第16章 山上布道
§1
第16章 山上布道
§2
Chapter 16 - Sermon on the Mount.
§3
世界救赎主设法使祂的教训简明到让听的人都能明白。祂不选择在墙院内或殿宇内施教。虽然耶稣确实常在这种地方讲道，以便接触一班不可能去听露天讲道的人，但祂更喜欢以田野、树林和湖滨为祂的殿。祂还特别喜欢常去这些地方默想和祷告。{2SP 200.1}[1]
§4
The Redeemer of the world sought to make his lessons so simple that all could understand who heard them. It was not his choice to teach within walls or temples. True, he often did so in order to reach a class whom he would not be likely to meet while speaking in the open air, but Jesus preferred the fields, the groves, and the lake-sides for his temples. There were also his favorite resorts for meditation and prayer. {2SP 200.1}[1]
§5
祂选择这些自然的圣所向百姓施教是有特别原因的。祂面前的地貌富有高低贵贱之人都熟悉的景物。祂从这些景物中提取例证，好简化祂的教训，使之在听众们的心中留下深刻的印象。枝头欢歌的小鸟，谷中盛开的鲜花，湖中洁白的水百合，参天的大树，多产的田园，波动的麦浪，贫瘠的土地，不结果子的树，巍峨的山岭，潺潺的溪流，绚烂的落日，都成了祂施教的手段或象征，用来说明神圣真理的荣美。祂将创造主可见的作品与祂所讲的生命之道联系起来，从而引导人心从大自然默想到大自然的上帝。{2SP 200.2}[2]
§6
He had special reasons for choosing these natural sanctuaries in which to give instruction to the people. The landscape lay before him, rich in scenes and objects familiar alike to the lofty and the humble. From these he drew illustrations that simplified his teachings, and impressed them firmly upon the minds of his hearers. The birds caroling in the leafy branches, the glowing flowers of the valley, the spotless lily resting on the bosom of the lake, the lofty trees, the fruitful lands, the waving grain, the barren soil, the tree that bore no fruit, the mighty hills, the bubbling brooks, the setting sun that tinted and gilded the heavens, all served as means of instruction, or as emblems by which he taught the beauties of divine truth. He connected the visible works of the Creator with the words of life which he spoke, and thus led the mind from the contemplation of Nature unto Natures God. {2SP 200.2}[2]
§7
耶稣在安息日医好了那个枯干了一只手的人，犹太人因这件奇事而对耶稣大起怨毒之心，所以祂和门徒就退到更有利的工作园地去。他们去了加利利海边，有大批的群众跟随着祂，因为在安息日行的这个新奇事传遍了那一带地区。耶稣教导人的时候，有许多病人和被鬼附的人被带到祂面前，祂就使他们痊愈。祂伟大的爱心充满了对患病受苦的可怜人的神圣同情，其中许多人只想设法挨近祂到足以摸到祂，相信只要这么做自己就会痊愈，而他们这样做也没有遭到失望，因为信心的触摸给他们带来了大医师的医治之能，于是他们的痛苦忧闷就变成喜乐感恩了。祂还赶出了许多鬼魔，那些鬼魔在离开他们的受害者时，承认基督说：“祢是上帝的儿子”（可3:11）。{2SP 201.1}[3]
§8
The malice of the Jews was so great in consequence of the miracle of Jesus in healing the man with the withered hand on the Sabbath day, that he with his disciples withdrew to a more favorable field of labor. They went to the seaside of Galilee, and great multitudes followed him, for this new miracle wrought upon the Sabbath day was noised abroad through all that region. As Jesus taught, many of the sick, and those possessed with demons, were brought to him, and he made them whole. His great heart of love was filled with divine pity for the poor sufferers, many of whom sought only to draw near enough to touch him, believing that in so doing they would be healed, and in this they were not disappointed, for the touch of faith brought healing power from the great Physician, and their distress and gloom were changed to joy and thanksgiving. He also cast out many demons, who, in leaving their victims, acknowledged Christ, saying, Thou art the Son of God. {2SP 201.1}[3]
§9
加利利人大大觉醒了，云集到救主面前。最后人群增多到祂几乎没有站脚的地方，所以祂就上了岸边的一只小船，在船上向群集在海滩上的众人讲道。祂就这样不停地教导百姓，医治病人。然而白天过去之后，祂就悄悄离开，藏身在山间僻静之处，去与祂的父私下交通。耶稣整夜祈祷，而祂的门徒则在山脚休息。约在黎明的时候，祂来叫醒他们。门徒们如今就要接受一份仅次于基督自己的神圣职责了。他们要与耶稣联合，与祂在一起，分享祂的喜乐和磨难，领受祂的教导，忠心见证祂大能的作为，以便能将如此得到的指示传给世人。他们要得到资格，以便耶稣能不时打发他们独自去教导去工作，正如祂又教导又工作一样。耶稣希望门徒们趁祂还在世上安慰和指导他们的时候在福音的工作上获得一种经验，以便他们在祂死后能成功地继续工作，并为基督的教会打下基础。{2SP 201.2}[4]
§10
The people of Galilee were greatly aroused, and flocked to the presence of the Saviour. At length the crowd so increased that he scarcely had room to stand, and therefore entered a small ship, which was near the shore, and there preached to the crowd the thronged upon the beach. So he labored uninterruptedly in teaching the people and in healing the sick. But when the day was far spent he stole away and hid himself in the solitude of the mountain, to commune with his Father in secret. Jesus spent the entire night in prayer, while his disciples slept at the foot of the mountain. About dawn he came and wakened them. The disciples were now about to receive an office of sacred responsibility, second only to that of Christ himself. They were to be set apart for the gospel work. They were to be linked with Jesus, to be with him, to share his joys and trials, to receive his teachings, and be faithful witnesses of his mighty works, that they might be able to impart the instruction thus gained to the world. They were to be qualified so that Jesus could at times send them forth alone to teach and work even as he taught and worked. Jesus wished his disciples to gain an experience in the gospel labor while he was on earth to comfort and direct them, so that they would be able to successfully continue the work after his death, and lay the foundation of the Christian church. {2SP 201.2}[4]
§11
耶稣正预备门徒接受任命并指示他们摆在面前伟大工作责任的时候，犹大强挤入他们中间。此人自称非常热爱耶稣，提出要作祂的门徒。他说：“夫子，祢无论往哪里去，我要跟从祢。”耶稣既不拒绝，也不欢迎，只说了一句很伤感的话：“狐狸有洞，天空的飞鸟有窝，人子却没有枕头的地方”（太8:19、20）。犹大原是自私的，他追求与基督联络的主要目的是要藉着祂得到现世的利益；但基督却提到自己的贫穷，将自己的状况与狐狸和飞鸟的状况相比，原是想打消犹大所可能怀有的要藉着跟从基督得到属世利益的盼望。犹大原是一个被公认为有管理能力的人，拥有不小的影响力。因此门徒们渴望他成为他们中的一员。他们在耶稣面前极力推荐他，说他会大大帮助祂的工作。所以他们见到祂对犹大如此冷淡就很诧异；但救主了解犹大的心，甚至在那时就知道他将来的背叛与死亡。可是耶稣仍希望这个人与自己联络，以便他可以获悉祂的神圣使命，得到道德力量去克服他品格的缺陷，并且经历会确保他得救的内心的完全改变。这是他藉着基督的帮助有可能去做的。{2SP 202.1}[5]
§12
While Jesus was preparing his disciples for their ordination, and instructing them as to the duties of the great work that lay before them, Judas urged his presence among them. This man made great professions of devotion to Jesus, and proposed to become one of his disciples. Said he, Master, I will follow thee whithersoever thou goest. Jesus did not warmly receive him, neither did he repulse him, but addressed him with these words of mournful pathos, The foxes have holes, and the birds of the air have nests; but the Son of Man hath not where to lay his head. Judas was selfish, and his main object in seeking a connection with Christ was to obtain temporal advantages through him; but Christs reference to his own poverty, contrasting his condition with that of the foxes and the birds, was designed to cut off any hope Judas might cherish of securing earthly gain by becoming a follower of Christ. Judas was a man of acknowledged executive ability, and possessed of no small influence. For these reasons the disciples were anxious that he should form one of their number. They commended him in the highest terms to Jesus, as one who would greatly assist him in his work. They were therefore surprised that he received him so coolly; but the Saviour read the heart of Judas, and knew, even then, the part he was to act in his future betrayal and execution. Still, Jesus wished to connect this man with himself, that he might learn his divine mission, and gain moral strength to overcome the defects in his character, and experience an entire change of heart that would ensure his salvation. This it was possible for him to do, through the help of Christ. {2SP 202.1}[5]
§13
犹大如此讨好，耶稣当时如果拒绝他，门徒心中就会质疑他们夫子的智慧。耶稣既接受了犹大，就避免了这一点，也将自私贪财的犹大置于最有利的地位，使他可以发展心与脑的品质，最终在天国获得一席之地。但尽管有这些宝贵的机会，犹大还是选择了令他遗臭万年的道路。{2SP 203.1}[6]
§14
Had Jesus repulsed Judas, the disciples, who regarded him with such favor, would have questioned, in their own minds, the wisdom of their Master. In receiving him, Jesus avoided this, and also placed the selfish and avaricious Judas in the most favorable position to develop qualities of mind and heart that would eventually gain for him a place in the kingdom of Heaven. But notwithstanding these precious opportunities Judas chose a course that covered him with everlasting infamy. {2SP 203.1}[6]
§15
耶稣把门徒聚集在自己周围，便在他们中间俯身，按手在他们头上，献上祈祷，把他们奉献给祂的圣工。这样，主的门徒就得到任命，去做福音传道工作。这事完成之后，耶稣和祂的同伴们又回到海边，群众早已聚集在那里要听祂讲道了。他们中许多人在那里为的是解除各种病患。祂便就地医治病人，安慰忧伤的人，直到人群增多到狭窄的海滩上没有站的地方了。所以耶稣就移到山上一处平坦并适宜于大群人集合的地方。耶稣把门徒叫到身旁，免得祂所说的伟大真理没能在他们心中留下深刻的印象，也免得有什么事使他们分心，不注意祂的话。{2SP 203.2}[7]
§16
Gathering his disciples about him, Jesus bowed in their midst, and, laying his hands upon their heads, offered a prayer, dedicating them to his sacred work. Thus were the Lords disciples ordained to the gospel ministry. This being accomplished, Jesus with his companions returned to the sea-side, where the multitudes were already gathering to hear him. Many of them were there for the purpose of being relieved of various maladies. Here he healed the sick and comforted the sorrowing, until the crowd increased so that there was not room for them upon the narrow beach. Jesus therefore moved up the mountain to a level space where the people could be accommodated. Here Jesus called his disciples near him, that the great truths he uttered might not fail to be indelibly impressed upon their minds, and that nothing might divert their attention from his words. {2SP 203.2}[7]
§17
虽然门徒们在祂近旁，祂的话也似乎特别是对他们讲的，但这些话也是要感动聚集在那里的大众的思想和良心。在每一次这种大型集会上，人们都期望耶稣就祂所说的新国度大显能力。有信仰的犹太人渴望祂使他们脱离奴役的轭，恢复他们古时的荣耀。但基督在祂的山边宝训中，却使他们属世荣耀的奢望落了空。祂开篇便向人们讲述了应该统管祂神圣恩典国度的原则，包含在那几个祝福中。{2SP 204.1}[8]
§18
Though the disciples were close about him, and his words seemed specially addressed to them, yet they were also designed to reach the hearts and consciences of the mixed crowd there assembled. At every large gathering of this kind, the people still expected that Jesus would make some great display of power in regard to the new kingdom of which he had spoken. The believing Jews looked for him to free them from the yoke of bondage and reinstate them in their ancient glory. But in his sermon on the mount Christ disappointed their hopes of earthly glory. He opened his discourse by stating the principles that should govern his kingdom of divine grace, as contained in the several beatitudes. {2SP 204.1}[8]
§19
“虚心的人有福了！因为天国是他们的”（太5:3）。虚心的人是那些不声称个人有什么功劳，也不自夸有什么美德的人。他们既认识到自己全然无助，绝对无用，并且深深知罪，就不将信心寄托在纯粹的外在仪式上，而是投靠耶稣，祂是完全公义完全慈悲的。基督徒惟有藉着谦卑才能升高。骄傲的心力争靠好行为挣得救恩乃是徒然的。因为虽然一个人若没有好行为就不能得救，但只有好行为不足以赢得永生。他在竭尽所能之后，基督必须将祂自己的义归给他。{2SP 204.2}[9]
§20
Blessed are the poor in spirit; for theirs is the kingdom of Heaven. The poor in spirit are those who claim no personal merit, and boast of no virtue in themselves. Realizing their utter helplessness, and deeply convicted of sin, they put no faith in mere outward ceremonies, but cast themselves upon Jesus who is all-righteous and all-compassionate. The Christian can only rise through humility. The proud heart strives in vain to earn salvation by good works; for though one cannot be saved without good works, yet these alone will not suffice to win eternal life. After he has done all he can, Christ must impute to him his own righteousness. {2SP 204.2}[9]
§21
上帝已在基督里赐下最好的恩赐，为要救赎人。这恩赐怎样是充足而无限的，拯救的恩典也照样是无限而充足的。基督的这句话打击了法利赛人自以为义的根本。他们自以为在属灵的知识上已经富足，没有认识到自己需要学习更多。这种品格不会在基督的国中有份。{2SP 205.1}[10]
§22
In Christ, God has bestowed Heavens best gift to redeem man, and, as the gift is full and infinite, so is saving grace boundless and all-sufficient. This saying of Christ struck at the very root of the self-righteousness of the Pharisees, who felt themselves already rich in spiritual knowledge, and did not realize their need to learn more. Such characters could have no part in the kingdom of Christ. {2SP 205.1}[10]
§23
“哀恸的人有福了，因为他们必得安慰”（太5:4）。耶稣在向那些哀恸的人宣布祝福时，原不是要教导说长期活在阴云之下有什么美德，也不是说自私的悲伤和抱怨本身有什么功劳，可以消除什么罪污。基督所说的哀恸乃是虔诚地为罪忧伤，使人悔改以至永生。许多人在自己的罪恶被发现时才忧伤，因为他们恶行的结果使他们陷入讨厌的境况。以扫为轻视和出卖了自己长子名分的罪而忧伤就是这样；那种罪所产生的意外结果使他忧伤。法老后悔自己顽梗地挑战上帝也是这样，他虽呼求主消除灾难，他的心却没有改变，一受试探就又犯罪。这种哀恸不会使人悔改。{2SP 205.2}[11]
§24
Blessed are they that mourn; for they shall be comforted. In pronouncing a blessing upon those who mourn, Jesus did not design to teach that there is any virtue in living under a perpetual cloud, nor that selfish sorrow and repining has any merit of itself to remove a single stain of sin. The mourning spoken of by Christ is a godly sorrow for sin, that works repentance unto eternal life. Many grieve when their guilt is discovered, because the result of their evil course has brought them into disagreeable circumstances. It was thus that Esau mourned the sin of despising and selling his birth-right; but it was the unexpected consequences of that sin which caused his grief. So Pharaoh regretted his stubborn defiance of God, when he cried for the plagues to be removed from him; but his heart was unchanged, and he was ready to repeat his crime when tempted. Such mourning is not unto repentance. {2SP 205.2}[11]
§25
真正知罪的人感到自己整个一生都是不断忘恩负义的场景。他感到自己抢夺了最好的朋友用无限的代价为他买来的光阴和精力。他的整个心灵充满了说不出来的忧伤，因为他轻视了慈怜的救主，使祂伤心。这种哀恸是宝贵的，因为它会产生和平的义果。俗人的立场可能会说这种忧伤乃是懦弱；其实它正是那用挣不断的链环把悔罪的人与无穷的上帝联在一起的力量。这也显明上帝的使者正在将人因硬心和犯罪而失去的美德带还给人。一个人承认和哀叹自己的错误，表明一种品格的卓越，能够看清并且纠正自己的错误。悔罪之人的眼泪，无非是圣洁的阳光出现之前的雨点。这种忧伤乃是喜乐的先声，而这喜乐将在人心内成为活的泉源。正在上帝的大园地中撒种的人，虽然辛苦流泪，却存心忍耐盼望，他们必定得福，因为天必敞开，雨必降下，确保丰收。于是当收割之主来到时，祂就会高高兴兴地把自己的禾捆带回家了。{2SP 206.1}[12]
§26
He who is truly convicted of sin feels his whole life to have been one continued scene of ingratitude. He feels that he has robbed his best friend of the time and strength which was bought for him at an infinite price. His whole soul is filled with unutterable sorrow that he has slighted and grieved his compassionate Saviour. Such mourning is precious, for it will yield the peaceable fruits of righteousness. The worldling, from his stand-point, may pronounce this sorrow a weakness; but it is the strength which binds the penitent to the Infinite One with links that cannot be broken. It reveals that the angels of God are bringing back to his soul the graces which were lost through hardness of heart and transgression. To confess and deplore ones errors evinces an excellence of character capable of discerning and correcting them. The tears of the penitent are only the clouds and the raindrops that precede the sunshine of holiness, the sorrow that heralds a joy that will be a living fountain in the soul. Men are sowing in Gods great field with toil and tears, yet with patient expectation; and they will be blessed, for the heavens will open and the rain will fall, insuring a bountiful harvest. Then when the Reaper comes, he will return with joy bringing home his sheaves. {2SP 206.1}[12]
§27
“温柔的人有福了！因为他们必承受地土”（太5:5）。那藏在基督里面的温柔，可以大大减少基督徒所遭遇的困难。耶稣邀请凡劳苦担重担的人到祂这里来，祂心里柔和谦卑，可以使他们得安息。基督徒若有夫子的谦卑，就能不顾日常所遭遇的轻视、挫折和烦恼，而且这一切也不会再使他精神忧郁了。耶稣所祝福的那种温柔表现在家庭里，就会使一家快乐。这种温柔不会引起争执，不会报人以恼怒，而会抚慰不平的心，并流露出一种柔情，使周围的人都能感受得到。它平息复仇的火焰，反映基督的品格。{2SP 206.2}[13]
§28
Blessed are the meek; for they shall inherit the earth. The difficulties that the Christian encounters may be very much lessened by that meekness of character which hides itself in Christ. Jesus invites all the weary and heavy laden to come unto him who is meek and lowly in heart, that they may find rest. If the Christian possesses the humility of his Master, he will rise above the slights, the rebuffs, and annoyances to which he is daily exposed, and they will cease to cast a gloom over his spirit. That meekness which Jesus blessed, operates amid the scenes of domestic life; it makes the home happy, it provokes no quarrels, gives back no angry answers, but soothes the irritated temper, and diffuses a gentleness which is felt by all within its charmed circle. It calms the inflammable spirit of retaliation, and mirrors forth the character of Christ. {2SP 206.2}[13]
§29
基督徒忍受诬告，要远胜过因报复敌人而给自己带来的折磨。仇恨与报复的精神是由撒但鼓动的，只能使怀有这种精神的人后悔。内心谦卑才是使基督徒得胜的力量。他的奖赏是一份荣耀的基业。{2SP 207.1}[14]
§30
Far better would it be for Christians to suffer under false accusations than to inflict upon themselves the torture of retaliation against their enemies. Hatred and revenge are instigated by Satan, and bring only remorse to him who cherishes them. Lowliness of heart is the strength that gives victory to the Christian. His reward is an inheritance of glory. {2SP 207.1}[14]
§31
“饥渴慕义的人有福了！因为他们必得饱足”（太5:6）。身体怎样需要现世的食物来供应身体系统的消耗并保持体力，心灵照样应该渴望属灵的食物来增长道德力量，满足心思与意念的渴望。身体怎样在不断接受维持生命与活力的营养，心灵也应照样不断领受使灵性强健的属天的食物。疲乏的旅行者怎样急切地在沙漠中寻找水泉，既找到了，就用那清凉的泉水止息自己如火的干渴，基督徒也应照样渴求并寻找纯净的生命水，基督乃是这水的泉源。在那里心灵可以得到满足，在那里由属世的纷争所生的热病可以消除，精神永远得到振作。然而那些听耶稣讲道的人大多只渴望属世的利益和尊荣。法利赛人的自高尤其阻止他们渴望达到比已有的成就更高的造诣，因为他们自视已经达到完全公义的顶峰。然而，也有许多人满心感激地听了耶稣的教训，从那时起便依照祂的教训调整自己的生活。{2SP 207.2}[15]
§32
Blessed are they who do hunger and thirst after righteousness; for they shall be filled. As the body feels the necessity for temporal food to supply the waste of the system, and preserve the physical strength, so the soul should long for that spiritual nourishment that increases the moral strength, and satisfies the cravings of the mind and heart. As the body is continually receiving the nutriment that sustains life and vigor, so should the soul constantly receive the heavenly food which gives nerve and muscle to spirituality. As the weary traveler eagerly seeks the spring in the desert, and, finding it, quenches his burning thirst with its cool and sparkling water, so should the Christian thirst for and seek the pure water of life, of which Christ is the fountain. There the soul may be satisfied, there the fever born of worldly strife is allayed, and the spirit is forever refreshed. But a majority of those who listened to Jesus hungered only for worldly advantages and honor. Especially did the self-exaltation of the Pharisees prevent them from longing for any higher attainments than they had already reached, for in their own estimation they were at the very pinnacle of perfect righteousness. However, there were many who heard thankfully the lessons of Jesus, and from that time, shaped their lives according to his teachings. {2SP 207.2}[15]
§33
“怜恤人的人有福了！因为他们必蒙怜恤”（太5:7）。耶稣在这里打击了犹太人的傲慢自大和残忍的偏狭。祭司和百姓通常都是傲慢专横的，与一切反对他们的人争吵，激烈批评和怨恨凡指责他们行动的人。耶稣论到法利赛人说：“你们将薄荷、芸香并各样菜蔬献上十分之一，那公义和爱上帝的事反倒不行了”（路11:42）。救主希望教导信徒仁慈的教训，好使他们不致缺乏那种慈怜的心，能够同情和帮助受苦的人和犯错的人，而不放大别人的过错。{2SP 208.1}[16]
§34
Blessed are the merciful; for they shall obtain mercy. Here Jesus struck a blow at the arrogance and cruel intolerance of the Jews. Both priests and people were, as a rule, overbearing, quarreling with all who opposed them, severely critical and resentful of any reflection cast upon their own acts. Jesus said of the Pharisees, Ye tithe mint, and rue, and all manner of herbs, and pass over judgment and the love of God. The Saviour desired to teach his followers a lesson of mercy that they should not be wanting in that tender compassion which pities and aids the suffering and erring, and avoids magnifying the faults of others. {2SP 208.1}[16]
§35
“清心的人有福了！因为他们必得见上帝”（太5:8）。犹太人十分讲究仪文方面的清洁。他们的条例成了极重的负担。盘据在他们心中的，是规条，禁忌和对于外表污秽的恐惧，以致忽视了必不可少的动机的纯正和行为的高贵。自私、不公和恶意给心灵造成的玷污，他们反倒不能觉察。{2SP 208.2}[17]
§36
Blessed are the pure in heart; for they shall see God. The Jews were so exacting in regard to ceremonial purity that their regulations were extremely burdensome. Their minds were so occupied with rules and restrictions, and the fear of outward defilement, that they lost sight of the necessity for purity of motive and nobility of action. They did not perceive the stain that selfishness, injustice, and malice, leave upon the soul. {2SP 208.2}[17]
§37
耶稣宣布清心的人必得见上帝。他们会在祂儿子身上认出祂来，圣子奉差到世上来拯救人类。他们的心思既被洁净并充满纯洁的思想，就会在创造主大能的作为中、在构成宇宙的美物与宏景中更加清楚地认出祂来。他们就会活在好像看得见的全能者面前，在祂所造的世界上，度祂在今世分配给他们的日子。他们也必在将来不朽的状态见上帝，就象亚当在伊甸园中与上帝同行共话一样。尽管现在清心的人见上帝“仿佛对着镜子观看，模糊不清；到那时就要面对面了”（林前13:12）。{2SP 208.3}[18]
§38
Jesus declared that the pure in heart should see God. They would recognize him in the person of his Son, who was sent to the world for the salvation of the human race. Their minds, being cleansed and occupied with pure thoughts, would more clearly discover the Creator in the works of his mighty hand, in the things of beauty and magnificence which comprise the universe. They would live as in the visible presence of the Almighty, in a world of his creation, during the time that he apportions them here. They would also see God in the future immortal state, as did Adam when he walked and talked with God in Eden. Even now the pure in heart see God through a glass darkly, but then face to face. {2SP 208.3}[18]
§39
“使人和睦的人有福了，因为他们必称为上帝的儿子”(太5:9)。我们的天父是一位和平的上帝。祂造了人便将之安置在一个平安稳妥的居所。伊甸园中一切都是团结一致幸福快乐的。那些与上帝的性情有份的人也必喜爱和平与知足；他们会培养那些必定导致这种结果的美德。他们会设法消除忿怒，止息怨恨和挑剔，以及一切促使人纷争反目的邪情恶欲。人们越与世界联合，就越陷入世界的作风中，他们心中就越少真平安的要素，越多受属世纷争、嫉妒、彼此以恶念相待之苦毒精神的影响，这种精神只需藉助某些环境就能使他们成为行恶的人。那些稍遇刺激就勃然大怒的人，那些窥伺别人的言行并在能够激起敌意之处私下传播之的人，与被称为上帝儿女的使人和睦的人是截然相反的。{2SP 209.1}[19]
§40
Blessed are the peace-makers; for they shall be called the children of God. Our Heavenly Father is a God of peace. When he created man he placed him in an abode of peace and security. All was unity and happiness in the garden of Eden. Those who are partakers of the divine nature will love peace and contentment; they will cultivate the virtues that insure those results. They will seek to allay wrath, to quiet resentment and fault finding, and all the evil passions that foster quarrels and dissensions. The more men unite with the world, and fall into its ways, the less they have of the true elements of peace in their hearts, and the more they are leavened with the bitterness of worldly strife, jealousy, and evil thoughts toward each other, which only needs certain circumstances to develop them into active agents for evil. Those whose anger kindles at slight provocations, and those who watch the words and acts of others to secretly report them where they will stir up enmity, are the direct opposite of the peace-makers who are called the children of God. {2SP 209.1}[19]
§41
真正的基督徒在与人交往时会抑制容易引起怒气与纷争的言语。全天庭都是和睦的，而那些与基督密切联络的人必定与上天和谐一致。耶稣宣布：“在世上你们有苦难；但你们在我里面有平安”（约16:33）。那些与救主一致的人不会烦乱不宁、不满不平。他们会与基督的性情有份，他们的生活也会效法祂的榜样。{2SP 210.1}[20]
§42
The true Christian will in his intercourse with men suppress words that would tend to produce unnecessary anger and strife. All Heaven is at peace, and those who are closely connected with Christ will be in harmony with Heaven. Jesus declared: In the world ye shall have tribulation; but in me ye shall have peace. Those who are in sympathy with the Saviour will not be restless and dissatisfied. They will partake of the nature of Christ, and their lives will emulate his example. {2SP 210.1}[20]
§43
这个道理很不符合文士和法利赛人的规则与榜样，令群众吃惊。他们给百姓灌输的思想是：幸福在于拥有今世的事物，人的名声和尊荣是值得贪爱的。被人称为“拉比”、被誉为很聪明很虔诚的人，又能在众人面前宣扬自己的德行，这些都是非常得意的事，而且被视为极大的幸福。但是耶稣在大庭广众之前宣称，这种人所能得到的一切报酬，不过是地上的财利和尊荣而已。祂说话的口气很肯定，大有服人之力。民众静默无言，顿时生出一种惧怕的感觉。他们怀疑地互相对视，如果这个人的教导是对的，那么谁能得救呢？但有许多人深信这位非凡的教师是受上帝的灵激励的，祂所发表的观点是神圣的。{2SP 210.2}[21]
§44
The multitudes were amazed at this doctrine, so at variance with the precepts and example of the scribes and Pharisees. The people had imbibed the idea from them that happiness consisted in the possession of the things of this world, and that fame and the honor of men were much to be coveted. It was very pleasing to be called Rabbi, and to be extolled as very wise and religious, having their virtues paraded before the public. This was considered the crown of happiness. But Jesus, in the presence of that vast throng, declared that earthly gain and honor was all the reward such persons would ever receive. Jesus spoke with certainty, and a convincing power attended his words. The people were silenced, and a feeling of fear crept over them. They looked at each other doubtfully. Who of them would be saved if this mans teachings were true? Many were deeply convicted that this remarkable teacher was actuated by the Spirit of God, and that the sentiments he uttered were divine. {2SP 210.2}[21]
§45
这些教训特别要使门徒受益，他们的生活要受这些教训的原则所支配。他们的工作是要向世人传授得自耶稣的神圣知识。他们的任务是要在远近各地的人中间传播福音，他们心中要明白耶稣一切的教训，铭记在记忆中，并且实行在生活中，这是非常重要的。每一个真理都要贮藏在他们的心思意念中，以备将来之用。{2SP 210.3}[22]
§46
These lessons of instruction were particularly calculated to benefit the disciples, whose lives would be governed by the principles therein taught. It was to be their work to impart the divine knowledge they derived from Jesus, to the world. It was their task to spread the gospel far and wide among the people of all lands, and it was very important that all the lessons of Jesus should be plain to their minds, stamped upon their memories, and incorporated in their lives. Every truth was to be stored away in their minds and hearts for future use. {2SP 210.3}[22]
§47
耶稣向人们说明了何为真幸福以及如何获得真幸福之后，便更加明确地指出了祂门徒的义务。他们要作为上帝所拣选的教师，把别人引入义路和永生。祂知道他们必要时常遭遇灰心和失望的事，以及坚决的反对和侮辱，而且他们的见证也要被人拒绝。祂的慧眼展望他们将来传道的年月，看到他们努力引导人们得救时必要遭受的悲伤和虐待。祂深知这些在祂面前留心听祂言语的平民，将来实行他们的使命时，必要忍受毁谤、苦刑、监禁和死亡。于是祂继续说：
§48
After Jesus had explained to the people what constituted true happiness, and how it could be obtained, he more definitely pointed out the duty of his disciples, as teachers chosen of God to lead others into the path of righteousness and eternal life. He knew that they would often suffer from disappointment and discouragement, that they would meet with decided opposition, that they would be insulted, and their testimony rejected. His penetrating eye looked down the coming years of their ministry, and saw the sorrow and abuse that would attend their efforts to lead men to salvation. Well he knew that the humble men who listened so attentively to his words were to bear, in the fulfillment of their mission, calumny, torture, imprisonment and death, and he continues:-- {2SP 211.1}[23]
§49
“为义受逼迫的人有福了，因为天国是他们的。人若因我辱骂你们，逼迫你们，捏造各样坏话毁谤你们，你们就有福了。应当欢喜快乐，因为你们在天上的赏赐是大的。在你们以前的先知，人也是这样逼迫他们”（太5:10-12）。耶稣在此向他们说明，他们在祂的圣工中正在经历大苦难的时候，正是他们有理由欢喜快乐的时候，并且承认他们受苦是于他们有益，因为这会有一种影响，使他们断绝对世界的情意，专心于天国。祂教导他们：他们的损失和失望会导致收获，他们的信仰和实践遭受的严峻考验，他们应当愉快地接受，而不是惧怕和躲避。这些苦难原是上帝的工具，要炼净他们，使他们配做特别的工作，也会增加在天上等候着他们的宝贵的赏赐。祂告诫他们：在受人逼迫时，不要失去信心，也不要因自己艰苦的命分而沮丧忧伤，而要记得以前的义人也照样曾因顺从而受苦。他们既急切的要尽他们对于世人的义务，并专心要讨上帝的喜悦，便从容忠诚地履行一切的本分，不顾世人的毁誉。{2SP 211.2}[24]
§50
Blessed are they which are persecuted for righteousness sake; for theirs is the kingdom of Heaven. Blessed are ye when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake. Rejoice, and be exceeding glad; for great is your reward in Heaven; for so persecuted they the prophets which were before you. Jesus here shows them that at the very time when they are experiencing great suffering in his cause, they have reason to be glad, and recognize that their afflictions are profitable to them, having an influence to wean their affections from the world and concentrate them upon Heaven. He taught them that their losses and disappointments would result in actual gain, that the severe trials of their faith and patience should be cheerfully accepted, rather than dreaded and avoided. These afflictions were Gods agents to refine and fit them for their peculiar work, and would add to the precious reward that awaited them in Heaven. He charged them, when persecuted by men, not to lose confidence, nor become depressed and mourn over their hard lot, but to remember that righteous men of the past had likewise suffered for their obedience. Anxious to fulfill their duty to the world, fixing their desire upon the approbation of God, they were calmly and faithfully to discharge every duty, irrespective of the fear or favor of man. {2SP 211.2}[24]
§51
对基督徒来说，那些似乎最难以忍受的事往往证明是他最大的福气。责备与谎言总是追随着那些忠心尽责的人。公义的品格虽因诽谤和谎言而名誉被毁，却必保持其美德的纯正与优秀。无论是被践踏在泥潭，还是被高举到天上，基督徒的生活都应该始终如一，自豪的清白意识就是它自身的奖赏。敌人的逼迫考验名誉的真基础。迟早会向世人显明邪恶的报告是真情的实况，还是恶意与报复的毒箭。坚定不移地侍奉上帝乃是解决这种问题的惟一可靠的方式。耶稣希望祂的子民极其小心，不要给圣工的敌人留地步，谴责他们的圣洁信仰。不应有一个错误的行为玷污其纯正。当一切论据都无效时，诽谤的人往往恼恨地向遭围困的上帝的仆人开火；但他们谎言的舌头最终会给他们自己带来咒诅。上帝终必维护正义，尊荣无辜的人，将他们隐藏在祂帐幕的隐蔽处，脱离口舌的纷争。{2SP 212.1}[25]
§52
Those things which seem to the Christian most grievous to be borne often prove his greatest blessing. Reproach and falsehood have ever followed those who were faithful in the discharge of duty. A righteous character, though blackened in reputation by slander and falsehood, will preserve the purity of its virtue and excellence. Trampled in the mire, or exalted to heaven, the Christians life should be the same, and the proud consciousness of innocence is its own reward. The persecution of enemies tests the foundation upon which the reputation really rests. Sooner or later it is revealed to the world whether or not the evil reports were true, or were the poisoned shafts of malice and revenge. Constancy in serving God is the only safe manner of settling such questions. Jesus would have his people use great care to give the enemies of his cause no ground to condemn their holy faith. No wrong action should cast a stigma upon its purity. When all arguments fail, the slanderers frequently open their galling fire upon the besieged servants of God; but their lying tongues eventually bring curses upon themselves. God will finally vindicate the right, honor the guiltless, and hide them in the secret of his pavilion from the strife of tongues. {2SP 212.1}[25]
§53
上帝的仆人总是受人责骂；但伟大的工作却在他们所遭受的迫害、监禁、鞭打和死亡中继续前进。随着时代的变迁，逼迫的性质有所改变，但其原理——其根本的精神——却与数百年前用石头打死和鞭打并杀害主所拣选之人的精神是一样的。{2SP 213.1}[26]
§54
Gods servants have always suffered reproach; but the great work moves on, amid persecution, imprisonments, stripes, and death. The character of the persecution changes with the times, but the principle--the spirit that underlies it--is the same that stoned and beat and slew the chosen of the Lord centuries ago. {2SP 213.1}[26]
§55
在世上行走的人中间，从来没有一个人所受的诽谤比上帝的儿子所受的更残忍。祂在每一点上都遭受了苦毒的责备。他们无故地恨祂。法利赛人甚至雇人到各城反复传讲他们所捏造的谎言，为要摧毁耶稣的感化力。可是祂却坚定地站在他们面前，宣布遭受辱骂乃是基督教财富的一部分，劝勉祂的门徒如何对付恶意之箭，吩咐他们在逼迫之下不要昏倒，而要“欢喜快乐；”“因为……在你们以前的先知，人也是这样逼迫他们”（太5:12）。耶稣继续使门徒的心铭记他们与世人的关系所带有的责任。祂说：{2SP 213.2}[27]
§56
There was never one who walked a man among men more cruelly slandered than the Son of God. He was met at every point with bitter reproaches. They hated him without a cause. The Pharisees even hired men to repeat from city to city the falsehoods which they themselves fabricated to destroy the influence of Jesus. Yet he stood calmly before them declaring that reproach was a part of the Christians legacy, counseling his followers how to meet the arrows of malice, bidding them not to faint under persecutions, but, Rejoice, and be exceeding glad; for so persecuted they the prophets which were before you. Jesus continued to impress upon the minds of his disciples the responsibility of their relation to the world. Said he:-- {2SP 213.2}[27]
§57
“你们是世上的盐。盐若失了味，怎能叫它再咸呢？以后无用，不过丢在外面，被人践踏了”（太5:13）。人们可以看见那些因失味无用而被丢在路旁的白盐在闪烁发光。耶稣用盐说明基督徒在世上的生活和教训。要不是为了少数居住在地上的义人，上帝的忿怒对恶人的惩罚就不会有片刻的迟延。但上帝子民的祷告和善行保存了世界；他们乃是活的香气。然而如果基督徒只是挂名的，他们如果没有善良的品格和敬虔的生活，就会象失了味的盐一样。他们在世上的感化力就是坏的；他们比不信的人还坏。{2SP 214.1}[28]
§58
Ye are the salt of the earth; but if the salt have lost its savor, wherewith shall it be salted? it is thenceforth good for nothing but to be cast out, and to be trodden under foot of men. The people could see the white salt, glistening in the pathway, where it had been cast out because it had lost its savor and was therefore useless. Jesus used salt as an illustration of the Christians life and teachings upon the world. Were it not for the few righteous who inhabit the earth, the wrath of God would not be delayed a moment from punishing the wicked. But the prayers and good works of the people of God preserve the world; they are the savor of life. But if Christians are only so in name, if they have not virtuous characters and godly lives, they are like the salt that has lost its savor. Their influence upon the world is bad; they are worse than unbelievers. {2SP 214.1}[28]
§59
耶稣用听众能看见的东西作为象征，来教导祂的真理。人们还在清早的时候就聚在一起来听祂讲道。辉煌的太阳在蔚兰的天空中越升越高，驱散了笼罩在幽谷和山间小径上的阴影。东方的曙光尚未消逝。阳光灿烂，普照大地。平静的湖面反射出金色的光芒，映衬出玫瑰色的朝霞。蓓蕾，花朵和枝叶上的露珠闪闪发光。大自然在新一天的福惠之下微笑。鸟儿们也在林间唱起甜美的歌曲。救主看看面前的群众，再看看正在升起的太阳，就对祂的门徒说:“你们是世上的光。”这个比喻特别惊人。太阳怎样用其愉快地光线照亮地貌，驱除黑夜的阴影，照样，门徒们也要传播真理之光，驱除笼罩着世人的道德的黑暗。在旭日光辉之中，四周小山上的村镇历历在目，构成一幅悦目的景象。耶稣指着这些村镇说：“城造在山上是不能隐藏的。人点灯不放在斗底下，是放在灯台上，就照亮一家的人。你们的光也当这样照在人前，叫他们看见你们的好行为，便将荣耀归给你们在天上的父”(太5:14-16)。在这些话中，耶稣教导祂的门徒：他们若是希望指引别人走上义路，他们自己的榜样就该正确，他们的行为要表现真理之光。{2SP 214.2}[29]
§60
Jesus took objects in the view of his listeners as emblems by which to teach his truth. The people had come together to hear him while it was yet early morning. The glorious sun, climbing higher and higher in the blue sky, was chasing away the shadows that lurked in the valleys and among the narrow defiles of the mountains. The glory of the eastern heavens had not yet faded out. The sunlight flooded the land with its splendor, the placid surface of the lake reflected the golden light, and mirrored the rosy clouds of morning. Every bud and flower and leafy spray glistened with dew-drops. Nature smiled under the benediction of a new day, and the birds sang sweetly among the spreading trees. The Saviour looked upon the company before him, and then upon the rising sun, and said to his disciples, Ye are the light of the world. The figure was peculiarly striking. As the sun lit up the landscape with his genial rays and scattered the shades of night, so the disciples were to diffuse the light of truth, and scatter the moral darkness that brooded over the world. In the brilliant light of morning the towns and villages situated upon the surrounding hills stood forth clearly and made an attractive feature of the scene. Jesus, pointing to them said, A city that is set on a hill can not be hid. Neither do men light a candle, and put it under a bushel, but on a candlestick, and it giveth light unto all that are in the house. Let your light so shine before men that they may see your good works, and glorify your Father which is in Heaven. In these words Jesus taught his disciples that if they wished to direct others in the path of righteousness, their own example should be correct, and their acts reflect the light of truth. {2SP 214.2}[29]
§61
道德疾病很多，黑暗遮盖大地；但基督的门徒却被描绘为照在夜间黑暗中的亮光。那些光线显明罪人路上的危险，指出通向公义与安全的正路。自称跟从基督且拥有真理之光的人，若是不小心地以适当地方式向别人提出那个真理，处在错谬黑暗中的人就会看不到真理有什么美妙之处。一个人在黑夜提着灯笼给另一个跟着他的人照路时，提灯笼的人有时不小心，竟置身于灯笼和他正带领的人中间，暂时照在那人路上的光既然被挡住了，路上的黑暗对那人来说就更浓重了。许多企图把上帝的真理传给他人的人也是这样；他们用自己有缺陷的品格掩藏了宝贵的亮光，他们的缺陷显得异常黑暗，使许多人转离了真理。自称跟从基督之人的品格应当十分令人钦佩，他们的行为应当十分可资效法，好把世人吸引到一种结出这种义果的宗教。这样他们就会蒙引导去调查研究，并信奉这种宗教，因为他们看到这种宗教的代表们的生活发出了如此圣洁的光辉，使他们成了世上的灯塔。{2SP 215.1}[30]
§62
Moral disease abounds, and darkness covers the earth; but the disciples of Christ are represented as lights shining amid the gloom of night. Those rays reveal the dangers that lie in the sinners path, and point the true way to righteousness and safety. If those who profess to be Christs followers, and to have the light of truth, are not careful to present that truth to others in a proper manner, those who are in the darkness of error will see no beauty in it. In carrying a lantern on a dark night, to light the way for one who is following, the bearer sometimes becomes careless, and permits his person to interpose between the light and the one whom he is guiding, and the darkness of the way is rendered more intense to him from the temporary light that has been shed upon it. So with many who essay to present the truth of God to others; they hide the precious light with their own defective characters, which stand out darkly conspicuous in their deformity, and turn many from the truth. The characters of the professed followers of Christ should be so admirable, and their deeds so exemplary, that the world will be attracted toward a religion that bears such fruits of righteousness. They will thus be led to investigate and embrace its principles from the fact that the lives of its representatives shine forth with such holiness that they are the beacon lights of the world. {2SP 215.1}[30]
§63
法利赛人既使自己与世界隔绝，就不可能对世人发挥感化力。但耶稣却称祂的门徒为“世上的光”。他们的教训和榜样要驱散错谬的乌云，各国各民都要感受到他们的影响力。圣经的宗教不要局限在它的封面与封底之间，也不要禁闭在教会的院墙之内。不可只是为了我们自己的益处才偶尔提出它来，然后又小心地放到一边去；而要让它圣化日常的生活，在每一业务交易和人生的一切社会关系中显出它来。这样的宗教与法利赛人的宗教形成鲜明的对照，后者只存在于空洞地遵守各种规条和仪式，对他们的生活没有一点高尚的感化力。{2SP 216.1}[31]
§64
The Pharisees shut themselves away from the world, and thereby made it impossible for them to exert an influence over the people of the world; but Jesus names his disciples the light the world. Their teachings and example are to scatter the clouds of error, and all nations and people are to feel their influence. The religion of the Bible is not to be confined between two covers nor within the walls of a church. It is not to be brought out only occasionally simply for our own benefit, and then carefully laid aside again, but it is to sanctify the daily life, to manifest itself in every business transaction and in all the social relations of life. Such a religion was in marked contrast with that of the Pharisees, which consisted only in the hollow observance of rules and ceremonies, and shed no ennobling influence over their lives. {2SP 216.1}[31]
§65
耶稣被奸细们密切监视着，他们随时准备要抓住祂可能脱口而出的什么轻率之言。救主很清楚祂许多听众心中的偏见。祂没说什么话去打乱犹太人对摩西的宗教和制度的信心。道德律法和仪文律法原是整个犹太体系的基础，那曾宣布律法的同一个声音，也讲了山边宝训。耶稣正是因为非常尊重律法和先知，才设法打破把犹太人围起来的迷信规条之墙。祂希望他们不仅要遵守律法，也要发扬那律法的原则和众先知的教导。{2SP 216.2}[32]
§66
Jesus was closely watched by spies, who were ready to seize any unguarded word that might drop from his lips. The Saviour was well aware of the prejudice existing in the minds of many of his hearers. He said nothing to unsettle the faith of the Jews in the religion and institutions of Moses. The same voice that declared the moral and ceremonial law, which was the foundation of the whole Jewish system, also uttered the words of instruction on the mount. It was because of his great reverence for the law and the prophets that Jesus sought to break through the wall of superstitious exactions that hemmed in the Jews. He wished them not only to observe the law, but to develop the principles of that law and the teachings of the prophets. {2SP 216.2}[32]
§67
耶稣虽然严厉批评了犹太人对律法的错误解释，但却小心地防备祂门徒放弃那些托付给希伯来人的重要真理。耶稣来不是要摧毁他们对祂曾在旷野藉着摩西所赐给他们的指示的信心。但祂在教导他们适当尊重那律法的同时，也愿引导他们到更高的真理和更大的知识，好使他们前进到更清楚的亮光里。{2SP 217.1}[33]
§68
Jesus severely criticized the false interpretations which the Jews had given to the law, yet he sufficiently guarded his disciples against the danger of yielding up the vital truths given to the Hebrews. Jesus came not to destroy their confidence in the instruction which he himself had given them through Moses in the wilderness. But, while he taught them due reverence for that law, he desired to lead them on to higher truths and a greater knowledge, that they might advance into clearer light. {2SP 217.1}[33]
§69
耶稣一说明祂的门徒在义行中的责任，法利赛人就看出祂所教的道理谴责了他们的行径，为了使百姓对大教师产生偏见，他们就交头接耳地评论耶稣的教训是违背摩西律法的，因为祂没有提到那律法。他们这样是要引起百姓对基督的愤慨。但耶稣既觉察他们的意图，就令他们完全失败，当着大众的面以清晰明确的声音宣布说：{2SP 217.2}[34]
§70
As Jesus explained the duty of his disciples in the works of righteousness, the Pharisees saw that the doctrines taught condemned their course, and, in order to prejudice the people against the great Teacher, whispered to one another that the lessons of Jesus were in opposition to the law of Moses, in that he made no mention of that law. In this way they designed to arouse the indignation of the people against Christ. But Jesus, perceiving their intent, in the presence of the vast multitude, and in a clear and distinct voice, declared, to the utter discomfiture of his enemies, these words:-- {2SP 217.2}[34]
§71
“莫想我来要废掉律法和先知，我来不是要废掉，乃是要成全。我实在告诉你们，就是到天地都废去了，律法的一点一画也不能废去，都要成全”（太5:17,18）。耶稣在这里驳斥了法利赛人的控告。祂对世人的使命就是维护他们所控告祂违反了的神圣律法的要求。上帝的律法若是能改变或废除，基督就不需要来到堕落的世界遭受人类犯罪的结果了。耶稣来说明上帝的律法与人类的关系，也要用祂自己顺从的榜样说明律法的条例。祂进一步宣布：“所以，无论何人废掉这诫命中最小的一条，又教训人这样做，他在天国要称为最小的”（太5:19）。救主就这样宣布了道德律法的有效性。那些违背上帝诫命，又言传身教地教训他人也做同样事情的人，是被基督定罪的。他们是那恶者之子。那恶者原是首先反抗上帝律法的。耶稣既明确宣布了祂对祂父之律法的尊敬，便用这些话谴责了法利赛人的行为，他们虽严格遵守那律法的外在仪式，他们的内心和生活却是腐败的：{2SP 218.1}[35]
§72
Think not that I am come to destroy the law, or the prophets; I am not come to destroy, but to fulfill. For verily, I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled. Here Jesus refutes the charge of the Pharisees. His mission to the world is to vindicate the claims of that sacred law which they charge him with breaking. If the law of God could have been changed or abolished, then Christ need not have come to a fallen world to suffer the consequence of mans transgression. Jesus came to explain the relation of the law of God to man, and to illustrate its precepts by his own example of obedience. He further declares that, Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of Heaven. Thus did the Saviour declare the validity of the moral law. Those who disobey the commandments of God, and teach others to do the same by their example and doctrine, are condemned by Christ. They are the children of the wicked one, who was the first rebel against the law of God. Having explicitly declared his reverence for his Fathers law, Jesus in these words condemns the practices of the Pharisees, who were strict in their outward observance of that law while their hearts and lives were corrupt:-- {2SP 218.1}[35]
§73
“我告诉你们，你们的义若不胜于文士和法利赛人的义，断不能进天国”（太5:20）。这里所教导的义是内心和生活符合上帝已启示的旨意。耶稣教导说：上帝的律法应当管制人心的思想和意图。真正的敬虔使人的思想和行为高尚；然后外表的宗教形式要符合基督徒内在的纯正；然后敬拜上帝时所需要的那些礼节才不是无意义的仪式，象假冒为善的法利赛人的那些仪式一样。{2SP 218.2}[36]
§74
For I say unto you, That except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of Heaven. The righteousness here taught was conformity of the heart and life to the revealed will of God. Jesus taught that the law of God should regulate the thoughts and purposes of the mind. True godliness elevates the thoughts and actions; then the external forms of religion accord with the Christians internal purity; then those ceremonies required in the service of God are not meaningless rites, like those of the hypocritical Pharisees. {2SP 218.2}[36]
§75
今日的许多宗教教师自己在违背上帝的诫命，还教导别人也这么做。他们竟取代那些圣洁的诫命，大胆地教导人的习惯与遗传，不顾基督所作直率的见证——这种人“在天国要称为最小的。”耶稣向聚集听祂讲道的大众、向设法控告祂轻视那律法的法利赛人、也向各时代的人宣布：耶和华的律例是不可改变的，是永恒的。{2SP 219.1}[37]
§76
Many religious teachers of today are themselves breaking the commandments of God, and teaching others to do so. In place of those holy commandments, they boldly teach the customs and traditions of men, regardless of the direct testimony of Christ that such ones should be least in the kingdom of Heaven. Jesus declared to the multitude assembled to hear him, to the Pharisees, who sought to accuse him of lightly regarding the law, and to the people of all time, that the precepts of Jehovah were immutable and eternal. {2SP 219.1}[37]
§77
有报告说在迦百农附近的野外发生了凶杀和抢劫的事，结果在那些聚集来听耶稣讲道的人中间引起了普遍的愤慨和恐怖。神圣的教师便利用这个机会提出一个重要的教训。祂说：{2SP 219.2}[38]
§78
The report had been brought of murder and robbery in the wild region near Capernaum, and there was a general expression of indignation and horror in consequence among those who were assembled to hear Jesus. The divine Teacher took advantage of this circumstance to point an important lesson. Said he:-- {2SP 219.2}[38]
§79
“你们听见有吩咐古人的话，说：‘不可杀人’；又说：‘凡杀人的难免受审判。’只是我告诉你们：凡无缘无故地向弟兄动怒的，难免受审判；凡骂弟兄是拉加的，难免公会的审断；凡骂弟兄是魔利的，难免地狱的火”（太5:21,22）。耶稣在这里描绘了凶杀最初存在于人心中的状况。乐于施行暴力的恶意与报复精神本身就是凶杀。耶稣进一步说到：“凡无缘无故地向弟兄动怒的，难免受审判。”有一种愤怒不是这种犯罪性质的愤怒。在某些情况下，即使是跟从基督的人，有某种愤慨也是正当的。当他们看到上帝受羞辱，祂的名被辱骂，宝贵的真理圣工因那些自称尊敬它的人而名誉扫地时，当他们看到无辜的人受压迫遭迫害时，他们就会义愤填膺。这种出自敏感道德的愤怒并不是罪。在听众中，有些人庆幸自己是义人，因为他们没有公开犯过罪，但他们心中却怀有与促使那刺杀者去犯可怕罪行的同样性质的情绪。但这些人却自表虔诚，符合一切外在的宗教要求。耶稣对这种人说：{2SP 219.3}[39]
§80
Ye have heard that it was said by them of old time, Thou shalt not kill; and whosoever shall kill shall be in danger of the Judgment. But I say unto you, That whosoever is angry with his brother without a cause shall be in danger of the Judgment; and whosoever shall say to his brother, Raca, shall be in danger of the council; but whosoever shall say, Thou fool, shall be in danger of hell fire. Here Jesus describes murder as first existing in the mind. That malice and revenge which would delight in deeds of violence is of itself murder. Jesus goes further still, and says, Whoever is angry with his brother without a cause shall be in danger of the Judgment. There is an anger that is not of this criminal nature. A certain kind of indignation is justifiable, under some circumstances, even in the followers of Christ. When they see God dishonored, his name reviled, and the precious cause of truth brought into disrepute by those who profess to revere it, when they see the innocent oppressed and persecuted, a righteous indignation stirs their soul; such anger, born of sensitive morals, is not a sin. Among the listeners are those who congratulate themselves upon their righteousness because they have committed no outward crime, while they are cherishing in their hearts feelings of the same nature as that which prompts the assassin to do his fearful deed. Yet these men make professions of piety, and conform to the outward requirements of religion. To such Jesus addresses these words:-- {2SP 219.3}[39]
§81
“所以，你在祭坛上献礼物的时候，若想起弟兄向你怀怨，就把礼物留在坛前，先去同弟兄和好，然后来献礼物”（太5:23,24）。祂就这样说明犯罪源于内心，那些让仇恨和报复在自己心中有地位的已经把脚踏在谋杀的道路上了，他们的礼物不蒙上帝悦纳。惟一的补救办法就是从心中根除一切苦毒和仇恨。但救主比这更近一步，宣布说：若有别人对我们怀怨，我们就应努力安慰他的心，若是可能，就要消除那些情绪，之后我们的礼物才会蒙上帝悦纳。这个教训对现在的教会是特别重要的。许多人热心于宗教服务，但他们与弟兄们之间却存在着他们有能力去消除的不幸的分歧，上帝要求他们先消除这些分歧，之后祂才会悦纳他们的侍奉。基督如此清楚地指出了基督徒在这个问题上的做法，以致基督徒心中对自己的义务不应有任何疑问。{2SP 220.1}[40]
§82
Therefore if thou bring thy gift to the altar, and there rememberest that thy brother hath aught against thee, leave there thy gift before the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift. He thus shows that crimes originate in the mind, and those who permit hatred and revenge to find a place in their hearts have already set their feet in the path of the murderer, and their offerings are not acceptable to God. The only remedy is to root out all bitterness and animosity from the heart. But the Saviour even goes further than this, and declares that if another has aught against us, we should endeavor to relieve his mind, and, if possible, remove those feelings from it, before our offering can be acceptable with God. This lesson is of special importance to the church at this time. Many are zealous in religious services while unhappy differences exist between them and their brethren which it is in their power to remove, and which God requires them to remove before he will accept their services. Christ has so clearly pointed out the Christians course in this matter that there should be no question in his mind as to his duty. {2SP 220.1}[40]
§83
基督在施教的时候，湖面上有一些寻欢作乐的游船，显而易见船上都是些游手好闲声名狼藉的人。听众们希望耶稣严厉地谴责这等人，却惊讶地听到祂说：“你们听见有话说：‘不可奸淫。’只是我告诉你们，凡看见妇女就动淫念的，这人心里已经与她犯奸淫了”（太5:27,28）。那些看带头过肉欲放荡生活的罪人比众人更有罪的人，惊讶地听到耶稣断言那些怀有淫荡思想的人在内心里与那些不知羞耻地违背第七条诫命的人一样有罪。耶稣谴责了当时存在的风俗——男人因为小小的过犯就可以休掉自己的妻子。这种做法导致了非常悲惨可怜的状况和大罪恶。耶稣打击了导致婚姻关系松懈的首要原因，谴责了不圣洁的情欲，这些邪恶的情欲视婚姻制度为拦阻他们去满足私欲的障碍。基督原希望婚姻关系受公正的约束保护，好使夫妇之间没有不合法的分居，除非是因为犯了奸淫。{2SP 221.1}[41]
§84
While Jesus is teaching, there are pleasure-boats upon the water, and it is evident to all that the idlers who occupy them are disreputable characters. The listening people expect Jesus to severely denounce this class, but are surprised when he declares: Ye have heard that it was said by them of old time, Thou shalt not commit adultery. But I say unto you, That whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart. Those who have looked upon the guilty characters who lead lives of sensual dissipation as sinners above all others, are astonished to hear Jesus assert that those who cherish lascivious thoughts are as guilty at heart as the shameless violators of the seventh commandment. Jesus condemned the custom then existing of a man putting away his wife for trivial offenses. This practice led to great wretchedness and crime. Jesus strikes at the primary cause of the laxness with which the marriage relation was held, when he condemns the unholy passions which find the marriage institution a barrier to the gratification of their lust. Christ would have the marriage relation hedged about with judicial restrictions, so that there could be no legal separation between husband and wife, save for the cause of adultery. {2SP 221.1}[41]
§85
许多曾认为诫命只是禁止实际罪行而不再深入的人，如今认识到既应该在心灵上也应该在字句上遵守上帝的律法。耶稣以这种方式个别讲解了诫命，说明了它们所要求的深度和宽度，揭露了犹太人仅仅在表面上顺从的致命错误。耶稣还就起誓给出了教训，说：“你们的话，是，就说是；不是，就说不是；若再多说，就是从恶里出来的”（太5:37）。第三条诫命谴责亵渎的起誓者，但这条律例的精神更深远，禁止以粗心大意或不尊敬的方式在交谈中提到上帝的名。许多人，甚至是自称跟从基督的人，都有习惯轻率地提到上帝的名，甚至在祷告和劝诫中也不以适当的严肃提到那至高的圣名。{2SP 222.1}[42]
§86
Many who had regarded the commandments as prohibiting actual crime but reaching no farther, now perceive that the law of God should be obeyed in spirit as well as in letter. In this manner Jesus takes up the commandments separately and explains the depth and breadth of their requirements, exposing the fatal mistake of the Jews in their merely outward obedience. Jesus gives a lesson upon oath-taking, saying, Let your communication be Yea, yea; Nay, nay; for whatsoever is more than these cometh of evil. The third commandment condemns the profane swearer, but the spirit of the precept reaches farther still, and forbids that the name of God be introduced into the conversation in a careless or irreverent manner. Many, even of the professed followers of Christ, are in the habit of using lightly the name of God, and, even in their prayers and exhortations, do not use the Supreme name with a proper solemnity. {2SP 222.1}[42]
§87
一队罗马士兵扎营在附近的海岸上，耶稣此时被士兵到下面的平原集合的高昂的号角声打断了。士兵们排列整齐，向在他们前面升起的罗马军旗致敬。犹太人痛苦地看着这个场面，这提醒他们自己的国家已经降格了。不久就有传令员从军队派出来，传命令到远处的各岗哨。他们爬上陡峭的堤岸时，就靠近了围着耶稣的广大听众，并且强迫一些犹太农夫给他们担担子，帮他们爬陡坡。农夫们反抗这种压迫行为，且用激烈的言辞对逼迫他们的人讲话；但他们最终被迫顺从了士兵们，做了要他们做的仆人的工作。罗马权威的这种表现激起了人们的愤慨，他们便转而急切地要听大教师会对这种残忍的压迫行为说什么。耶稣因使犹太人陷入这种奴役的罪恶而悲哀地看着这个可耻的场面。祂也注意到犹太人面上的憎恨与复仇的表情，知道他们多么苦苦渴望有能力压碎他们的逼迫者。祂便悲哀地说：{2SP 222.2}[43]
§88
A detachment of the Roman troops was encamped near by, on the sea-shore, and Jesus is now interrupted by the loud blast of the trumpet which is the signal for the soldiers to assemble on the plain below. They form in the regular order, bowing in homage to the Roman standard which is uplifted before them. With bitterness the Jews look upon this scene which reminds them of their own degradation as a nation. Presently messengers are dispatched from the army, with orders to various distant posts. As they toil up the abrupt bank that borders the shore, they are brought near to the listening crowd that surrounds Jesus, and they force some of the Jewish peasants to carry their burdens for them up the steep ascent. The peasants resist this act of oppression, and address their persecutors with violent language; but they are finally compelled to obey the soldiers, and perform the menial task required of them. This exhibition of Roman authority stirs the people with indignation, and they turn eagerly to hear what the great Teacher will say of this cruel act of oppression. With sadness, because of the sins which had brought the Jews into such bondage, Jesus looks upon the shameful scene. He also notes the hatred and revenge stamped upon the faces of the Jews, and knows how bitterly they long for power to crush their oppressors. Mournfully he says:-- {2SP 222.2}[43]
§89
“你们听见有话说：‘以眼还眼，以牙还牙。’只是我告诉你们，不要与恶人作对。有人打你的右脸，连左脸也转过来由他打；有人想要告你，要拿你的里衣，连外衣也由他拿去；有人强逼你走一里路，你就同他走二里；有求你的，就给他；有向你借贷的，不可推辞”（太5:38-42）。{2SP 223.1}[44]
§90
Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth. But I say unto you, That ye resist not evil; but whosoever shall smite thee on thy right cheek, turn to him the other also. And if any man will sue thee at the law, and take away thy coat, let him have thy cloak also. And whosoever shall compel thee to go a mile, go with him twain. Give to him that asketh thee, and from him that would borrow of thee turn not thou away. {2SP 223.1}[44]
§91
耶稣的榜样原是祂此时所发教训的一个实际的例证。慢待与迫害从未使祂报复祂的敌人。但这句话却是爱报复的犹太人难以接受的，他们中间就抱怨开了。耶稣便发出了更强烈的声明：{2SP 223.2}[45]
§92
The example of Jesus was a practical illustration of the lesson here taught; contumely and persecution never caused him to retaliate upon his enemies. But this was a hard saying for the revengeful Jews, and they murmured against it among themselves. Jesus now makes a still stronger declaration:-- {2SP 223.2}[45]
§93
“你们听见有话说：‘当爱你的邻舍，恨你的仇敌。’只是我告诉你们，要爱你们的仇敌，为那逼迫你们的祷告。这样就可以作你们天父的儿子；因为祂叫日头照好人，也照歹人；降雨给义人，也给不义的人。你们若单爱那爱你们的人，有什么赏赐呢？就是税吏不也是这样行吗？你们若单请你弟兄的安，比人有什么长处呢？就是外邦人不也是这样行吗”（太5:43-47）？{2SP 223.3}[46]
§94
Ye have heard that it hath been said, Thou shalt love thy neighbor, and hate thine enemy. But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you; that ye may be the children of your Father which is in Heaven; for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust. For if ye love them that love you, what reward have ye? do not even the publicans the same? And if ye salute your brethren only, what do ye more than others? do not even the publicans so? {2SP 223.3}[46]
§95
仇恨的表现决不能摧毁我们敌人的恶意。但爱与仁慈却能招致爱与仁慈的回报。上帝虽然如实地赏善罚恶，但祂并不向恶人扣留祂的福气，尽管他们天天羞辱祂的名。祂让阳光和雨露降在义人身上也降在不义的人身上，以同样的方式将属世的兴旺赐给义人和不义的人。既然圣洁的上帝都这样向反叛和拜偶像的人施行忍耐和仁慈，犯错的人就更有必要向他的同胞表示同样的精神了。他的本分非但不是要咒诅那些伤害他的人，反而要设法争取他们，用与基督对待逼迫祂的人相似的仁慈使他们离开邪恶的道路。耶稣教导跟从祂的人，应该向凡进入他们影响范围之内的人实行基督化的礼貌，不应忘记仁慈怜悯的行为，当有人求恩时，他们应当表现出比世俗之人更好的仁心善举。上帝的儿女应该表现出那种在天上盛行的精神。他们的行动原则不应该与世人狭隘自私的精神有同样的性质。惟有完全才能符合天国的标准。上帝自己怎样在祂崇高的范围完全，祂的儿女也当照样在他们所居于的卑微范围完全。只有这样，他们才能适合在天国与无罪的生灵作伴。基督对跟从祂的人讲的这些话奠定了基督徒品格的标准：“所以，你们要完全，象你们的天父完全一样”（太5:48）。{2SP 224.1}[47]
§96
The manifestation of hatred never breaks down the malice of our enemies. But love and kindness beget love and kindness in return. Although God faithfully rewards virtue and punishes guilt, yet he does not withhold his blessings from the wicked, although they daily dishonor his name. He allows the sunshine and the showers to fall upon the just and the unjust, bringing alike worldly prosperity to both. If a holy God exercises such forbearance and benevolence toward the rebellious and the idolatrous, how necessary it is that erring man should manifest a like spirit toward his fellow-men. Instead of cursing those who injure him, it is his duty to seek to win them from their evil ways by a kindness similar to that with which Christ treated them who persecuted him. Jesus taught his followers that they should exercise a Christian courtesy toward all who came within their influence, that they should not be forgetful in deeds of mercy, and that when solicited for favors, they should show a benevolence superior to that of the worldling. The children of God should represent the spirit that rules in Heaven. Their principles of action should not be of the same character with the narrow, selfish spirit of the world. Perfection alone can meet the standard of Heaven. As God himself is perfect in his exalted sphere, so should his children be perfect in the humble sphere they occupy. Thus only can they be fit for the companionship of sinless beings in the kingdom of Heaven. Christ addresses to his followers these words that establish the standard of Christian character: Be ye therefore perfect, even as your Father which is in Heaven is perfect. {2SP 224.1}[47]