第19章 其它比喻
§1
第19章 其它比喻
§2
Chapter 19- Other Parables.
§3
百姓对他们用肉眼看不到的这个国度很好奇，多有疑问。耶稣知道令祂的听众心中不安的每一个困惑。当众人又云集到祂面前时，祂就继续用比喻教导他们。“耶稣又对他们说：人拿灯来，岂是要放在斗底下，床底下，不放在灯台上吗？因为掩藏的事，没有不显出来的；隐瞒的事，没有不露出来的。有耳可听的，就应当听！又说：你们所听的要留心。你们用什么量器量给人，也必用什么量器量给你们，并且要多给你们。因为有的，还要给他；没有的，连他所有的也要夺去”（可4:21-25）。{2SP 242.1}[1]
§4
There was much curiosity and questioning among the people concerning this kingdom which they could not see with their material eyes. Jesus knew every perplexity that agitated the minds of his hearers, and as the multitude again thronged about him, he continued to teach them in parables. And he said unto them, Is a candle brought to be put under a bushel, or under a bed? and not to be set on a candlestick? For there is nothing hid, which shall not be manifested; neither was any thing kept secret, but that it should come abroad. If any man have ears to hear, let him hear. And he said unto them, Take heed what ye hear; with what measure ye mete, it shall be measured to you; and unto you that hear shall more be given. For he that hath, to him shall be given; and he that hath not, from him shall be taken even that which he hath. {2SP 242.1}[1]
§5
耶稣用灯光象征祂的道理。祂的道理照亮凡接受之人的心灵。这光不应向世界隐藏，而应照耀出来，照亮那些看到它的人并使他们得福。听耶稣讲道的人要将所领受的指示传给他人，也要这样传给后代。祂还宣布：隐藏的事没有不显露出来的。凡在人心里的事，迟早要藉着行为表现出来；而这会测定所撒的种子是已经在他们的心中扎根并结出好果子，还是那种子已被荆棘和蒺藜挤住了。祂告诫他们要听祂也要明白祂。善用当时延及他们的有福特权，会导致他们自己得救，也会通过他们使别人受益。{2SP 243.1}[2]
§6
Jesus used the light of a candle to represent his doctrines, which illuminate the souls of those who accept them. This light is not to be hidden from the world, but should shine forth to enlighten and bless those who behold it. The instruction received by those who listened to Jesus was to be communicated by them to others, and thus handed down to posterity. He also declared that there was nothing hidden that should not be manifested. Whatever was in the heart would sooner or later be revealed by the actions; and these would determine whether the seed sown had taken root in their minds and borne goodly fruit, or whether the thorns and brambles had won the day. He admonished them to hear and understand him. To improve the blessed privileges then extended to them, would result in their own salvation and through them would benefit others. {2SP 243.1}[2]
§7
他们以怎样专注的程度听祂指教，就必得到同样程度的知识作为回报。凡真心渴望明白祂所讲道理的人都会完全得到满足；他们天赐的特权会增加；他们的光会越照越明直到日午。但那些不想要真理之光的人却会在黑暗中摸索，并被撒但有力的试探胜过。他们必丧失自己的尊严和自制力，连他们所自夸拥有的那点知识也会失去，因为基督撇下天上的宝座来拯救他们，他们却宣布自己不需要祂，并且藐视祂的指导。{2SP 243.2}[3]
§8
And with what measure of sincere attention they listened to his instructions, they would receive like measure of knowledge in return. All who truly desired to understand his doctrines would be fully satisfied; their Heaven-given privileges would increase; their light would brighten unto the perfect day. But those who did not desire the light of truth would grope in darkness and be overcome by the powerful temptations of Satan. They would lose their dignity and self-control, and the little knowledge of which they had boasted when they declared that they had no need of Christ, and scorned the guidance of Him who left a throne in Heaven to save them. {2SP 243.2}[3]
§9
神圣的教师沿着祂讲道的思路用了另一个比喻，说：“上帝的国如同人把种撒在地上。黑夜睡觉，白日起来，这种就发芽渐长，那人却不晓得如何这样。地生五谷是出于自然的：先发苗，后长穗，再后穗上结成饱满的子粒；谷既熟了，就用镰刀去割，因为收成的时候到了”（可4:26-29）。这里所说的种子是上帝的道撒在人心里并且藉着神恩多结了果子。真理若在心里扎根，迟早都会生长并结出果实。生活和品格会显现所撒种子的本性和质量。但照料的工作却是一生的工作。真理的原则一旦植入心中，就要在日常的生活责任中实行出来。基督徒品格的成长是渐进的——就象植物成长有不同的发展阶段一样。但进展却是持续的。在自然界怎样，在恩典上也是怎样，植物必定或成长或死亡。{2SP 243.3}[4]
§10
Following the thread of his discourse, the Divine Teacher uses another parable, saying, So is the kingdom of God, as if a man should cast seed into the ground; and should sleep, and rise night and day, and the seed should spring and grow up, he knoweth not how. For the earth bringeth forth fruit of herself; first the blade, then the ear, after that the full corn in the ear. But when the fruit is brought forth, immediately he putteth in the sickle, because the harvest is come. The seed here spoken of is the word of God sown in the heart and made fruitful by divine grace. If the truth takes root in the heart, it will sooner or later spring into life and bear fruit. The life and character will show the nature and quantity of the seed sown. But the work of cultivating is the work of a life-time. The principles of truth once planted in the soul, are to be carried out in the daily duties of life. The growth of Christian character is gradual-- like the advancement of the natural plant through its various stages of development. But nevertheless the progress is continual. As in nature, so it is in grace, the plant must either grow or die. {2SP 243.3}[4]
§11
日复一日，上帝之灵使人成圣的感化力几乎察觉不到地把那些喜爱真理之路的人引向公义的完全，直到人心成熟可以收割，毕生的工作就结束了，上帝就把祂的麦子收去了。基督徒的一生中没有不再需要学习，不再需要达到更高造诣的时候。成圣乃是一生的工夫。先发芽，后长穗，再后穗上结成饱满的子粒，谷既熟了，就收割；因为当果实完全的时候，就可以用镰刀收割了。{2SP 244.1}[5]
§12
Day by day the sanctifying influence of the Spirit of God almost imperceptibly leads those who love the ways of truth toward the perfection of righteousness, till finally the soul is ripe for the harvest, the life-work is ended, God gathers in his grain. There is no period in the Christian life when there is no more to learn, no higher attainments to reach. Sanctification is the work of a life-time. First the blade, then the ear, then the full corn in the ear, then the ripening and the harvest; for when the fruit is perfect, it is ready for the sickle. {2SP 244.1}[5]
§13
这个比喻与犹太人的状况形成了极其鲜明的对照。他们的宗教是冷漠而形式化的。圣灵在他们的心中没有地位。所以他们不但没有在恩典上长进，在认识上帝的知识上进步，反而变得越来越无情而偏执，离主越来越远。骄傲挑剔的法利赛人环顾聚集来听耶稣讲道的大批群众，轻蔑地注意到有多么少的人承认祂为弥赛亚。当时有许多受过教育且有势力的人来听这位闻名遐迩的先知。其中有些人以好奇的兴趣望着由社会各阶层和各国的人组成的广大听众。有穷人，有文盲，有衣衫褴褛的乞丐，有脸上带着罪恶印记的强盗，有病人，残废的人，浪荡的人，高低贵贱的人彼此推撞着，要得个地方站着听耶稣的话。{2SP 245.1}[6]
§14
This figure presented a most marked contrast to the condition of the Jews. Their religion was cold and formal, the Holy Spirit had no place in their hearts; therefore, instead of growing in grace, and advancing in the knowledge of God, they were continually becoming more callous and bigoted, retreating farther and farther from the presence of the Lord. The proud, caviling Pharisees looked around upon the vast numbers gathered to hear Jesus, and noted contemptuously how few there were who acknowledged him as the Messiah. There were many educated and influential men who had come to hear the prophet whose fame had spread far and near. Some of these looked with curious interest upon the throng, which was composed of all classes of society and every nationality. There were the poor, the illiterate, the ragged beggar, the robber with the seal of guilt upon his face, the sick, the maimed, the dissipated, high and low, rich and humble, jostling each other for a place to stand and hear the words of Jesus. {2SP 245.1}[6]
§15
他们注视的时候，就怀疑地自问：难道上帝的国是由这种材料组成的吗？耶稣既看透他们的想法，就用另一个比喻对他们说：{2SP 245.2}[7]
§16
As they gazed, they asked themselves incredulously, Is the kingdom of God composed of such material as this.? Jesus read their thoughts, and replied to them by another parable:-- {2SP 245.2}[7]
§17
“上帝的国，我们可用什么比较呢？可用什么比喻表明呢？好像一粒芥菜种，种在地里的时候，虽比地上的百种都小，但种上以后，就长起来，比各样的菜都大，又长出大枝来，甚至天上的飞鸟可以宿在它的荫下”（可4:30-32）。远近都有芥菜飘摇在青草和庄稼之上，迎风招展着它的枝子。鸟儿在它的枝子间掠过，在它茂盛的叶子中歌唱。可是长成这株大植物的种子却是百种中最小的。它先是发出嫩芽；但它具有强大的生命力，并且生长茂盛，直到长成很大棵，有飞鸟来宿在它的荫下。{2SP 245.3}[8]
§18
Whereunto shall we liken the kingdom of God? or with what comparison shall we compare it? It is like a grain of mustard seed, which, when it is sown in the earth, is less than all the seeds that be in the earth. But when it is sown, it groweth up, and becometh greater than all herbs, and shooteth out great branches; so that the fowls of the air may lodge under the shadow of it. Far and near the mustard lifted itself above the grass and grain, waving its branches lightly in the air. Birds flitted from twig to twig and sang amid its leafy foliage. Yet the seed from which sprang this giant plant, was the least of all seeds. At first it had sent up a tender shoot; but it was of strong vitality, and grew and flourished till it was of large proportions, and the birds lodged under its shadow. {2SP 245.3}[8]
§19
人们望着在他们周围生长得很茂盛的芥菜，心中就对耶稣用来说明祂道中真理的例证留下了生动的印象。祂就这样宣布了基督的国不是用武力和恢宏的战争建立的，而是逐步发展的。开始的时候虽然很小，但它会成长并加强，直到象芥菜种一样，经过觉察不到的发展阶段，达到至大。{2SP 246.1}[9]
§20
The people look upon the mustard, growing so vigorously about them, and their minds are vividly impressed by the illustration Jesus has used to point the truths of his doctrine. He thus declares that not by force of arms, and the pomp and heraldry of war, is the kingdom of Christ to be set up. But the work is of gradual development. Though the beginning may be small, it will grow and strengthen till, like the grain of mustard seed, it will reach, through imperceptible stages of development, the majesty of greatness. {2SP 246.1}[9]
§21
耶稣拿这小小的种子说明祂强大的真理。最小的事也不会被大教师不屑一顾。有许多人的基督徒经验是在那天开始的，且会象祂所用的比喻一样，长得有力而美丽，虽遭践踏，却仍保持其健壮的生命。这个比喻不可磨灭地写在了数百听耶稣讲话之人的心版上。他们看到那个地区生长繁茂的许多芥菜，就会想起救主的比喻，他们的心也会记得祂的教训，论到上帝恩典对人心的神秘影响以及这道在日常生活中表现出来的苏醒人心的能力。{2SP 246.2}[10]
§22
Jesus takes this poor little seed to illustrate his mighty truths. The merest trifle is not beneath the notice of the great Teacher. Many were there whose Christian experience began that day, and would be like the symbol he had used, growing into strength and beauty, trampled upon, yet still maintaining its vigorous life. This figure was indelibly written upon the minds of hundreds who listened to the words of Jesus. Never would they behold the rank-growing mustard, so plentiful in that region, but they would be reminded of this parable of the Saviour, and their hearts would remember the lesson that he taught concerning the mysterious influence of divine grace upon the human soul, and the quickening power of the word that declares itself in the daily life. {2SP 246.2}[10]
§23
“他又对他们讲个比喻说：天国好像面酵，有妇人拿来，藏在三斗面里，直等全团都发起来”（太13:33）。面里的面酵代表上帝的恩典在人心中渐进的工作。面酵不是自然就在面里的，而是被放里去的，引起发酵，使全团发生根本的改变。上帝真理的原则也是这样，既藏在一个人心中，就改变他整个的本性，影响他一生。本性的情感得以改变，爱情得以圣化，思想也提高了。从身体上来说，这个人还是一样，但他的内心却已被天上的原则更新而生气勃勃了。{2SP 247.1}[11]
§24
Another parable spake he unto them: The kingdom of Heaven is like unto leaven, which a woman took, and hid in three measures of meal, till the whole was leavened. The leaven in the meal represents the progressive work of divine grace in the human heart. The leaven was not naturally in the meal, but being placed in it gave rise to fermentation which resulted in a radical change of the whole mass. So the principles of Gods truth, hidden in the heart of an individual, change his entire nature, and influence his life. The natural feelings are transformed, the affections are consecrated, and the mind elevated. Physically, the man appears the same; but inwardly, he has become renewed by the heavenly principles that animate his life. {2SP 247.1}[11]
§25
耶稣又用面前的田地和撒种及收割的人来说明祂的真理：“天国好像人撒好种在田里，及至人睡觉的时候，有仇敌来，将稗子撒在麦子里就走了。到长苗吐穗的时候，稗子也显出来”（太13:24-26）。{2SP 247.2}[12]
§26
Again Jesus took the fields before him and the sowers and reapers to illustrate his truths, saying, The kingdom of Heaven is likened unto a man which sowed good seed in his field. But while men slept, his enemy came and sowed tares among the wheat, and went his way. But when the blade was sprung up, and brought forth fruit, then appeared the tares also. {2SP 247.2}[12]
§27
稗子是毒草，对耕田的人来说是很讨厌的，因为它们和好庄稼一起长。要是粗暴地把稗子拔出来，就会危及麦子的根，毁伤麦子的嫩叶。此外，稗子在生长期间很象麦子，以致难以将它们区分开。{2SP 247.3}[13]
§28
The tares were noxious weeds, very annoying to the cultivator of the soil, for they sprang up together with the good grain. There was danger of disturbing the roots of the wheat, and destroying the young blades, if the weeds were rudely pulled from among them; besides this, the tares so closely resembled the grain, while growing, that it was hard to distinguish the one from the other. {2SP 247.3}[13]
§29
田主的仆人来问他说：“主啊，你不是撒好种在田里吗？从哪里来的稗子呢？”他就告诉他们是仇敌撒了稗子在麦子里要害他。他们就问要不要他们去把稗子薅出来，只留下麦子。“主人说：‘不必，恐怕薅稗子，连麦子也拔出来。容这两样一齐长，等着收割。当收割的时候，我要对收割的人说，先将稗子薅出来，捆成捆，留着烧；惟有麦子要收在仓里’”（太13:24-30）。{2SP 247.4}[14]
§30
When the servants of the householder came and asked him from whence the tares had come, seeing he had sown good seed in his field, he told them that an enemy had sowed the weeds among his grain to injure him. Then they inquired if they might not gather out the tares and leave the wheat free. But he said, Nay; lest while ye gather up the tares, ye root up also the wheat with them. Let both grow together until the harvest; and in the time of harvest I will say to the reapers, Gather ye together first the tares and bind them in bundles to burn them, but gather the wheat into my barn. {2SP 247.4}[14]
§31
仇敌撒播讨厌的种子乃是撒但在人心作工的写照。基督是撒种的人，把宝贵的麦种撒在未经耕作的心田。但众生之敌偷偷地来撒了邪恶的种子。这些恶种大量生长繁殖，结出了有毒的果子，有时竟把它们周围宝贵的麦子挤掉甚至挤死了。本应生产好麦子为人提供营养的田地就这样趋于荒废，罪恶的种子也从那块心田传到别的心田。{2SP 248.1}[15]
§32
The enemy sowing the troublesome seeds, is an illustration of Satans work upon the human mind. Christ is the Sower, who scatters the precious grain in the fallow ground of the heart; but the enemy of souls steals in secretly and sows the seeds of evil. These germs of error spring up abundantly and bear their noxious fruit, sometimes crowding out and destroying the precious plants about them. The soil that should have produced goodly grain for the nourishment of man, runs to waste, and the seeds of sin are carried from that to other fields. {2SP 248.1}[15]
§33
稗子生长在麦子中间，特别引人注目。麦子要受到严厉的批评。的确，肤浅和吹毛求疵的观察者可能认为整片田地已失去价值。他可能指责撒种的人，说他把坏种子搀杂在好种里，居心不良。同样，有过错而又伪善的自命为基督徒者使基督教的事业遭人指责，以致世人对基督的真理产生怀疑。稗子怎样出现在麦子中间，在很大程度上抵消了撒种者的工作。照样，上帝子民中间的罪恶，也在一定程度上破坏了耶稣从撒但权下拯救堕落人类，使人心的荒地多结善果的计划。{2SP 248.2}[16]
§34
The growth of the tares among the wheat would draw special attention to it. The grain would be subjected to severe criticism. Indeed, the whole field might be set down as worthless by some superficial observer, or by one who delighted to discover evil. The sower might be condemned by him, as one who had mingled the bad seed with the good for his own wicked purpose. Just so the erring and hypocritical ones who profess to follow Jesus bring reproach upon the cause of Christianity, and cause the world to doubt concerning the truths of Christ. As the presence of the tares among the wheat counteracted to a great degree the work of the sower, so sin among the people of God, frustrates, in a measure, the plan of Jesus to save fallen man from the power of Satan and render the barren ground of the human heart fruitful of good works. {2SP 248.2}[16]
§35
稗子很象麦子，以致工人很容易被骗，当叶子还绿的时候把好麦子拔出来。然而到了庄稼发白可以收割的时候，没有价值的稗子就不象因成熟而饱满下垂的麦子了。那时稗子就被无情地拔出来消灭掉，而宝贵的麦子却被收进仓里。虚伪地自夸虔诚的罪人暂时与真正跟从基督的人混杂在一起，他们这种很象基督教的外表欺骗了许多人。但到世界收割的时候，善恶之间就会毫无相似之处了。恶人要被收聚离开义人，永远不再烦扰他们了。{2SP 249.1}[17]
§36
The tares so closely resembled the wheat that the laborers might easily be deceived when the blades were green, and root out the good plants. But when the field was white for the harvest, then the worthless weeds bore no resemblance to the wheat that bowed under the weight of its full, ripe heads. Then the tares were ruthlessly plucked up and destroyed, while the precious grain was gathered into barns. Sinners who make false pretensions of piety mingle together for a time with the true followers of Christ, and this external semblance of Christianity is calculated to deceive many. But in the harvest of the world there will be no likeness between good and evil. The wicked will be gathered from the righteous, to trouble them no more forever. {2SP 249.1}[17]
§37
耶稣遣散了众人，与门徒退到屋里休息，他们便请祂解释所讲的比喻。祂回答说：“那撒好种的就是人子；田地就是世界；好种就是天国之子；稗子就是那恶者之子；撒稗子的仇敌就是魔鬼；收割的时候就是世界的末了；收割的人就是天使。将稗子薅出来用火焚烧，世界的末了也要如此。人子要差遣使者，把一切叫人跌倒的和作恶的，从祂国里挑出来，丢在火炉里；在那里必要哀哭切齿了。那时，义人在他们父的国里，要发出光来，象太阳一样。有耳可听的，就应当听”（太3:37-43）！{2SP 249.2}[18]
§38
After Jesus had sent the multitude away, and had retired with his disciples into the house, they asked him to explain the parable that he had given them, and he answered, He that soweth the good seed is the Son of Man. The field is the world; the good seed are the children of the kingdom; but the tares are the children of the wicked one; the enemy that sowed them is the devil; the harvest is the end of the world; and the reapers are the angels. As therefore the tares are gathered and burned in the fire, so shall it be in the end of this world. The Son of Man shall send forth his angels, and they shall gather out of his kingdom all things that offend, and them which do iniquity, and shall cast them into a furnace of fire; there shall be wailing and gnashing of teeth. Then shall the righteous shine forth as the sun in the kingdom of their Father. Who hath ears to hear, let him hear. {2SP 249.2}[18]
§39
基督的这些话与那些期待现世千禧年的人格格不入。他们以为那时全世界的人都会悔改归主。祂明说麦子和稗子要一起长，直到收割的时候，就是世界的末了。那时要把稗子从田里薅出来，而不是用大能的神迹把他们变成麦子。他们仍是稗子，要被丢进火里，彻底消灭。{2SP 250.1}[19]
§40
These words of Christ are meaningless to those who are looking for a temporal millennium, when all the world will be converted. He expressly states that the wheat and tares shall grow together till the harvest, which is the end of the world. Then the tares are to be gathered out of the field; but they are not to be transformed by a mighty miracle into wheat. They are to remain tares, and are to be cast into the fire and utterly destroyed. {2SP 250.1}[19]
§41
耶稣在解释这个比喻时，把人们将要按着自己的行为受审判时恶人与义人之间极大的差别待遇清楚地摆在门徒面前。祂展望到世界的末日，纠正了那些起来欺骗百姓的假道理。祂要教他们明白，上帝既因平原诸城的罪孽而降下烈火烧灭了他们，也必惩罚罪人。各国各民的命运都掌握在祂手中，祂不会永远受嘲弄。耶稣亲自宣布有一种罪比使所多玛和蛾摩拉遭毁灭的罪更大；那种罪就是看见上帝的儿子并且听了祂教训却转离祂的救恩，拒绝祂所提供的怜悯。但义人必获奖赏得永生。{2SP 250.2}[20]
§42
Jesus, in his explanation of the parable, brings distinctly before his disciples the great difference between the treatment of the wicked and the righteous in that time when men shall be judged for their deeds. Reaching down to the end of time, he corrects the false doctrines of those who rise up to deceive the people. He would teach men that God, who rained a fiery tempest upon the cities of the plains and destroyed them because of the iniquity in their midst, will surely punish the sinner. He holds the destiny of men and nations in his hands, and he will not always be mocked. Jesus himself declares that there is a greater sin than that which brought destruction upon Sodom and Gomorrah; it is the sin of those who see the Son of God and listen to his teachings, yet turn from his salvation, and reject his offered mercy. But the righteous shall be rewarded with the eternal life. {2SP 250.2}[20]
§43
耶稣在这个场合施教时，向百姓讲了许多比喻，以便祂的真理在他们心中留下深刻的印象。我们的救主对世人的使命乃是阐明有限的人决不能测透的隐藏的奥秘，人心也解决不了的神圣问题。“论到这救恩，那预先说你们要得恩典的众先知早已详细的寻求考察。”“天使也愿意详细察看这些事”（彼前1:10,12）。上帝的儿子来作世上的光，向人显示连天使也徒然想要明白的奇迹。祂耐心地说明有罪必死的凡人奇妙地转变成上帝的儿女，与祂在天国同作后嗣。罪的侵入曾敞开各种痛苦和悲惨之事的闸门，直到道德的黑暗象棺罩一样笼罩大地。但恢复者耶稣却使人与祂自己联络，按照上帝的形像重新造人。{2SP 250.3}[21]
§44
Jesus, in his teachings on this occasion, spoke many parables to the people, that he might forcibly impress his truths upon their minds. Our Saviours mission to the world was to bring to light hidden mysteries which finite man could never fathom, divine problems which the human mind is unable to solve. Of which salvation the prophets have inquired and searched diligently, who prophesied of the grace that should come unto you. Which things the angels desire to look into. The Son of God came to be a light to the world, to reveal wonders to the children of men that even the angels had vainly longed to understand. He patiently explains the marvelous transformation of sinful mortals into children of God and heirs with himself in the kingdom of Heaven. The introduction of sin had opened the door to every species of suffering and wretchedness, till moral darkness shrouded the earth like a funeral pall; but Jesus, the Restorer, brings man into connection with himself and re-creates him in the divine image. {2SP 250.3}[21]
§45
救主继续向听众讲比喻说：“天国好像宝贝藏在地里，人遇见了就把他藏起来，欢欢喜喜的去变卖一切所有的，买这块地。天国又好像买卖人寻找好珠子，遇见一颗重价的珠子，就去变卖他一切所有的，买了这颗珠子”（太13:44-46）。当时有许多人搜寻据认为被埋在从前曾是大城之地的的财宝。在旅行的大道上，就是耶稣当时施教的地方，常会遇见远道而来要去据认为可以找到隐藏的财宝之地的人。想得大财的欲望使他们踏上充满危险的旅程。他们撇下自己的职业，去冒着鲜有成功的风险。但他们若是得到了一点财宝就加倍努力，指望得到更大的财富。耶稣看到听众中有这等人，就讲了关于祂恩典之神秘财宝的这个比喻，这种财宝一旦吸引了人心，就会使人追求更高的造诣和更大的福气。他越体验到上帝的平安，就越渴望更深地就饮于祂爱的泉源。对公义的渴慕，对其财宝的渴望和追求，必不断增加。{2SP 251.1}[22]
§46
The Saviour continued his parables to the listening people, saying, Again, the kingdom of Heaven is like unto treasure hid in a field; the which when a man hath found, he hideth, and for joy thereof goeth and selleth all that he hath, and buyeth that field. Again, the kingdom of Heaven is like unto a merchant man, seeking goodly pearls; who, when he had found one pearl of great price, went and sold all that he had, and bought it. In those days there were many who searched for treasure which was supposed to be buried in certain localities where great cities had once stood. In the great thoroughfare of travel, where Jesus was then teaching, it was not unusual to meet persons who had come long distances on their way to where it was supposed hidden treasure could be found. The desire for great riches led them upon a journey fraught with many perils. They had left their avocations upon a venture that seldom proved successful. But if they secured a small treasure they redoubled their exertions, hoping to realize still greater riches. Jesus had this class of his hearers in view, when he thus illustrated the mysterious riches of his grace, which, once having attracted the heart of man, lead him to seek higher attainments and greater blessings. The more he realizes of the peace of God, the more he desires to drink deeper at the fountain of his love. The thirst for righteousness, the longing and seeking for its treasures, continually increase. {2SP 251.1}[22]
§47
为了得到据认为藏在一块地里的大量财宝，或者一块贵重无价的宝石，追求财富的人把自己一切的财产都投资在那块地上，或者用来购买那块贵重的宝石，算计着它会增加他手中的财富，给他带来他所贪求的财富。基督徒也应这样渴慕天国的财富，把一切有碍他永生福利的考虑事项都撇在一边，并将自己的心灵投入在获得基督之爱的财富的工作上。他的才干、他的钱财、他的精力，都应用来争取上帝的嘉许。耶稣把听众的心引向无穷的财富，这种财宝隐藏在人人都可寻找的地方，是肯定能够成功找到，不会徒然辛劳遭受失望的。祂从天而来要指导人们去寻找。高低贵贱、富人穷人都站在同一个起跑线上，谁也不会枉然寻求。顺从祂的旨意就是一个人取得成功的条件，认真的寻求者完全可以变卖他一切所有的，去拥有这种神圣之爱的福气——那颗重价的珠子。{2SP 252.1}[23]
§48
In order to obtain a vast treasure that is supposed to be hidden in a field, or a gem that is of great and unknown value, the man who is seeking for riches invests all his substance in that field, or uses it to purchase the precious jewel, calculating that it will increase in value on his hands and bring him the fortune that he covets. So should the Christian, who desires the riches of Heaven, set aside all considerations that interfere with his eternal welfare, and put his soul into the work of securing the riches of Christs love. His talents, his means, his energies, should all be applied in such a way as to win the approbation of God. Jesus directs the minds of his hearers to infinite riches, hidden where all may engage in searching for them, sure of being successful, never doomed to the disappointment of fruitless toil. He came from Heaven to direct the search. High and low, rich and poor, stand upon an equal footing, and none need seek in vain. Obedience to his will is the one condition of success, and well may the earnest seeker afford to sell all that he has to possess this blessing of divine love--the pearl of great price. {2SP 252.1}[23]
§49
群众中有许多渔夫在听耶稣的教导；所以祂就讲了一个比喻，用一个取自他们日常生活的例证使祂的真理深入他们的心。祂说：“天国又好像网撒在海里，聚拢各样水族，网既满了，人就拉上岸来，坐下，拣好的收在器具里，将不好的丢弃了。世界的末了也要这样。天使要出来，从义人中把恶人分别出来，丢在火炉里；在那里必要哀哭切齿了”（太13:47-50）。这里又在世界的末了把恶人从义人中分别出去了。主用不能误解的话把这事铭刻在听众心里。{2SP 253.1}[24]
§50
There were many fishermen in the assembly that listened to the teachings of Jesus; and therefore he spoke a parable that would bring his truth directly home to their minds by an illustration drawn from their daily lives. Said he, Again, the kingdom of Heaven is like unto a net, that was cast into the sea, and gathered of every kind. Which, when it was full, they drew to shore and sat down, and gathered the good into vessels, but cast the bad away. So shall it be at the end of the world. The angels shall come forth, and sever the wicked from among the just, and shall cast them into the furnace of fire; there shall be wailing and gnashing of teeth. Here again the separation of the wicked from the righteous at the end of the world is impressed upon the minds of his hearers, in words that cannot be mistaken. {2SP 253.1}[24]
§51
耶稣用这么多比喻教导同样的重要真理是有智慧目的的。各等人都在祂面前，因为那原是一个各种各样的人在从事业务或旅行时会相遇的地方。祂通过使用多种例证，成功地感动了许多人的心。撒种的比喻和麦子与稗子的比喻适用于所有的人。田地就在他们面前，工人们有的在撒种，有的在收割早麦。芥菜也在他们周围长得很茂盛，为众人提供了一个教训。{2SP 253.2}[25]
§52
Jesus had a wise purpose in making use of so many parables by which to teach the same important truths. All classes were before him, for it was a place where many different people met in the pursuit of their business or in their journeys. By using a variety of illustrations he succeeded in reaching many minds. The parable of the sower and that of the wheat and tares, applied to all. The fields were before them, and the laborers scattering the seed, or harvesting the earlier grain. Also the mustard that grew so luxuriantly about them furnished a lesson for all. {2SP 253.2}[25]
§53
然而为了使祂的真理更深入人心，祂还讲了别的比喻来适合特殊的情况。那个寻找财宝的人代表一大类人，他们不能不被隐藏的财宝那个比喻打动。藏在面里的面酵的比喻虽是人人都能明白的，却使真理以增加了的能力深入妇女们的心中，她们很清楚面酵对面团的作用，从而就能将之与上帝的恩典在人心的运行加以有说服力的比较。耶稣在祂的教训中不忽视任何一个人，最卑微的人也得到祂慈怜的记念。{2SP 253.3}[26]
§54
But in order to press home his truths more closely, he also spoke other parables to suit particular cases. The searcher for riches represented a large class, who could not but be struck by the parable of the hidden treasure. And the leaven, buried in the meal, while it was an illustration that could be understood by all, brought home the truth with added power to the minds of the women, who knew so well the action of the leaven upon the meal, and were thus enabled to draw a forcible comparison between that and the workings of Gods grace upon the human heart. Jesus overlooked none in his teachings, and the humblest were remembered with tender pity. {2SP 253.3}[26]
§55
救主问祂的门徒是否明白这一切的话。他们回答说：“我们明白了。祂说：凡文士受教作天国的门徒，就象一个家主从他库里拿出新旧的东西来”（太13:51,52）。耶稣用这个比喻告诉门徒那些把从祂所领受的亮光传给世人之人的责任。旧约是当时的唯一圣经。它不只是为古人而作的，而是为各个时代和所有的人写的。耶稣希望教导祂真理的人殷勤研究旧约，寻求证明祂是所预言的弥赛亚，向世人显明祂使命的性质。旧约与新约是分不开的。因为它们都是基督的教导。犹太人只接受旧约。他们的教义不能使人得救，因为他们拒绝了救主。其实救主的生活与服务正应验了律法与先知。那些弃绝旧约圣经之人的道理也不能使人得救。因为它拒绝了那基督的直接见证。怀疑从贬低旧约圣经开始，只差一步就否认新约的有效性了，于是旧约和新约都拒绝了。{2SP 254.1}[27]
§56
The Saviour inquired of his disciples if they understood these things. They answered, Yea, Lord. Then said he unto them, Therefore every scribe which is instructed unto the kingdom of Heaven is like unto a man that is an householder, which bringeth forth out of his treasure things new and old. In this parable, Jesus presented before his disciples the responsibility of those whose work it is to give to the world the light which they have received from him. The Old Testament was all the Scripture then in existence; but it was not written merely for the ancients; it was for all ages and for all people. Jesus would have the teachers of his doctrine diligently search the Old Testament for that light which establishes his identity as the Messiah foretold in prophecy, and reveals the nature of his mission to the world. The Old and the New Testament are inseparable, for both are the teachings of Christ. The doctrine of the Jews, who accept only the Old Testament, is not unto salvation, since they reject the Saviour whose life and ministry was a fulfillment of the law and the prophecies. And the doctrine of those who discard the Old Testament is not unto salvation, because it rejects that which is direct testimony of Christ. Skeptics begin with discounting upon the Old Testament, and it takes but another step to deny the validity of the New, and thus both are rejected. {2SP 254.1}[27]
§57
犹太人在表显诫命的重要性，包括安息日律法的约束性方面对基督教界没有产生什么影响。因为他们虽然传播旧的真理宝藏，却弃绝了耶稣所亲自教导的新的真理宝藏。另一方面，基督教未能影响犹太人接受基督的教训为神圣智慧的话语，其最大的原因，是他们在传播祂圣道宝藏的时候，轻视了旧约圣经的财富。其实旧约是古时上帝的儿子藉着摩西所传的教训。他们拒绝从西奈山所颁布的律法，和在伊甸园所设立的第四诫的安息日。然而遵从基督教训的福音传道人必获得新旧两约的全面知识，把它们作为不可分割的整体传给百姓。它们是相互依赖，相互解释的。他们象耶稣教导祂门徒的那样，从库里拿出“新旧的东西”来 。{2SP 255.1}[28]
§58
The Jews have little influence over the Christian world in showing them the importance of the commandments, including the binding law of the Sabbath, because in bringing forth the old treasures of truth, they throw aside the new ones in the personal teachings of Jesus. On the other hand, the strongest reason why Christians fail to influence the Jews to accept the teachings of Christ as the language of divine wisdom, is because, in bringing forth the treasures of his word, they treat with contempt the riches of the Old Testament, which are the earlier teachings of the Son of God, through Moses. They reject the law proclaimed from Sinai, and the Sabbath of the fourth commandment, instituted in the garden of Eden. But the minister of the gospel, who follows the teachings of Christ, will gain a thorough knowledge of both the Old and the New Testament, that he may present them in their true light to the people an inseparable whole--the one depending upon and illuminating the other. Thus, as Jesus instructed his disciples, they will bring forth from their treasure things new and old. {2SP 255.1}[28]
§59
耶稣眺望着祂所工作过的各种园地，对那些已接受祂为他们的救主并且指望祂给他们生命之粮的分散的人充满了同情。祂看他们好像没有牧人的羊一般，因为祂要升到天上去。祂在受难受死之前，有必要委派门徒前去作祂的代表，好使信徒们视他们为上帝所指定的教师，以便在黑暗和失望的时期来到时，他们不至于被撇下，没有顾问。于是祂就把那十二个人叫来，对他们说：“要收的庄稼多，做工的人少。所以，你们当求庄稼的主打发工人出去收祂的庄稼”（太9:38）。至今门徒们在传讲从主所领受的实际真理方面还没有什么经验；但他们已经和祂作伴好几个月了，祂偶尔也曾差他们去短时间自己作工，好预备他们从事将来祂不再与他们在一起时他们的使命。但现在祂却把他们分成对，差他们离开祂到不同的方向去。祂授予他们行奇事的能力，但他们决不能使用这种能力高抬自己或使自己得利。他们这次只出去不多的日子，而且他们这第一次的旅行也没有奉差到外邦人中间去，而是到弟兄们中间去，他们会为门徒预备道路，使他们能接近百姓，有许多百姓切愿更多地知道基督的道理。{2SP 255.2}[29]
§60
In looking abroad over the various fields where he had labored, Jesus was filled with compassion for those scattered ones who had accepted him as their Saviour, and looked to him for the bread of life. They seemed to him like sheep to be left without a shepherd, when he should ascend to Heaven. Before his sufferings and death, it was necessary that he should commission his disciples to go forth as his representatives, that the believers might look to them as divinely appointed teachers, so that in the approaching time of darkness and discouragement they would not be left without counselors. Calling the twelve about him, he said to them; The harvest truly is great, but the laborers are few; pray ye therefore the Lord of the harvest, that he would send forth laborers into his harvest. As yet the disciples had little experience in preaching the practical truths received from their Lord; but they had been his companions for several months, and he had occasionally sent them forth to labor by themselves for a short time, to prepare them for their future mission when he should no longer be with them. But he now separated them in pairs, and sent them away from him in different directions. He delegated to them the power of working miracles, but they were in no case to employ this power for their own exaltation or advantage. They were to be gone but a few days, and they were not sent among strangers on this first tour, but among their brethren who were to prepare their way that they might have access to the people, many of whom earnestly desired to know more of the doctrines of Christ. {2SP 255.2}[29]
§61
耶稣在打发门徒出去时，指示他们说，在进入一个镇或一座城时，要先打听那些有好名声的人，并且在那个地方作工期间与他们同住；因为这种人的影响会使圣工受益。但是如果门徒们去找的那些人不接待他们，他们就要对着向他们关门闭户的那家人或不肯听他们信息的那座城跺掉脚上的尘土。这个举动是要让百姓深感福音信息的重要性，轻视它或拒绝它不可能不受惩罚。大教师以令人吃惊的强调向祂的门徒宣布：当审判的日子，所多玛和蛾摩拉所受的，比那拒绝听他们的城所受的还容易呢。{2SP 256.1}[30]
§62
In sending out his disciples, Jesus instructed them, upon entering a town or city, to seek those who were of good repute and abide with them during the time in which they labored in that locality; for the influence of such persons would be beneficial to the cause. But if the disciples were not received by those to whom they went, they were to shake off even the dust from their feet against the house that was closed against them, or the city that refused to hear their message. This act was calculated to impress the people with the importance of the gospel message, and with the fact that it could not be slighted or rejected with impunity. The great Teacher declared to his disciples, with startling emphasis, that it would be more tolerable for Sodom and Gomorrah in the day of Judgment than for the city that refused to hear them. {2SP 256.1}[30]
§63
耶稣吩咐门徒把祂单独对他们讲的那些真理传给别人。祂说：“我在暗中告诉你们的，你们要在明处说出来；你们耳中所听的，要在房上宣扬出来”（太10:27）。祂既知道他们如今即将参加的传道工作会遭遇回绝和迫害，便加给他们工作的力量，向他们保证：在他们将要面临的一切辛劳和危险中，上帝都会照看他们。他们要继续工作，不顾人们的反对，只追求讨上帝喜悦，他们是在祂手里：“那杀身体不能杀灵魂的，不要怕他们；惟有能把身体和灵魂都灭在地狱里的，正要怕祂”（太10:28）。{2SP 257.1}[31]
§64
Jesus enjoins his disciples to make known to others those truths which he had spoken to their ears alone, saying, What I tell you in darkness, that speak ye in light; and what ye hear in the ear, that preach ye upon the house-tops. Knowing the rebuffs and persecution they are to meet in the ministry upon which they are now about to enter, he strengthens them for their work by assuring them that in all their coming toils and dangers, God will watch over them. They are to go on unmindful of the opposition of men, seeking only to please God in whose hands they are: And fear not them which kill the body, but are not able to kill the soul; but rather fear Him which is able to destroy both soul and body in hell. {2SP 257.1}[31]
§65
他们要前进，为真理作见证，把自己的命运交给天父。耶稣安慰他们，叫他们知道上帝照顾和看护着他们的性命，说：“两个麻雀不是卖一分银子吗？若是你们的父不许，一个也不能掉在地上；就是你们的头发也都被数过了。所以，不要惧怕，你们比许多麻雀还贵重”（太10:29-31）！{2SP 257.2}[32]
§66
They are to go forward, bearing their testimony of truth, and leave their fate with their Heavenly Father. Jesus comforts them with a knowledge of the divine care that watches over their lives, saying, Are not two sparrows sold for a farthing? and one of them shall not fall on the ground without your Father. But the very hairs of your head are all numbered. Fear ye not therefore; ye are of more value than many sparrows. {2SP 257.2}[32]
§67
最后，祂用一个大保证圆满结束了祂的指示和鼓励，就是那些接受上帝的儿子并顺从祂教导的人必得永远的赏赐，而那些拒绝他们的人必受谴责：“凡在人面前认我的，我在我天上的父面前也必认他；凡在人面前不认我的，我在我天上的父面前也必不认他”（太10:32,33）。{2SP 258.1}[33]
§68
And finally, he crowns his instruction and encouragement with the grand assurance of eternal reward to those who accept the Son of God and obey his teachings, and of denunciation to those who reject them: Whosoever therefore shall confess me before men, him will I confess also before my Father which is in Heaven. But whosoever shall deny me before men, him will I also deny before my Father which is in Heaven. {2SP 258.1}[33]
§69
救主就这样委派祂的门徒出去，进入世界，传讲祂的道，医治病人，照他们看见祂所做的安慰忧伤的人。他们就出去，依照祂的指示作工。今日上帝仆人的使命与基督以如此严肃的指示所差遣的使徒们的使命是同样至关重要的。接受或拒绝基督的信息必定导致主在那个严肃的场合委派门徒出去将祂的话教导百姓时所指出的结果。{2SP 258.2}[34]
§70
Thus the Saviour commissioned his disciples to go out into the world and preach his word, to heal the sick, and comfort the sorrowful as they had seen him do, and they went forth, working according to his directions. The mission of Gods servants today is of the same vital importance as that of the apostles whom Christ sent from him with such solemn words of instruction. To accept or to reject the message of Christ will insure the results indicated by the Master to his disciples on that solemn occasion when he commissioned them to teach his word to the people. {2SP 258.2}[34]