第09章 尼哥底姆来见基督
§1
第09章 尼哥底姆来见基督
§2
Chapter9. - Nicodemus Comes to Christ.
§3
法利赛人、祭司和长老们对耶稣在圣殿中以大权威斥责犹太权威们所行之事议论纷纷。祂的仪表、祂的语调、连同祂对众人行使的不可抗拒的权柄，使他们中的许多人相信祂确实就是他们久已期盼且渴望见到的弥赛亚。{2SP 124.1}[1]
§4
The great authority Jesus had assumed in the temple, in condemning the practices of the Jewish dignitaries, was freely commented upon by Pharisees, priests, and elders. His appearance, and the tones of his voice, together with the irresistible power he had exercised over the multitude, were such as to lead many of them to believe that he was indeed the Messiah whom they had so long expected and desired to see. {2SP 124.1}[1]
§5
一部分犹太人总是害怕反对一个似乎具有非凡能力或受上帝之灵影响的人。主曾藉众先知的口赐给以色列人许多信息。但其中有些圣人却因以色列领袖的教唆而被杀害了，因为他们公开指责了当权者的罪恶。犹太人被掳到一个外邦国家，原是对他们的惩罚，因为他们不肯因他们的罪孽受责备，轻视了上帝的警告，心中更加依恋他们的罪恶。{2SP 124.2}[2]
§6
A portion of the Jews had ever been fearful of opposing one who seemed to possess any remarkable power or seemed to be influenced by Gods Spirit. Many messages had been given to Israel by the mouths of prophets. Yet some of these holy men had been slain through the instigation of the leaders in Israel, because they had denounced the sins of those in authority. The captivity of the Jews to a heathen nation, was their punishment for refusing to be reproved of their iniquities, slighting the warnings of God, and folding their sins still closer to their hearts. {2SP 124.2}[2]
§7
犹太人在基督的日子因他们受罗马人羞辱而悲哀，并且谴责他们的祖辈用石头打死奉差去纠正他们的先知的行为。可是他们的祭司和长老们心中却怀有会导致他们犯同样罪行的精神。{2SP 124.3}[3]
§8
The Jews, in the days of Christ, lamented their humiliation to the Romans, and condemned the acts of their fathers in stoning the prophets who were sent to correct them. Yet their priests and elders cherished the spirit in their hearts which would lead them to commit the same crimes. {2SP 124.3}[3]
§9
圣殿的显要们聚在一起就耶稣的行为进行磋商，讨论怎么做才最好。他们中有一个人叫尼哥底母，劝他们在情感和行为上都要适度。他竭力主张若是耶稣确实赋有来自上帝的权柄，那么拒绝祂的警告和祂能力的显现就是危险的。他不能视祂为骗子，也不能和其余的法利赛人一起嘲笑祂。他自己曾亲眼见过亲耳听过耶稣，结果他内心大为不安。他焦急地查考关于弥赛亚降临的预言，恳切寻求得到有关这个题目的清晰的亮光，而他越查考，就越确信这个人就是众先知所描绘的那一位。祂若确实是基督，那么世界历史特别是犹太民族的历史就到了重要时期了。{2SP 125.1}[4]
§10
The dignitaries of the temple consulted together in regard to the conduct of Jesus, and what course was best for them to pursue. One of their number, Nicodemus, advised moderation both in their feelings and acts. He argued that, if Jesus was really invested with authority from God, it would be perilous to reject his warnings, and the manifestations of his power. He could not look upon him as an impostor, nor join the rest of the Pharisees in their derision of him. He himself had seen and heard Jesus, and his mind was much disturbed in consequence. He anxiously perused the scrolls containing the prophecies relating to the coming of the Messiah. He sought earnestly for clear light upon the subject, and the more he searched the stronger was his conviction that this man was the one described by the prophets. If he was indeed the Christ, then this was an eventful epoch in the history of the world and especially of the Jewish nation. {2SP 125.1}[4]
§11
基督在洁净被亵渎了的圣殿外院之后，一整天都在医治病人，解救受苦的人。尼哥底母曾看见祂以多么大的同情怜悯接待和照顾穷人和受压制的人。祂以一位慈父对待自己受苦儿女的态度施行了医治，消除了忧伤。凡到祂面前哀求的，没有不得到救助而去的。母亲们因自己的婴孩恢复了健康而快乐，感恩的声音取代了哭泣和痛苦的呻吟。耶稣全天都在教导不安好奇的人，与文士们理论，用祂智慧的言语止息傲慢官长们的挑剔。尼哥底母在见到听到这些奇妙的事，并且查考了指明耶稣就是所期待的弥赛亚的预言之后，便不敢不信祂就是上帝所差来的了。{2SP 125.2}[5]
§12
During the entire day after Christ had cleansed the desecrated courts of the temple, he was healing the sick and relieving the afflicted. Nicodemus had seen with what pitying compassion he had received and ministered unto the poor and the oppressed. With the demeanor of a loving father toward his suffering children, he had wrought cures and removed sorrow. No suppliant was sent unrelieved from his presence. Mothers were made glad by the restoration of their babes to health, and voices of thanksgiving had taken the place of weeping and moans of pain. All day, Jesus had instructed the restless, curious people, reasoning with the scribes, and silencing the caviling of the haughty rulers by the wisdom of his words. Nicodemus, after seeing and hearing these wonderful things, and after searching the prophecies that pointed to Jesus as the looked-for Messiah, dared not disbelieve that he was sent of God. {2SP 125.2}[5]
§13
夜幕降临的时候，耶稣因长时间持续操劳而疲倦苍白，退到橄榄山上休息。尼哥底母在这里找到了祂，渴望作一次交谈。这人在犹太人中是富有而且受尊重的。他因自己的财富、学识和慈善而在耶路撒冷闻名，特别是因他的慷慨奉献，帮助实行圣殿的神圣礼仪。他还是公会的显要成员。可是当他来到耶稣面前时，却有一种异常的兴奋和胆怯困扰着他，他便企图用镇定庄严的态度来掩饰这种心情。{2SP 126.1}[6]
§14
When night came on, Jesus, pale with the weariness of his long-continued labors, sought for retirement and repose in the Mount of Olives. Here Nicodemus found him and desired a conference. This man was rich and honored of the Jews. He was famous throughout Jerusalem for his wealth, his learning and benevolence, and especially for his liberal offerings to the temple to carry out its sacred services. He was also one of the prominent members of the national council. Yet when he came into the presence of Jesus, a strange agitation and timidity assailed him, which he essayed to conceal beneath an air of composure and dignity. {2SP 126.1}[6]
§15
他作为一位饱学的官长，却未经邀请便在夜间不合宜的时候寻求一个年轻的陌生人的接见，便尽力使这事显得是自己谦虚之举。他开始用讨好的话说：“拉比，我们知道祢是由上帝那里来作师傅的，因为祢所行的神迹，若没有上帝同在，无人能行。”耶稣并不领谢尼哥底母的恭维，却注目望着他，象是在洞察他的心；然后用亲切而郑重的声音说出了他的真相：“我实实在在的告诉你，人若不重生，就不能见上帝的国”（约3:3）。{2SP 126.2}[7]
§16
He endeavored to appear as if it were an act of condescension on the part of a learned ruler, to seek, uninvited, an audience with a young stranger at that unseasonable hour of night. He began with a conciliating address, Rabbi, we know that thou art a teacher come from God; for no man can do these miracles that thou doest, except God be with him. But instead of acknowledging this complimentary salutation, Jesus bent his calm and searching eye upon the speaker, as if reading his very soul; then, with a sweet and solemn voice, he spoke and revealed the true condition of Nicodemus. Verily, verily I say unto you, Except a man be born again, he cannot see the kingdom of God. {2SP 126.2}[7]
§17
这个法利赛人因这句话而惊讶得不能自制，这句话的意思他领会了一部分；因为他曾听施洗约翰讲过悔改和洗礼，也听约翰说过那要来的一位要用圣灵给人施洗。尼哥底母久已感到犹太人中间缺乏灵性；他们的行为在很大程度上是受顽梗、骄傲和属世的野心指导的。他曾希望弥赛亚来的时候局面会改善。但他所期待的是一位会在耶路撒冷设立现世宝座，且会将犹太民族聚集到祂的旗下，用大能的膀臂征服罗马权势的救主。{2SP 127.1}[8]
§18
The Pharisee was surprised out of his self-possession by these words, the meaning of which he partially comprehended; for he had heard John the Baptist preach repentance and baptism, and also the coming of One who should baptize with the Holy Ghost. Nicodemus had long felt that there was a want of spirituality among the Jews; that bigotry, pride, and worldly ambition guided their actions in a great measure. He had hoped for a better state of things when the Messiah should come. But he was looking for a Saviour who would set up a temporal throne in Jerusalem, and who would gather the Jewish nation under his standard, bringing the Roman power into subjection by force of arms. {2SP 127.1}[8]
§19
这位饱学的权贵原是一个严格的法利赛人，素以善行和高度的虔诚自豪。他以为自己每日的生活在上帝看来是完全的，却震惊地听到耶稣说到有一个国度太纯洁了，他在现在的状态连看都不配。他虽心生疑问，却因主这么直接地把这句话应用在他身上而感到恼怒，而他的回答好像是他按字面意思理解了那句话似的：“人已经老了，如何能重生呢？”{2SP 127.2}[9]
§20
This learned dignitary was a strict Pharisee. He had prided himself upon his own good works and exalted piety. He considered his daily life perfect in the sight of God, and was startled to hear Jesus speak of a kingdom too pure for him to see in his present state. His mind misgave him, yet he felt irritated by the close application of the words to his own case, and he answered as if he had understood them in the most literal sense, How can a man be born when he is old? {2SP 127.2}[9]
§21
耶稣便又严肃地强调说：“我实实在在的告诉你，人若不是从水和圣灵生的，就不能进上帝的国。”尼哥底母不可能再误解耶稣的话了。他很清楚祂指的是水的洗礼和上帝的恩典。圣灵的能力改变整个的人。这种改变就是重生。{2SP 127.3}[10]
§22
Jesus, with solemn emphasis, repeated, Verily, verily I say unto thee, Except a man be born of the water and of the Spirit, he cannot enter into the kingdom of God. The words of Jesus could no longer be misunderstood. His listener well knew that he referred to water baptism and the grace of God. The power of the Holy Spirit transforms the entire man. This change constitutes the new birth. {2SP 127.3}[10]
§23
许多犹太人承认约翰是上帝所差来的一位先知，并在他手下接受了悔改的洗礼。同时他也曾明白教导他们，他的工作和使命是要为基督预备道路，祂是更大的光，会完成他所开始的工作。尼哥底母默想过这些事，如今便信服自己是在约翰所预言的那一位面前了。{2SP 128.1}[11]
§24
Many of the Jews had acknowledged John as a prophet sent of God, and had received baptism at his hands unto repentance; meanwhile he had plainly taught them that his work and mission was to prepare the way for Christ, who was the greater light, and would complete the work which he had begun. Nicodemus had meditated upon these things, and he now felt convinced that he was in the presence of that One foretold by John. {2SP 128.1}[11]
§25
耶稣说：“从肉身生的就是肉身；从灵生的就是灵。我说：‘你们必须重生’，你不要以为希奇。风随着意思吹，你听见风的响声，却不晓得从哪里来，往哪里去；凡从圣灵生的，也是如此”（约3:6-8）。耶稣在这里设法使尼哥底母铭记上帝之灵感化人心的绝对必要性，以便洁净人心，准备发展公义匀称的品格。“从心里发出来的，有恶念，凶杀，奸淫，苟合，偷盗，妄证，谤渎”（太15:19）。人心的源泉洁净了，所流出来的水才能纯净。{2SP 128.2}[12]
§26
Said Jesus, That which is born of the flesh is flesh; and that which is born of the Spirit is spirit. Marvel not that I said unto thee, Ye must be born again. The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth; so is every one that is born of the Spirit. Jesus here seeks to impress upon Nicodemus the positive necessity of the influence of the Spirit of God upon the human heart to purify it preparatory to the development of a righteous and symmetrical character. Out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies. This fountain of the heart being purified, the stream thereof becomes pure. {2SP 128.2}[12]
§27
这种新生在尼哥底母看来是神秘的。他问道：“怎能有这事呢？”耶稣叫他不要觉得惊奇，就用风的比喻来说明祂的意思。在树枝中间可以听到风的响声，在树叶和花朵上也能听到风声瑟瑟，可是眼睛却看不到它，也没有人知道它从哪里来，往哪里去。每一个从圣灵生的人，其经验也是这样。心智是一个无形的媒介，上帝用它来产生切实的果效。它的影响是强大的，支配着人们的行动。心若得以洁净脱离一切罪恶，就成了行善的动力。上帝使人重生的灵占据了人心，就会改变人生；罪恶的思想丢开了，不良的行为抛弃了，仁爱、谦让、和平，代替了愤怒、嫉妒、分争。那种肉眼所看不见的能力，就按着上帝的形像造了一个新人。{2SP 128.3}[13]
§28
This new birth looks mysterious to Nicodemus. He asks, How can these things be? Jesus, bidding him marvel not, uses the wind as an illustration of his meaning. It is heard among the branches of the trees, and rustling the leaves and flowers, yet it is invisible to the eye, and from whence it comes and whither it goeth, no man knoweth. So is the experience of every one who is born of the Spirit. The mind is an invisible agent of God to produce tangible results. Its influence is powerful, and governs the actions of men. If purified from all evil, it is the motive power of good. The regenerating Spirit of God, taking possession of the mind, transforms the life; wicked thoughts are put away, evil deeds are renounced, love, peace, and humility take the place of anger, envy, and strife. That power which no human eye can see, has created a new being in the image of God. {2SP 128.3}[13]
§29
尼哥底母更注意重生的方法而不是重要的必要性，所以耶稣责备了他，问他说：他既是以色列的一位夫子和教师，是讲解预言的人，怎么不知道这些事呢？难道他白白阅读了那些经文，没有明白人心必须藉着上帝的灵脱离其一切本性的污秽，得以洁净，才能进入天国吗？基督这里不是指有朝一日一个国度要诞生，人的身体要从坟墓里复活，而是指恩典在未悔改的人心中所做的内在工作。{2SP 129.1}[14]
§30
The necessity of the new birth was not so strongly impressed upon Nicodemus as the manner of its accomplishment. Jesus reproves him, asking if he, a master and teacher in Israel, an expounder of the prophecies, can be ignorant of these things. Has he read those sacred writings in vain, that he has failed to understand from them that the heart must be cleansed from its natural defilement by the Spirit of God before it can be fit for the kingdom of Heaven? Christ made no reference here to the resurrection of the body from the grave, when a nation shall be born in a day, but he was speaking in regard to the inward work of grace upon the unregenerate heart. {2SP 129.1}[14]
§31
祂刚刚从事了洁净圣殿的工作，把那些将它降格为买卖和勒索之地的人赶出了其神圣的院宇。那日在耶稣面前逃走的人没有一个靠着上帝恩典配从事圣殿的神圣侍奉。在法利赛人中确实有一些高尚的人，他们对正在败坏犹太民族并亵渎其宗教仪式的那些罪恶深感哀伤。他们也看出各种遗传和无用的形式已取代了真实的圣洁，但他们却无力阻止这些正在增长的罪恶。{2SP 129.2}[15]
§32
He had just been engaged in cleansing the temple, by driving from its sacred courts those who had degraded it to a place of traffic and extortion. Not one who had fled that day from the presence of Jesus was fitted by the grace of God to be connected with the sacred services of the temple. True, there were some honorable men among the Pharisees, who deeply regretted the evils that were corrupting the Jewish nation and desecrating its religious rites. They also saw that traditions and useless forms had taken the place of true holiness, but they were powerless to prevent these growing evils. {2SP 129.2}[15]
§33
耶稣藉着直接打击犹太人自私贪财的精神来开始祂的工作，显明他们虽然自称是亚伯拉罕的子孙，却不肯效法他的榜样。他们热心于外表的公义，却忽视了内在的圣洁。他们拘守律法的字句，却天天严重违反律法的精义。律法禁止人仇恨和偷窃，可是基督却宣布犹太人已使祂父的殿成了贼窝。人们的大需要乃是道德上的新生，除掉污染了他们的罪恶，复兴真正的知识和真正的圣洁。{2SP 130.1}[16]
§34
Jesus had commenced his work by striking directly at the selfish, avaricious spirit of the Jews, showing that while professing to be the children of Abraham they refused to follow his example. They were zealous for an external appearance of righteousness while they neglected internal holiness. They were sticklers for the letter of the law, while they grossly transgressed its spirit every day. The law forbade hatred and theft, yet Christ declared that the Jews had made his Fathers house a den of thieves. The great necessity of the people was a new moral birth, a removal of the sins that polluted them, a renewal of true knowledge and genuine holiness. {2SP 130.1}[16]
§35
这次洁净圣殿说明了每一个要获得永生的人里面必须完成的工作。耶稣耐心地向尼哥底母展开了救恩的计划，向他说明了圣灵如何将亮光和改变的能力带给每一个从圣灵生的人。就象风那样，虽然看不见，但其果效却是显而易见并可感受到的，上帝之灵给人心的洗礼也是这样，在经历其拯救能力之人的每一个行动中彰显它自己。{2SP 130.2}[17]
§36
This purifying of the temple illustrates the work that must be accomplished in every one who would secure eternal life. Patiently Jesus unfolded the plan of salvation to Nicodemus, showing him how the Holy Spirit brings light and transforming power to every soul that is born of the Spirit. Like the wind, which is invisible-- yet the effects of which are plainly seen and felt--is the baptism of the Spirit of God upon the heart, revealing itself in every action of him who experiences its saving power. {2SP 130.2}[17]
§37
祂说明背负重担的基督如何卸下受压迫之人的重担，吩咐人因脱离奴役而欢喜快乐。忧愁变成喜乐，人的脸上反射出天上的光辉。可是却没有人看到上帝为人卸下重担的手，也没有人见到从天庭降下的光芒。当人因着信投靠上帝之时，神恩天福就临到他了。这种奥秘超出人的智能，然而一个出死人生的人，却能体会到这是神圣的事实。{2SP 130.3}[18]
§38
He explained how Christ, the burden-bearer, lifts the burden from the oppressed soul, and bids it rejoice in deliverance from bondage. Joy takes the place of sadness, and the countenance reflects the light of Heaven. Yet no one sees the hand that lifts the burden, nor beholds the light descend from the courts of God. The blessing comes when the soul, by faith, surrenders itself to the Lord. This mystery exceeds human knowledge, yet he who thus passes from death to life realizes that it is a divine truth. {2SP 130.3}[18]
§39
对于人心因信基督而有的改变，尼哥底母只有一点模糊的理解，因为他已习惯于把冷淡的形式主义和刻板的仪式当作真正的宗教。大教师便说明祂在地上的使命并不是要建立一个现世的国度，仿效世上的浮华与炫耀，而是要建立和平仁爱的统治，藉着祂的中保工作把人带到天父面前。{2SP 131.1}[19]
§40
The conversion of the soul through faith in Christ was but dimly comprehended by Nicodemus, who had been accustomed to consider cold formality and rigid services as true religion. The great Teacher explained that his mission upon earth was not to set up a temporal kingdom, emulating the pomp and display of the world, but to establish the reign of peace and love, to bring men to the Father through the mediatorial agency of his Son. {2SP 131.1}[19]
§41
尼哥底母不知所措了。耶稣说：“我对你们说地上的事，你们尚且不信，若说天上的事，如何能信呢”（约3:12）？尼哥底母既不能领受基督用风的比喻解释上帝恩典在人心中作工的教训，又怎能领会祂荣耀天国的性质呢？他既看不出基督在地上工作的性质，就不能明白祂在天上的工作。耶稣向尼哥底母提到了大卫和以西结的预言：{2SP 131.2}[20]
§42
Nicodemus was bewildered. Said Jesus, If I have told you earthly things and ye believe not, how shall ye believe if I tell you of heavenly things? If Nicodemus could not receive his teachings illustrating the work of grace upon the human heart, as represented by the figure of the wind, how could he comprehend the character of his glorious heavenly kingdom should he explain it to him? Not discerning the nature of Christs work on earth, he could not understand his work in Heaven. Jesus referred Nicodemus to the prophecies of David and Ezekiel:-- {2SP 131.2}[20]
§43
“我要使他们有合一的心，也要将新灵放在他们里面，又从他们肉体中除掉石心，赐给他们肉心，使他们顺从我的律例，谨守遵行我的典章。他们要作我的子民，我要作他们的上帝。”“他们必到那里，也必从其中除掉一切可憎可厌的物。”“所以主耶和华说：‘以色列家啊，我必按你们各人所行的审判你们。你们当回头离开所犯的一切罪过。这样，罪孽必不使你们败亡。你们要将所犯的一切罪过尽行抛弃，自做一个新心和新灵。’”“上帝啊，求祢为我造清洁的心，使我里面重新有正直的灵。不要丢弃我，使我离开祢的面；不要从我收回祢的圣灵。求祢使我仍得救恩之乐，赐我乐意的灵扶持我，我就把祢的道指教有过犯的人，罪人必归顺祢。”“我也要赐给你们一个新心，将新灵放在你们里面，又从你们的肉体中除掉石心，赐给你们肉心”（结11:19,20,18；18:30,31；诗51:10-13；结36:26）。{2SP 131.3}[21]
§44
And I will give them one heart, and I will put a new spirit within you; and I will take the stony heart out of their flesh, and will give them an heart of flesh; that they may walk in my statutes, and keep mine ordinances, and do them; and they shall be my people, and I will be their God. And they shall come thither, and they shall take away all the detestable things thereof and all the abominations thereof from thence. Therefore, I will judge you, O house of Israel, every one according to his ways, saith the Lord God. Repent, and turn yourselves from all your transgressions; so iniquity shall not be your ruin. Cast away from you all your transgressions, whereby ye have transgressed; and make you a new heart and a new spirit. Create in me a clean heart, O God; and renew a right spirit within me. Cast me not away from thy presence; and take not thy holy spirit from me. Restore unto me the joy of thy salvation; and uphold me with thy free spirit. Then will I teach transgressors thy ways; and sinners shall be converted unto thee. A new heart also will I give you, and a new spirit will I put within you; and I will take away the stony heart out of your flesh, and I will give you an heart of flesh. {2SP 131.3}[21]
§45
饱学的尼哥底母从前读这些经文的时候，好像在云里雾里，现在才开始领会其真正意义，明白即使象他这样公正可敬的人也必须藉着耶稣基督经历重生。这是他能得救并且进入上帝国度的惟一条件。耶稣明确地说，人若不重生，就不能看出基督来到世上要建立的国。严守律法不足以使人有进天国的资格。{2SP 132.1}[22]
§46
The learned Nicodemus had read these pointed prophecies with a clouded mind, but now he began to comprehend their true meaning, and to understand that even a man as just and honorable as himself must experience a new birth through Jesus Christ, as the only condition upon which he could be saved, and secure an entrance into the kingdom of God. Jesus spoke positively that unless a man is born again he cannot discern the kingdom which Christ came upon earth to set up. Rigid precision in obeying the law would entitle no man to enter the kingdom of Heaven. {2SP 132.1}[22]
§47
人必须重生，藉着上帝之灵的运行而有一颗新心。圣灵的作用是净化人的生活，使人品格高尚。与上帝的这种关系使人配进荣耀的天国。人的发明无法挽救有罪的灵魂。惟有藉着悔改和降卑，服从上帝的要求，恩典之工才能进行。罪孽在上帝看来是很讨厌的。罪人已侮辱和亏待了上帝那么久，以致与所犯罪恶相称的悔改往往产生一种难堪的精神痛苦。{2SP 132.2}[23]
§48
There must be a new birth, a new mind through the operation of the Spirit of God, which purifies the life and ennobles the character. This connection with God fits man for the glorious kingdom of Heaven. No human invention can ever find a remedy for the sinning soul. Only by repentance and humiliation, a submission to the divine requirements, can the work of grace be performed. Iniquity is so offensive in the sight of God, whom the sinner has so long insulted and wronged, that a repentance commensurate with the character of the sins committed often produces an agony of spirit hard to bear. {2SP 132.2}[23]
§49
惟有藉着实际接受和应用神圣的真理才能向人展现上帝的国。惟有纯洁谦卑的心，顺从而仁爱，信心坚定地侍奉至高者，才能进入天国。耶稣还宣布：“摩西在旷野怎样举蛇，人子也必照样被举起来，叫一切信祂的都得永生”（约3:14,15）。那蛇在旷野中被挂在杆子上举在人们面前，好使凡被火蛇咬伤要死的人可以仰望这条象征基督的铜蛇而立刻痊愈。但他们必须凭信心仰望，否则就无济于事。人们也必须这样仰望人子为他们的救主以致永生。人因罪而使自己与上帝隔绝。基督把祂的神性带到地上，用人性遮掩了祂的神性，为要救人脱离沦丧的状况。人性是恶劣的，人的品格必须改变才能与上帝不朽国度中的纯净圣洁和谐一致。这种改变就是重生。{2SP 133.1}[24]
§50
Nothing less than a practical acceptance and application of divine truth opens the kingdom of God to man. Only a pure and lowly heart, obedient and loving, firm in the faith and service of the Most High, can enter there. Jesus also declares that as Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up, that whosoever believeth in him should not perish, but have eternal life. The serpent in the wilderness was lifted upon a pole before the people, that all who had been stung unto death by the fiery serpent might look upon this brazen serpent, a symbol of Christ, and be instantly healed. But they must look in faith, or it would be of no avail. Just so must men look upon the Son of Man as their Saviour unto eternal life. Man had separated himself from God by sin. Christ brought his divinity to earth, veiled by humanity, in order to rescue man from his lost condition. Human nature is vile, and mans character must be changed before it can harmonize with the pure and holy in Gods immortal kingdom. This transformation is the new birth. {2SP 133.1}[24]
§51
人若用信心持住上帝神圣的爱，就会藉着基督耶稣成为新造的人。世界被战胜了，人性被折服了，撒但被击败了。耶稣在这次对尼哥底母所作的重要讲道中，向这个尊贵的法利赛人展开了整个救恩计划和祂到世上来的使命。在祂以后的一切讲论中，救主没有一次像这次那样，将凡要承受天国的人心中所要成就的工作，一步一步地解释得这么圆满。祂将人类的得救直接追溯到天父的爱，这爱使祂赐下自己的儿子以至于死，好使人类得救。{2SP 133.2}[25]
§52
If man by faith takes hold of the divine love of God, he becomes a new creature through Christ Jesus. The world is overcome, human nature is subdued, and Satan is vanquished. In this important sermon to Nicodemus, Jesus unfolded before this noble Pharisee the whole plan of salvation, and his mission to the world. In none of his subsequent discourses did the Saviour explain so thoroughly, step by step, the work necessary to be done in the human heart, if it would inherit the kingdom of Heaven. He traced mans salvation directly to the love of the Father, which led him to give his Son unto death that man might be saved. {2SP 133.2}[25]
§53
耶稣知道祂已将真理的种子撒在了怎样的地土上。这种子在那里三年之久似乎没有明显的效果。尼哥底母虽然从来没有与耶稣为敌，但也没有公开承认祂。他按照自己的本性准确地权衡问题，以强烈地兴趣关注着耶稣一生的工作。他揣摩祂的教训，留心祂的奇事。拉撒路从死里复活原是祂弥赛亚身份的一个证据，在这个饱学的犹太人心中是无可争议的。{2SP 134.1}[26]
§54
Jesus was acquainted with the soil into which he cast the seeds of truth. For three years there was little apparent fruit. Nicodemus was never an enemy to Jesus, but he did not publicly acknowledge him. He was weighing matters with an exactitude that accorded with his nature. He watched the life-work of Jesus with intense interest. He pondered over his teachings and beheld his mighty works. The raising of Lazarus from the dead was an evidence of his Messiahship that could not be disputed in the mind of the learned Jew. {2SP 134.1}[26]
§55
有一次，当犹太公会正在制定最有效的办法要把耶稣定罪致死时，便听到他有权威的声音抗议说：“不先听本人的口供，不知道他所作的事，难道我们的律法还定他的罪吗？”这遭到了祭司长尖刻的抵制：“你也是出于加利利吗？你且去查考，就可知道加利利没有出过先知”（约7:51）。然而公会却散会了，因为他们无法就定耶稣的罪达成一致意见。{2SP 134.2}[27]
§56
Once, when the Sanhedrim council was planning the most effectual way of bringing about the condemnation and death of Jesus, his authoritative voice was heard in protest, Doth our law judge any man, before it hear him, and know what he doeth? This brought a sharp rebuff from the chief priest, Art thou also of Galilee? Search and look, for out of Galilee ariseth no prophet. Yet the council dispersed, for they could not obtain a unanimous assent to the condemnation of Jesus. {2SP 134.2}[27]
§57
犹太人猜疑约瑟和尼哥底母都同情加利利的那个教师，所以就没叫这两个人参加决定耶稣命运的会议。那天夜里在幽静的山上单独对一位听者所讲的话，并没有落空。当尼哥底母看到耶稣在十字架上，象一个罪犯一样被挂在天地之间，却为杀害祂的人祷告的时候；当他目睹自然界的震荡，看到在那个可怕的时辰日头隐蔽大地摇晃时；当岩石开裂，殿中的幔子裂为两半时；他就想起了橄榄山上那个严肃的教训：“摩西在旷野怎样举蛇，人子也必照样被举起来。”{2SP 134.3}[28]
§58
The Jews suspected both Joseph and Nicodemus of being in sympathy with the Teacher of Galilee, and these men were not summoned when the council met that decided the fate of Jesus. The words spoken at night to a single man in the lonely mountain were not lost. When Nicodemus saw Jesus upon the cross, hanging like a malefactor between heaven and earth, yet praying for his murderers; when he witnessed the commotion of nature, in that awful hour when the sun was hidden and the earth reeled in space, when the rocks were split in sunder and the vail of the temple rent in twain; then he remembered the solemn teaching in the mountain: As Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up. {2SP 134.3}[28]
§59
他的眼目明亮了，信心取代了疑惑和不定。那次秘密会谈时所发的光，照亮了救主的十字架。在那个灰心的危险时期，门徒的心因怀疑和恐惧而消化时，秘密作耶稣门徒的亚利马太人约瑟挺身而出，从彼拉多求得主的身体，而先前夜里去见耶稣的尼哥底母则带来了约一百斤的没药和沉香。这两个人亲手实行了最后的圣礼，将救主的身体放在从未葬过人的新坟里。这两位犹太高官在死者神圣的身体上撒下了泪水。{2SP 135.1}[29]
§60
The scales fell from his eyes, and faith took the place of doubt and uncertainty. Beams of light streamed from the secret interview in the mountain and illuminated the cross of the Saviour. In that time of discouragement and danger, when the hearts of the disciples were failing them through doubt and fear, Joseph of Arimathea, a secret disciple of Jesus, came forward and obtained the Lords body from Pilate, and Nicodemus, who at the first came to Jesus by night, brought a hundred pounds weight of myrrh and aloes. These two men with their own hands performed the last sacred rites, and laid the body of the Saviour in a new sepulchre where never man lay before. These lofty rulers of the Jews mingled their tears together over the sacred form of the dead. {2SP 135.1}[29]
§61
如今在门徒们灰心散去时，尼哥底母却勇敢地来到前线。他原是富有的，便用自己的财富来维持犹太人所希望在基督死后即要消灭的幼小教会。在危难之时，那曾一度这么慎重疑虑的人，竟一变而像磐石那样坚稳。他时时鼓励门徒的信心，供给他们传扬福音的经费。以前尊敬他的人，反过来欺骗他，逼害他，诬蔑他了。虽然在今世的财物方面，他变得贫穷了，然而那晚与年轻的加利利人密谈时所产生的信心，却没有动摇。{2SP 135.2}[30]
§62
Now, when the disciples were scattered and discouraged, Nicodemus came boldly to the front. He was rich, and he employed his wealth to sustain the infant church of Christ, that the Jews thought would be blotted out with the death of Jesus. He who had been so cautious and questioning, now, in the time of peril, was firm as the granite rock, encouraging the flagging faith of the followers of Christ, and furnishing means to carry on the cause. He was defrauded, persecuted, and stigmatized by those who had paid him reverence in other days. He became poor in this worlds goods, yet he faltered not in the faith that had its beginning in that secret night conference with the young Galilean. {2SP 135.2}[30]
§63
尼哥底母把那次与耶稣会谈的情形告诉使徒约翰，由受灵感的约翰的笔记载下来，留为后世亿万人的教训。其中所发挥的重大真理，今天仍与那个严肃的夜晚这位犹太人的高官，去阴影重重的山上见那卑微的拿撒勒的木匠，求问生命之道时一样重要的。{2SP 136.1}[31]
§64
Nicodemus related to John the story of that interview, and his inspired pen recorded it for the instruction of millions. The vital truths there taught are as important today as they were that solemn night in the shadowy mountain, when the mighty Jewish ruler came to learn the way of life from the lowly carpenter of Nazareth. {2SP 136.1}[31]
§65
“主知道法利赛人听见祂收门徒，施洗，比约翰还多，（其实不是耶稣亲自施洗，乃是祂的门徒施洗，）祂就离了犹太，又往加利利去”（约4:1-3）。{2SP 136.2}[32]
§66
When therefore the Lord knew how the Pharisees had heard that Jesus made and baptized more disciples than John (though Jesus himself baptized not, but his disciples), he left Judea, and departed again into Galilee. {2SP 136.2}[32]
§67
犹太人起了偏见，因为耶稣的门徒在洗礼的仪式中没有用与约翰一样的话。约翰施洗是叫人悔改，但耶稣的门徒给人施洗乃是基于信仰的表白，奉父、子、圣灵的名。约翰的教训与耶稣的教训原是完全和谐一致的，可是他的门徒却因嫉妒而担心他的影响在减弱。他们与耶稣的门徒争论施洗时所该用的言辞，后来索性辩论到耶稣的门徒有没有施洗的资格。{2SP 136.3}[33]
§68
The prejudice of the Jews was aroused because the disciples of Jesus did not use the exact words of John in the rite of baptism. John baptized unto repentance, but the disciples of Jesus, on profession of the faith, baptized in the name of the Father, Son, and Holy Spirit. The teachings of John were in perfect harmony with those of Jesus, yet his disciples became jealous for fear his influence was diminishing. A dispute arose between them and the disciples of Jesus in regard to the form of words proper to use at baptism, and finally as to the right of the latter to baptize at all. {2SP 136.3}[33]
§69
约翰的门徒心怀不平地来见约翰，说：“拉比，从前同你在约旦河外，你所见证的那位，现在施洗，众人都往祂那里去了”（约3:26）。约翰本有人性所共有的缺点和软弱。他在这件事上遭受了严峻的考验。他作为上帝先知的影响力已经大过其他任何人，直到基督的服务开始了。这位新教师的名声正在吸引全体人民的注意力，结果，约翰的声望渐渐变小了。他的门徒对他说的是真情实况，耶稣施洗，众人都到祂那里去了。{2SP 136.4}[34]
§70
Johns disciples came to him with their grievances, saying, Rabbi, he that was with thee beyond Jordan, to whom thou barest witness, behold, the same baptizeth, and all men come to him. John possessed the common infirmities of human nature. In this matter he was subjected to a severe trial. His influence as the prophet of God had been greater than any other mans, until the ministry of Christ commenced; but the fame of this new teacher was drawing the attention of all people, and in consequence, the popularity of John was waning. His disciples brought to him the true statement of the case, Jesus baptizeth, and all men come to him. {2SP 136.4}[34]
§71
约翰处在危险的位置；要是他在门徒发怨言时用一句同情或鼓励的话为他们的嫉妒辩护，就会产生严重的分裂。但先知却在回答门徒的话中显出了高贵无私的精神：{2SP 137.1}[35]
§72
John stood in a dangerous position; had he justified the jealousy of his disciples by a word of sympathy or encouragement in their murmurings, a serious division would have been created. But the noble and unselfish spirit of the prophet shone forth in the answer he gave to his followers:-- {2SP 137.1}[35]
§73
“若不是从天上赐的，人就不能得什么。我曾说：我不是基督，是奉差遣在祂前面的，你们自己可以给我作见证。娶新妇的就是新郎，新郎的朋友站着听见新郎的声音就甚喜乐。故此我这喜乐满足了。祂必兴旺，我必衰微”（约3:27-30）。{2SP 137.2}[36]
§74
A man can receive nothing, except it be given him from Heaven. Ye yourselves bear me witness, that I said, I am not the Christ, but that I am sent before him. He that hath the bride is the bridegroom; but the friend of the bridegroom, which standeth and heareth him, rejoiceth greatly because of the bridegrooms voice; this my joy therefore is fulfilled. He must increase, but I must decrease. {2SP 137.2}[36]
§75
要是约翰因被耶稣取代而显出失望或忧伤；要是他在察觉他对人们的影响力正在减弱时允许引起对他有利的同情；要是他在这个受试探的时辰有片刻忘了自己的使命，就会对基督教会的建立造成灾难性的后果。就会撒下纷争的种子，产生混乱状态，上帝的圣工就会因缺少适当的工人而衰退。{2SP 137.3}[37]
§76
Had John manifested disappointment or grief at being superseded by Jesus; had he allowed his sympathies to be aroused in his own favor, when he perceived that his power over the people was waning; had he for a moment lost sight of his mission in this hour of temptation, the result would have been disastrous to the establishment of the Christian church. The seeds of dissension would have been sown, anarchy would have sprung up, and the cause of God would have languished for want of proper workers. {2SP 137.3}[37]
§77
但约翰却不顾个人利益，反而站起来为耶稣辩护，证明祂作为所应许给以色列的那一位的优越性；他是来为祂预备道路的。他完全将自己与基督的圣工视为一体，并且宣称他最大的喜乐就是这圣工取得成功。然后，他超越了一切属世的考虑，作了这个非凡的见证——简直与耶稣在那次秘密会谈中对尼哥底母所作见证异曲同工： {2SP 138.1}[38]
§78
But John, irrespective of personal interest, stood up in defense of Jesus, testifying to his superiority as the Promised One of Israel, whose way he had come to prepare. He identified himself fully with the cause of Christ, and declared that his greatest joy was in its success. Then, rising above all worldly considerations, he gave this remarkable testimony--almost the counterpart of that which Jesus had given to Nicodemus in their secret interview:-- {2SP 138.1}[38]
§79
“从天上来的是在万有之上；从地上来的是属乎地，他所说的也是属乎地。从天上来的是在万有之上。祂将所见所闻的见证出来，只是没有人领受祂的见证。那领受祂见证的，就印上印，证明上帝是真的。上帝所差来的就说上帝的话，因为上帝赐圣灵给祂是没有限量的。父爱子，已将万有交在祂手里。信子的人有永生；不信子的人不得见永生，上帝的震怒常在他身上”（约3:31-36）。{2SP 138.2}[39]
§80
He that cometh from above is above all; he that is of the earth is earthly, and speaketh of the earth; he that cometh from Heaven is above all. And what he hath seen and heard, that he testifieth; and no man receiveth his testimony. He that hath received his testimony hath set to his seal that God is true. For he whom God hath sent speaketh the words of God; for God giveth not the Spirit by measure unto him. The Father loveth the Son, and hath given all things into his hand. He that believeth on the Son hath everlasting life; and he that believeth not the Son shall not see life; but the wrath of God abideth on him. {2SP 138.2}[39]
§81
这对法利赛人是多么好的讲道啊，为基督的服务扫清了道路。激励耶稣的精神，也控制着施洗约翰的心。他们的见证是交相辉映的；他们的生活都奉献给了同样的改革工作。先知指出救主乃是正在辉煌升起的公义的日头，不久就会使他自己的光黯然失色，在更大亮光的荣耀中变得苍白暗淡。约翰对耶稣工作的成功表现出无私的喜乐，藉此向世人显出凡人所曾显出的最真实的高贵典范。它对那些上帝所安置在要职的人含有一个降服和自我牺牲的教训，教导他们决不要把不适当的尊荣加到自己身上，也不要让竞争敌对的精神羞辱上帝的圣工。真正的基督徒应当维护正义，不顾一切个人的考虑。{2SP 138.3}[40]
§82
What a sermon was this to the Pharisees, clearing the way for the ministry of Christ. The same spirit that actuated Jesus, controlled the mind of John the Baptist. Their testimony corresponded; their lives were given to the same reformatory work. The prophet points to the Saviour as the Sun of Righteousness rising with splendor, and soon to eclipse his own light, then growing pale and dim in the glory of a greater light. John, by his unselfish joy in the successful ministry of Jesus, presents to the world the truest type of nobility ever exhibited by mortal man. It carries a lesson of submission and self-sacrifice to those whom God has placed in responsible positions. It teaches them never to appropriate to themselves undue honor, nor let the spirit of rivalry disgrace the cause of God. The true Christian should vindicate the right at the expense of all personal considerations. {2SP 138.3}[40]
§83
耶稣成功的消息传到了约翰那里，也传到了耶路撒冷，并在那里引起了对祂的嫉妒、猜忌和仇恨。耶稣知道法利赛人刚硬的心肠和暗昧的心思，也知道他们会不遗余力地在祂自己的门徒和约翰的门徒之间造成分裂，大大损害圣工，所以祂就安静地停止了施洗，退到加利利去。祂知道暴风雨正在集结，不久就会扫除上帝曾赐给世人的最高贵的先知。祂希望在摆在祂面前的大工中避免一切分裂，暂时离开那个地区，为了消除一切有害上帝圣工的兴奋。{2SP 139.1}[41]
§84
The news that had been carried to John concerning the success of Jesus, was also borne to Jerusalem, and there created against him jealousy, envy, and hatred. Jesus knew the hard hearts and darkened minds of the Pharisees, and that they would spare no pains to create a division between his own disciples and those of John that would greatly injure the work, so he quietly ceased to baptize and withdrew to Galilee. He knew that the storm was gathering which was soon to sweep away the noblest prophet God had ever given to the world. He wished to avoid all division of feeling in the great work before him, and, for the time, removed from that region for the purpose of allaying all excitement detrimental to the cause of God. {2SP 139.1}[41]
§85
这里有给跟从基督之人的一个教训，就是他们应当采取每一项适当的预防措施，以避免争执；因为一切利益分歧，都必在教会中导致争论和不幸的分歧，原可得救进入天国的人就沦丧了。在发生信仰危机时，自称上帝器具的领袖们应当效法伟大夫子和高贵的先知约翰的榜样。他们应当坚定站立，团结一致，捍卫真理，同时要谨慎作工，避免一切有害的争执。{2SP 139.2}[42]
§86
Here is a lesson to the followers of Christ, that they should take every proper precaution to avoid disagreement; for in every division of interest, resulting in disputation and unhappy differences in the church, souls are lost that might have been saved in the kingdom of Heaven. In the occurrence of a religious crisis, leading men who profess to be Gods instruments should follow the example of the great Master and that of the noble prophet John. They should stand firm and united in defense of the truth, while they carefully labor to avoid all injurious dissensions. {2SP 139.2}[42]