in perceiving the grievous character of sin, in humbling the heart before God and receiving His pardoning grace. His command to Israel was, Rend your heart, and not your garments, and turn unto the Lord your God. Joel 2:13. {MB 87.2 }[28]
§59
我们若作苦行之举，或自我安慰地以为靠着自己的行为就配承受或购取与圣徒有分的基业，这都是徒劳无益的。当人问基督说：“我们当行什么，才算作上帝的工呢？”他就回答说：“信上帝所差来的，这就是作上帝的工。”（约6:28-29）悔改乃是弃绝自我，归向基督，而当我们接受基督，以至他能因着信心而在我们里面度他自己的生活时，善行就必彰显出来了。[29]
§60
It will avail nothing for us to do penance or to flatter ourselves that by our own works we shall merit or purchase an inheritance among the saints. When the question was asked Christ, What shall we do, that we might work the works of God? He answered, This is the work of God, that ye believe on Him whom He hath sent. John 6:28, 29. Repentance is turning from self to Christ; and when we receive Christ so that through faith He can live His life in us, good works will be manifest.{MB 87.3 }[29]
§61
耶稣说：“你禁食的时候，要梳头洗脸，不叫人看出你禁食来，只叫你暗中的父看见。”凡为荣耀上帝而行的事，都当欣然而为，而不以愁苦忧郁的心情从事。耶稣的宗教中没有忧郁的事。基督徒若带着悲哀的态度，表露他们在主里面已大失所望的话，这就是误表了他的圣德，徒资他的仇敌以诡辩的口实。他们虽然在口头上可能承认上帝是他们的父，但因忧愁与悲哀，却向世人显出了孤儿的样子来。[30]
§62
Jesus said, When thou fastest, anoint thine head, and wash thy face; that thou appear not unto men to fast, but unto thy Father which is in secret. Matthew 6:17, 18. Whatever is done to the glory of God is to be done with cheerfulness, not with sadness and gloom. There is nothing gloomy in the religion of Jesus. If Christians give the impression by a mournful attitude that they have been disappointed in their Lord, they misrepresent His character and put arguments into the mouth of His enemies. Though in words they may claim God as their Father, yet in gloom and sorrow they present to the world the aspect of orphans. {MB 88.1 }[30]
§63
基督甚愿我们使有关他的服务都显为令人羡慕的，因其实质确是如此。但愿自我牺牲以及深藏于内心的苦楚，得向慈悲的救主陈露。要将一切重担卸在十字架脚前，并在那位先爱你的主的爱中欢欢喜喜地向前迈进。世人也许永远不会发觉心灵与上帝之间暗中进行的工作，可是圣灵在心内运行所结的果子，却是人所共见的，因为“你父在暗中察看，必在明处报答你。”（太6:4）[31]
§64
Christ desires us to make His service appear attractive, as it really is. Let the self-denials and the secret heart trials be revealed to the compassionate Saviour. Let the burdens be left at the foot of the cross, and go on your way rejoicing in His love who first loved you. Men may never know of the work going on secretly between the soul and God, but the result of the Spirits work upon the heart will be manifest to all, for He which seeth in secret, shall reward thee openly. {MB 88.2 }[31]
§65
“不要为自己积攒财宝在地上。”（太6:19）在地上积攒的财宝不能久存，因为有贼挖窟窿来偷，有虫子咬，也能锈坏，且有火灾风灾会将你所有的财产席卷一空。而且“你的财宝在哪里，你的心也在那里。”（太6:21）在地上积攒的财宝常会霸占心念，以致将属天的事置之度外。[32]
§66
Lay not up for yourselves treasures upon earth. Matthew 6:19. Treasure laid up on earth will not endure; thieves break through and steal; moth and rust corrupt; fire and storm sweep away your possessions. And where your treasure is, there will your heart be also. Treasure laid up on the earth will engross the mind to the exclusion of heavenly things. {MB 88.3 }[32]
§67
在犹太人的时代，贪爱钱财成了主要的欲望，世俗之事在心灵中霸占了上帝和宗教的地位。今日也是如此。贪财求利的心意在一般人的生活中发挥了盅惑的影响，以致败坏了人的尊荣，腐化了人的人性，终至使他们陷入沉沦。那为撒但而作的服务是充满忧虑，困扰，以及耗神伤身之操劳的，而且世人辛辛苦苦在世上积攒的财宝，也只能存在片时而已。[33]
§68
The love of money was the ruling passion in theJewish age. Worldliness usurped the place of God and religion in the soul. So it is now. Avaricious greed for wealth exerts such a fascinating, bewitching influence over the life that it results in perverting the nobility and corrupting the humanity of men until they are drowned in perdition. The service of Satan is full of care, perplexity, and wearing labor, and the treasure men toil to accumulate on earth is only for a season. {MB 88.4 }[33]
§69
耶稣说：“只要积攒财宝在天上，天上没有虫子咬，不能锈坏，也没有贼挖窟窿来偷，因为你的财宝在那里，你的心也在那里。”（太6:20-21）[34]
§70
Jesus said, Lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal: for where your treasure is, there will your heart be also. {MB 89.1 }[34]
§71
这教训就是要“为自己”“积攒财宝在天上。”获取属天的财宝，原是为你自己的益处。在你一切所有之物当中，唯独这些才是真正属于你的。那积攒在天上的财宝是永存不灭的。火灾或水灾不能损毁它，没有盗贼来偷它，虫子或锈也不能侵蚀它，因它是蒙上帝所保管的。[35]
§72
The instruction is to lay up for yourselves treasures in heaven. It is for your own interest to secure heavenly riches. These alone, of all that you possess, are really yours. The treasure laid up in heaven is imperishable. No fire or flood can destroy it, no thief despoil it, no moth or rust corrupt it; for it is in the keeping of God. {MB 89.2 }[35]
§73
基督所视为无价之宝的财富，乃是“他在圣徒中得的基业”之“丰盛的荣耀。”（弗1:18）基督的门徒被称为他的珍宝，他的珍贵而又特殊的财宝。他说：“他们必像冠冕上的宝石。”“我必使人比精金还少，使人比俄斐纯金更少。”（亚9:16;赛13:12）基督视他圣洁完美的子民为他一切的受苦、蒙羞和慈爱的报偿，也是他荣耀的增补——基督是伟大的中心，一切的荣耀都从他那里发射出来。[36]
§74
This treasure, which Christ esteems as precious above all estimate, is the riches of the glory of His inheritance in the saints. Ephesians 1:18. The disciples of Christ are called His jewels, His precious and peculiar treasure. He says, They shall be as the stones of a crown. I will make a man more precious than fine gold; even a man than the golden wedge of Ophir. Zechariah 9:16; Isaiah 13:12. Christ looks upon His people in their purity and perfection as the reward of all His sufferings, His humiliation, and His love, and the supplement of His glory--Christ, the great Center, from whom radiates all glory. {MB 89.3 }[36]
§75
并且我们也得蒙准许在那伟大的救赎工作上与他联合，并与他分享他因遭难受死而赢得的财富。使徒保罗写信给帖撒罗尼迦的基督徒说：“我们的盼望和喜乐，并所夸的冠冕是什么呢？岂不是我们主耶稣来的时候你们在他面前站立得住吗？因为你们就是我们的荣耀，我们的喜乐。”（帖前2:19-20）这就是基督吩咐我们努力去争取的财宝。人生伟大的收获就是品格。每一借着基督的恩典而激起他人向往天国之心的言行，每一有助于养成基督化品格的努力，就是积攒财宝在天上。[37]
§76
And we are permitted to unite with Him in thegreat work of redemption and to be sharers with Him in the riches which His death and suffering have won. The apostle Paul wrote to the Thessalonian Christians: What is our hope, or joy, or crown of rejoicing? Are not even ye in the presence of our Lord Jesus Christ at His coming? for ye are our glory and joy. 1 Thessalonians 2:19, 20. This is the treasure for which Christ bids us labor. Character is the great harvest of life. And every word or deed that through the grace of Christ shall kindle in one soul an impulse that reaches heavenward, every effort that tends to the formation of a Christlike character, is laying up treasure in heaven. {MB 89.4 }[37]
§77
财宝在那里，心也必在那里。我们每次努力造福他人时，自己也必得益。凡献上金钱或光阴以推广福音的人，就是以他自己的兴趣与祷告来协助圣工，并关怀福音所能达及的一切生灵。他的善意广及他人，以致自己受到鼓舞而更加忠于上帝，就能为他们谋取最大的福益。[38]
§78
Where the treasure is, there the heart will be. In every effort to benefit others, we benefit ourselves. He who gives money or time for spreading the gospel enlists his own interest and prayers for the work, and for the souls to be reached through it; his affections go out to others, and he is stimulated to greater devotion to God, that he may be enabled to do them the greatest good. {MB 90.1 }[38]
§79
而当那最后的日子，就是属世的财富尽都归于毁灭的时候，那曾积攒财宝在天上的人必见到他一生所有的收获。我们若曾听从基督的话，那么当我们围聚在那白色大宝座之前时，就必见到那些因我们所作努力而得救的人，并且知道其中的某人又救了其他的人，而这些人又救了另外一些人——一大群人因我们的努力而被领进安息的所在，在那里将他们的冠冕放在耶稣脚前，永世无穷地赞美他。为基督而工作的人，见到这班得蒙救赎的人分享救赎主的荣耀时，该是何等的快乐啊！对于那班曾忠心努力拯救生灵的人，天国该是何等的宝贵啊！[39]
§80
And at the final day, when the wealth of earth shall perish, he who has laid up treasure in heaven will behold that which his life has gained. If we have given heed to the words of Christ, then, as we gather around the great white throne, we shall see souls who have been saved through our agency, and shall know that one has saved others, and these still others--a large company brought into the haven of rest as the result of our labors, there to lay their crowns at Jesus feet, and praise Him through the ceaseless ages of eternity. With what joy will the worker for Christbehold these redeemed ones, who share the glory of the Redeemer! How precious will heaven be to those who have been faithful in the work of saving souls! {MB 90.2 }[39]
§81
“所以你们若真与基督一同复活，就当求在上面的事，那里有基督坐在上帝的右边。”（西3:1）[40]
§82
If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God. Colossians 3:1. {MB 91.1 }[40]
§83
“你们的眼睛若了亮，全身就光明。”（太6:22）救主的话中所提出的条件乃是：宗旨专一，全心皈依上帝。你只要心志真诚不移地去辨识真理，并不计任何代价去顺从它，就必领受神圣的启迪。何时与罪恶的妥协完全终止，真实的虔诚便开始了。于是，心中的话语就必像使徒保罗的一样：“我只有一件事，就是忘记背后，努力面前的，向着标竿直跑，要得上帝在基督耶稣里从上面召我来得的奖赏。”“我也将万事当作有损的。因我以认识我主基督耶稣为至宝，我为他已经丢弃万事，看作粪土，为要得着基督。”（腓3:13,14,8）[41]
§84
If . . . thine eye be single, thy whole body shall be full of light. Matthew 6:22. Singleness of purpose, wholehearted devotion to God, is the condition pointed out by the Saviours words. Let the purpose be sincere and unwavering to discern the truth and to obey it at whatever cost, and you will receive divine enlightenment. Real piety begins when all compromise with sin is at an end. Then the language of the heart will be that of the apostle Paul: This one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before, I press toward the mark for the prize of the high calling of God in Christ Jesus. I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ. Philippians 3:13, 14, 8. {MB 91.2 }[41]
§85
但是眼睛若因专爱自我而致盲昧，则一切都黑暗了。“你的眼睛若昏花，全身就黑暗。”（太6:23）那使犹太人困于顽固不信之中，以致不能辨察那位来拯救他们脱罪之主的品德与使命的，就是这种可怕的黑暗。[42]
§86
But when the eye is blinded by the love of self, there is only darkness. If thine eye be evil, thy whole body shall be full of darkness. It was this fearful darkness that wrapped the Jews in stubbornunbelief, making it impossible for them to appreciate the character and mission of Him who came to save them from their sins. {MB 91.3 }[42]
§87
屈从试探乃起源于任凭心意犹疑不定，不专一信靠上帝。我们若不决心将自己全然献与上帝，那就是在黑暗里了。当我们作任何保留的时候，便无异乎敞开门户让撒但由此侵入，借着他的试探而引诱我们走入迷途。他知道设若他能使我们的视觉模糊，以致信心的眼睛看不见上帝，那就没有抵御罪恶的保障了。[43]
§88
Yielding to temptation begins in permitting the mind to waver, to be inconstant in your trust in God. If we do not choose to give ourselves fully to God then we are in darkness. When we make any reserve we are leaving open a door through which Satan can enter to lead us astray by his temptations. He knows that if he can obscure our vision, so that the eye of faith cannot see God, there will be no barrier against sin. {MB 92.1 }[43]
§89
犯罪的欲望占优势，就是表明心灵受了迷惑。而每次放纵这样的欲望，便足以加强嫌憎上帝的心。我们既顺着撒但所选择的道路而行，就被罪恶的黑暗所围困了，而每行一步，就引入更深的黑暗，而心灵的盲昧也增加了。[44]
§90
The prevalence of a sinful desire shows the delusion of the soul. Every indulgence of that desire strengthens the souls aversion to God. In following the path of Satans choosing, we are encompassed by the shadows of evil, and every step leads into deeper darkness and increases the blindness of the heart. {MB 92.2 }[44]
§91
灵界与自然界所通行的乃是同一定律。凡久处黑暗中的人，终必丧失其视力，他要被一种比午夜更深的黑暗包围起来，对他而言，正午最强烈的日光也毫不明亮了。他“在黑暗里行，也不知道往那里去，因为黑暗叫他眼睛瞎了。”（约一2:11）罪人由于固执地怀存邪恶，故意藐视神圣慈爱的恳劝，便丧失了爱善之念、仰慕上帝之心、以及领受天上亮光的能力。恩典的邀请仍然充满着慈爱，真光仍然如起初照入他心灵时一样的辉耀，可惜声音却落入失聪的耳中，光亮也照到失明的眼上了。[45]
§92
The same law obtains in the spiritual as in the natural world. He who abides in darkness will at last lose the power of vision. He is shut in by a deeper than midnight blackness; and to him the brightest noontide can bring no light. He walketh in darkness, and knoweth not whither he goeth, because that darkness hath blinded his eyes. 1 John 2:11. Through persistently cherishing evil, willfully disregarding the pleadings of divine love, the sinner loses the love for good, the desire for God, the very capacity to receive the light of heaven. The invitation of mercy is still full of love, the light is shining as brightly as when it first dawned upon his soul; but the voice falls on deaf ears, the light on blinded eyes.{MB 92.3 }[45]
§93
凡有一丝希望可予拯救的生灵，上帝总不会把他丢弃，而任凭他行走自己的道路。“世人转离上帝，而非上帝转离世人。”我们的天父不住地以劝告，警戒和慈怜的保证追随着我们，直至更多的机会与权利全都归于徒然为止。责任落在罪人的身上。他今日抗拒上帝的圣灵，便是预备在真光以更大的力量来到时再度加以抗拒。他如此一再地逐步抗拒，终至于真光再不能感动他，而他对于上帝的圣灵也丝毫没有反应了。那时，在“你里头的光”也就变为黑暗了。我们本来明悉的真理都被曲解，以致心灵的盲昧也就更为增加了。[46]
§94
No soul is ever finally deserted of God, given up to his own ways, so long as there is any hope of his salvation. Man turns from God, not God from him. Our heavenly Father follows us with appeals and warnings and assurances of compassion, until further opportunities and privileges would be wholly in vain. The responsibility rests with the sinner. By resisting the Spirit of God today, he prepares the way for a second resistance of light when it comes with mightier power. Thus he passes on from one stage of resistance to another, until at last the light will fail to impress, and he will cease to respond in any measure to the Spirit of God. Then even the light that is in thee has become darkness. The very truth we do know has become so perverted as to increase the blindness of the soul. {MB 93.1 }[46]
§95
“一个人不能侍奉两个主。”（太6:24）基督并不是说人不愿或不可侍奉两个主，乃是说“不能”。上帝的事业和玛门的事业是毫无关联，也是不类同的。就在基督徒的良知警告他应当忍耐，应当克己，应当止步之处，一般属世之徒却跨越界线去放纵自私的癖性。在界线的一边有克己的基督徒，而在另一边则有放纵自我、贪爱世界之辈，随从时尚，习于轻浮，贪恋被禁止的娱乐。基督徒不可跨越到界线的那一边去。[47]
§96
No man can serve two masters. Matthew 6:24. Christ does not say that man will not or shall not serve two masters, but that he cannot. The interests of God and the interests of mammon have no union or sympathy. Just where the conscience of the Christian warns him to forbear, to deny himself, to stop, just there the worldling steps over the line, to indulge his selfish propensities. On one side of the line is the self-denying follower of Christ; on the other side is the self-indulgent world lover, pandering to fashion, engaging in frivolity, and pampering himself in forbidden pleasure. On that side of the line the Christian cannot go.{MB 93.2 }[47]
§97
没有什么人能采取中立的立场，没有所谓中间阶级——既不爱上帝，也不侍奉公义之敌的人。基督要住在他代表的心内，凭他们的天赋而工作，借他们的才能而行事。他们的意志必须顺服他的旨意，他们必须随同他的圣灵行事。这样，他们活着就不再是他们，乃是基督在他们里面活着。凡不将自己完全献与上帝的人，便是处在另一种势力的控制之下，听从另一个声音，而这声音所作之提示的性质全然不同。心持两意的服务将人置于仇敌那一边，成为黑暗军旅中一个有效的同盟。当那自称为基督精兵的人参与撒但的联盟，并帮助他那一边时，他们就显明自己乃是基督的仇敌。他们背弃了神圣的委托。他们在撒但与忠实的精兵之间串通了一条线索，因此仇敌得以借着他们为媒介而经常地活动，以偷获基督精兵的心。[48]
§98
No one can occupy a neutral position; there is no middle class, who neither love God nor serve the enemy of righteousness. Christ is to live in His human agents and work through their faculties and act through their capabilities. Their will must be submitted to His will; they must act with His Spirit. Then it is no more they that live, but Christ that lives in them. He who does not give himself wholly to God is under the control of another power, listening to another voice, whose suggestions are of an entirely different character. Half-and-half service places the human agent on the side of the enemy as a successful ally of the hosts of darkness. When men who claim to be soldiers of Christ engage with the confederacy of Satan, and help along his side, they prove themselves enemies of Christ. They betray sacred trusts. They form a link between Satan and the true soldiers, so that through these agencies the enemy is constantly working to steal away the hearts of Christs soldiers. {MB 94.1 }[48]
§99
我们这个世界上最坚固的罪恶堡垒，并不是那无耻的罪人或堕落而被鄙弃者的邪恶人生，而是那外表似乎贞洁，正直，高贵，但实际却培养罪恶并放纵恶习的人生。对于那在暗中与某种巨大的试探争斗，而战栗地站在悬崖上的生灵而言，这种榜样确是最有力的罪恶引诱之一。凡对于生命，真理和荣誉赋有崇高观念，却仍故意违犯上帝圣律法中一条的人，便是妄用他所赐予的高贵的禀赋，使之成为犯罪的诱饵。天才，技能，同情，甚至慷慨或仁慈的行为，都能变成撒但的诱饵，勾引他人堕于那使今世与永生同归毁灭的悬崖之下。[49]
§100
The strongest bulwark of vice in our world is not the iniquitous life of the abandoned sinner or the degraded outcast; it is that life which otherwise appears virtuous, honorable, and noble, but in which one sin is fostered, one vice indulged. To the soul that is struggling in secret against some giant temptation, trembling upon the very verge of the precipice, such an example is one of the most powerful enticements to sin. He who, endowed with high conceptions of life and truth and honor, does yet willfully transgress one precept of Gods holy law, has perverted His noble gifts into a lure to sin. Genius, talent, sympathy, even generous and kindly deeds,may become decoys of Satan to entice other souls over the precipice of ruin for this life and the life to come. {MB 94.2 }[49]
§101
“不要爱世界和世界上的事。人若爱世界，爱父的心就不在他里面了。因为凡世界上的事，就像肉体的情欲，眼目的情欲，并今生的骄傲，都不是从父来的，乃是从世界来的。”（约一2:15-16）[50]
§102
Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him. For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world. 1 John 2:15, 16. {MB 95.1 }[50]
§103
“不要……忧虑。”（太6:25）那位赐你生命的主，知道你需要食物以维持生命。那位创造身体的主，也不会不顾你衣着的需要。那位曾赏予更大恩赐的主，岂不也会供应一切所需要的而使之美满吗？[51]
§104
Be not anxious. Matthew 6:25, R.V. He who has given you life knows your need of food to sustain it. He who created the body is not unmindful of your need of raiment. Will not He who has bestowed the greater gift bestow also what is needed to make it complete? {MB 95.2 }[51]
§105
耶稣指示他的听众注意那唱着赞美之歌而毫无挂虑的飞鸟，因它们“也不种，也不收，”伟大的天父尚且供给它们需要。他接着就问：“你们不比飞鸟贵重得多吗？”“麻雀落地主看顾，世人悲哀耶稣知，无论何往他同在，痛苦眼泪全擦去。专心信靠他的人，他永不予以撇弃。”[52]
§106
Jesus pointed His hearers to the birds as they warbled their carols of praise, unencumbered with thoughts of care, for they sow not, neither do they reap; and yet the great Father provides for their needs. And He asks, Are not ye of much more value than they? R.V. No sparrow falls without His care, No soul bows low but Jesus knows; For He is with us everywhere, And marks each bitter tear that flows. And He will never, never, never Forsake the soul that trusts Him ever. {MB 95.3 }[52]
§107
当时各处山坡和田野都因满布鲜花而倍觉明媚，耶稣在那早晨带露的清新气氛中，指着那些花朵说：“你想野地里的百合花，怎样长起来。”世人的技艺或能摹拟植物和花卉的优美形态与精致色彩，但有什么技巧能将生命赋予一朵小花或一根野草呢？路旁每一朵小花的存在，都归功于那在穹苍中陈设星宿的同一能力。从上帝伟大的慈心，发生生命的脉息贯彻一切受造之物。他亲手为田野的花朵穿上鲜艳的外衣，比世上任何君王所穿戴的更华美。而且，“你们这小信的人哪，野地里的草，今天还在，明天就丢在炉里，上帝还给它这样的妆饰，何况你们呢？”（太6:30）[53]
§108
The hillsides and the fields were bright with flowers, and, pointing to them in the dewy freshness of themorning, Jesus said, Consider the lilies of the field, how they grow. The graceful forms and delicate hues of the plants and flowers may be copied by human skill, but what touch can impart life to even one flower or blade of grass? Every wayside blossom owes its being to the same power that set the starry worlds on high. Through all created things thrills one pulse of life from the great heart of God. The flowers of the field are clothed by His hand in richer robes than have ever graced the forms of earthly kings. And if God so clothe the grass of the field, which today is, and tomorrow is cast into the oven, shall He not much more clothe you, O ye of little faith? {MB 95.4 }[53]
§109
那位创造百花并使麻雀歌唱的主说：“你想……百合花，”“看哪……飞鸟。”你从自然之物的优美上可以明了有关上帝的智慧，过于一般学者所知道的。在百合的花瓣上，上帝已为你写下了一项信息，——所用的言语，只有等你心里抛弃疑惑、自私和腐蚀灵性之挂虑的教训时，才能领会。他为什么将歌唱的飞鸟和美丽的花朵赐给你呢，还不是出自慈父心中洋溢的爱，要使你人生之途成为光明喜乐吗？本来在你所需要的一切维生之物中，花鸟并不在内，但上帝却不以供给仅敷维生之物为满足。他使大地，穹苍和天空中充满了美景，向你说明他眷爱你的心意。一切受造之物的华美，不过是他荣耀所发的一线微光而已。他既为了你的幸福和快乐，在自然之物上施用无穷的技巧，你还能怀疑他不将一切所需的福惠赐予你吗？[54]
§110
It is He who made the flowers and who gave to the sparrow its song who says, Consider the lilies, Behold the birds. R.V. In the loveliness of the things of nature you may learn more of the wisdom of God than the schoolmen know. On the lilys petals, God has written a message for you, written in language that your heart can read only as it unlearns the lessons of distrust and selfishness and corroding care. Why has He given you the singing birds and the gentle blossoms, but from the overflowing love of a Fathers heart, that would brighten and gladden your path of life? All that was needed for existence would have been yours without the flowers and birds, but God was not content to provide what would suffice for mere existence. He has filled earth and air and sky with glimpses of beauty to tell you of His loving thought for you. The beauty of all created things is but a gleam from the shining of His glory. If He has lavished such infinite skill upon the things of nature,for your happiness and joy, can you doubt that He will give you every needed blessing? {MB 96.1 }[54]
§111
“你想……百合花。”每一朵向日绽开的花朵，莫不遵从那导引诸星的同一伟大定律，而花朵的生命又是何等的单纯，优美，馨香啊！上帝要借着花朵唤起我们注意基督化品格的优美，那使花朵如此美丽的主，更加希望世人都当披上基督圣德的优美。[55]
§112
Consider the lilies. Every flower that opens its petals to the sunshine obeys the same great laws that guide the stars, and how simple and beautiful and how sweet its life! Through the flowers, God would call our attention to the loveliness of Christlike character. He who has given such beauty to the blossoms desires far more that the soul should be clothed with the beauty of the character of Christ. {MB 97.1 }[55]
§113
耶稣说：你想百合花怎样长起来，怎样从阴冷幽暗的土地或河床的淤泥中茁长，而呈露其美丽与芬芳。谁会梦想到百合花粗糙的棕色球茎中蕴含着美丽的可能性呢？然而上帝的生命一旦藏在其中，则在甘霖和阳光之中应和他的召唤而开放时，世人便因其显示的娇美可爱而诧异不止了。照样上帝的生命也必在每颗降服于他恩典之运行的心灵中呈露出来，而他的恩典正如甘霖和阳光一样，白白地将其诸般福惠赐与万人。那创造花卉的乃是上帝的圣言，而这同一圣言也必在你里面结出他圣灵的美果来。[56]
§114
Consider, says Jesus, how the lilies grow; how, springing from the cold, dark earth, or from the mud of the river bed, the plants unfold in loveliness and fragrance. Who would dream of the possibilities of beauty in the rough brown bulb of the lily? But when the life of God, hidden therein, unfolds at His call in the rain and the sunshine, men marvel at the vision of grace and loveliness. Even so will the life of God unfold in every human soul that will yield itself to the ministry of His grace, which, free as the rain and the sunshine, comes with its benediction to all. It is the word of God that creates the flowers, and the same word will produce in you the graces of His Spirit. {MB 97.2 }[56]
§115
上帝的律法乃是爱的律法。他以华美环绕着你，为要教导你，你被安置在地上，并非单为自己挖掘，奠基建造，劳碌纺织，乃要借着基督的爱而使人生光明、快乐、而优美——犹如花卉一般，借着爱的服务而使他人的生活快乐。[57]
§116
Gods law is the law of love. He has surrounded you with beauty to teach you that you are not placed on earth merely to delve for self, to dig and build, to toil and spin, but to make life bright and joyous and beautiful with the love of Christ--like the flowers, to gladden other lives by the ministry of love. {MB 97.3 }[57]
§117
身为父母的人哪，当使你们的儿女从花卉上学习。要带他们一同到花园和田野去，在那枝叶茂密的树下，教导他们从大自然中研读上帝慈爱的信息。当将有关他的观念和飞鸟，花卉及树木联结起来。要引导儿女在一切可爱的美物中，看出上帝对于他们之爱的表现。要将你们信奉的宗教本其使人欢愉的特质推荐给他们。但愿你们的口中带有仁慈的法则。[58]
§118
Fathers and mothers, let your children learn from the flowers. Take them with you into garden and fieldand under the leafy trees, and teach them to read in nature the message of Gods love. Let the thoughts of Him be linked with bird and flower and tree. Lead the children to see in every pleasant and beautiful thing an expression of Gods love for them. Recommend your religion to them by its pleasantness. Let the law of kindness be in your lips. {MB 97.4 }[58]
§119
当教导儿女明白：由于上帝的大爱，他们的性情也可能有所改变，而得与他的性情相合。要教导他们明白：他甚愿他们人生美化，带有花卉般的优雅。当他们采撷芬芳的花朵时，要教导他们明白：那位创造花卉的主，比这些花卉更美。如此他们心灵的卷须就必缠住他。那位“全然可爱”的主就成为他们日常的伴侣和知己的良友，他们的人生也必得蒙变化而与他纯洁的形象相似了。[59]
§120
Teach the children that because of Gods great love their natures may be changed and brought into harmony with His. Teach them that He would have their lives beautiful with the graces of the flowers. Teach them, as they gather the sweet blossoms, that He who made the flowers is more beautiful than they. Thus the tendrils of their hearts will be entwined about Him. He who is altogether lovely will become to them as a daily companion and familiar friend, and their lives will be transformed into the image of His purity. {MB 98.1 }[59]
§121
“你们要先求他的国。”（太6:33）那些倾听基督话语的民众，仍然热切地在指望着有关属世国度的宣告。当耶稣向他们展示属天的财宝时，许多人心中最先想到的问题是：与他联络怎样能增进我们属世的前途呢？耶稣说明他们若专以属世的事物为念，就与四围的异教国家相似，活在世上仿佛没有上帝，也不觉得他仁慈的眷顾是普及他所造之物的。[60]
§122
Seek ye first the kingdom of God. Matthew 6:33. The people who listened to the words of Christ were still anxiously watching for some announcement of the earthly kingdom. While Jesus was opening to them the treasures of heaven, the question uppermost in many minds was, How will a connection with Him advance our prospects in the world? Jesus shows that in making the things of the world their supreme anxiety they were like the heathen nations about them,living as if there were no God, whose tender care is over His creatures. {MB 98.2 }[60]
§123
耶稣说：“这都是外邦人所求的。你们需用的这一切东西，你们的天父是知道的。你们要先求他的国，和他的义，这些东西都要加给你们了。”（太6:32-33；参阅路12:30）我来是要向你们显示仁爱，公义与和平的国度。你们当敞开心门接受这个国度，以对它的服务作为你们最高的志趣。这虽是一个属灵的国度，但也不必担心你们今生的需要会被忽略了。你们若将自己献与上帝的服务，那位拥有天上地下一切权柄的主必供给你们一切的需要。[61]
§124
All these things, said Jesus, do the nations of the world seek after. Your heavenly Father knoweth that ye have need of all these things. But seek ye first the kingdom of God, and His righteousness; and all these things shall be added unto you. Luke 12:30; Matthew 6:32, 33. I have come to open to you the kingdom of love and righteousness and peace. Open your hearts to receive this kingdom, and make its service your highest interest. Though it is a spiritual kingdom, fear not that your needs for this life will be uncared-for. If you give yourself to Gods service, He who has all power in heaven and earth will provide for your needs. {MB 99.1 }[61]
§125
耶稣并不是要免除我们所必须作的努力，但他却教训我们应当在凡事上以他为始，为终，为至善。我们不要参与任何事业，从事任何职务，追寻任何娱乐，是足以阻挡他的公义在我们品格与人生中成就其善工的。我们无论作什么，都要从心里作，像是给主作的一样。[62]
§126
Jesus does not release us from the necessity of effort, but He teaches that we are to make Him first and last and best in everything. We are to engage in no business, follow no pursuit, seek no pleasure, that would hinder the outworking of His righteousness in our character and life. Whatever we do is to be done heartily, as unto the Lord. {MB 99.2 }[62]
§127
耶稣在世时，他借着将上帝的荣耀显在人前，并将一切都归服他天父的旨意之下，就使人生每一细节都显得可贵了。我们若效法他的榜样，他向我们所作的保证便是：此生所需用的一切“都要加给”我们。无论贫穷或富贵、患病或健康、愚钝或聪明，在他应许的恩惠中都已有充分的供应。[63]
§128
Jesus, while He dwelt on earth, dignified life in all its details by keeping before men the glory of God, and by subordinating everything to the will of His Father. If we follow His example, His assurance to us is that all things needful in this life shall be added. Poverty or wealth, sickness or health, simplicity or wisdom--all are provided for in the promise of His grace. {MB 99.3 }[63]
§129
上帝永恒的膀臂怀抱着凡回头向他求助的生灵，无论那个生灵是多么地软弱，仍是一样。诸山的宝物都要销毁，但那为上帝而生活的人必与他同住。“这世界和其上的情欲都要过去，唯独遵行上帝旨意的，是永远常存。”（约一2:17）凡学会在世上虽置身于失败与困苦中，而仍依靠上帝的指导与智慧、安慰与盼望的人，上帝的圣城必敞开其金门来迎接他。天使的歌声必欢迎他进来，生命树也必为他结出果子来。“大山可以挪开，小山可以迁移，但我的慈爱必不离开你，我平安的约也不迁移，这是怜恤你的耶和华说的。”（赛54:10）[64]
§130
Gods everlasting arm encircles the soul that turns to Him for aid, however feeble that soul may be. Theprecious things of the hills shall perish, but the soul that lives for God shall abide with Him. The world passeth away, and the lust thereof; but he that doeth the will of God abideth forever. 1 John 2:17. The city of God will open its golden gates to receive him who learned while on earth to lean on God for guidance and wisdom, for comfort and hope, amid loss and affliction. The songs of the angels will welcome him there, and for him the tree of life shall yield its fruit. The mountains shall depart, and the hills be removed; but My kindness shall not depart from thee, neither shall the covenant of My peace be removed, saith the Lord that hath mercy on thee. Isaiah 54:10. {MB 99.4 }[64]
§131
“所以不要为明天忧虑，……一天的难处一天当就够了。”（太6:34）你若已经献身与上帝，从事他的工作，那你就毋须为明天忧虑了。你所侍奉的主，是从起初知道末后的。明天的事，虽然隐秘而为你所不能察透，却都敞露于全能者的圣鉴之下了。[65]
§132
Be not therefore anxious for the morrow. . . . Sufficient unto the day is the evil thereof. Matthew 6:34, R.V. If you have given yourself to God, to do His work, you have no need to be anxious for tomorrow. He whose servant you are, knows the end from the beginning. The events of tomorrow, which are hidden from your view, are open to the eyes of Him who is omnipotent. {MB 100.1 }[65]
§133
当我们将有关自己的事操于自己手中，想依靠自己的聪明去求取成功之时，就负起了上帝所未曾交托我们的重担，并企图不靠他的帮助而自己承当了。我们便擅自负起了属于上帝的责任，这样实际上也就是僭处于他的地位上了。固然我们也难免有所挂虑，或预料到危险和损失，因为这样的遭遇是必然会临到我们的。但是当我们确信上帝爱我们，意欲使我们得益处的时候，我们就不会再为将来忧虑了。我们就会依靠上帝，犹如儿女依靠慈爱的父母一般，于是我们的烦恼和痛苦都必消逝，因为我们的意志已被上帝的旨意所吞没了。[66]
§134
When we take into our hands the management of things with which we have to do, and depend upon our own wisdom for success, we are taking a burden which God has not given us, and are trying to bear it without His aid. We are taking upon ourselves the responsibility that belongs to God, and thus are really putting ourselves in His place. We may well haveanxiety and anticipate danger and loss, for it is certain to befall us. But when we really believe that God loves us and means to do us good we shall cease to worry about the future. We shall trust God as a child trusts a loving parent. Then our troubles and torments will disappear, for our will is swallowed up in the will of God. {MB 100.2 }[66]
§135
基督并没有应许帮助我们，在今天就背负明天的担子。他曾说：“我的恩典够你用的，”（林后12:9）但他的恩典正如在旷野所赐的吗哪一样，乃是每日赐下，以应付当天需要的。我们正如以色列民飘流作旅客的时候一样，每日清晨都可寻得天来的粮食，足供当天的需要。[67]
§136
Christ has given us no promise of help in bearing today the burdens of tomorrow. He has said, My grace is sufficient for thee (2 Corinthians 12:9); but, like the manna given in the wilderness, His grace is bestowed daily, for the days need. Like the hosts of Israel in their pilgrim life, we may find morning by morning the bread of heaven for the days supply. {MB 101.1 }[67]
§137
只有一天的时间是属于我们的，而在这一天当中我们应为上帝而活。我们应为这一天而将我们一切的意志和计划等都交在基督的手里，作虔诚的服务，并将我们一切的忧虑卸给他，因为他顾念我们。“耶和华说：我知道我向你们所怀的意念，是赐平安的意念，不是降灾祸的意念，要叫你们末后有指望。”“你们得救在乎归回安息，你们得力在乎平静安稳。”（耶29:11；赛30:15）[68]
§138
One day alone is ours, and during this day we are to live for God. For this one day we are to place in the hand of Christ, in solemn service, all our purposes and plans, casting all our care upon Him, for He careth for us. I know the thoughts that I think toward you, saith the Lord, thoughts of peace, and not of evil, to give you an expected end. In returning and rest shall ye be saved; in quietness and in confidence shall be your strength. Jeremiah 29:11; Isaiah 30:15. {MB 101.2 }[68]
§139
你若每日寻求主而悔改，你若愿借着自己属灵的选择而在上帝里面自由快乐，你若衷心欣然地应他的恩召而来背负基督的轭，就是顺从与服务的轭，则你一切的怨怼都必止息，你一切的困难都必挪除，而你现在面临的一切困惑的难题也都必迎刃而解了。[69]
§140
If you will seek the Lord and be converted every day; if you will of your own spiritual choice be free and joyous in God; if with gladsome consent of heart to His gracious call you come wearing the yoke of Christ,--the yoke of obedience and service,--all your murmurings will be stilled, all your difficulties will be removed, all the perplexing problems that now confront you will be solved. {MB 101.3 }[69]