第21章 “有深渊限定”
§1
第21章 “有深渊限定”
§2
Chap. 21—“A Great Gulf Fixed”
§3
（根据路16:19-31）
§4
在财主和拉撒路的比喻中，基督说明人的永久命运是在今生决定的。在宽容时期中，上帝的恩典赐给每一个人。但人若因自私的享乐错过了机会，就将自己与永生隔绝了。以后再也没有宽容的时期赐给他们了。他们已经自愿在自己与上帝之间设下了一道无法逾越的鸿沟。{COL 260.1}[1]
§5
This chapter is based on?Luke 16:19-31.
§6
In the parable of the rich man and Lazarus, Christ shows that in this life men decide their eternal destiny. During probationary time the grace of God is offered to every soul. But if men waste their opportunities in self-pleasing, they cut themselves off from everlasting life. No afterprobation will be granted them. By their own choice they have fixed an impassable gulf between them and their God.?{COL 260.1}[1]
§7
这个比喻将不信靠上帝的富人和信靠上帝的穷人进行对照。基督指出：时候将到，这两等人的地位要互相调换。那些在属世财物上贫穷，却信靠上帝，并能忍受苦难的人，必有一日得到尊荣，高过那在世上居最高的地位却没有献身给上帝的人。{COL 260.2}[2]
§8
This parable draws a contrast between the rich who have not made God their dependence, and the poor who have made God their dependence. Christ shows that the time is coming when the position of the two classes will be reversed. Those who are poor in this world’s goods, yet who trust in God and are patient in suffering, will one day be exalted above those who now hold the highest positions the world can give but who have not surrendered their life to God.?{COL 260.2}[2]
§9
基督说：“有一个财主，穿着紫色袍和细麻布衣服，天天奢华宴乐。又有一个讨饭的，名叫拉撒路，浑身生疮，被人放在财主门口，要得财主桌子上掉下来的零碎充饥。”{COL 260.3}[3]
§10
“There was a certain rich man,” Christ said, “which was clothed in purple and fine linen, and fared sumptuously every day. And there was a certain beggar named Lazarus,?which was laid at his gate, full of sores, and desiring to be fed with the crumbs which fell from the rich man’s table.”?{COL 260.3}[3]
§11
这个财主并不属于不义的法官所代表的那等公然宣称自己不怕上帝，也不尊重世人的人。他自称是亚伯拉罕的子孙，没有虐待那个乞丐，也没有因讨厌他而把他赶走。既然这个遭人嫌弃的可怜人在财主进门时看他一眼，就得了安慰。财主便允许这乞丐留在那里。但他却自私自利，不理睬他受苦弟兄的需要。{COL 261.1}[4]
§12
The rich man did not belong to the class represented by the unjust judge, who openly declared his disregard for God and man. He claimed to be a son of Abraham. He did not treat the beggar with violence or require him to go away because the sight of him was disagreeable. If the poor, loathsome specimen of humanity could be comforted by beholding him as he entered his gates, the rich man was willing that he should remain. But he was selfishly indifferent to the needs of his suffering brother.?{COL 261.1}[4]
§13
当时没有医院可以治疗病人。受苦的穷人需要引起那些蒙上帝托付以财富之人的注意，才能得到帮助和同情。这个乞丐和财主的情况就是这样。拉撒路非常需要帮助，因为他没有朋友、家庭、钱财和食物。这个财主虽然应有尽有，却让乞丐日复一日继续处在这种景况。这个财主完全能解除他同胞的痛苦。但他却像今日许多人一样，只知道为自己而活。{COL 261.2}[5]
§14
There were then no hospitals in which the sick might be cared for. The suffering and needy were brought to the notice of those to whom the Lord had entrusted wealth, that they might receive help and sympathy. Thus it was with the beggar and the rich man. Lazarus was in great need of help; for he was without friends, home, money, or food. Yet he was allowed to remain in this condition day after day, while the wealthy nobleman had every want supplied. The one who was abundantly able to relieve the sufferings of his fellow creature, lived to himself, as many live today.?{COL 261.2}[5]
§15
现今在我们身边有许多饥寒交迫、无家可归的人。我们若忽略用自己的财物接济这些穷苦的人，就会使自己承担起我们将来怕去承担的罪担。一切贪心都被算为偶像。一切自私的放纵在上帝看来都是罪恶。{COL 261.3}[6]
§16
There are today close beside us many who are hungry, naked, and homeless. A neglect to impart of our means to these needy, suffering ones places upon us a burden of guilt which we shall one day fear to meet. All covetousness is condemned as idolatry. All selfish indulgence is an offense in God’s sight.?{COL 261.3}[6]
§17
上帝既然委派那个财主保管祂的财物，他就有责任看顾像乞丐这样的人。祂命令说：“你要尽心、尽性、尽力爱耶和华你的上帝”（申6:5）,并“要爱人如己”（利19:18）。身为犹太人的财主熟知上帝的命令。但他却忘记了自己要为如何使用主所托付的财物和才干而交账。上帝赐给他很大的福气，他却自私地用来尊荣自己，没有用来尊荣创造主。他为人群造福的责任是与他的财富成正比例的。这是主的命令，可是那个财主没有想到自己对上帝的责任。他借钱给别人时总要收利息。上帝所借给他的财物，他却从来没有交利息。他有学识与才干，却没有善于运用。他忘记了自己要向上帝交账，只知尽情寻欢作乐。他周围的事物，日常的娱乐，朋友的称赞和吹捧，都成了他私自的享受。他专顾与朋友交际，忘记了自己有责任在上帝慈爱的工作上与祂合作。他有机会明白圣经，并实行其中的教训。但他所选择的宴乐却占据了他的光阴，使他忘记了永生的上帝。{COL 261.4}[7]
§18
God had made the rich man a steward of His means, and it was his duty to attend to just such cases as that of the beggar. The command had been given, “Thou shalt love the Lord thy God with all thine heart, and with all thy soul, and with all thy might” (Deuteronomy 6:5); and “thou shalt love thy neighbor as thyself” (Leviticus 19:18). The?rich man was a Jew, and he was acquainted with the command of God. But he forgot that he was accountable for the use of his entrusted means and capabilities. The Lord’s blessings rested upon him abundantly, but he employed them selfishly, to honor himself, not his Maker. In proportion to his abundance was his obligation to use his gifts for the uplifting of humanity. This was the Lord’s command, but the rich man had no thought of his obligation to God. He lent money, and took interest for what he loaned; but he returned no interest for what God had lent him. He had knowledge and talents, but did not improve them. Forgetful of his accountability to God, he devoted all his powers to pleasure. Everything with which he was surrounded, his round of amusements, the praise and flattery of his friends, ministered to his selfish enjoyment. So engrossed was he in the society of his friends that he lost all sense of his responsibility to co-operate with God in His ministry of mercy. He had opportunity to understand the word of God, and to practice its teachings; but the pleasure-loving society he chose so occupied his time that he forgot the God of eternity.?{COL 261.4}[7]
§19
到了一天，这两个人的情况发生了变化。穷人天天受苦，默默而耐心地忍受着，最后他死了，也埋葬了。没有人为他哀哭，但他在忍受苦难时为基督作了见证。他经受了信心的考验。比喻中描写他在死的时候被天使带到亚伯拉罕的怀里。{COL 262.1}[8]
§20
The time came when a change took place in the condition of the two men. The poor man had suffered day by day, but he had patiently and quietly endured. In the course of time he died and was buried. There was no one to mourn for him; but by his patience in suffering he had witnessed for Christ, he had endured the test of his faith, and at his death he is represented as being carried by the angels into Abraham’s bosom.?{COL 262.1}[8]
§21
拉撒路代表信靠基督的穷人。当号筒吹响，坟墓里的人听见基督声音出来的时候，他们将要领受赏赐；因为他们对上帝的信心不只是在理论上，而且是在实际上。{COL 262.2}[9]
§22
Lazarus represents the suffering poor who believe in Christ. When the trumpet sounds and all that are in the graves hear Christ’s voice and come forth, they will receive their reward; for their faith in God was not a mere theory, but a reality.?{COL 262.2}[9]
§23
“财主也死了，并且埋葬了。他在阴间受痛苦，举目远远地望见亚伯拉罕，又望见拉撒路在他怀里，就喊着说：‘我祖亚伯拉罕哪，可怜我吧！打发拉撒路来，用指头尖蘸点水，凉凉我的舌头，因为我在这火焰里，极其痛苦。”{COL 263.1}[10]
§24
“The rich man also died, and was buried; and in hell he lift up his eyes, being in torments, and seeth Abraham afar off, and Lazarus in his bosom. And he cried and said, Father Abraham, have mercy on me, and send Lazarus, that he may dip the tip of his finger in water, and cool my tongue; for I am tormented in this flame.”?{COL 263.1}[10]
§25
在这个比喻中，基督根据人们自己的见解来教训他们。在听基督讲道的人中，许多人相信从人死后到复活的这段时间里是有知觉的。救主知道他们的看法，就利用他们的先入之见来设计祂的比喻，以说明重要的真理。祂把一面镜子放在听众面前，使他们可以看出自己与上帝的关系。祂利用流行的观念来传达祂要向众人强调的观点：人的价值不在于财产的多少，因为他的一切都是主借给他的。人若滥用这些恩赐，就会落到比最贫苦却爱上帝并信靠祂的人更低的地步。{COL 263.2}[11]
§26
In this parable Christ was meeting the people on their own ground. The doctrine of a conscious state of existence between death and the resurrection was held by many of those who were listening to Christ’s words. The Saviour knew of their ideas, and He framed His parable so as to inculcate important truths through these preconceived opinions. He held up before His hearers a mirror wherein they might see themselves in their true relation to God. He used the prevailing opinion to convey the idea He wished to make prominent to all—that no man is valued for his possessions; for all he has belongs to him only as lent by the Lord. A misuse of these gifts will place him below the poorest and most afflicted man who loves God and trusts in Him.?{COL 263.2}[11]
§27
基督希望祂的听众懂得：人死之后，就不可能再得着救恩了。在比喻中，亚伯拉罕回答财主说：“儿啊，你该回想你生前享过福，拉撒路也受过苦，如今他在这里得安慰，你倒受痛苦。不但这样，并且在你我之间，有深渊限定，以致人要从这边过到你们那边是不能的；要从那边过到我们这边也是不能的。”基督就是这样来说明，人不可能指望有第二次的宽容时期。今生是人为永生作准备的唯一时期。{COL 263.3}[12]
§28
Christ desires His hearers to understand that it is impossible for men to secure the salvation of the soul after death. “Son,” Abraham is represented as answering, “remember that thou in thy lifetime receivedst thy good things, and likewise Lazarus evil things; but now he is comforted, and thou art tormented. And beside all this, between us and you there is a great gulf fixed; so that they which would pass from hence to you can not; neither can they pass to us, that would come from thence.” Thus Christ represented the hopelessness of looking for a second probation. This life is the only time given to man in which to prepare for eternity.?{COL 263.3}[12]
§29
这个财主念念不忘自己是亚伯拉罕的子孙，在苦难中还向亚伯拉罕求助说：“我祖亚伯拉罕哪，可怜我吧！”他只求亚伯拉罕，没有求上帝。这说明他把亚伯拉罕放在上帝之上。他的得救是靠赖他与亚伯拉罕的关系。十字架上的强盗尚且向基督祈求说：“祢得国降临的时候，求祢记念我”（路23:42）。耶稣立时应许说：“今日（就是在我悬挂在耻辱和痛苦的十字架上时）我实在告诉你：你要同我在乐园里了。”可是财主却向亚伯拉罕祈求。他没有得到应允。惟有基督是被高举“作君王、作救主，将悔改的心和赦罪的恩赐给以色列人”（徒5:31）。“除祂以外，别无拯救”（徒4:12）。{COL 263.4}[13]
§30
The rich man had not abandoned the idea that he was a child of Abraham, and in his distress he is represented as?calling upon him for aid. “Father Abraham,” he prayed, “have mercy on me.” He did not pray to God, but to Abraham. Thus he showed that he placed Abraham above God, and that he relied on his relationship to Abraham for salvation. The thief on the cross offered his prayer to Christ. “Remember me when Thou comest into Thy kingdom,” he said. (Luke 23:42.) And at once the response came, Verily I say unto thee today (as I hang on the cross in humiliation and suffering), thou shalt be with Me in Paradise. But the rich man prayed to Abraham, and his petition was not granted. Christ alone is exalted to be “a Prince and a Saviour, for to give repentance to Israel, and forgiveness of sins.”?Acts 5:31. “Neither is there salvation in any other.”?Acts 4:12.?{COL 263.4}[13]
§31
那个财主度过了专求享乐的一生。当他认识到自己没有为永恒作准备时，已经太晚了。他认识到自己的愚妄，又想起了自己的弟兄。他们也像他那样一味追求享乐。于是他提出请求说：“我祖啊，既是这样，求你打发拉撒路到我父家去，因为我还有五个弟兄，他可以对他们作见证，免得他们来到这痛苦的地方。”亚伯拉罕说：“他们有摩西和先知的话可以听从。”他说：“我祖亚伯拉罕哪，不是的，若有一个从死里复活的，到他们那里去的，他们必要悔改。”亚伯拉罕说：“若不听从摩西和先知的话，就是有一个从死里复活的，他们也是不听劝。”{COL 264.1}[14]
§32
The rich man had spent his life in self-pleasing, and too late he saw that he had made no provision for eternity. He realized his folly, and thought of his brothers, who would go on as he had gone, living to please themselves. Then he made the request, “I pray thee therefore, father, that thou wouldest send him [Lazarus] to my father’s house; for I have five brethren; that he may testify unto them, lest they also come into this place of torment.” But “Abraham saith unto him, They have Moses and the prophets; let them hear them. And he said, Nay, father Abraham; but if one went unto them from the dead, they will repent. And he said unto him, If they hear not Moses and the prophets, neither will they be persuaded though one rose from the dead.”?{COL 264.1}[14]
§33
当财主为他的弟兄请求额外的证据时，亚伯拉罕明确地告诉他：即使有这样的证据给他们，他们还是不听劝的。财主的请求有责难上帝的意思。他似乎是在说：祢如果给了我更加充分的警告我，我就不会沦落于此了。亚伯拉罕答复的意思是：你的弟兄们已经得到充分的警告。真光已经照耀他们，但他们熟视无睹；真理已经传给他们，他们却不愿恭听。{COL 264.2}[15]
§34
When the rich man solicited additional evidence for his brothers, he was plainly told that should this evidence be given, they would not be persuaded. His request cast a reflection on God. It was as if the rich man had said, If you had more thoroughly warned me, I should not now be here. Abraham in his answer to this request is represented?as saying, Your brothers have been sufficiently warned. Light has been given them, but they would not see; truth has been presented to them, but they would not hear.?{COL 264.2}[15]
§35
“若不听从摩西和先知的话，就是有一个从死里复活的，他们也是不听劝。”这句话在犹太人的历史中得到了证实。基督最大和最后的神迹，就是叫伯大尼的拉撒路在死了四天之后复活。犹太人得到了救主神性的这个奇妙证据，他们却不接受。拉撒路从死里复活，站在他们面前作见证，他们却硬着心抗拒一切证据，甚至还想杀害他（见约12:9-11）。{COL 265.1}[16]
§36
“If they hear not Moses and the prophets, neither will they be persuaded, though one rose from the dead.” These words were proved true in the history of the Jewish nation. Christ’s last and crowning miracle was the raising of Lazarus of Bethany, after he had been dead four days. The Jews were given this wonderful evidence of the Saviour’s divinity, but they rejected it. Lazarus rose from the dead and bore his testimony before them, but they hardened their hearts against all evidence, and even sought to take his life. (John 12:9-11.)?{COL 265.1}[16]
§37
律法和先知是上帝所指定拯救世人的媒介。基督说：他们应当注意这些证据。他们若不肯听圣经中上帝的声音，死里复活之人的见证他们也是不肯听的。{COL 265.2}[17]
§38
The law and the prophets are God’s appointed agencies for the salvation of men. Christ said, Let them give heed to these evidences. If they do not listen to the voice of God in His word, the testimony of a witness raised from the dead would not be heeded.?{COL 265.2}[17]
§39
凡听从摩西和先知的人，并不需要上帝赐下更大的亮光。但人如果拒绝真光，不珍惜赐给他们的机会，即使有人从死里复活传信息给他们，他们还是不肯听劝的。他们不会信服这样的证据。因为拒绝律法和先知的人心肠刚硬，会拒绝一切亮光的。{COL 265.3}[18]
§40
Those who heed Moses and the prophets will require no greater light than God has given; but if men reject the light, and fail to appreciate the opportunities granted them, they would not hear if one from the dead should come to them with a message. They would not be convinced even by this evidence; for those who reject the law and the prophets so harden their hearts that they will reject all light.?{COL 265.3}[18]
§41
亚伯拉罕与那个原来的财主所进行的谈话是象征性的。我们从中所应当吸取的教训是：上帝已经赐给每一个人履行职责所需要的充足亮光。人的责任是与他的机会和权利相等的。上帝赐给每一个人充足的亮光和恩典，去作祂所指派的工作。如果人不实行较少的亮光指示他的职责，那么更大的亮光也只能暴露他的不忠心，因为他没有利用所赐的福惠。“人在最小的事上忠心，在大事上也忠心；在最小的事上不义，在大事上也不义”（路16:10）。那些不肯接受摩西和众先知的亮光，只求神迹奇事的人，纵然如愿以偿，还是不会信服的。{COL 265.4}[19]
§42
The conversation between Abraham and the once-rich man is figurative. The lesson to be gathered from it is that every man is given sufficient light for the discharge of the duties required of him. Man’s responsibilities are proportionate to his opportunities and privileges. God gives to every one sufficient light and grace to do the work He has given him to do. If man fails to do that which a little light shows to be his duty, greater light would only reveal unfaithfulness, neglect to improve the blessings given. “He?that is faithful in that which is least is faithful also in much; and he that is unjust in the least is unjust also in much.”?Luke 16:10. Those who refuse to be enlightened by Moses and the prophets and ask for some wonderful miracle to be performed would not be convinced if their wish were granted.?{COL 265.4}[19]
§43
财主和拉撒路的比喻，说明了看不见的世界对他们所代表的两等人如何评价。只要财富不是来自不正当的手段，富足本身并不是罪。财主不会因为有钱而被定罪。但他如果为自私的目的而花费所交托他的钱财，那就有罪了。他最好用钱财去行善，将自己的钱存在上帝宝座旁边。凡这样专心寻求永恒财富的人，决不会因死亡而变为贫穷。可是那为自己积攒钱财的人，却不能携带分毫到天上去。他已证明自己是不忠心的管家。他在世时享用美物，却忘记了自己对于上帝的责任。他没有获得天上的财富。{COL 266.1}[20]
§44
The parable of the rich man and Lazarus shows how the two classes represented by these men are estimated in the unseen world. There is no sin in being rich if riches are not acquired by injustice. A rich man is not condemned for having riches, but condemnation rests upon him if the means entrusted to him is spent in selfishness. Far better might he lay up his money beside the throne of God, by using it to do good. Death cannot make any man poor who thus devotes himself to seeking eternal riches. But the man who hoards his treasure for self can not take any of it to heaven. He has proved himself to be an unfaithful steward. During his lifetime he had his good things, but he was forgetful of his obligation to God. He failed of securing the heavenly treasure.?{COL 266.1}[20]
§45
我们看到，那位拥有许多特权的财主本来应当利用他的恩赐，好让他的善行和他所培养的属灵品质一同带进永恒的将来。救赎的目的不但要涂抹罪恶，而且要在人身上恢复因罪的摧残而丧失的属灵品质。金钱不能带进来生，在那里也不需要金钱。但那救人归向基督的善行却带到天庭里去。可是那些自私地浪费主的恩赐，不帮助贫苦的同胞，也不努力在地上推进上帝圣工的人，乃是羞辱了他们的创造主。在在天上的册子中，他们的名下要写着：“夺取上帝之物。”{COL 266.2}[21]
§46
The rich man who had so many privileges is represented to us as one who should have cultivated his gifts, so that his works should reach to the great beyond, carrying with them improved spiritual advantages. It is the purpose of redemption, not only to blot out sin, but to give back to man those spiritual gifts lost because of sin’s dwarfing power. Money cannot be carried into the next life; it is not needed there; but the good deeds done in winning souls to Christ are carried to the heavenly courts. But those who selfishly spend the Lord’s gifts on themselves, leaving their needy fellow creatures without aid and doing nothing to advance God’s work in the world, dishonor their Maker. Robbery of God is written opposite their names in the books of heaven.?{COL 266.2}[21]
§47
这位财主虽然拥有金钱所能购买的一切，但是他却没有能偿清上帝账簿上所欠之债的财富。从他所过的生活来看，他似乎把他所有的一切都看作是自己的。他疏忽了上帝的呼召和贫苦之人的请求。但是最后有一个呼召是他所无法忽略的。有一种他无权过问，也无力抗拒的能力，吩咐他放下他再也无权占用的产业。那个原来是财主的人现在一文不名了。在天国织机上织成的基督义袍，再也不能遮掩他了。他曾经身穿最贵重的紫色袍，和上好的细麻衣，如今却赤身露体了。他的宽容时期已经结束。他没有什么东西带到世上来，也没有什么能带走。{COL 267.1}[22]
§48
The rich man had all that money could procure, but he did not possess the riches that would have kept his account right with God. He had lived as if all that he possessed were his own. He had neglected the call of God and the claims of the suffering poor. But at length there comes a call which he cannot neglect. By a power which he cannot question or resist he is commanded to quit the premises of which he is no longer steward. The once-rich man is reduced to hopeless poverty. The robe of Christ’s righteousness, woven in the loom of heaven, can never cover him. He who once wore the richest purple, the finest linen, is reduced to nakedness. His probation is ended. He brought nothing into the world, and he can take nothing out of it.?{COL 267.1}[22]
§49
基督掀开帷幕，向祭司、官长、文士和法利赛人展示了这幅画面。你们这些在今世的财物上富足、而在上帝面前却不富足的人应当看一看。你们不应当思考这幕情景吗？世人所重视的东西，在上帝看来却是可憎的。基督问道：“人就是赚得全世界，赔上自己的生命，有什么益处呢？人还能拿什么换生命呢”（可8:36,37）？{COL 267.2}[23]
§50
Christ lifted the curtain and presented this picture before priests and rulers, scribes and Pharisees. Look at it, you who are rich in this world’s goods and are not rich toward God. Will you not contemplate this scene? That which is highly esteemed among men is abhorrent in the sight of God. Christ asks, “What shall it profit a man, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul?”?Mark 8:36, 37.?{COL 267.2}[23]
§51
【对于犹太民族的教训】
§52
基督在讲述财主和拉撒路的比喻时，犹太国有许多人正处在与这个财主一样可怜的景况。他们用主的财物来满足私欲，很快就要听到以下的判决：“你被称在天平里，显出你的亏欠”（但5:27）。那个财主享有种种属世和属灵的福分，但他却不愿意与上帝合作使用这些福分。犹太民族也是这样。上帝曾把神圣的真理托付给犹太人。祂委任他们为祂恩典的管家。祂赐给他们种种属灵和属世的权利，要求他们将这些福惠分给别人。关于如何对待破产的弟兄、城里寄居的人和他们中间的穷人，祂都有特别的指示。他们不可贪得无厌、专图私利，而当记念穷苦的人，与他们分享财富。上帝曾应许要按照他们仁爱怜悯的行为赐福给他们。但他们像那个财主一样，没有伸出援手，满足受苦的人属世和属灵方面的需求。他们充满骄傲之心，视自己是上帝所拣选所宠爱的子民，却没有侍奉或敬拜上帝。他们只依赖自己是亚伯拉罕的子孙，自豪地说：“我们是亚伯拉罕的后裔”（约8:33）。及至危机来到，就显明他们已经脱离上帝，只信赖亚伯拉罕，把他当作上帝。{COL 267.3}[24]
§53
【Application to the Jewish Nation】
§54
When Christ gave the parable of the rich man and Lazarus, there were many in the Jewish nation in the pitiable condition of the rich man, using the Lord’s goods for selfish gratification, preparing themselves to hear the sentence, “Thou art weighed in the balances, and art found wanting.”?Daniel 5:27. The rich man was favored with every temporal and spiritual blessing, but he refused to cooperate with God in the use of these blessings. Thus it was with the Jewish nation. The Lord had made the Jews the depositaries of sacred truth. He had appointed them?stewards of His grace. He had given them every spiritual and temporal advantage, and He called upon them to impart these blessings. Special instruction had been given them in regard to their treatment of their brethren who had fallen into decay, of the stranger within their gates, and of the poor among them. They were not to seek to gain everything for their own advantage, but were to remember those in need and share with them. And God promised to bless them in accordance with their deeds of love and mercy. But like the rich man, they put forth no helping hand to relieve the temporal or spiritual necessities of suffering humanity. Filled with pride, they regarded themselves as the chosen and favored people of God; yet they did not serve or worship God. They put their dependence in the fact that they were children of Abraham. “We be Abraham’s seed,” they said proudly. (John 8:33.) When the crisis came, it was revealed that they had divorced themselves from God, and had placed their trust in Abraham, as if he were God.?{COL 267.3}[24]
§55
基督渴望将真光照入犹太人黑暗的心灵。祂对他们说：“你们若是亚伯拉罕的儿子，就必行亚伯拉罕所行的事。我将在上帝那里所听见的真理告诉了你们，现在你们却想要杀我，这不是亚伯拉罕所行的事”（约8:39,40）。{COL 268.1}[25]
§56
Christ longed to let light shine into the darkened minds of the Jewish people. He said to them, “If ye were Abraham’s children, ye would do the works of Abraham. But now ye seek to kill Me, a man that hath told you the truth, which I have heard of God. This did not Abraham.”?John 8:39, 40.?{COL 268.1}[25]
§57
基督不承认血统的价值。祂教导说，属灵的关系高过一切属世的关系。犹太人以亚伯拉罕的后裔自居。但他们没有行亚伯拉罕所行的事，这就表明自己不是他真正的子孙。惟有藉着顺从上帝的话证明自己在属灵上与亚伯拉罕一致的人，才算是他真正的后裔。虽然乞丐被人视为下等人，但基督却承认他与亚伯拉罕有最亲密的关系。{COL 268.2}[26]
§58
Christ recognized no virtue in lineage. He taught that spiritual connection supersedes all natural connection. The Jews claimed to have descended from Abraham; but by failing to do the works of Abraham, they proved that they were not his true children. Only those who prove themselves to be spiritually in harmony with Abraham by obeying the voice of God, are reckoned as of true descent. Although the beggar belonged to the class looked upon by men as inferior, Christ recognized him as one whom Abraham would take into the very closest friendship.?{COL 268.2}[26]
§59
那财主虽然过着奢侈的生活，却无知地把亚伯拉罕放在上帝的位置上。如果他重视自己崇高的特权，让上帝的灵来陶冶他的心思意念，他现在的地位就完全不同了。他所代表的犹太民族也是这样。如果他们响应上帝的呼召，他们的前途就大不一样了。他们就会表现出真正的属灵识别力。上帝必增加他们的财富，使他们能造福和教导全世界的人。但他们远远偏离了主的安排，生活上完全败坏了。他们没有诚实公正地履行作上帝管家的职责，没有考虑永恒的将来。他们不忠心的结果就是整个民族的毁灭。{COL 269.1}[27]
§60
The rich man though surrounded with all the luxuries of life was so ignorant that he put Abraham where God should have been. If he had appreciated his exalted privileges and had allowed God’s Spirit to mold his mind and heart, he would have had an altogether different position. So with the nation he represented. If they had responded to the divine call, their future would have been wholly different. They would have shown true spiritual discernment. They had means which God would have increased, making it sufficient to bless and enlighten the whole world. But they had so far separated from the Lord’s arrangement that their whole life was perverted. They failed to use their gifts as God’s stewards in accordance with truth and righteousness. Eternity was not brought into their reckoning, and the result of their unfaithfulness was ruin to the whole nation.?{COL 269.1}[27]
§61
基督知道在耶路撒冷毁灭的时候，犹太人将要想起祂的警告。事实正是这样。当灾祸临到耶路撒冷，百姓遭遇饥荒和各种苦难的时候，他们就想起了基督的话，也明白了比喻的意思。他们没有将上帝所赐的亮光照耀世界，自讨苦吃。{COL 269.2}[28]
§62
Christ knew that at the destruction of Jerusalem the Jews would remember His warning. And it was so. When calamity came upon Jerusalem, when starvation and suffering of every kind came upon the people, they remembered these words of Christ and understood the parable. They had brought their suffering upon themselves by their neglect to let their God-given light shine forth to the world.?{COL 269.2}[28]
§63
【末后的日子】
§64
财主的结局反映了世界最后几幕的历史。财主自称是亚伯拉罕的子孙，可是他和亚伯拉罕之间却隔着一道不能逾越的深渊，这就是他所养成的不良品格。亚伯拉罕侍奉上帝，凭着信靠和顺从之心遵行祂的话。财主却无视上帝，不关心受苦人群的需要。把他与亚伯拉罕隔开的深渊就是悖逆。现今有许多人正在步他的后尘。他们虽身为教会的成员，却没有悔改。他们可能参加教会的礼拜，唱着赞美诗：“上帝啊，我的心切慕义，如鹿切慕溪水”（诗42:1），但他们是在作假见证。在上帝看来，他们与最邪恶的罪人一样坏。一个追求世俗娱乐的刺激，喜爱炫耀的人是不能侍奉上帝的。他们像比喻中的财主一样，不肯与肉体的情欲作斗争，反而放纵私欲。他选择罪恶的氛围。结果死亡突然临到。他就带着生前与撒但的势力合作而塑造的品格下到坟墓里去了。在坟墓里，不论善恶，他都无法选择了。因为一个人一死，他所打算的，当日就消灭了（见诗146:4;传9:5,6）。{COL 269.3}[29]
§65
【In the Last Days】
§66
The closing scenes of this earth’s history are portrayed in the closing of the rich man’s history. The rich man claimed to be a son of Abraham, but he was separated from Abraham by an impassable gulf—a character wrongly developed. Abraham served God, following His word in faith and obedience. But the rich man was unmindful of God and of the needs of suffering humanity. The great gulf fixed between him and Abraham was the gulf of?disobedience. There are many today who are following the same course. Though church members, they are unconverted. They may take part in the church service, they may chant the psalm, “As the hart panteth after the water brooks, so panteth my soul after Thee, O God” (Psalm 42:1); but they testify to a falsehood. They are no more righteous in God’s sight than is the veriest sinner. The soul that longs after the excitement of worldly pleasure, the mind that is full of love for display, cannot serve God. Like the rich man in the parable, such a one has no inclination to war against the lust of the flesh. He longs to indulge appetite. He chooses the atmosphere of sin. He is suddenly snatched away by death, and he goes down to the grave with the character formed during his lifetime in copartnership with Satanic agencies. In the grave he has no power to choose anything, be it good or evil; for in the day when a man dies, his thoughts perish. (Psalm 146:4;?Ecclesiastes 9:5, 6.)?{COL 269.3}[29]
§67
当上帝的声音唤醒死者时，他要带着生前的食欲、情欲与好恶从坟墓里出来。他在享有一切机会和便利的时候既不愿意接受再造，上帝这时也不会施行神迹来再造他了。他生前不喜欢上帝，也没有以侍奉祂为乐。他的品格与上帝并不和谐，所以他在天上的家庭中也不会快乐。{COL 270.1}[30]
§68
When the voice of God awakes the dead, he will come from the grave with the same appetites and passions, the same likes and dislikes, that he cherished when living. God works no miracle to re-create a man who would not be re-created when he was granted every opportunity and provided with every facility. During his lifetime he took no delight in God, nor found pleasure in His service. His character is not in harmony with God, and he could not be happy in the heavenly family.?{COL 270.1}[30]
§69
现在世界上有一班自以为义的人。他们没有贪食醉酒，也不是不信宗教。但他们为自己而活，不是为上帝而活。他们的思维中没有上帝，所以应该算为不信的人。他们即便进入上帝圣城的门户，也无权到生命树那里。因为当上帝的诫命的要求摆在他们面前时，他们拒绝了。他们在今世没有侍奉上帝，所以在来世也是不愿侍奉祂的。他们无法在祂面前生存。他们会感到任何地方都比天国好。{COL 270.2}[31]
§70
Today there is a class in our world who are self-righteous. They are not gluttons, they are not drunkards, they are not infidels; but they desire to live for themselves, not for God. He is not in their thoughts; therefore they are classed with unbelievers. Were it possible for them to enter the gates of the city of God, they could have no right to the tree of life, for when God’s commandments were laid before them with all their binding claims they?said, No. They have not served God here; therefore they would not serve Him hereafter. They could not live in His presence, and they would feel that any place was preferable to heaven.?{COL 270.2}[31]
§71
效法基督，就是接受祂的恩典，也就是祂的品格。但那些不欣赏和利用上帝在今生所赐宝贵机会和神圣感化力的人，没有资格参加天上圣洁的崇拜。他们的品格没有按上帝的形像塑造。他们的疏忽，造成了一道无法逾越的鸿沟。在他们和义人之间有深渊限定。{COL 271.1}[32]
§72
To learn of Christ means to receive His grace, which is His character. But those who do not appreciate and utilize the precious opportunities and sacred influences granted them on earth, are not fitted to take part in the pure devotion of heaven. Their characters are not molded according to the divine similitude. By their own neglect they have formed a chasm which nothing can bridge. Between them and the righteous there is a great gulf fixed.?{COL 271.1}[32]