第10章 迷失的比喻
§1
第10章 迷失的比喻
§2
Chap. 10 - Parables of the Lost
§3
【迷失的羊】
§4
我蒙指示关注迷羊的比喻。牧人把九十九只羊撇在旷野里，去寻找那只迷失的羊。找到以后，就把它扛在肩头，高高兴兴地回来。在回家的路上，他并没有埋怨责备那只可怜的迷羊给他惹了这么多的麻烦，而是欢欢喜喜地扛着羊回家。{3T 99.1}[1]
§5
【The Lost Sheep 】
§6
I was referred to the parable of the lost sheep. The ninety and nine sheep are left in the wilderness, and search is instituted for the one that has strayed. When the lost sheep is found, the shepherd elevates it to his shoulder and returns with rejoicing. He does not return murmuring and censuring the poor lost sheep for having made him so much trouble, but his return with the burden of the sheep is with rejoicing. {3T 99.1}[1]
§7
他还要更进一步表示他的快乐，邀请朋友邻舍来与他同乐，因为“我失去的羊已经找着了。”快乐的主题是迷失的羊已经找到，不再去想它迷失的事；因为找到它以后的喜乐，远超过为了它的愁苦，和寻找它，把它平安带回家所经历的挂虑，困难与危险。“我告诉你们，一个罪人悔改，在天上也要这样为他欢喜，较比为九十九个不用悔改的义人，欢喜更大”（路15:7）。{3T 99.2}[2]
§8
And a still greater demonstration of joy is demanded. Friends and neighbors are called to rejoice with the finder, for I have found my sheep which was lost. The finding was the theme of rejoicing; the straying was not dwelt upon; for the joy of finding overbalanced the sorrow of the loss and the care, the perplexity and the peril, incurred in searching for the lost sheep and restoring it to safety. I say unto you, that likewise joy shall be in heaven over one sinner that repenteth, more than over ninety and nine just persons, which need no repentance. {3T 99.2}[2]
§9
【失落的银钱】
§10
失落的银钱代表犯错迷路的罪人。那妇人寻找失落银钱的细心，是要给基督徒一个教训，使他们认识到自己对于偏离正路而犯错之人的责任。妇人点上灯，增加亮度，再打扫房子，殷勤寻找，直到找着了。{3T 99.3}[3]
§11
【The Lost Silver 】
§12
The lost piece of silver is designed to represent the erring, straying sinner. The carefulness of the woman to find the lost silver is to teach the followers of Christ a lesson in regard to their duty to the erring ones who are straying from the path of right. The woman lighted the candle to increase her light, and then swept the house, and sought diligently till she found it. {3T 99.3}[3]
§13
这里说明了基督徒对那些因离开上帝而需要帮助之人的本分。不要把犯错的人撇在黑暗和错误之中，而要千方百计引导他们重返光明。要点上灯，恳求天上的亮光，帮助那些被黑暗和疑惑所包围的人。基督徒要查考圣经，探明真理，用圣经的论据，及其责备，警告和鼓励的话语来装备自己，以便接近犯错的人。上帝不喜悦冷淡和疏忽。{3T 99.4}[4]
§14
Here is clearly defined the duty of Christians toward those who need help because of their straying from God. The erring ones are not to be left in darkness and error, but every available means is to be used to bring them again to the light. The candle is lighted; and, with earnest prayer for heavenly light to meet the cases of those enshrouded in darkness and unbelief, the word of God is searched for clear points of truth, that Christians may be so fortified with arguments from the word of God, with its reproofs, threatenings, and encouragements, that the erring ones may be reached. Indifference or neglect will meet the frown of God. {3T 99.4}[4]
§15
妇人找到了失落的银钱之后，就邀请朋友邻舍来，对他们说:“我失落的那块钱已经找着了，你们和我一同欢喜吧。我告诉你们，一个罪人悔改，在上帝的使者面前，也是这样为他欢喜”（路15:9-10）。犯错的人看到并承认自己的过错，回头与弟兄们交往，上帝的使者竟这样为他们高兴，基督的门徒自己也有过错，天天需要上帝和弟兄们的宽恕。当他们看到一个被撒但的诡辩所迷惑而行错受苦的弟兄姐妹回来时，他们更当何等高兴啊。{3T 100.1}[5]
§16
When the woman found the silver, she called her friends and her neighbors together, saying: Rejoice with me; for I have found the piece which I had lost. Likewise, I say unto you, there is joy in the presence of the angels of God over one sinner that repenteth. If the angels of God rejoice over the erring who see and confess their wrongs and return to the fellowship of their brethren, how much more should the followers of Christ, who are themselves erring, and who every day need the forgiveness of God and of their brethren, feel joy over the return of a brother or a sister who has been deceived by the sophistry of Satan and has taken a wrong course and suffered because of it. {3T 100.1}[5]
§17
弟兄们不要回避犯错的人，而要到他所在之处去接触他。不要因为他在黑暗中就去找他的错，却要藉着领受更多上帝的恩典，更清楚地明白圣经，而点亮自己的灯，用他们所带来的亮光，驱散犯错之人周围的黑暗。及至他们获得成功，犯错的人认识到自己的错误，愿意随从亮光了，就应当高兴地接纳他，不要抱怨他，使他觉得自己罪孽深重，害别人费了许多额外的麻烦，忧虑和辛劳。纯洁的上帝使者尚且为此事而高兴，他的弟兄们自己也有过错，曾陷在黑暗中不知如何自救，需要同情，关爱和援助，他们更当如何快乐啊！{3T 100.2}[6]
§18
Instead of holding the erring off, their brethren should meet them where they are. Instead of finding fault with them because they are in the dark, they should light their own lamp by obtaining more divine grace and a clearer knowledge of the Scriptures, that they may dispel the darkness of those in error by the light that they bring to them. And when they succeed, and the erring feel their error and submit to follow the light, they should be received gladly, and not with a spirit of murmuring or an effort to impress upon them their exceeding sinfulness, which had called forth extra exertion, anxiety, and wearisome labor. If the pure angels of God hail the event with joy, how much more should their brethren rejoice, who have themselves needed sympathy, love, and help when they have erred and in their darkness have not known how to help themselves. {3T 100.2}[6]
§19
我蒙指示关注浪子的比喻。他要求父亲把他的那份家业分给他。他想让自己的利益与父亲的利益分开。他要随心所欲处置自己的财产。他父亲同意了他的要求之后，那儿子便自私地离开父亲，以便摆脱他的管教和指导。{3T 100.3}[7]
§20
【The Prodigal Son】
§21
My attention was called to the parable of the prodigal son. He made a request that his father should give him his portion of the estate. He desired to separate his interest from that of his father, and to manage his share as best suited his own inclination. His father complied with the request, and the son selfishly withdrew from his father, that he might not be troubled with his counsel or reproofs. {3T 100.3}[7]
§22
那儿子本来以为随心所欲处置自己的财产，不受指教和限制，就可以得到快乐了。他不愿受彼此间义务的约束。如果他与父亲共享产业，父亲就有权要他尽儿子的本分。但他不觉得对自己慷慨的父亲有什么义务。他怀着自私叛逆的精神，以为父亲的产业中有一部分是属于他的。按理他是不能要求什么，也是不应当有什么的，但他却要求自己有一份。{3T 101.1}[8]
§23
The son thought he should be happy when he could use his portion according to his own pleasure, without being annoyed by advice or restraint. He did not wish to be troubled with mutual obligation. If he shared his fathers estate, his father had claims upon him as a son. But he did not feel under any obligation to his generous father, and he braced his selfish, rebellious spirit with the thought that a portion of his fathers property belonged to him. He requested his share, when rightfully he could claim nothing and should have had nothing. {3T 101.1}[8]
§24
及至他自私的心接受了一份他所不配得的财产之后，他就离开父亲，往远方去了，甚至忘掉自己有一个父亲。他看轻约束，决意随自己的方式寻求快乐。在他犯罪放荡，花尽了父亲分给他的财产之后，那地方又遭大饥荒，于是他陷入绝境。这时他才后悔自己狂欢作孽的罪行。但他已一贫如洗，需要以前所浪费的钱财。他被迫放弃作孽放荡的生活，屈就牧猪的卑贱工作。{3T 101.2}[9]
§25
After his selfish heart had received the treasure, of which he was so undeserving, he went his way at a distance from his father, that he might even forget that he had a father. He despised restraint and was fully determined to have pleasure in any way and manner that he chose. After he had, by his sinful indulgences, spent all that his father had given him, the land was visited by a famine, and he felt pinching want. He then began to regret his sinful course of extravagant pleasure, for he was destitute and needed the means that he had squandered. He was obliged to come down from his life of sinful indulgence to the low business of feeding swine. {3T 101.2}[9]
§26
他沦落到最低贱的境地，这才想起了自己父亲的慈祥与仁爱，觉得需要父亲了。他让自己陷入举目无亲，贫困潦倒的地步。他的叛逆与犯罪使他与父亲分离。他想起了父亲家中的雇工所自由享受的权利和福惠，而自己却远离父家，饥以待毙。他被逆境折辱，决定回家向父亲谦卑认罪。他这时已沦为乞丐，食不果腹，衣不蔽体，面黄肌瘦，贫窘至极。{3T 101.3}[10]
§27
After he had come as low as he could he thought of the kindness and love of his father. He then felt the need of a father. He had brought upon himself his position of friendlessness and want. His own disobedience and sin had resulted in his separating himself from his father. He thought of the privileges and bounties that the hired servants of his fathers house freely enjoyed, while he who had alienated himself from his fathers house was perishing with hunger. Humiliated through adversity, he decided to return to his father by humble confession. He was a beggar, destitute of comfortable or even decent clothing. He was wretched in consequence of privation and was emaciated with hunger. {3T 101.3}[10]
§28
在离家还远的地方，父亲看见这个浪子，立刻就想到自己的逆子离家多年，在外放纵罪恶。他动了亲情。虽然浪子表现的是种种堕落的迹象，但父亲仍从他身上看出了自己的形像。他不待儿子走近前来，就赶快跑去迎接他。这浪子因犯罪而饱尝痛苦，但父亲并没有斥责他，而是极其慈怜地体恤他，赶快向他表明自己的爱心，及表现饶恕的凭据。{3T 101.4}[11]
§29
While the son was at a distance from his home, his father saw the wanderer, and his first thought was of that rebellious son who had left him years before to follow a course of unrestrained sin. The paternal feeling was stirred. Notwithstanding all the marks of his degradation the father discerned his own image. He did not wait for his son to come all the distance to him, but hastened to meet him. He did not reproach his son, but with the tenderest pity and compassion, that, in consequence of his course of sin, he had brought upon himself so much suffering, the father hastened to give him proofs of his love and tokens of his forgiveness. {3T 101.4}[11]
§30
虽然儿子面容憔悴，呈现出放荡生活的痕迹，衣衫褴褛，满身泥尘，父亲却因儿子谦卑地俯伏在他面前，便动了最慈悲的怜悯。他没有冷漠地后退，严加苛责，也没有历数儿子以往的过错和罪恶，让他感受到自己的沦落，却扶起他来，同他亲嘴，把这逆子抱在怀中，将自己华丽的衣袍裹住那几乎全裸的身体。他对儿子这样亲热，这样爱怜，使儿子觉得，以前他即或怀疑过父亲的仁慈和爱心，今后却不能再那样了。他在决定归回父家之时，已觉得自己有罪了；此时承蒙这样的接待，更使他觉得自己是多么忘恩负义。以前顽梗的他此时心碎了，因为他曾使父亲的爱心倍受忧伤。{3T 102.1}[12]
§31
Although his son was emaciated and his countenance plainly indicated the dissolute life he had passed, although he was clothed with beggars rags and his naked feet were soiled with the dust of travel, the fathers tenderest pity was excited as the son fell prostrate in humility before him. He did not stand back upon his dignity; he was not exacting. He did not array before his son his past course of wrong and sin, to make him feel how low he had sunk. He lifted him up and kissed him. He took the rebellious son to his breast and wrapped his own rich robe about the nearly naked form. He took him to his heart with such warmth, and evinced such pity, that if the son had ever doubted the goodness and love of his father, he could do so no longer. If he had a sense of his sin when he decided to return to his fathers house, he had a much deeper sense of his ungrateful course when he was thus received. His heart, before subdued, was now broken because he had grieved that fathers love. {3T 102.1}[12]
§32
这位痛悔，战惊，担心遭到拒绝的浪子，没有预料到会受这样的接待。他自知不配，便承认自己离开父亲的罪，说：“我得罪了天，又得罪了你；从今以后，我不配称为你的儿子”（路15:21）。他请求把他当作一个雇工。但父亲却叫仆人们对他特别优待，给他穿上袍子，当他始终是自己的孝顺的儿子。{3T 102.2}[13]
§33
The penitent, trembling son, who had greatly feared that he would be disowned, was unprepared for such a reception. He knew he did not deserve it, and he thus acknowledged his sin in leaving his father: I have sinned against heaven, and in thy sight, and am no more worthy to be called thy son. He begged only to be accounted as a hired servant. But the father requested his servants to pay him special tokens of respect and to clothe him as if he had ever been his own obedient son. {3T 102.2}[13]
§34
父亲为浪子的归来举办盛宴。在田里的大儿子还不知道弟弟回来了，但他听到了欢庆的动静，就问仆人是怎么回事。仆人解释说，他的弟弟，也就是他们以为已经死了的，现在回来了。他父亲为他宰肥牛犊，因为把他当作从死里复活的来接待。{3T 102.3}[14]
§35
The father made the return of his son an occasion of special rejoicing. The elder son in the field knew not that his brother had returned, but he heard the general demonstrations of joy and inquired of the servants what it all meant. It was explained that his brother, whom they had thought dead, had returned, and that his father had killed the fatted calf for him because he had received him again as from the dead. {3T 102.3}[14]
§36
哥哥听了很生气，不愿进去相见和不接待自己的弟弟。他的怒火中烧，因为这个不负责任的弟弟曾离开父亲，把两个人应当分担的责任，全都堆在他一个人的身上，而今却受这样的优待。这个弟弟过着罪恶放荡的生活，浪费了父亲所给他的钱财，贫困潦倒，哥哥却在家里忠实地履行作儿子的责任；现在这浪子回到父家，竟受这样的优待，过于哥哥所受的。{3T 103.1}[15]
§37
The brother was then angry and would not go in to see or receive his brother. His indignation was stirred that his unfaithful brother, who had left his father and thrown the heavy responsibility upon him of fulfilling the duties which should have been shared by both, should now be received with such honor. This brother had pursued a course of wicked profligacy, wasting the means his father had given him, until he was reduced to want, while his brother at home had been faithfully performing the duties of a son; and now this profligate comes to his fathers house and is received with respect and honor beyond anything that he himself had ever received. {3T 103.1}[15]
§38
父亲劝他大儿子进去高兴地接待他的弟弟，因为他是失而又得，死在罪孽过犯之中而又复活的。他已恢复了道德的观念，憎恶自己罪行了。大儿子却说：“我服事你这多年，从来没有违背过你的命；你并没有给我一只山羊羔，叫我和朋友一同快乐；但你这个儿子，和娼妓吞尽了你的产业，他一来了，你倒为他宰了肥牛犊”（路15:29-30）。{3T 103.2}[16]
§39
The father entreated his elder son to go and receive his brother with gladness because he was lost and is found; he was dead in sin and iniquity, but is alive again; he has come to his moral senses and abhors his course of sin. But his elder son pleads: Lo, these many years do I serve thee, neither transgressed I at any time thy commandment: and yet thou never gavest me a kid, that I might make merry with my friends: but as soon as this thy son was come, which hath devoured thy living with harlots, thou hast killed for him the fatted calf. {3T 103.2}[16]
§40
父亲对他保证说：“你常和我同住，我一切所有的，都是你的。”但这次欢庆也是合理的，因为“你这个兄弟，是死而复活，失而又得的。”这种失而又得，死而复活的事实，压倒了父亲一切其他的念头。{3T 103.3}[17]
§41
He assured his son that he was ever with him, and that all he had was his, but that it was right that they should show this demonstration of joy, for thy brother was dead, and is alive again; and was lost, and is found. The fact that the lost is found, the dead is alive again, overbears all other considerations with the father. {3T 103.3}[17]
§42
基督说这个比喻，表达了我们天父接待犯罪而悔改之人的态度。被得罪的是父亲；但他却满怀慈怜及饶恕，迎接那浪子，表明自己的大喜乐，因为他所认为孝心已死的儿子，现在已觉悟了自己的大罪及失职，而回到父亲那里，感谢他的爱，承认他的权利。他知道这个曾经犯罪而今悔改的儿子，十分需要他的怜悯和慈爱。这个儿子吃尽苦头，感觉到自己的需要，回到父亲那里，认识到惟有父亲能满足这个大需要。{3T 103.4}[18]
§43
This parable was given by Christ to represent the manner in which our heavenly Father receives the erring and repenting. The father is the one sinned against; yet he, in the compassion of his soul, full of pity and forgiveness, meets the prodigal and shows his great joy that his son, whom he believed to be dead to all filial affection, has become sensible of his great sin and neglect, and has come back to his father, appreciating his love and acknowledging his claims. He knows that the son who has pursued a course of sin and now repents needs his pity and his love. This son has suffered; he has felt his need, and he comes to his father as the only one who can supply this great need. {3T 103.4}[18]
§44
浪子的回家带来了最大的快乐。哥哥的抱怨自然是难免的，却是不对的。现今弟兄对待弟兄往往都是这种态度。我们已经作出很大的努力，帮助犯错的人认识到自己的错误，并不断地提醒他们的过失。这些犯错的人需要怜悯，帮助和同情。他们深感痛苦，常常忧愁灰心。他们最大的需要是白白的饶恕。{3T 104.1}[19]
§45
The return of the prodigal son was a source of the greatest joy. The complaints of the elder brother were natural, but not right. Yet this is frequently the course that brother pursues toward brother. There is too much effort to make those in error feel where they have erred, and to keep reminding them of their mistakes. Those who have erred need pity, they need help, they need sympathy. They suffer in their feelings, and are frequently desponding and discouraged. Above everything else, they need free forgiveness. - {3T 104.1}[19]