第1315号 救主的特征
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第1315号 救主的特征
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MR No. 1315 - The Saviours Characteristics
§3
兼具神性与人性的慈悲救赎主拯救世人脱离罪恶奴役的救赎计划，是世人或天使所无法理解的。它实在是一个高超、伟大、卓绝的奥秘。我们永远无望充分明了。{18MR 112.1}[1]
§4
The plan of redemption, by which the merciful, divine-human Redeemer rescued man from the thraldom of sin, is beyond the comprehension of men or of angels. It is indeed a mystery so surpassing, so grand, so sublime, that we can never hope fully to understand it. {18MR 112.1}[1]
§5
基督为堕落的人类所作的牺牲是无从比拟的。它是我们所能思考最崇高最神圣的题目。每一颗蒙上帝的恩惠所启迪的心，都不得不以莫可言喻的感谢和崇敬，俯伏在救赎主的脚前，感佩祂无限的牺牲。{18MR 112.2}[2]
§6
Christs sacrifice for fallen man has no parallel. It is the most exalted, sacred theme on which we can meditate. Every heart that is enlightened by the grace of God is constrained to bow with inexpressible gratitude and adoration before the Redeemer for His infinite sacrifice. {18MR 112.2}[2]
§7
拿撒勒人耶稣在生活中与众不同。祂全部的生活均以无私的仁爱和圣洁的荣美为特征。祂心怀最纯洁的爱，毫无自私与罪恶的污点。祂的生活是完全和谐的。祂是良善和完全的惟一真模范。从祂传道之初，人们就开始更加清晰地领会上帝的品格。{18MR 112.3}[3]
§8
In His life Jesus of Nazareth differed from all other men. His entire life was characterized by disinterested benevolence and the beauty of holiness. In His bosom existed the purest love, free from every taint of selfishness and sin. His life was perfectly harmonious. He is the only true model of goodness and perfection. From the beginning of His ministry men began more clearly to comprehend the character of God. {18MR 112.3}[3]
§9
一直到基督第一次降临的时候，人们都在拜各种残忍专横的假神。就连犹太人都受影响心存惧怕而非仁爱。基督在地上的使命是要向人们显明上帝并非一位暴君，而是一位天父，对祂的儿女充满了爱与怜悯。祂用亲切的名称“我父”来称呼上帝。在回答约瑟和马利亚在圣殿中找到祂后焦急的质问时，祂说：“为什么找我呢？岂不知我应当以我父的事为念吗”（路2:49）？祂不是指祂在地上的父亲约瑟。祂与律法师们谈论的不是约瑟的事。{18MR 112.4}[4]
§10
Up to the time of Christs first advent, men worshiped cruel, despotic gods. Even the Jewish mind was reached through fear, and not love. Christs mission on the earth was to reveal to men that God was not a despot, but a heavenly Father, full of love and mercy for His children. He spoke of God by the endearing title of My Father. In answer to the anxious questionings of Joseph and Mary after they had found Him in the temple, He said, Wist ye not that I must be about My Fathers business? He did not refer to Joseph, His earthly father. It was not Josephs business in which He was engaged with the doctors of the law. {18MR 112.4}[4]
§11
第一个亚当是一个自由的道德主体。但他滥用了他的自由。他允许自己被食欲胜过了。他因不顺从而丧失了自己的清白。他既自愿成为一个罪人，就使自己与上帝的眷爱隔绝了。{18MR 113.1}[5]
§12
The first Adam was a free moral agent. But he abused His freedom. He allowed himself to be overcome by appetite. By disobedience he lost his innocence. By his own free will he became a sinner, separating himself from the favor of God. {18MR 113.1}[5]
§13
第二个亚当也是一个道德主体，对自己的行为负责。祂既被非常狡猾而且误导人的影响所包围，比起第一个亚当，要过无罪的生活，祂的条件就不利多了。然而祂在罪人中间抵御了每一犯罪的试探，保持了自己的清白。祂始终没有犯罪。{18MR 113.2}[6]
§14
The second Adam was also a free moral agent, held responsible for His conduct. Surrounded by intensely subtle and misleading influences, He was much less favorably situated than was the first Adam to lead a sinless life. Yet in the midst of sinners He resisted every temptation to sin, and maintained His innocency. He was ever sinless. {18MR 113.2}[6]
§15
撒但设法引诱基督不仅放纵肉体的情欲屈从食欲，而且引诱祂的野心。尽管仇敌付出坚决的努力，基督却没有表现出获得这世界各国财宝的贪婪精神。祂没有敬拜撒但以获得属世财富。决不应屈服正直以获得任何尘世利益。以诚实和原则为代价获得权力和财富必证明是一个可怕的咒诅。可是大众却敬拜撒但而不是上帝，因为这种做法使他们更加自由地在业务交易中从事邪恶的做法，以便增加自己的财富。{18MR 113.3}[7]
§16
Satan sought to tempt Christ not only to indulge the grosser passions and to yield to appetite, but he appealed to His ambition. Notwithstanding the enemys determined efforts, Christ did not manifest a grasping spirit to gain possession of the kingdoms of this world. He did not worship Satan to gain worldly wealth. Integrity should never be yielded to obtain any earthly advantage. Power and riches obtained at the expense of honesty and principle will prove a terrible curse. Yet the masses worship Satan instead of God, because such a course gives them more freedom to engage in satanic practices in their business transactions, that they may add to their riches. {18MR 113.3}[7]
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我们的主用简明的语言讲出了伟大的真理，这些真理披着荣美，使最有智能的人感兴趣而且着迷。这些真理又被日常生活中的场景例证得如此简单明了，连孩童都听明白了。{18MR 113.4}[8]
§18
Although the great truths uttered by our Lord were given in simple language, they were clothed with such beauty that they interested and charmed the greatest intellects. And these truths were illustrated so simply and so clearly by the scenes of common life, that children understood them. {18MR 113.4}[8]
§19
为了真实地表现祂父的温柔、慈爱、同情的关怀，耶稣讲了浪子的比喻。虽然祂的儿女犯错离开祂，他们若是悔改并且回来，祂就必接受他们，表现出地上父亲接受久已失丧的回头浪子时所表现的喜乐，那浪子说：“父亲！我得罪了天，又得罪了你；从今以后，我不配称为你的儿子，把我当作一个雇工吧”（路15:18,19）！人们应该多么认真地与上帝合作寻找迷失的羊，争取使浪子回头啊！{18MR 113.5}[9]
§20
To give a true representation of the tender, loving, pitying care exercised by His Father, Jesus gave the parable of the prodigal son. Though His children err and stray from Him, if they repent and return, He will receive them with the joy manifested by an earthly father in receiving a long-lost son who in penitence returns, saying, Father, I have sinned against heaven, and before thee, and am no more worthy to be called thy son: make me as one of thy hired servants. How earnestly should men cooperate with God in seeking the lost sheep, in seeking to win back the prodigal! {18MR 113.5}[9]
§21
在世人的一切痛苦和患难中，有慧眼垂怜，有慈心爱护。“父亲怎样怜恤他的儿女，耶和华也怎样怜恤敬畏祂的人”（诗103:13）。上帝最亲切地关怀我们，在我们的软弱与忧伤中有祂怜悯。我们可能会灰心甚至绝望；痛苦的密云会笼罩我们；然而在其上有亮光。在幽暗后边有一位仁慈同情的良友，就是那位不愿使人痛苦忧伤的主。{18MR 114.1}[10]
§22
In all the sufferings and afflictions of man, there is an Eye to pity, a Heart to love. Like as a father pitieth his children, so the Lord pitieth them that fear Him. Gods tenderest care is exercised over us. He pities us in our weakness and in our sorrow. We may be despondent, even despairing; the heavy clouds of affliction may be over us; but there is light ahead. Beyond the gloom is a sympathetic, compassionate Friend, One who does not willingly grieve or afflict the children of men. {18MR 114.1}[10]
§23
“无论何事，你们愿意人怎样待你们，你们也要怎样待人”（太7:12）。救主教导这个原则为要使人类幸福，而非不幸，因为别无它法可以获得幸福。上帝希望男男女女过更高的生活。祂赐给他们人生的恩惠不是要使他们只去获得财富，而是要善用他们更高的能力，从事祂委托给人类的工作——查明并救济同胞的需要。人不应为自私的利益工作，而应为周围每一个人的利益，用他的影响力和仁慈的行为造福他人。在基督的生活中例证了上帝的这个旨意。{18MR 114.2}[11]
§24
All things whatsoever ye would that men should do to you, do ye even so to them. The Saviour taught this principle to make mankind happy, not unhappy, for in no other way can happiness come. God desires men and women to live the higher life. He gives them the boon of life not to enable them merely to gain wealth, but to improve their higher powers by doing the work He has entrusted to mankind--the work of searching out and relieving the necessities of their fellow men. Man should not work for his selfish interest, but for the interest of everyone about him, blessing others by his influence and kindly deeds. This purpose of God is exemplified in Christs life. {18MR 114.2}[11]
§25
救主宣布：“这些事你们既做在我这弟兄中一个最小的身上，就是做在我身上了”（太25:40）。良善的撒玛利亚人的故事是给我们一个例证，说明我们对需要同情与帮助之人的责任。犹太人曾受领袖们教导要藐视撒玛利亚人；然而耶稣却说明这个被憎恨阶层中的一个人在实行怜悯、仁慈和善行方面远远超过了祭司们。利未人虽然蒙拣选在上帝受到优待的子民中间充任神圣圣洁的职分，却没有善用这个机会去行善，从而留下一个在这种情况下人人都应该效法之榜样的记录。{18MR 114.3}[12]
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The Saviour declares, Inasmuch as ye have done it unto one of the least of these My brethren, ye have done it unto Me. The incident of the good Samaritan is given as an illustration of our duty to those in need of sympathy and help. The Jews had been instructed by their leaders to despise the Samaritans; but Jesus showed that one of this hated class was far in advance of the priests in performing deeds of compassion, mercy, and benevolence. The Levites, chosen to fill sacred, holy offices among Gods favored people, did not improve this opportunity to do good, and thus to place on record an example that all should follow in treating such cases. {18MR 114.3}[12]
§27
那个撒玛利亚人虽然被祭司和利未人鄙视，被犹太人轻视，当作被鄙视之民族中的一员，却被基督指出是遵守了仁慈律法、显出了真怜悯的一个人。他富有同情心的行为受到了救主的称赞，印上了上帝嘉许的印记。这个撒玛利亚人慈怜的行为被记载下来，作为一个范例，说明人对同胞的责任。{18MR 115.1}[13]
§28
The Samaritan, scorned by priest and Levite, despised by the Jews as a member of a despised people, has been pointed out by Christ as one who obeyed the law of human kindness, as one who showed true mercy. His compassionate act the Saviour extols, and stamps with the seal of divine approval. The merciful deed of this Samaritan has been recorded as an exemplification of mans duty to his fellow man. {18MR 115.1}[13]
§29
基督在祂的生活中实行祂自己的神圣教训。祂的热忱从来没有使祂变得激昂易怒。祂表现出始终如一但不固执，仁慈但不软弱，温柔同情但不感情用事。祂很喜爱交际，但保持尊严，不鼓励任何不正当的亲密。祂的节制从不导致偏执或苛刻。祂不效法世界；但祂并非不关心最卑微之人的需求。祂洞悉所有人的需要。{18MR 115.2}[14]
§30
Christ carried out in His life His own divine teachings. His zeal never led Him to become passionate. He manifested consistency without obstinacy, benevolence without weakness, tenderness and sympathy without sentimentalism. He was highly social, yet He possessed a reserved dignity that did not encourage undue familiarity. His temperance never led to bigotry or austerity. He was not conformed to this world, yet He was not indifferent to the wants of the least among men. He was awake to the needs of all. {18MR 115.2}[14]
§31
叫众人吃饱是基督温柔关怀的一个例证。数千人以最深切的兴趣听了祂真理的道之后，忘了肉身的需要，祂就像一位慈怜的父亲，留心注意他们的需要。祂常常自己挨饿，却关心别人的需要。祂叫过门徒来，说：“我怜悯这众人，因为他们同我在这里已经三天，也没有吃的了。我不愿意叫他们饿着回去，恐怕在路上困乏”（太15:32）。祂记得祂在试探的旷野长时间禁食后，曾经困乏，天使来照顾祂。祂毫不犹豫地行一个神迹，叫数千跟从祂以便听到祂口中所出恩言的人吃饱。{18MR 115.3}[15]
§32
The feeding of the multitude is an illustration of Christs tender solicitude. After thousands, forgetting the wants of nature, had listened with deepest interest to His ministry of truth, He, like a pitying father, was mindful of their wants. Often hungry Himself, He was awake to the necessities of others. Calling His disciples to Him, He said, I have compassion on the multitude, because they continue with Me now three days, and have nothing to eat: and I will not send them away fasting, lest they faint in the way. He remembered that after His long fast in the wilderness of temptation, He had fainted, and that angels had ministered to Him. Without hesitation He wrought a miracle to feed the thousands who had followed Him in order that they might hear the gracious words proceeding from His lips. {18MR 115.3}[15]
§33
基督的神迹被称作祂的工作。祂的神迹是以安静的尊严行出来的，可是就像我们尽日常的本分一样容易，因为这对祂的品格来说是自然的。{18MR 116.1}[16]
§34
The miracles of Christ are called His works. They were performed with a quiet dignity, and yet as easily as we perform our daily duties, for they were natural to His character. {18MR 116.1}[16]
§35
基督来字字句句成全了上帝的律法，甚至遵守了摩西制度的戒律和仪礼。同时，祂来要实现一番改革，将一切都更新。上帝的律法已被犹太教师们歪曲了。最热心提倡律法的那些人自己就是违背律法的。{18MR 116.2}[17]
§36
Christ came to fulfill every letter of Gods law, and to observe even the precepts and the ceremonies of the Mosaic institutions. At the same time, He came to bring about a transformation and to make all things new. Gods law had been perverted by the Jewish teachers. The most zealous advocates of the law were themselves transgressors. {18MR 116.2}[17]
§37
救主的亲兄弟们不信祂。他们急不可耐地要拥有一个现世的国度，希望在其中获得特殊的尊荣。就连基督自己的门徒也学得很慢，领会得很慢。他们虽然爱祂也崇敬祂的品格，他们对祂是上帝儿子的信心却摇摆不定。他们常常提到先辈的遗传，不断误解祂讲的道，显明他们多么难以摆脱迷信。{18MR 116.3}[18]
§38
The Saviours own brothers did not believe on Him. They were zealous and impatient to have a temporal kingdom, in which they hoped to obtain special honor. Even Christs own disciples were slow to learn and to understand. Notwithstanding their love for Him and their reverence of His character, their faith in His being the Son of God wavered. Their frequent reference to the traditions of the fathers, and their continual misunderstanding of His discourses, show how difficult it was for them to free themselves from superstition. {18MR 116.3}[18]
§39
基督专心从事祂来要完成的工作。祂在所有场合都表明祂献身于拯救沦丧人类的工作；因为祂总是对罪人表示温柔的爱，严厉地斥责罪恶。在祂身上结合着蛇的灵巧和鸽子的驯良。祂从容慎重地肯定祂尊贵的性质，说到祂在荣耀中驾天云降临。祂在最屈辱的时辰，黑暗的权势似乎夸胜的时候，宣称自己是赐生命的主。虽然表面上是人间最谦逊最卑微的人，祂却宣布凡看见祂的就是看见了父——从而将祂自己与上帝相认同。（《文稿》1902年132号）怀爱伦著作托管委员会1987年12月17日全文发表于美国首都华盛顿。{18MR 116.4}[19]
§40
Christ was absorbed in the work that He came to perform. His devotion to the work of saving the lost race was manifest on all occasions; for He ever showed tender love for the sinner, and rebuked sin with severity. In Him was blended the wisdom of the serpent and the harmlessness of the dove. He calmly and deliberately affirmed His royal character, and spoke of His coming in glory in the clouds of heaven. In the hour of deepest humiliation, when the powers of darkness seemed triumphant, He proclaimed Himself as the Life- giver. Although apparently the humblest and the lowliest of men, He declared that those who had seen Him had seen the Father--thus identifying Himself with God.--Ms 132, 1902. Ellen G. White Estate Washington, D. C. Dec. 17, 1987. Entire Ms. {18MR 116.4}[19]