第15章 安息日
§1
第15章 安息日
§2
Chapter 15 - The Sabbath.
§3
那能使犹太人从周围的列国中脱颖而出，指明他们是真正敬拜创造主的，莫过于安息日的制度了。遵守安息日原是一个持续可见的记号，表明他们与上帝的联络，并使他们与其他民族区别开来。平日为谋生或为得属世利益而做的工作在第七日都是被禁止的。依照第四诫，安息日要专用于休息和虔诚敬拜。一切属世的工作都要暂停；但慈善怜悯的工作是符合主旨意的，不应受时间和地点的限制。解救受苦的人，安慰伤心的人，乃是出于爱心的劳苦，是尊重上帝圣日的。{2SP 193.2}[1]
§4
Nothing so distinguished the Jews from surrounding nations, and designated them as true worshipers of the Creator, as the institution of the Sabbath. Its observance was a continual visible token of their connection with God, and separation from other people. All ordinary labor for a livelihood or for worldly profit was forbidden upon the seventh day. According to the fourth commandment the Sabbath was dedicated to rest and religious worship. All secular employment was to be suspended; but works of mercy and benevolence were in accordance with the purpose of the Lord. They were not to be limited by time nor place. To relieve the afflicted, to comfort the sorrowing is a labor of love that does honor to Gods holy day. {2SP 193.2}[1]
§5
祭司在安息日献祭的工作比平时更多，但他们做侍奉上帝的神圣工作并不违背第四诫。以色列人与上帝隔绝之后，安息日制度的真正目的在他们心中就变得模糊起来。他们遵守安息日就越来越粗心大意，甚至漫不经心了。众先知向他们证明上帝不喜悦他们违背祂的安息日。尼希米说：“那些日子，我在犹大见有人在安息日踹酒醡，搬运禾捆驮在驴上，又把酒、葡萄、无花果，和各样的担子在安息日担入耶路撒冷，我就在他们卖食物的那日警戒他们”（尼13:15）。{2SP 194.1}[2]
§6
The work of the priests in connection with the sacrificial offerings was increased upon the Sabbath, yet in their holy work in the service of God they did not violate the fourth commandment of the decalogue. As Israel separated from God, the true object of the Sabbath institution became less distinct in their minds. They grew careless of its observance, and unmindful of its ordinances. The prophets testified to them of Gods displeasure in the violation of his Sabbath. Nehemiah says: In those days saw I in Judah some treading wine-presses on the Sabbath, and bringing in sheaves, and lading asses; as also wine, grapes, and figs, and all manner of burdens, which they brought into Jerusalem on the Sabbath-day, and I testified against them in the day wherein they sold victuals. {2SP 194.1}[2]
§7
耶利米吩咐他们说：“你们要谨慎，不要在安息日担什么担子进入耶路撒冷的各门；也不要在安息日从家中担出担子去。无论何工都不可做，只要以安息日为圣日，正如我所吩咐你们列祖的”（耶17:21, 22）。{2SP 194.2}[3]
§8
And Jeremiah commands them: Take heed to yourselves, and bear no burden on the Sabbath day, nor bring it in by the gates of Jerusalem; neither carry forth a burden out of your houses on the Sabbath day, neither do ye any work, but hallow ye the Sabbath day, as I commanded your fathers. {2SP 194.2}[3]
§9
但他们却不听从上帝默示之众先知的警告，竟越发偏离前辈的信仰。终于有灾难、逼迫和奴役因他们漠视上帝的要求而临到他们身上。{2SP 194.3}[4]
§10
But they heeded not the admonitions of the inspired prophets, and departed more and more from the religion of their fathers. At length calamities, persecution, and bondage came upon them in consequence of their disregard of Gods requirements. {2SP 194.3}[4]
§11
他们因遭受这些天谴而惊慌，便回头严格遵守神圣律法所吩咐的一切外表的形式。此外还不满足，又给那些仪式加添了许多难堪的要求。他们的骄傲和偏执使他们极其狭隘地解释上帝的要求。随着时间的流逝，他们逐渐用祖宗的遗传和习惯把自己围起来，直到视这些东西与最初的律法一样神圣不可侵犯。他们对自己和自己所定规条的信心，连同对一切民族的偏见，使他们抵制上帝的灵，也使他们离上帝的恩更远了。{2SP 194.4}[5]
§12
Alarmed at these visitations of divine punishment, they returned to the strict observance of all the outward forms enjoined by the sacred law. Not satisfied with this, they made burdensome additions to those ceremonies. Their pride and bigotry led them to the narrowest interpretation of the requirements of God. As time passed they gradually hedged themselves in with the traditions and customs of their ancestors, till they regarded them with all the sanctity of the original law. This confidence in themselves and their own regulations, with its attendant prejudice against all other nations, caused them to resist the Spirit of God, and separated them still farther from his favor. {2SP 194.4}[5]
§13
他们的苛求和限制十分令人厌倦，以致耶稣宣布：“他们把难担的重担捆起来，搁在人的肩上”（太23:4）。他们关于义务的错误标准，他们关于虔诚和敬虔的肤浅的检验标准，使人看不清上帝真实明确的要求。他们在严格遵守外在仪式时，却忽视了内心的侍奉。犹太人藉着积累遗传，严重地歪曲了上帝的诫命，以致在基督的日子，他们竟要控告祂犯了安息日，因为祂在那日做了仁慈怜悯的事。{2SP 195.1}[6]
§14
Their exactions and restrictions were so wearisome that Jesus declared: They bind heavy burdens, and grievous to be borne, and lay them on mens shoulders. Their false standard of duty, their superficial tests of piety and godliness, obscured the real and positive requirements of God. Heart service was neglected in the rigid performance of outward ceremonies. The Jews had so perverted the divine commandments, by heaping tradition upon tradition, that, in the days of Christ, they were ready to accuse him of breaking the Sabbath, because of his acts of mercy upon that day. {2SP 195.1}[6]
§15
当耶稣和门徒经过已经成熟待收割的庄稼地时，门徒饿了，因为他们的夫子教导人医治人的工作到很晚才结束，他们已经很久没吃东西了。他们就掐麦穗，用手搓了吃，这是符合摩西律法的规定的：“你进了邻舍站着的禾稼，可以用手摘穗子，只是不可用镰刀割取禾稼”（申23:25）。{2SP 195.2}[7]
§16
The grain was ready for the sickle when Jesus and his disciples passed through the corn fields on the Sabbath. The disciples were hungry, for their Master had extended his work of teaching and healing to a late hour, and they had been without food for a long time. They accordingly began to pluck the ears of corn and to eat, rubbing them in their hands, in accordance with the law of Moses, which provides that: When thou comest into the standing corn of thy neighbor, then thou mayest pluck the ears with thine hand; but thou shalt not move a sickle unto thy neighbors standing corn. {2SP 195.2}[7]
§17
奸细们一直在跟踪耶稣，监视祂，要得把柄控告祂，定祂的罪。他们看到门徒们掐麦穗吃，就立刻向祂抱怨说：“看哪，祢的门徒做安息日不可做的事了”（太12:2）！这就表现出了他们对律法的狭隘观念。但耶稣却这样为门徒辩护：“经上记着大卫和跟从他的人缺乏饥饿之时所做的事，你们没有念过吗？他当亚比亚他作大祭司的时候，怎么进了上帝的殿，吃了陈设饼，又给跟从他的人吃。这饼除了祭司以外，人都不可吃。又对他们说：安息日是为人设立的，人不是为安息日设立的。所以，人子也是安息日的主”（可2:25-28）。{2SP 196.1}[8]
§18
But spies were continually upon the track of Jesus, watching for some occasion to accuse and condemn him. When they saw this act of the disciples, they immediately complained to him, saying, Behold thy disciples do that which is not lawful to do upon the Sabbath day. In this they expressed their own narrow views of the law. But Jesus defended his followers thus: Have ye never read what David did, when he had need, and was a hungered, he, and they that were with him? how he went into the house of God in the days of Abiathar the high priest, and did eat the shewbread, which is not lawful to eat but for the priests, and gave also to them which were with him? And he said unto them, The Sabbath was made for man and not man for the Sabbath. Therefore the Son of Man is Lord also of the Sabbath. {2SP 196.1}[8]
§19
既然特别饥饿可以使大卫有理由干犯圣所的神圣，而不算有罪，那么门徒们在安息日掐麦穗吃这种小事就更不算有罪了。耶稣希望教祂的门徒和祂的敌人们知道：侍奉上帝原是首要的；若是工作时饿了累了，即使在安息日满足人的需要也是对的。主赐下那个神圣的制度并不是要妨碍我们生命的需要，不是要给我们带来痛苦不便，而是要使我们得福。“安息日是为人设立的，”是使人得安息和平安的，使人想起其创造主的作为，而不是要成为一个难堪的重担。{2SP 196.2}[9]
§20
If excessive hunger excused David for violating even the holiness of the sanctuary, and made his act guiltless, how much more excusable was the simple act of the disciples in plucking the grain and eating it upon the Sabbath day. Jesus would teach his disciples and his enemies that the service of God was first of all; and, if fatigue and hunger attended the work, it was right to satisfy the wants of humanity, even upon the Sabbath day. That holy institution was not given to interfere with the needs of our being, bringing pain, and discomfort, instead of blessings. The Sabbath was made for man, to give him rest and peace, and remind him of the work of his Creator, not to be a grievous burden. {2SP 196.2}[9]
§21
当安息日在圣殿中从事的工作是符合律法的；可是同样的操劳若是用在日常的事物上，就会违背律法。掐麦穗吃以维持体力，好用来侍奉上帝，原是对的，是合法的。然后耶稣便圆满地完成了自己的论证，宣布自己是“安息日的主”——是超乎一切疑问和一切律法的那一位。无穷的审判者援引他们所控门徒违背了的律例宣布门徒无罪。{2SP 197.1}[10]
§22
The work done in the temple upon the Sabbath was in harmony with the law; yet the same labor, if employed in ordinary business, would be a violation of it. The act of plucking and eating the grain to sustain the bodily strength, to be used in the service of God, was right and lawful. Jesus then crowned his argument by declaring himself the Lord of the Sabbath,--One above all question and above all law. This Infinite Judge acquits the disciples from blame, appealing to the very statutes they are accused of violating. {2SP 197.1}[10]
§23
但耶稣并不放过这事而不责备祂的敌人。祂宣布他们盲目地误解了安息日的目的。祂说：“‘我喜爱怜恤，不喜爱祭祀。’你们若明白这话的意思，就不将无罪的当作有罪的了”（太12:7）。然后祂将他们那许多无情的仪式与真正敬拜上帝之人应有的真实纯正和温柔仁爱作了对比：“我喜爱怜恤，不喜爱祭祀；喜爱认识上帝，胜于燔祭。他们却如亚当背约，在境内向我行事诡诈”（何6:6,7）。{2SP 197.2}[11]
§24
But Jesus did not let the matter drop without administering a rebuke to his enemies. He declared that in their blindness they had mistaken the object of the Sabbath. Said he: But if ye had known what this meaneth, I will have mercy, and not sacrifice, ye would not have condemned the guiltless. He then contrasted their many heartless rites with the truthful integrity, and tender love that should characterize the true worshipers of God: For I desired mercy, and not sacrifice; and the knowledge of God more than burnt-offerings. But they like men have transgressed the covenant; there have they dealt treacherously against me. {2SP 197.2}[11]
§25
耶稣是在这个十分顽梗偏执的民族中长大的；所以祂很清楚，祂若在安息日医治人，就会被视为违犯律法的人。祂也知道法利赛人会非常愤慨地咬住这种行为不放，从而设法鼓动人们反对祂。祂知道他们会把这些仁慈怜悯的工作用作强有力论据，去影响大众的心，群众的生活都被犹太人的规条束缚住了。祂虽知道这一切，但这并不能阻止祂拆毁那道挡住安息日的无意义的迷信的墙，并且教人们知道：慈善仁爱的行为在任何日子都是合法的。{2SP 197.3}[12]
§26
Jesus was reared among this people, so marked with bigotry and prejudice; and he therefore knew that in healing upon the Sabbath day, he would be regarded as a transgressor of the law. He was aware that the Pharisees would seize upon such acts with great indignation, and thereby seek to influence the people against him. He knew that they would use these works of mercy as strong arguments to affect the minds of the masses, who had all their lives been bound by the Jewish restrictions and exactions. Nevertheless he was not prevented by this knowledge from breaking down the senseless wall of superstition that barricaded the Sabbath, and teaching men that charity and benevolence were lawful upon all days. {2SP 197.3}[12]
§27
祂进了会堂，看到一个枯干了一只手的人。法利赛人注视着祂，急于看祂要对这人做什么——祂会不会在安息日医治这个人。他们唯一的目的就是找到把柄控告祂。耶稣看着那个枯干了一只手的人，吩咐他站出来。然后问道：“在安息日行善行恶，救命害命，哪样是可以的呢？他们都不作声。耶稣怒目周围看他们，忧愁他们的心刚硬，就对那人说：伸出手来！他把手一伸，手就复了原”（可3:4,5）。{2SP 198.1}[13]
§28
He entered the synagogue, and saw there a man who had a withered hand. The Pharisees watched him, eager to see what he would do with regard to this case--whether or not he would heal the man upon the Sabbath day. Their sole object was to find cause for accusation against him. Jesus looked upon the man with the withered hand, and commanded him to stand forth. He then asked, Is it lawful to do good on the Sabbath days, or to do evil? to save life, or to kill? But they held their peace. And when he had looked round about on them with anger, being grieved for the hardness of their hearts, he saith unto the man, Stretch forth thine hand. And he stretched it out; and his hand was restored whole as the other. {2SP 198.1}[13]
§29
祂曾证明这种医治瘫痪病人的工作是完全符合第四诫的原则的。但他们却问祂说：“安息日治病可以不可以”（太12:10）？耶稣便清晰有力地回答他们说：“你们中间谁有一只羊，当安息日掉在坑里，不把它抓住，拉上来呢？人比羊何等贵重呢！所以，在安息日做善事是可以的”（太12:11,12）。{2SP 198.2}[14]
§30
He justified this work of healing the paralytic, as in perfect keeping with the principles of the fourth commandment. But they questioned him: Is it lawful to heal on the Sabbath days? Jesus made them the clear and forcible answer, What man shall there be among you, that shall have one sheep, and if it fall into a pit on the Sabbath day, will he not lay hold on it, and lift it out? How much then is a man better than a sheep? Wherefore it is lawful to do well on the Sabbath days. {2SP 198.2}[14]
§31
奸细们不敢当众回答救主的话，因为怕给自己招来麻烦。他们知道自己会任人受苦或受死也不会违背他们的遗传去在主日解救人。然而若是有牲口陷入危险他们就会立刻把它救上来，因为若是不救物主就会有损失。这样，无言的牲口倒比照着上帝的形像所造的人尊贵了。{2SP 198.3}[15]
§32
The spies upon our Saviours words dared not, in the presence of the multitude answer this question for fear of involving themselves in difficulties. They knew that while they would leave men to suffer and die rather than to violate their traditions by relieving them upon the Lords day, a brute which had fallen into danger would be at once relieved, because of the loss that would accrue to the owner if he was neglected. Thus the dumb animal was exalted above man, made in the image of God. {2SP 198.3}[15]
§33
耶稣希望纠正犹太人关于安息日的假教训，也希望祂的门徒铭记：仁慈怜悯的行为在安息日是合法的。祂在治好枯干了一只手的那个人的事上打破了犹太人的惯例，让第四诫照着上帝将之赐给世人时的样子屹立。祂用这个举动尊崇了安息日，扫除了阻碍着它的无意义的规条。祂仁慈怜悯的行为确实尊荣了那日，而那些抱怨祂的人却用他们许多无用的仪式和礼节羞辱了安息日。{2SP 199.1}[16]
§34
Jesus wished to correct the false teachings of the Jews in regard to the Sabbath and also to impress his disciples with the fact that deeds of mercy were lawful on that day. In the matter of healing the withered hand he broke down the custom of the Jews, and left the fourth commandment standing as God had given it to the world. By this act he exalted the Sabbath, sweeping away the senseless restrictions that encumbered it. His act of mercy did honor to the day, while those who complained of him, were, by their many useless rites and ceremonies, themselves dishonoring the Sabbath. {2SP 199.1}[16]
§35
今日有些传道人教导说上帝的儿子违背安息日并且证明祂的门徒违背安息日也是正当的。他们虽然表面上是为了另一个目的，但他们与爱挑剔的犹太人采取的是一样的立场，因为他们也认为基督废除了安息日。{2SP 199.2}[17]
§36
There are ministers today who teach that the Son of God broke the Sabbath and justified his disciples in doing the same. They take the same ground as did the caviling Jews, although ostensibly for another purpose, since they hold that Christ abolished the Sabbath. {2SP 199.2}[17]
§37
耶稣叫法利赛人回答“在安息日行善行恶，救命害命，哪样是可以的”，是叫他们面对他们自己邪恶的目的。他们正跟踪着祂，要找机会诬告祂；他们用苦毒的仇恨和恶意寻索祂的性命，而祂却在救人的性命，使许多人心中快乐。照他们所计划的在安息日杀人难道比祂所做的在安息日医治人更好吗？难道在上帝的圣日心中谋划凶杀比用仁慈怜悯的行为表示爱众人的心更公义吗？{2SP 199.3}[18]
§38
Jesus in turning upon the Pharisees with the question whether it was lawful to do good upon the Sabbath day or evil, to save life or to kill, confronted them with their own wicked purposes. They were following upon his track to find occasion for falsely accusing him; they were hunting his life with bitter hatred and malice, while he was saving life and bringing happiness to many hearts. Was it better to slay upon the Sabbath, as they were planning to do, than to heal the afflicted as he had done? Was it more righteous to have murder in the heart upon Gods holy day, than love to all men which finds expression in deeds of charity and mercy? {2SP 199.3}[18]