第1201号 基督到地上来的使命
§1
第1201号 基督到地上来的使命
§2
MR No. 1201 - Christs Mission to Earth
§3
撒但曾在天上宣称亚当的罪已经证明人类守不了上帝的律法，他还试图使全宇宙都相信这一点。撒但的话看似真实，基督便来揭露这个骗子。祂来了，以便藉着考验和反驳撒但在大斗争中的要求，可以证明已经寻得了赎金。天上的至尊愿意承担起人的事业，用人可以得到的资质经受人必须承受的上帝的测试和考验。{16MR 115.1}[1]
§4
In heaven Satan had declared that the sin of Adam revealed that human beings could not keep the law of God, and he sought to carry the universe with him in this belief. Satans words appeared to be true, but Christ came to unmask the deceiver. He came that through trial and dispute of the claims of Satan in the great conflict, He might demonstrate that a ransom had been found. The Majesty of heaven would undertake the cause of man, and with the same facilities that man may obtain, stand the test and proving of God as man must stand it. {16MR 115.1}[1]
§5
基督来到地上，取了人性并且作为人类的代表站立，在与撒但的斗争中显明他是一个骗子，而上帝所创造的人类，只要与圣父和圣子联合，就能顺从上帝的每一条要求。祂藉着祂的仆人宣称：“祂的诫命不是难守的”（约壹5:3）。叫人与上帝分离的是罪，叫这种分离状态持续下去的还是罪。{16MR 115.2}[2]
§6
Christ came to the earth, taking humanity and standing as mans representative, to show in the controversy with Satan that he was a liar, and that man, as God created him, connected with the Father and the Son, could obey every requirement of God. Speaking through His servant He declares, His commandments are not grievous. It was sin that separated man from his God, and it is sin that maintains this separation. {16MR 115.2}[2]
§7
上天看到的，是怎样的一幕情景啊！没有一丝道德污点或罪污的基督，竟取了我们败坏状态的人性。这种屈辱是有限的人类无法理解的。祂本是天上的至尊，然而在神圣的计划中，祂却从祂崇高圣洁的地位下来，取了人性，以便用人性接触人性，而与人性结合的神性则握住神性。{16MR 115.3}[3]
§8
What a sight was this for heaven to look upon. Christ, who knew not the least moral taint or defilement of sin, took our nature in its deteriorated condition. This was humiliation greater than finite man can comprehend. He was the Majesty of heaven, but in the divine plan He descended from His high and holy estate to take humanity, that humanity might touch humanity, and divinity, combined with humanity, take hold upon divinity. {16MR 115.3}[3]
§9
上帝在肉身显现，自己卑微。这是多么值得深刻认真思考的题目啊！祂身为天上的至尊，无限伟大，竟如此屈尊，同时又分毫无损于祂的尊严或荣耀！祂屈尊成为贫穷，降到人间最卑贱的地位。祂为我们的缘故成了贫穷，叫我们得因祂的贫穷可以成为富足（林后8:9）。“狐狸有洞，天空的飞鸟有窝，人子却没有枕头的地方”（太8:20）。{16MR 115.4}[4]
§10
God was manifest in the flesh. He humbled Himself. What a subject for thought, for deep, earnest contemplation; so infinitely great that He was the Majesty of heaven, and yet He stooped so low without losing an atom of His dignity or glory! Christ stooped to poverty and to the deepest abasement and humiliation among men. For our sake He became poor, that we through His poverty might be made rich. The foxes have holes, He said, the birds of the air have nests, but the Son of man hath not where to lay His head. {16MR 115.4}[4]
§11
基督忍受了侮辱和嘲笑、轻蔑和讥诮。祂听到祂那充满仁爱、良善与慈悲的信息被人误表和滥用。祂听到自己竟因证实自己上帝圣子的身份，而被别人称为鬼王。祂降生的情况是神圣的，但祂本国那些对属灵的事瞎了眼睛的人，却视此为一个污点和瑕疵。然而这暗讽和控告不过是祂一生经受的虐待的一小部分。我们人类祸患的苦汁没有一滴祂未尝过，我们的咒诅没有一分祂未忍受，以便带许多儿女归向上帝。{16MR 116.1}[5]
§12
Christ submitted to insult and mockery, contempt and ridicule. He heard His message, which was fraught with love and goodness and mercy, misapplied and misstated. He heard Himself called the prince of the devils because He testified to His Sonship with God. The circumstances of His birth were divine, but by His own nation, those who had blinded their eyes to spiritual things, it was regarded as a blot and a stain. But these insinuations and charges were but a small part of the abuse He endured in His life. There was not a drop of bitter woe which He did not taste, not a part of the curse which He did not endure, that He might bring many sons and daughters to God. {16MR 116.1}[5]
§13
耶稣离开天家，在这世上曾作一个多受痛苦，常经忧患的人，为救堕落的人类免于永死，默想这一事实应当埋葬我们的一切骄傲，使我们的所有虚荣蒙羞受辱，向我们显明自足自负的罪恶。且看祂使罪人的需要、考验、忧伤和痛苦成为祂自己的。难道我们还不能深深领会上帝经受这些苦难和心灵的打击是由于罪的缘故吗？{16MR 116.2}[6]
§14
When we contemplate the fact that Jesus was on this earth as a man of sorrows and acquainted with grief; that in order to save fallen man from eternal ruin He left His heavenly home, we should lay in the dust all our pride. This fact should put to shame all our vanity, and reveal to us our sin of self-sufficiency. Behold Him making the wants, the trials, the grief and suffering of sinful man His own. Can we not take home the lesson that God endured these sufferings and bruises of soul in consequence of sin? {16MR 116.2}[6]
§15
基督虽然取了堕落状态的人性，但丝毫没有沾染这种人性的罪恶。祂承受了困扰人类的肉体的种种软弱，“这是要应验先知以赛亚的话，说：祂代替我们的软弱，担当我们的疾病”（太8:17）。祂体恤我们的软弱，并在凡事上受了试探，与我们一样。然而祂没有犯罪。{16MR 116.3}[7]
§16
By taking upon Himself mans nature in its fallen condition, Christ did not in the least participate in its sin. He was subject to the infirmities and weaknesses of the flesh with which humanity is encompassed, that it might be fulfilled that was spoken by the prophet Esaias, Himself took our infirmities and bare our sicknesses. He was touched with the feeling of our infirmities, and was in all points tempted like as we are. And yet He was without a spot. {16MR 116.3}[7]
§17
我们对于基督人性的完全无罪，不应有丝毫疑虑。我们的信心必须是一种理智的信，要以完全的信心仰望耶稣，充分而完全地信靠那赎罪的牺牲。这是必要的，使我们的心灵不会被黑暗所包围。这位神圣的替身能拯救我们到底，因为祂向惊讶的宇宙展现了祂人性品格中完美完全的谦卑，以及祂完全顺服上帝的一切要求。上帝的能力加给人，使人可以脱离世上从情欲来的败坏，变得与上帝的性情有分。这就是悔改相信的人能在基督里成为上帝的义的原因。{16MR 117.1}[8]
§18
There should not be the faintest misgivings in regard to the perfect freedom from sinfulness in the human nature of Christ. Our faith must be an intelligent faith, looking unto Jesus in perfect confidence, in full and entire faith in the atoning sacrifice. This is essential that the soul may not be enshrouded in darkness. This holy Substitute is able to save to the uttermost, for He presented to the wondering universe perfect and complete humility in His human character, and perfect obedience to all the requirements of God. Divine power is placed upon man, that he may become a partaker of the divine nature, having escaped the corruption that is in the world through lust. This is why repenting, believing man can be made the righteousness of God in Him. {16MR 117.1}[8]
§19
基督的纯洁和神圣，祂那从未犯罪、毫无瑕疵的义，祂口中也没有诡诈，在天国看来与邪恶的黑暗形成了对比，不断谴责这充满罪孽和肉欲世界里的一切罪恶。{16MR 117.2}[9]
§20
The purity and holiness of Christ, the spotless righteousness of Him who did no sin, neither was guile found in His mouth, was heavens light in contrast with satanic darkness. In Him was a perpetual reproach upon all sin in a world of sensuality and sin. {16MR 117.2}[9]
§21
伊甸园中这段为仇的预言，不仅限于撒但与生命之君，它还有更广泛的含义。撒但和他的使者要感受到全人类的敌意。上帝说过：“我又要叫你和女人彼此为仇；你的后裔和女人的后裔也彼此为仇。女人的后裔要伤你的头，你要伤祂的脚跟”（创3:15）。撒但的后裔是恶人，他们拒绝上帝的灵，并像他们的父魔鬼一样称律法是奴役的轭。基督说过：“违背律法就是罪，犯罪的是属魔鬼”（约壹3:4,8）。{16MR 117.3}[10]
§22
The enmity referred to in the prophecy in Eden was not to be confined merely to Satan and the Prince of life. It was to be universal. Satan and his angels were to feel the enmity of all mankind. I will put enmity, said God, between thee and the woman, between thy seed and her seed; it shall bruise thy head, and thou shalt bruise His heel. The seed of Satan is wicked men, who resist the Spirit of God, and who call the law, as did their father the devil, a yoke of bondage. Sin is transgression of the law, said Christ. He that committeth sin is of the devil. {16MR 117.3}[10]
§23
蛇的后裔和女人的后裔之间的敌意是超自然的。基督兼有人性和神性，所以对祂来说，这种敌意一方面是自然的，另一方面又是超自然的。基督降世为人时，这种敌意达到登峰造极的地步。此前地上还没有一个人像基督那样对罪深恶痛绝。祂看到罪在圣天使身上所施行的欺骗和迷惑，致使他们背叛，就用全部的精力来对付撒但。祂纯洁神圣的生命中发出真理的光，闪耀在撒但用以笼罩世界的道德黑暗中。基督揭穿了撒但的谎言和欺骗的本性，毁掉了他腐败的影响。{16MR 118.1}[11]
§24
The enmity put between the seed of the serpent and the seed of the woman was supernatural. With Christ the enmity was in one sense natural; in another sense it was supernatural, as humanity and divinity were combined. And never was the enmity developed to such a marked degree as when Christ became a resident of this earth. Never before had there been a being upon the earth who hated sin with so perfect a hatred as did Christ. He had seen its deceiving, infatuating power upon the holy angels, causing them to revolt, and all His powers were enlisted against Satan. In the purity and holiness of His life, Christ flashed the light of truth amid the moral darkness with which Satan had enshrouded the world. Christ exposed his falsehoods and deceiving character, and spoiled his corrupting influence. {16MR 118.1}[11]
§25
这引起了撒但对基督的强烈仇恨。他纠集自己堕落天使的大军，决心发动最猛烈的进攻；因为在世上居然有一位能完全代表天父的人，用祂的品格和行为驳斥撒但对上帝品格的歪曲。{16MR 118.2}[12]
§26
It was this that stirred Satan with such an intense hatred of Christ. With his hosts of fallen beings he determined to urge the warfare most vigorously; for there stood One in the world who was a perfect representation of the Father, and in His character and practices was a refutation of Satans misrepresentations of the character of God. {16MR 118.2}[12]
§27
正是基督人性的纯洁无罪激起了这种邪恶的仇恨。祂的真理揭露了他们的谎言。撒但曾把自己的品性强加在上帝身上。现在他看到，上帝真实的品格在基督里得到彰显——祂是一位怜悯仁慈的上帝，不愿一人沉沦，而愿人人到祂面前悔改，并得永生。{16MR 118.3}[13]
§28
It was the purity and sinlessness of Christs humanity that stirred up such satanic hatred. His truth revealed their falsehoods. Satan saw God, whom he had charged with the attributes which he himself possessed, revealed in Christ in His true character--a compassionate, merciful God, not willing that any should perish but that all should come to Him in repentance and have eternal life. {16MR 118.3}[13]
§29
强烈的世俗之欲是撒但最为成功的诱惑之一。他定意要使人的心思意念沉迷于世间有吸引力的人或事物，以至于属天的事物再无立足之地。他用他们贪爱世界之心控制他们的思想。过度依恋地上的事物使得天国的事物处于隐晦之中，把上帝排除在人的视线和理解力之外。人们珍爱谬论和假神，取代了真理和真神。{16MR 118.4}[14]
§30
Intense worldliness has been one of Satans most successful temptations. He designs to keep the minds and hearts of men so completely filled with worldly attractions that there will be no room for heavenly things. He controls the minds of men in their love of the world. The inordinate attachment to earthly things eclipses the heavenly, and puts the Lord out of the sight and understanding of men. False theories and false gods are cherished in the place of the true. {16MR 118.4}[14]
§31
人被今生的虚华和艳丽所迷惑。他们如此沉迷世俗，以致许多人为了获得某些属世的利益，竟不惜犯下任何罪行。撒但也想在这一点上战胜基督。他以为基督在人性中可以轻易被他的试探所胜。“魔鬼又带祂上了一座最高的山，将世上的万国与万国的荣华都指给祂看，对祂说：祢若俯伏拜我，我就把这一切都赐给祢”（太4:8,9）。{16MR 119.1}[15]
§32
Men are dazed and charmed with the glitter and tinsel of the world. They are so attached to the things of earth that they will commit any sin in order to gain some worldly advantage. Satan thought to overthrow Christ on this point. He thought that the humanity of Christ would be easily overcome by his temptations. And the devil taketh Him up into an exceeding high mountain, and showeth Him all the kingdoms of the world, and the glory of them; and said unto Him, All these things will I give Thee if Thou wilt fall down and worship me. {16MR 119.1}[15]
§33
但基督不为之所动。祂只用了我们每一个人都有理由使用的武器——那有大能给出劝勉者的话语——“经上记着说”（太4:4,10）。{16MR 119.2}[16]
§34
But Christ was unmoved; and He used only the weapons justifiable for human beings to use--the word of Him who is mighty in counsel, It is written. {16MR 119.2}[16]
§35
要是基督里有一点罪污，撒但就会伤了祂的头。结果却是，他只能触到祂的脚跟。要是基督头被触到，人类的希望就会破灭。上帝的忿怒就会临到基督，像临到亚当一样。基督和教会就会没有了指望。然而基督“不知罪（无罪）”（林后5:21）。祂是“无瑕疵、无玷污的羔羊”（彼前1:19）。{16MR 119.3}[17]
§36
Had there been the least taint of sin in Christ, Satan would have bruised His head. As it was, he could only touch His heel. Had the head of Christ been touched, the hope of the human race would have perished. Divine wrath would have come upon Christ as it came upon Adam. Christ and the church would have been without hope. But Christ knew no sin. He was the Lamb without blemish and without spot. {16MR 119.3}[17]
§37
当基督维护律法的尊荣时，众天使和未堕落的诸世界，是以何等紧张的心情关注着这场斗争啊！不仅为了这个世界，也为了天上的世界和上帝所造的诸世界，要永远解决这场斗争。黑暗的联盟也在伺机战胜人类这位兼有神人二性的替身和中保，那叛徒便可欢呼胜利，这个世界和其上的居民便永远成为撒但的国度了。然而撒但只伤了主的脚跟，不能伤主的头。{16MR 119.4}[18]
§38
With what intense interest was this controversy watched by the heavenly angels and the unfallen worlds as the honor of the law was being vindicated. Not merely for this world, but for the universe of heaven and the worlds that God had created, was the controversy to be forever settled. The confederacy of darkness were watching for the semblance of a chance to rise and triumph over the divine and human Substitute and Surety of the human race, that the apostate might shout Victory, and the world and its inhabitants forever become his kingdom. But Satan reached only the heel; he could not touch the head. {16MR 119.4}[18]
§39
现在他看到自己的真面目在全天庭面前暴露无遗，天上的众生灵和上帝创造的诸世界，将完全站在上帝一边。他看到自己今后再也无法影响他们了。基督的人性将永远证明那个解决这场斗争的问题。{16MR 120.1}[19]
§40
Now he sees that his true character is clearly revealed before all heaven, and that the heavenly beings and the worlds that God has created would be wholly on the side of God. He sees that his prospects of future influence with them will be entirely cut off. Christs humanity will demonstrate for eternal ages the question which settled the controversy. {16MR 120.1}[19]
§41
是什么使得耶稣的本族如此藐视祂呢？犹太人正在期待一位属世的君王救他们脱离一种权势；而上帝则宣称他们如果不遵守主的道，不顺从祂的律例、诫命和典章，就必受这种权势的辖制。他们曾骄傲地宣告，以色列的王，出于犹大的星，将打破他们的枷锁，使他们成为一个祭司的国度。{16MR 120.2}[20]
§42
What was it that moved His own nation to throw such scorn upon Jesus? The Jews were expecting an earthly prince who would deliver them from the power which God had declared would rule over them if they refused to keep the way of the Lord, and obey His statutes, His commandments, and His laws. They had made their proud boast that Israels king, the star arising from Judah, would break their thraldom, and make of them a kingdom of priests. {16MR 120.2}[20]
§43
但是令犹太人拒绝耶稣的原因，并非缺少外在的尊荣、财富和荣耀。公义的日头以清晰的光线照耀在道德的黑暗中，揭示罪恶与圣洁、纯洁与污秽之间的区别；这种光是不受他们欢迎的。基督不是他们那样的人。比起忍受义人谴责他们的罪恶，犹太人本来能更好地忍受落空的希望。基督在比喻中揭露了他们自称的圣洁。祂将他们比作粉饰的坟墓，用他们虚荣做作的虔诚欺骗人。{16MR 120.3}[21]
§44
But it was not the absence of external honor and riches and glory that caused the Jews to reject Jesus. The Sun of Righteousness shining amid the moral darkness in such distinct rays revealed the contrast between sin and holiness, purity and defilement, and such light was not welcome to them. Christ was not such an one as themselves. The Jews could have borne their disappointed hopes better than they could the righteous denunciation of their sins. In parables Christ laid bare their professed sanctity. He compared them to whited sepulchers, deceiving the people by their pretensions to piety. {16MR 120.3}[21]
§45
基督所宣布的工作得以完成。病人得到医治，污鬼附身的得到解脱，长大麻疯和瘫痪的得着痊愈，哑巴说话，聋子听见，死人起死回生，穷人有福音传给了他们。要是一介平民做了基督所做同样的工作，人人都会宣布祂是靠上帝的能力行事。基督所行的每一个神迹，都让一些人信服祂真正的品格。这种品格符合弥赛亚预言的细节。但不接受天上亮光的人却更加坚决地反对这种证据。{16MR 120.4}[22]
§46
That which Christ had specified would be His work, was fulfilled. The sick were healed, demoniacs were restored, lepers and paralytics were made whole. The dumb spake, the ears of the deaf were opened, the dead were brought to life, and the poor had the gospel preached to them. Had a man in the common walks of life done the same works that Christ did, all would have declared that he was working by the power of God. Every miracle wrought by Christ convinced some of them of His true character, which answered to the specifications of the Messiah of prophecy; but those who did not receive the light of heaven set themselves more determinedly against this evidence. {16MR 120.4}[22]
§47
基督年少的时候顺服祂的父母——是所有青少年顺服的一个榜样。祂在青少年时期学会了木匠的手艺，靠自己的汗水挣钱吃饭。祂就这样尊荣了体力劳动，并以自己的实际生活将它作为一个教训赐给人。每一个人在履行平凡的人生义务时，既知道耶稣也辛苦操劳过以供给祂自己暂时的需要，就应该得到鼓励和力量之源。{16MR 121.1}[23]
§48
In His youth Christ was subject unto His parents--an example of obedience to all the youth. In His youth He learned the trade of a carpenter, and earned His bread by the sweat of His brow. Thus He honored physical labor, and gave it as a lesson in His practical life. It should be an encouragement and source of strength to every human being in the performance of the commonplace duties of life to know that Jesus labored and toiled to provide for His own temporal wants. {16MR 121.1}[23]
§49
基督言传身教所播撒的种子，以后要由祂的门徒来培养。祂分散天上的粮，如同宝贵的珍珠，渴望亮光和知识的心与脑可以熟练地将它们收集起来，当作天国送来的宝贝。{16MR 121.2}[24]
§50
The teachings of Christ, in precept and example, were the sowing of the seed, to be afterward cultivated by His disciples. He scattered the heavenly grain like precious pearls, which minds and hearts that desired light and knowledge might skillfully gather up as precious treasures sent from heaven. {16MR 121.2}[24]
§51
基督陈述真理比人们以前从官长、文士或长老们听到的更加属灵和深刻。祂宣布：“我就是道路、真理和生命”（约14:6）。真理的丰富宝藏展现在人们面前，吸引和迷住了他们的理智。这与拉比们对旧约圣经枯燥、无生命、无气息的阐述形成了鲜明的对比。祂所行的神迹不断地在祂的听众面前尊重和荣耀了上帝。祂对他们来说似乎是直接从天而来的一位信使，因为祂不是对他们的耳朵讲话，而是对他们的心讲话。{16MR 121.3}[25]
§52
Christ set forth truths more spiritual and deep than had ever before been heard from rulers, scribes, or elders. I am the Way, the Truth, and the Life, He declared. The rich treasures of truth opened before the people attracted and charmed their senses. They were in marked contrast with the dry, lifeless, spiritless expositions of the Old Testament Scriptures by the rabbis. And the miracles which He wrought kept constantly before His hearers the honor and glory of God. He seemed to them a messenger direct from heaven, for He spoke not to their ears, but to their hearts. {16MR 121.3}[25]
§53
听过基督讲论之后，祭司和拉比们的道理在人们耳中就枯燥无味令人痛苦了。圣殿中的这些显要人物看到他们无法留住百姓，便充满了嫉妒和敌意。基督在祂的人性中站出来，然而本着尊严和威严，如同一个生来就作统帅的人。祂无论何往都有一种能力伴随着祂，人们的心融化在款款柔情中了。产生了一种想要在祂面前的恳切愿望，要听祂的声音，祂以如此庄严悦耳的声音说出了真理。{16MR 122.1}[26]
§54
After listening to Christ the doctrines of the priests and rabbis were dry and painful to the ears of the people. These dignitaries of the temple saw that they could not hold the people, and they were filled with jealousy and hostility. Christ stood forth in His humility, yet in dignity and majesty, as one born to command. A power attended Him wherever He went, and hearts were melted into tenderness. An earnest desire was created to be in His presence, to listen to the voice of Him who uttered truths with such solemn melody. {16MR 122.1}[26]
§55
我们不仅要用悟性来理解基督的话，还要考虑到祂亲自赋予这些话语的重要意义。祂提出自己所发明的古老真理，在天国的亮光中将之呈现在听众面前。这样的表述多么奇特！祂对真理的阐释充满着意义、亮光和属灵价值！{16MR 122.2}[27]
§56
The sayings of Christ are to be valued, not merely in accordance with the measure of the understanding of those who hear; they are to be considered in the important bearing which Christ Himself attaches to them. He took the old truths, of which He Himself was the originator, and placed them before His hearers in heavens own light. How different was their representation. What a flood of meaning and brightness and spirituality was brought in by their explanation. {16MR 122.2}[27]
§57
基督复活之后，开了祂门徒的心窍，使他们明白圣经。撒但奸诈的活动使一切都变了样。真理为谬论的垃圾所遮盖，世人有限的眼光无法辨识。当基督指出自己要遭受羞辱、拒绝和钉十字架时，门徒不明白祂的意思。他们一向期待基督建立属世的国度。当祂说到受苦的时候，他们不理解祂的话。祂责备他们理解得太慢了，并应许他们当保惠师来到时，祂会使他们想起许多事。{16MR 122.3}[28]
§58
After His resurrection, Christ opened the understanding of His followers, that they might understand the Scriptures. Everything had been transformed by the working of the arts of Satan. Truth was covered up by the rubbish of error, and hidden from finite sight. When Christ referred to His humiliation, rejection, and crucifixion, the disciples could not take in His meaning. It had been a part of their education to expect Christ to set up a temporal kingdom, and when He spoke of His sufferings they could not understand His words. He reproved them because of their slowness of apprehension, and promised them that when the Comforter should come, He would bring many things to their remembrance. {16MR 122.3}[28]
§59
基督有许多真理要告诉祂的门徒，但祂不能说，因为他们没有随着照耀在利未律法和献祭制度上的亮光前进。他们没有接受光，与光俱进，随着天意的引导进入更大的光中。{16MR 123.1}[29]
§60
Christ had many truths to give to His disciples, of which He could not speak, because they did not advance with the light that was flashed upon the Levitical laws and the sacrificial offerings. They did not embrace the light, advance with the light, and follow on to still greater brightness as Providence should lead the way. {16MR 123.1}[29]
§61
1897年基督的门徒也出于同样的原因不明白真理的要点。甚至那些教导别人真理的人，理解得也很慢，以致许多事情在他们到达天国以前无法向他们展示。事情本不应该如此。但由于人心思狭窄，自以为无所不知，在有限的真理知识上故步自封。他们关闭自己的心窍，好像再也不需要学习了。即使主试图引领他们，他们也不会接受更多的亮光。他们在所见的微光上闭关自守，其实那只不过是所要研究之真理和应许活链中的一环而已。他们对于跟从基督的脚踪行是什么意思知之甚少。{16MR 123.2}[30]
§62
And for the same reason Christs disciples of 1897 do not comprehend important matters of truth. So dull has been the comprehension of even those who teach the truth to others that many things cannot be opened to them until they reach heaven. It ought not to be so. But as mens minds become narrow, they think they know it all, and set one stake after another in points of truths of which they have only a glimpse. They close their minds as though there were no more for them to learn, and should the Lord attempt to lead them on, they would not take up with the increased light. They cling to the spot where they think they see a glimmer of light, when it is only a link in the living chain of truths and promises to be studied. They know very little of what it means to follow in the footsteps of Christ. {16MR 123.2}[30]
§63
真理的和谐关系，像链环一样，会像人心被上帝之灵苏醒领会亮光并以内心的谦卑占用它一样快地被发给他人，并将荣耀归回上帝。真理的开发，将成为虚心求教、敬畏上帝、与祂同行之人的报赏。人心所掌握的真理，能够不住地扩张和发展。在注视它时，就看到真理在生活和品格中的全部意义，并且变得越来越清晰、确定而且美妙。当人心领会着它的珍贵时，它随即变得高尚、贵重和圣洁。{16MR 123.3}[31]
§64
The harmonious relation of truth, like links in a chain, will, just as fast as the mind is quickened by the Spirit of God to comprehend light and in humbleness of mind appropriate it, be dispensed to others, and give the glory back to God. The development of truth will be the reward to the humble-hearted seeker, who will fear God and walk with Him. The truth which the mind grasps as truth is capable of constant expansion and new developments. While beholding it, the truth is seen in all its bearings in the life and character, and becomes more clear and certain and beauteous. As the mind grasps it in its preciousness, it becomes elevated, ennobled, sanctified. {16MR 123.3}[31]
§65
整个犹太制度都是遮掩了的福音。人们的心远远没有领会基督的教训。祂的教训是古老的真理在新背景里。我蒙指示看见那些不愿思考的人像犹太人。挖掘真理的矿山对他们来说有辱尊严和骄傲。世界的光正在将祂神圣的光线回照整个犹太制度，一直在将人的吩咐接受为上帝诫命的人现在要仰望上帝自己为所有真理的作者。{16MR 124.1}[32]
§66
The entire system of Judaism was the gospel veiled. Far, very far, are human minds from grasping the teachings of Christ. These are old truths in new settings. I have been shown that those who will not consider are like the Jews. It is humbling to their dignity and pride to work the mines of truth. The Light of the world is sending His divine rays back to enlighten the entire Jewish economy, and the minds that have been accepting the sayings of men as the commandments of God are now [to] look to God Himself as the Author of all truth. {16MR 124.1}[32]
§67
人的发明和遗传不仅不可靠，而且危险，因为他们将人置于上帝应在的位置。他们将人的言论放在“耶和华如此说”应在的位置。世界的救赎主拥有钥匙，开启旧约圣经的宝库。祂探究了隐密的事。祂将宝贵的真理与迷信和谬论并人的发明和想像分开。{16MR 124.2}[33]
§68
Mans inventions and traditions are not only unreliable, but dangerous, for they place men where God should be. They place the sayings of men where a Thus saith the Lord should be. The worlds Redeemer possesses the key, and unlocks the treasure house of the Old Testament. He explores hidden things. He separates the precious truth from superstition and error and the devisings and imaginings of men. {16MR 124.2}[33]
§69
基督的生活习惯和做法并不依照世人的标准。祂给全世界各基督教会的是何等的教训啊，不要高举他们自己在他们的救赎主天国的至尊之上。人们在基督身上能发现什么榜样证明他们这样做是正当的呢——怀有优越感、使自己远离同胞、掩藏自己不顾自己的骨肉，因为他们已获得了比邻舍更多的今世的财物。因为世界尊荣富人藐视穷人，难道那些自称跟从耶稣的人就要做同样的事吗？这种人是在跟随谁的带领、效法谁的榜样呢？肯定不是基督的榜样，祂说：“祂差遣我医好伤心的人，报告被掳的得释放，瞎眼的得看见，叫那受压制的得自由，”“传福音给贫穷的人”（赛61:1；路4:18）。{16MR 124.3}[34]
§70
Christs habits and customs and practices were not after the standard of the world. What a lesson He gives to the Christian churches throughout the world not to exalt themselves above the Majesty of heaven, their Redeemer. What do men find in the example of Christ to justify their feeling of superiority, keeping themselves apart from their fellow men, hiding themselves from their own flesh, because they have obtained more of this worlds goods than their neighbor. Because the world honors the wealthy and despises the poor, shall those who claim to follow Jesus do the same? Whose leading and example are such following? Certainly not the example of Him who said, He hath sent me to heal the brokenhearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised, to preach the gospel to the poor. {16MR 124.3}[34]
§71
许许多多的教师满足于对真理的猜测。他们只有肤浅的观念，在查考真理上满足于表面功夫，以为自己肯定知道凡是重要的东西。他们将别人的说法的接受为真理，太懒惰了，不肯亲自付出殷勤认真的努力，像圣经中所描述的那样挖掘隐藏的珍宝。{16MR 125.1}[35]
§72
Very many teachers are content with a supposition in regard to the truth. They have crude ideas, and are content with a surface work in searching for truth, taking for granted that they have all that is essential. They take the sayings of other men for truth, being too indolent to put themselves to diligent, earnest labor, represented in the Word as digging for hidden treasure. {16MR 125.1}[35]
§73
清晰敏锐的真理观绝不会是懒惰的报酬。调查研究已经被接受为真理的每一要点会丰富地回报查考者，发现珍贵的宝石。在仔细调查我们认为已经无可争议地确立了的真理的每一点一画，将经文与经文相比较，查看他们的解释是否有瑕疵时，可能会发现错谬。基督希望查考圣经的人将矿井更深地打入真理的矿山之中。如果查考进行得正确，就会发现无价的宝石。上帝的道乃是基督那测不透的丰富的矿山。（《文稿》1897年143号）怀爱伦著作托管委员会1986年6月5日全文发表于美国首都华盛顿。{16MR 125.2}[36]
§74
Sharp, clear conceptions of truth will never be the reward of indolence. Investigation of every point that has been received as truth will richly repay the searcher in finding precious gems. In closely investigating every jot and tittle which we think is established truth beyond controversy, in comparing Scripture with Scripture, searching to see if there is no flaw in their interpretation, errors may be discovered. Christ would have the searcher of the Scriptures sink the shaft down deeper into the mines of truth. If the search is properly conducted, precious jewels of inestimable value will be found. The word of God is the mine of the unsearchable riches of Christ.--Manuscript 143, 1897. Ellen G. White Estate Washington, D. C. June 5, 1986. Entire Manuscript. {16MR 125.2}[36]