第03章 耶稣与法利赛人
§1
第03章 耶稣与法利赛人
§2
Chapter 3- Jesus and the Pharisees.
§3
所罗门在建造圣殿时，石头都是在采石场完全预备好的，切磋琢磨的工夫都已完成，及至运到建殿的地方，工匠只需把它们安置在适当的位置上。“王下令，人就凿出又大又宝贵的石头来，用以立殿的根基。所罗门的匠人和希兰的匠人，并迦巴勒人，都将石头凿好，预备木料和石头建殿。”“建殿是用山中凿成的石头。建殿的时候，槌子、斧子，和别样铁器的响声都没有听见”（王上5:17,18；6:7）。{3SP 36.1}[1]
§4
In building the temple of Solomon the stones were entirely prepared at the quarry, so that when they were brought to the place of building the workmen had only to place them in position; the hewing, squaring and polishing had all been done. And the king commanded, and they brought great stones, costly stones, and hewed stones, to lay the foundation of the house. And Solomons builders and Hirams builders did hew them, and the stone-squarers. So they prepared timber and stones to build the house. And the house, when it was in building, was built of stone made ready before it was brought thither; so that there was neither hammer nor ax nor any tool of iron heard in the house, while it was in building. {3SP 36.1}[1]
§5
石头被运到建殿的地方时，就不必再加工了。有一块为根基预备，形状不规则的石头运来了，可是石匠不能为它找到合适的地位，就弃而不用。工人们在它周围经过，有时绊倒在它上面，它在那里很碍事。它长久放在那里，成了被弃的一块石头。但及至建筑师要安放房角石的时候，他们想找一块有相当的体积和硬度，并有合适形状的石头，以便放在特定的位置上，能以负荷压在其上的重量，可是找了很久还没有找到。如果他们不为这个重要的地方仔细选择合用的石头，则整个建筑就有倒塌的危险。他们必须找一块经得起烈日曝晒和风霜侵蚀的石头。他们几次选了一些石头，但在极大的压力之下，这些石头都破碎了。还有一些石头经不起气候的突变，所以也不适用。{3SP 36.2}[2]
§6
Not an instrument was to be used upon the stone when it was brought to the place of building. One stone of irregular shape was brought from the quarry to be used in the foundation of the temple. But the workmen could find no place for it and would not accept it. There it lay unused, and the laborers passed around it or stumbled over it, greatly annoyed by its presence. Long it remained a rejected stone. But when the builders came to the laying of the corner-stone, for a long time they searched in vain for a stone of sufficient size and strength, and of the proper shape, to take that particular place and bear the great weight which would rest upon it. Should they make an unwise selection of a stone for this important place, the safety of the entire building would be endangered; they must find a stone capable of resisting the influence of the sun, frost and tempest. Several stones had been chosen at different times; but when subjected to the pressure of immense weights they had crumbled to pieces. Others would not bear the test of sudden atmospheric changes, and were therefore pronounced unfit for the place. {3SP 36.2}[2]
§7
那块被建筑师所弃的石头还在那里。它曾露天闲放多日，饱受烈日焦灼和风雨的摧残，但没有一丝裂痕，仍完好无损。建筑师最后才注意到这块大石头，他们仔细地检验了它，它所有条件都合格，只要再经一次试验。如果受得起重大的压力，他们便决定用它为房角石。试验的结果令大家都很满意，这块石头就被放在指定的位置上，恰好合适。{3SP 37.1}[3]
§8
But there lay the stone so long rejected by the builders; it had endured exposure to the air and to the scorching rays of the sun without revealing a seam or the slightest crack. Storms had beaten upon it, yet it remained the same. The attention of the builders was finally attracted to this large stone, and they examined it closely. It had already borne every test but one. If it could bear the test of severe pressure they decided to accept if for the corner-stone. The trial was made to the satisfaction of all. The stone was accepted, brought to its assigned position and found to be an exact fit. {3SP 37.1}[3]
§9
以赛亚在预言的异象中得蒙指示，这块石头就是救世主的一个预表。他说：“但要尊万军之耶和华为圣，以祂为你们所当怕的，所当畏惧的。祂必作为圣所，却向以色列两家作绊脚的石头，跌人的磐石，向耶路撒冷的居民，作为圈套和网罗，许多人必在其上绊脚跌倒，而且跌碎，并陷入网罗，被缠住。”先知在预言的异象中看到基督第一次降临的时候，祂将要遭受种种试炼和考验。而且所罗门王圣殿中那块主要的房角石所有的遭遇，正是预表基督的经验：“所以主耶和华如此说：看哪！我在锡安放一块石头，作为根基，是试验过的石头，是稳固根基，宝贵的房角石，信靠的人必不着急”（赛8:13-15；28:16）。{3SP 37.2}[4]
§10
In prophetic vision Isaiah was shown that this stone was a symbol of the Saviour of the world. He says: Sanctify the Lord of hosts himself; and let him be your fear, and let him be your dread. And he shall be for a sanctuary; but for a stone of stumbling and for a rock of offense to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem. And many among them shall stumble, and fall, and be broken, and be snared, and be taken. Carried down in prophetic vision to the first advent, the prophet is shown that Christ is to bear trials and tests of which the treatment of the chief corner-stone in the temple of Solomon is a symbol: Therefore thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner-stone, a sure foundation; he that believeth shall not make haste. {3SP 37.2}[4]
§11
上帝以祂无穷的智慧，拣选了并亲自安放了这块基石。祂称之为“稳固根基”。全世界的人类尽可以把他们的重担和忧患放在其上，祂足能担当一切。他们尽可以放心地在其上进行建造。基督是“试验过的石头，”凡信靠祂的人，祂总不使他们失望。祂已经受了每一种考验。祂已忍受了亚当的罪和他子子孙孙的罪担，在旷野的试探中没有失败。祂得胜了恶者的权势，并且得胜有余。每一个跌在这磐石上并且跌碎之人放在祂身上的重担，祂都肩负起来了。有罪的人在基督里得了拯救。凡以祂为稳固的根基而倚靠祂的人是绝对安全的。{3SP 38.1}[5]
§12
God in infinite wisdom chose the foundation stone and laid it himself. He called it a sure stone; the entire world may lay upon it their burdens and griefs, yet it can endure them all. They may build upon this stone with perfect safety. Christ is a tried stone, and never disappoints those who trust in him. He has borne every test imposed upon him. He failed not in the wilderness of temptation when he endured the pressure of Adams guilt and that of his posterity. He came off more than conqueror of the powers of evil. He has borne the burdens cast upon him by those who, falling upon this rock, have been broken. In Christ their guilty hearts have found relief. Those who make Him their foundation rest in perfect security. {3SP 38.1}[5]
§13
基督被描绘为首要的房角石。犹太人和外邦人都必须建造在这个根基上，而他们与这“宝贵的房角石”基督相连，则使他们成为活石。彼得在下述比喻中清楚地说明了基督对于哪一些人是房角的石头，对于哪一些人是跌人的磐石：{3SP 38.2}[6]
§14
Christ is represented by the chief corner-stone. Jew and Gentile must build upon this foundation, and their connection with Christ, this precious stone makes them living stones. Peter in the following figure clearly shows to whom Christ is a foundation stone and to whom a stone of stumbling:-- {3SP 38.2}[6]
§15
“你们若尝过主恩的滋味，就必如此。主乃活石，固然是被人所弃的，却是被上帝所拣选所宝贵的，你们来到主面前，也就像活石，被建造成为灵宫，作圣洁的祭司，藉着耶稣基督奉献上帝所悦纳的灵祭。因为经上说：‘看哪，我把所拣选所宝贵的房角石，安放在锡安，信靠祂的人，必不至于羞愧。’所以祂在你们信的人就为宝贵，在那不信的人有话说：‘匠人所弃的石头，已作了房角的头块石头。’又说：‘作了绊脚的石头，跌人的磐石。’他们既不顺从，就在道理上绊跌；他们这样绊跌也是预定的”（彼前2:3-8）。{3SP 39.1}[7]
§16
If so be ye have tasted that the Lord is gracious. To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner-stone, elect, precious; and he that believeth on him shall not be confounded. Unto you therefore which believe, he is precious; but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, and a stone of stumbling, and a rock of offense, even to them which stumble at the word, being disobedient; whereunto also they were appointed. {3SP 39.1}[7]
§17
犹太人拒绝上帝的儿子，以祂为绊脚石，耶稣因此向他们揭示他们的厄运时，也是在对凡不悔改也不接受祂为他们的救赎主的人说话。不信之犹太人的命运也将是他们的命运。惟一的保障乃是要在正确的根基上建造。今日有数百万的人正将自己的盼望和前途建造在没有经过试验和检验的根基上；这些根基若承受建在其上的脆弱建筑，不久就会摇动坍陷。{3SP 39.2}[8]
§18
In revealing to the Jews their doom for rejecting the Son of God and making of him a stumbling-block, Jesus also addresses all those who are impenitent and do not accept him as their Redeemer. The fate of the unbelieving Jews will be theirs. The only safety is to build upon the right foundation. Millions are today building their hopes and prospects upon foundations that have not been tested and proven; they will soon totter and fall, bearing with them the flimsy structures built upon them. {3SP 39.2}[8]
§19
基督曾被迫忍受罪人的辱骂，就象那块被弃的石头曾忍受绊跌在其上的工人们的辱骂一样。但时候要到，他们会见到祂被尊崇，正如那块被藐视被丢弃的石头成了房角的头块石头一样。那时拒绝基督的人就要因他们的罪孽而受刑罚。犹太人的城和殿要被毁灭。那石头要砸在他们身上，他们一切的荣耀都要破灭，象灰尘一样被风吹散。{3SP 39.3}[9]
§20
Jesus had passively borne the abuse of sinners, just as the rejected stone had borne the abuse of the workmen who stumbled over it. But the time was to come when they would see him exalted, even as the despised and rejected stone was made the head of the corner. Then the rejectors of Christ were to be punished for their iniquity. The city and temple of the Jews were to be destroyed. The stone was to fall upon them by which all their glory would be broken and scattered as the dust which the wind driveth away. {3SP 39.3}[9]
§21
耶稣已在我们面前奠定了惟一真正的根基，我们可以在其上安全地建造。它广大无边，足供人人使用。它坚强有力，能负荷全世界罪担的重量。跌在这石头上而且跌碎，就是放弃我们自以为义的心，而存着小孩子一般的谦卑来到基督面前，悔改我们的过犯，并且相信祂赦罪的爱。凡在这根基即基督上建造的人，都因与祂联合而成为活石，祂是主要的房角石。许多人靠着自己的努力来斧削，琢磨，装饰；但是因为没有与基督联合，就决不会成为活石。于是当雨淋，风吹，水冲临到时，他们的房子就倒塌了，因为没有建造在那万古的磐石，房角的头块石头基督耶稣身上。 {3SP 40.1}[10]
§22
Jesus has set before us the only true foundation upon which we may securely build. It is broad enough for all and strong enough to sustain the weight and burden of the whole world. To fall upon this stone and be broken is to give up our self-righteousness and to go to Christ with the humility of a child, repenting of our transgressions and believing in his forgiving love. All who build upon this foundation, which is Christ, become living stones by connection with Him, the chief corner-stone. Many persons are hewn, polished and beautified by their own endeavors, but they never will become living stones because they are not connected with Christ. When the rain falls, and the tempest rages, and the floods come they will fall in ruin because they are not riveted to the eternal rock, the chief corner-stone, Christ Jesus. {3SP 40.1}[10]
§23
那些大石头并不是即将砌成圣殿的墙壁时才准备好各适其位的；一切适位和设计的工作都是在它们被运到建殿的地方之前完成的。照样，品格的所有切磋琢磨工作也必须在人的宽容时期完成。基督复临的时候，不会净化和精练人的品格，使他们获得进入天国的资格。祂那时的工作只是要改变他们易朽坏的身体，使他们象基督一样有极其光荣的身体。当那日，惟有匀称完美的品格才使人有资格得以变化升天。{3SP 40.2}[11]
§24
The stones were not prepared for their respective places just as they were about to be laid in the wall of the temple; all the fitting and planning was done previous to their being brought to the place of building. So it is that all the hewing, fitting and polishing of character must be done during mans probation. When Christ shall come again to earth it will not be to purify and refine the characters of men, and to fit them for Heaven. His work then will only be to change their corruptible bodies and fashion them like unto Christs most glorious body. Only a symmetrical and perfect character will in that day entitle men to the finishing touch of immortality. {3SP 40.2}[11]
§25
尘世就是采石场和车间，人们在其中被加工受磨练。建造所罗门圣殿的那些石头怎样完全合适地被砌在一起，不动斧凿和其它工具，复活的圣徒和那些在主降临时还活着的圣徒也要怎样被接到空中与主相遇，每一位圣徒都会经历那场大改变，在上帝之爱的殿中适得其所。{3SP 41.1}[12]
§26
Earth is the quarry and the work-shop where men are to be fitted and refined for the courts of Heaven. As the stones composing Solomons temple came together in the wall a perfect fit, without the touch of ax or hammer or any other instrument, so will the resurrected saints, and those who are alive at the time of his coming be caught up together to meet the Lord in the air, each one fitted for the great change and taking his proper place in the temple of Gods love. {3SP 41.1}[12]
§27
然而当基督报应恶人的时候，祂的审判不仅临到犹太人，还临到一切拒绝上帝恩惠之属天利益的人。那曾顺从而谦卑地忍受了一切辱骂的石头，那时将以生命和能力高升在那些藐视它弃绝它的人之上。他们会看到它成了他们跌人的磐石，报应的大山，砸在他们身上，把他们砸碎。{3SP 41.2}[13]
§28
But when Christ shall visit the wicked, his judgments will fall not only upon the Jews but upon all who have refused the heavenly benefits of the grace of God. The stone that was passive, bearing humbly all the abuse heaped upon it, will then lift itself in life and power above those who despised and rejected it. They will see in this their rock of offense, an avenging mountain falling upon and crushing them. {3SP 41.2}[13]
§29
祭司长和官长们既希望在耶稣的话语上得把柄陷害祂，就派了最恶毒的敌人到祂那里去，这些人假装对祂的教导感兴趣，渴望从祂神圣的智慧受益。他们希望用他们假虔诚的虚饰欺骗耶稣，使祂放松戒备，引祂说出他们能趁机定祂有罪的话。他们感到又羞又恼，因为他们被迫忍受耶稣扎心的话语，暴露他们真实的状况，谴责他们的邪恶，却完全不能反驳祂的 话。{3SP 41.3}[14]
§30
Hoping to entrap him in his words, the chief priests and rulers sent the most malicious enemies of Jesus to him, who pretended to be interested in his teachings and desiring to be profited by his divine wisdom. They expected Jesus would be deceived by their pious pretensions, thrown off his guard and led to speak that which they could take advantage of to condemn him. They were mortified and angry that they had been compelled to endure the penetrating address of Jesus, laying bare their true condition and condemning their wickedness, yet were utterly unable to refute his words. {3SP 41.3}[14]
§31
他们背地里安排让几个希律党人与他们同去，以便听取基督的话，好在基督受审的时候，作见证告祂。法利赛人对罗马人所征收的捐税一向是不服的。他们认为纳捐税是违反上帝律法的。现在他们看出一个机会，来布置网罗陷害耶稣，他们认为耶稣一定会被套住，要么得罪犹太律法，要么得罪罗马当局。奸细们来到耶稣的面前，伪装得极其诚恳，表示非常信任祂的教导。他们先是奉承祂率直的作风，不顾人的好恶，之后就假装坦率地提问，好像要请教祂似的，说：“纳税给凯撒可以不可以”（太22:17）？{3SP 41.4}[15]
§32
They privately arranged with the Herodians to accompany them and hear the words of Jesus, that they might be witnesses against him when he should be arraigned on trial for his life. The Pharisees had ever fretted and chafed under the exaction of taxes or tribute by the Romans. They took the position that it was contrary to the law of God. They now laid a snare by which they thought Jesus would surely become entangled and offend either the Jewish laws or the Roman authority. The spies came to him in a most courteous manner and expressed great confidence in his teachings. After plying him with flattery as to his straightforward course, irrespective of the favor or frowns of men, they, with an assumed candor, asked as if for information, Is it lawful to give tribute unto Caesar, or not? {3SP 41.4}[15]
§33
但救主对他们的恶谋了如指掌。祂转过身来回答他们说：“假冒为善的人哪，为什么试探我？拿一个上税的钱给我看”（太22:18,19）。耶稣以出其不意地方式对付了他们的讨好，显明他们徒有其表的奉承一点没有骗到祂，这使他们丢掉了戒备，他们便立刻拿了一个银钱来给祂，其上带有罗马统治者的形像和名号。“耶稣说：这像和这号是谁的？他们说：是凯撒的。”耶稣说：“这样，凯撒的物当归给凯撒；上帝的物当归给上帝”（太22:20,21）。{3SP 42.1}[16]
§34
But their wicked device was plain to the Saviour, and turning upon them he answered them, Why tempt ye me, ye hypocrites? Show me the tribute money. Thrown off their guard by the unexpected manner in which Jesus met their advances, and which plainly showed that he was not deceived for a moment by their specious flattery, his questioners immediately brought him a coin bearing the image and superscription of the Roman ruler. And he saith unto them, Whose is this image and superscription? They say unto him, Caesars. Then saith he unto them, Render therefore unto Caesar the things which are Caesars, and unto God the things that are Gods. {3SP 42.1}[16]
§35
狡猾的奸细们觉得自己受挫失败了。他们的问题既得到这么直截了当的解决，他们就没有什么其他的话可说了。他们的计划全打乱了。他们曾希望耶稣直接答复他们的问题，或说可以，或说不可以。如果祂说纳税给凯撒是不合法的，在场有些人的任务就是立刻报告罗马当局来捉拿祂，办祂在犹太人中间煽动叛乱的罪。如果祂说纳税给凯撒是合法的，他们就要叫犹太百姓注意祂的判断，告祂反对上帝的律法。{3SP 42.2}[17]
§36
The wily spies felt themselves baffled and defeated. The summary way in which their question had been settled left nothing farther for them to say. Their plans were all disarranged. They had expected Jesus to answer their question directly in one way or the other. If he should say, It is unlawful to give tribute unto Caesar, there were those present whose task it was to immediately bear the report to the Roman authorities, and have Jesus arrested at once as one who was creating rebellion among the Jews. This they hoped would insure his condemnation. But in case he should say, It is lawful to give tribute unto Caesar, they designed to call the attention of the Jewish people to his decision, and accuse him as one opposed to the divine law. {3SP 42.2}[17]
§37
耶稣了解他们的动机，祂手中拿着铸有凯撒名号和肖像的罗马钱币，说明他们既然处在罗马帝国的保护之下，就当尽到维持这个政权的义务，只要这义务不与他们对上帝的义务有冲突。但是他们虽然应该随时尽忠上帝、响应祂的要求，却也要安分守己地服从国家的律法。质问耶稣的人没想到祂会这么回答，“就希奇，离开祂走了”（太22:22）。祭司和官长们的忿怒虽然无以复加，渴望拿住耶稣并亲手杀了祂，好报复祂使他们受到的羞辱，但他们却不敢在众人面前攻击祂。他们精心维持一副公平公正的外表，其实却在制定计划要消灭祂。{3SP 43.1}[18]
§38
Jesus read their motives, and, holding in his hand the Roman coin, upon which was stamped the name and image of Caesar, declared that, as they were living under the protection of the Roman power, they should render to that power the support it claimed, so long as it did not conflict with their duty to God. But that they should at all times render obedience to God, answering his claims, yet peaceably subject to the laws of the land. His interrogators, unprepared for this response of Jesus, marveled and left him, and went their way. Although the wrath of the priests and rulers knew no bounds, and they longed to seize Jesus and slay him with their own hands to avenge themselves for the mortification he had caused them, yet they dared not attack him before the crowd. With a masterly effort they maintained a fair exterior while they went about laying plans to destroy him. {3SP 43.1}[18]
§39
救主知道什么答案能应付这个紧急情况。无论是罗马的权势还是犹太人的权势，祂都没有给予任何优势。祂回答耍阴谋之犹太人的话，“上帝的物当归给上帝”，对于他们乃是一种严厉的责备。要是他们响应了上帝的要求，忠心履行了对上帝的本分，他们的国家就不至于分裂而服在外国人的权势之下了。罗马的旗帜就不会飘扬于耶路撒冷城楼之上，罗马的哨兵就不会站在其城门之前，罗马的巡抚也不会行使治权于其城垣之内了。犹太国这时正在为叛离上帝的罪而受到刑罚。{3SP 43.2}[19]
§40
The Saviour knew just what answer would meet the exigencies of the case. He gave no advantage to either the Roman or Jewish power. His answer to the intriguing Jews, Render unto God the things which are Gods, was a severe rebuke to them. Had they answered the claims of God and faithfully fulfilled their obligations to him, they would not have become a broken nation, subject to a foreign power. No Roman ensign would have waved over Jerusalem, no Roman sentinel would have stood at her gates, no Roman governor ruled within her walls. The Jewish nation was then paying the penalty of its apostasy from God. {3SP 43.2}[19]
§41
然而法利赛人一哑口无言，撒都该人就立刻前来提出他们狡猾的问题，想要陷害救主。撒都该人是犹太人的一个宗派，在信仰上与法利赛人有本质上的不同。这两派人惟一的连结点似乎就是共同反对救主和祂的教导，想要处死祂。法利赛人将他们的遗传置于与上帝的律法同等的水平，常常用遗传取代律法。耶稣曾说他们是藉着他们的遗传、外表的仪式、各样的洗濯、禁食和冗长的祷告、招摇炫耀的施舍和严格与外邦人隔绝而废了上帝的律法。这些东西构成了法利赛宗教的主要特征。他们在迷信和拘泥形式方面很象如今的罗马天主教。然而其中也有一些真实虔诚的人，他们接受了基督的教训。{3SP 44.1}[20]
§42
But no sooner were the Pharisees silenced than the Sadducees came with their artful questions, seeking to entrap the Saviour. The Sadducees were a sect of the Jews that differed materially in faith from the Pharisees. The only bond of union between the two seemed their mutual opposition to the Saviour and his teachings, and their desire to put him to death. The Pharisees placed their traditions on a level with the law of God, and frequently made them take the place of the law. Jesus had declared that they made void the law of God by their traditions, external ceremonies, divers washings, fastings and long prayers, ostentatious alms-giving and rigorous seclusion from the Gentiles. These constituted the main features of their religion. In superstition and formality they resembled the Roman Catholic church of the present time. But among them were some of genuine piety who received the teachings of Christ. {3SP 44.1}[20]
§43
撒都该人则不顾法利赛人的遗传。他们自称相信圣经的大部分，并以之为行事的标准；但他们却否认天使的存在，死人的复活，而这两点是法利赛人所坚信的。撒都该人抵制来生和来生的赏罚等要道。{3SP 44.2}[21]
§44
The Sadducees had no respect for the traditions of the Pharisees. They professedly believed the greater portion of the Scriptures and regarded them as their rule of action; yet they denied the existence of angels, and also the resurrection of the body, in which the Pharisees firmly believed. The Sadducees rejected the doctrine of a future life, with its rewards and punishments. {3SP 44.2}[21]
§45
他们相信唯有上帝比人类优越；但他们声称上帝造了人之后，就撇下人去自行其道。他们认为维持宇宙运转的天意的支配和上帝对事件的预知会使人类丧失道德上的自由意志，并使人降低到奴隶的地位。所以他们就把创造主和受造物分开，认为人不受更高影响的支配；人的命运掌握在自己手中。他们不承认上帝的圣灵能藉人的力量或自然界的媒介来工作。然而他们还认为人若正当地利用天赋的能力，就得以超升而觉醒，并且藉着拘谨严格的修身，人生就得以净化。{3SP 44.3}[22]
§46
They believed in God as the only being superior to man; but they claimed that, having created man, God left him to pursue his own course. They argued that an overruling Providence sustaining the machinery of the universe, and a foreknowledge of events would deprive man of free moral agency, and lower him to the position of a slave. They therefore disconnected the Creator from the creature, maintaining that man was independent of a higher influence; that his destiny was in his own hands. Denying as they did that the Spirit of God worked through human efforts, or natural means, they still held that man, through the proper employment of his own natural powers, could become elevated and enlightened, and that his life could be purified by rigorous and austere exactions. {3SP 44.3}[22]
§47
撒都该人之间没有团结；这班人既不承认上帝的灵在人的行为上有什么影响，就不怎么尊重彼此的意见和感受。他们是为自己生活的；他们天赋的同情心只限于狭窄的范围之内；他们的心不体恤别人的忧伤和缺乏，因为他们相信人人都可能获得人生的舒适和福乐。{3SP 45.1}[23]
§48
There was but little union among them; a people who refused to acknowledge the influence of the Spirit of God upon the actions of men, would have but little respect for the opinions and feelings of one another. They lived for themselves; their natural sympathies were brought within a narrow compass; their hearts were not touched by the sorrow and want of others; for in their belief it was possible for all to secure the comforts and blessings of life. {3SP 45.1}[23]
§49
撒都该人像其他犹太人一样，以亚伯拉罕子孙的身份自夸，并以严格遵守律法的规条自豪，但他们的观点却是矛盾各异的。他们完全否决死人复活的要道，并且揣测：如果将来那不朽坏的身体，必须由现在能朽坏的身体的质料所组成，则死人复活之后必仍有血肉之体，必在永远的世界中恢复在地上所中断的生活，今世人类的弱点和情欲，都要在来生永远延续下去。{3SP 45.2}[24]
§50
In common with the rest of the Jews, the Sadducees boasted much upon their birthright as children of Abraham after the flesh, and upon the strictness with which they observed the outward requirements of the law; but their views were inconsistent and heterogeneous. They entirely rejected the doctrine of the resurrection of the dead, and reasoned that if the same particles of matter which constituted the mortal body must also compose the future immortal being, then that body must have flesh and blood, and resume in the eternal world the carnal life interrupted on earth, all the frailties and passions of this life being perpetuated in the life beyond. {3SP 45.2}[24]
§51
在基督的时代，撒都该人很喜欢辩论，激烈地力陈他们反对死人复活的意见。他们在与法利赛人辩论时，后者对于死人将来的状态信仰变得混乱起来。死亡成了他们黑暗而不能解释的奥秘。他们便视死亡为能临到人类的最可怕的灾难。{3SP 46.1}[25]
§52
In the days of Christ the Sadducees loved controversy, and vehemently urged their objections to the resurrection of the dead. In their discussions with the Pharisees, the latter became confused in their faith concerning the future state of the dead. Death became to them a dark and unexplainable mystery. They learned to look upon it as the most dreaded calamity which could come upon man. {3SP 46.1}[25]
§53
然而生命和不朽都藉着耶稣基督表明出来了。那些接受祂为世界救赎主的人，比以前更清晰地看到了死人复活后的来生。基督经过死亡，从坟墓里出来，再次向人显现祂的本体，且以这样的本体升到天父那里去，永远解决了凡相信基督之人心中有关义人复活与不朽来生的神圣事实。{3SP 46.2}[26]
§54
But life and immortality were brought to light through Jesus Christ. Those who accepted him as the worlds Redeemer saw more clearly than before the future life of the resurrected dead. Christ passing through death, coming forth from the grave, and appearing again to man in his own person, and as such ascending to the Father, forever settles the sacred facts of the resurrection and the future, immortal life of the just, in the the minds of all who believe in Christ. {3SP 46.2}[26]
§55
法利赛人很讨厌撒都该人，因为他们在辩论中胜不过后者。这两派之间的讨论通常导致愤怒的争执，且使他们之间的距离愈加疏远。许多撒都该人既只为今生而活，就很富有且有势力；但他们被选为大祭司附有明白的条件，就是不可强调他们那种怀疑派的意见。由于法利赛派的人数远为众多，撒都该人在担任祭司职分时，就不得不在表面上迁就他们的道理。可是实际上他们既有资格被选担任这样的职分，他们的谬论总不免有其影响。要是法利赛人在生活上一直很纯洁，他们原能启迪撒都该人；但实际上他们却对撒都该人没有什么感化力。{3SP 46.3}[27]
§56
The Sadducees were very annoying to the Pharisees, because the latter could not prevail over them in argument. The discussions between the two parties usually resulted in angry disputation, and left them further apart than before. But many of the Sadducees, living only for this life, were wealthy and influential; they were therefore eligible to the office of high priest with the express stipulation that their infidel views should not be made prominent. As the Pharisees were far more numerous, the Sadducees were to concede to their doctrines outwardly when holding any priestly office. But the very fact of their being eligible to such office gave influence to their erratic views. Had the Pharisees been pure in life they might have been able to enlighten the Sadducees; but as it was they had little influence over them. {3SP 46.3}[27]
§57
撒都该人完全拒绝了耶稣的教训，因为鼓舞着祂的那种精神是他们所不肯承认会有如此表现的。他们想象上帝是一位至高的存在，远在人类之上，是人不可接近的。祂造了人类之后，就让人自己去管理自己的生活，并左右世界的局势。基督的言行却证明有一种神能在成就奇事，有永恒的来生远远高过有限的今生，有一位上帝是人类的天父，关注着人类的真利益，保护着人类。祂教导说上帝必赏善罚恶。祂并不是一种无形的精神，而是永活的宇宙统治者。这位恩慈的天父不断在为人的益处行事，留心人所关心的一切。就连人的头发祂都数过了。甚至连一个麻雀落在地上天父都会注意，而人比许多麻雀更贵重。耶稣把他们对圣经的无知摆在他们面前，因为他们竟将惟有藉着上帝之灵的能力才能作的事归于人的能力。祂说他们信仰的混乱和心地的暗昧主要是因此造成的，还说属灵的事必须由属灵的人才能看透。{3SP 47.1}[28]
§58
The teachings of Jesus were utterly refused by the Sadducees, as he was animated by a spirit which they refused to acknowledge as manifesting itself thus. They conceived of God as a Supreme Being, exalted above man, and unapproachable by him. Having created man, he left him to control his own life, and shape the events of the world. The doctrine of Christ directly opposed the belief of the Sadducees. The word and works of Christ testified to a divine power which accomplishes miraculous results, of a future, eternal life exalted above the finite life, of God as a Father to the children of men, watchful of their true interests, and guarding them. He taught that God was a rewarder of the righteous, and a punisher of the transgressor. He was not an intangible spirit, but a living ruler of the universe. This gracious Father was constantly working for the good of man, and mindful of all that concerns him. The very hairs of his head are numbered. Not even a sparrow falls to the ground without the notice of the Heavenly Father, and man is more valuable than many sparrows. Jesus presented before them their ignorance of the Scriptures in assigning to human power that which could be wrought only through the power of the Spirit of God. He declared that their confusion of faith and darkness of mind resulted mainly from this cause, and that spiritual things must be spiritually discerned. {3SP 47.1}[28]
§59
人生一切的福分都是天父所赐的。祂赐下明亮的阳光温暖大地，赐下雨露使菜蔬生长茂盛。上帝的天使在不断地为人类效力，维持着天与地的连接，将有限的人与无限的上帝联合起来。耶稣明确地教导说，虽然上帝关心着人现世的利益，但祂更关心人永恒的利益。{3SP 48.1}[29]
§60
All that blessed the life of man was given by his Heavenly Father. He gave the bright sunshine to warm the earth. He sent the showers which caused vegetation to flourish. Angels of God were continually ministering to the children of men, keeping up the connection between Heaven and earth, uniting finite man with the Infinite God. Yet, while God had a care over the temporal interests of man, Jesus expressly taught that he had much greater care for his eternal interests. {3SP 48.1}[29]
§61
撒都该人准备了他们的问题，以致他们满心自信，如果与耶稣辩论，纵然不能定祂的罪，至少能使祂名誉扫地。如果祂赞同他们关于死人复活的意见，祂就会完全断绝与法利赛人的交情。如果祂不赞同，他们就要当众讥诮祂的信仰，说明身体复活的道理是显然荒谬的，从而扭转百姓反对祂。他们惯于在这一点上辩论，而且他们的论据令那些相信已在坟墓里坏掉的身体会照样复活的人大为恐惧。{3SP 48.2}[30]
§62
The Sadducees had arranged their questions so that they felt confident of bringing Jesus into disrepute by answering them, if they were not the direct means of condemning him. Should he agree with them in regard to the resurrection of the dead, he would be entirely cut off from any fellowship with the Pharisees. Should he differ from them, they designed to present his faith to the people in a ridiculous light, and turn their influence against him by showing the apparent absurdity of the doctrine of the resurrection of the body. They were accustomed to dispute upon this point, and their arguments were greatly dreaded by those who believed in the literal resurrection of the identical body which had moldered away in the grave. {3SP 48.2}[30]
§63
撒都该人推测，要是死人复活后的身体与他们从前的身体质料相同，且由同样的脾性促动，则地上的人伦关系也必恢复，夫妻重聚，嫁娶之事照常进行，凡事都如生前一样。他们对这种信仰深恶痛绝，退避三舍，而他们在努力抓住更高的理想时，却在浓重的黑暗里摸索。{3SP 48.3}[31]
§64
The Sadducees reasoned that if the dead were raised with bodies formed of the same particles of matter of which they had formerly been composed, and were actuated by the same propensities, then the relationships of the earthly life would be resumed, husband and wife would be united, marriage would be consummated, and all the affairs of life would go on the same as before death. From this belief they shrank with repugnance, and, in their efforts to grasp a higher ideal, groped in thick darkness. {3SP 48.3}[31]
§65
然而耶稣回答他们的问题时，把来生的帷幔揭开了。祂说：“当复活的时候，人也不娶也下嫁，乃像天上的使者一样。”祂毫不犹豫地显明撒都该人的信仰是错误的。祂证明他们的根据是虚空的，他们信仰的架构是建在错误的根基上。祂说：“你们错了，因为不明白圣经，也不晓得上帝的大能”（太22:29,30）。祂没有责备他们假冒为善像责备法利赛人一样，只是责备他们信仰上有了错误。{3SP 49.1}[32]
§66
But, in answer to their questions on this point, Jesus lifted the veil from the future life and said to them, In the resurrection they neither marry nor are given in marriage, but are as the angels of God in Heaven. He unhesitatingly showed that the Sadducees were wrong in their belief. He proved their premises to be false and the structure of their faith to be built upon a false foundation. Ye do err, said he, not knowing the Scriptures nor the power of God. He did not charge them with hypocrisy as he had charged the Pharisees, but with error of belief. {3SP 49.1}[32]
§67
撒都该人曾自以为是众人之中最严格遵守圣经教训的。但是耶稣却显出他们没有明白圣经的真义。那种知识必须藉着上帝恩典之能的光照才能深入人心。撒都该人想把上帝的奥秘限制在他们有限的理智范围之内，而不是打开心门注意那能使他们的悟性更宽广的神圣真理。如今有千万的人成了无神主义者，就是因为他们有限的心智不能测透上帝的奥秘。他们不能解释上帝天意所表现的奇妙神能，又不承认这种神能的凭据，而拿他们所更不明了的自然力来作诡辩。世人必须承认上帝是全宇宙的创造主，是指挥并掌管万有的真神。他们对祂的品德和祂能力的奥秘必须放宽眼界。{3SP 49.2}[33]
§68
The Sadducees had flattered themselves that, of all men living, they were strictly adherent to the Scriptures; but Jesus declared that they had not known their true interpretation. That knowledge must be brought home to the heart by the enlightening power of the grace of God. The Sadducees were seeking to bring the mysteries of God to a level with their finite reasoning instead of opening their minds to the reception of those sacred truths by which their understanding would have been expanded. Thousands become infidels because their finite minds cannot fathom the hidden mysteries of God. They cannot explain the wonderful exhibition of divine power, as manifested in the providences of God, and they therefore reject the evidences of such power, and attribute all to some natural agency which they can comprehend still less. Man should accept God as the Creator of the universe, One who commands and executes all things. He should get broad views of the character of God and the mysteries of his agencies. {3SP 49.2}[33]
§69
基督希望教质问祂的人知道：如果死人没有复活，则他们所自称相信的圣经就没有意义了。祂说：“论到死人复活，上帝在经上向你们所说的，你们没有念过吗？祂说：‘我是亚伯拉罕的上帝，以撒的上帝，雅各的上帝。’上帝不是死人的上帝，乃是活人的上帝”（太22:31,32）。宝贵的死人，从亚伯起，直到最后死了的圣徒，都必听见上帝儿子的声音，从坟墓里出来承受永生。上帝要作他们的上帝，他们要作祂的子民。在上帝和复活的圣徒之间，必有一种最亲切的关系。这与神圣的计划是一致的。{3SP 50.1}[34]
§70
Christ would teach his questioners that if there be no resurrection of the dead, the Scriptures which they profess to believe would be of no avail. Said he, But as touching the resurrection of the dead, have ye not read that which was spoken unto you by God, saying, I am the God of Abraham, and the God of Isaac, and the God of Jacob? God is not the God of the dead, but of the living. The precious dead, from Abel down to the last saint who dies, will hear the voice of the Son of God, and will come forth from their graves and live again. God will be their God and they shall be his people. There will be a close and tender relationship between God and his resurrected saints. This is in accordance with the divine plan. {3SP 50.1}[34]
§71
基督用来开启祂听众的暗昧心智、使他们了解关于死人复活的圣经真理的尊严和能力，以及祂在今生事务上行使的神能，令祂的听众震惊，也令撒都该人哑口无言。他们无言可答。但“法利赛人听见耶稣堵住了撒都该人的口，他们就聚集”（太22:34）。他们认为让耶稣这么成功地夺取辩论的阵地是不行的。在与撒都该人的争论中，他们一点没有胜过祂，自己反倒陷入混乱中，祂智慧的应答显出了他们的无知。祂所说的话，没有一句可以用来定祂的罪。祂的仇敌没有一点收获，只是得到了百姓的轻视。{3SP 50.2}[35]
§72
The dignity and power with which Jesus opened to the darkened minds of his hearers the truths of the Scriptures concerning the resurrection of the dead, and the divine power exercised in the temporal affairs of life, astonished his audience and put the Sadducees to silence. They had not a word to answer him. But when the Pharisees had heard that he had put the Sadducees to silence, they were gathered together. They thought it would not do for Jesus to take the field of contest in so victorious a manner. In the dispute with the Sadducees they had prevailed nothing against him, but were themselves put to confusion, and their ignorance made manifest by the wisdom of his answers. Not a word had been spoken of which the least advantage could be taken to use in the condemnation of Jesus. His adversaries had gained nothing but the contempt of the people. {3SP 50.2}[35]
§73
但是法利赛人还没有死心。他们仍想引祂说话，以便找把柄告祂。他们怂恿一个有学问的文士，叫他问耶稣在十条诫命中哪一条是最大最重要的。{3SP 51.1}[36]
§74
But the Pharisees did not yet despair of driving him to speak that which they could use against him. They prevailed upon a certain learned scribe to question Jesus, as to which of the ten precepts was of the greatest importance. {3SP 51.1}[36]
§75
法利赛人重视那指明人对创造主的本分的头四条诚命，过于那规定人对同胞之本分的后六条。结果，他们在实际的敬虔和人生的各种关系与义务上大大地亏损了。而耶稣则一直被控告重视后六条过于前四条，因为祂向百姓指明他们最大的缺乏，并教导他们说必须有好行为，还说一棵树是凭着果子来断定它的好坏。{3SP 51.2}[37]
§76
The Pharisees had exalted the first four commandments, which point out the duty of man to his Maker, as of far greater importance than the other six, which point out the duty of man to his fellow-man. In consequence they greatly failed of practical godliness, and in the relations and duties of life. Jesus had been charged with exalting the last six commandments above the first four, because he showed the people their great deficiency, and taught the necessity of good works, deeds of mercy and benevolence, and that a tree is known by its fruits. {3SP 51.2}[37]
§77
那个饱学的律法师到耶稣面前直截了当的问祂说：“夫子，律法上的诫命，哪一条是最大的呢？”基督的回答也是简洁有力的：“你要尽心、尽性、尽意爱主你的上帝。这是诫命中的第一，且是最大的。其次也相仿，就是要爱人如己。这两条诫命是律法和先知一切道理的总纲”（太22:36-40）。{3SP 51.3}[38]
§78
The learned lawyer approached Jesus with a direct question: Master, which is the great commandment in the law? The answer of Jesus is as direct and forcible: Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment. And the second is like unto it, Thou shalt love thy neighbor as thyself. On these two commandments hang all the law and the prophets. {3SP 51.3}[38]
§79
祂在这里向发问的人明确地指出了律法的两个大原则：爱上帝和爱人。在上帝道德政权的这两个大原则之下，附着一切的律法和先知。前四条诫命指出人对创造主的本分；第一而且最大的诫命就是：你要尽心爱主你的上帝。这种爱不是一种热情，也不是一种没有果子的信心，只是相信上帝的存在和能力，冷淡地承认祂无限的爱；而是一种活泼积极的原则，表现在乐意顺从祂一切的要求上。{3SP 51.4}[39]
§80
He here explicitly shows the questioner the two great principles of the law: Love to God and love to man. Upon these two principles of Gods moral government hang all the law and the prophets. The first four commandments indicate the duty of man to his Creator; and the first and great commandment is, Thou shalt love the Lord thy God with all thy heart. This love is not a passion, nor a fruitless faith in the existence and power of God, a cold acknowledgment of his boundless love; but it is a living, active principle, manifested in willing obedience of all his requirements. {3SP 51.4}[39]
§81
耶稣教导祂的听众，全部的律法和先知都包括在爱上帝和爱人这两个大原则之内，违背耶和华的一条律例就会违背一个大原则或两个都违背了。每一条律例都与其它各条在意义和义务上密切相关，以致违背了一条，就违背了各条；因为它们都结合在一个匀称的整体上。一个全心爱上帝的人不可能除了祂以外还有别的神。这种对上帝的至高的爱不在于仅仅承认祂的普遍权能，向祂献上规定的敬拜仪式，而内心却喜爱侍奉偶像。爱自己、爱世界、或者不适当喜爱任何受造之物，在上帝看来都是拜偶像，是与祂断了情意。上帝要求人心最佳美最圣洁的爱情，任何不及于此的祂都不悦纳。祂必须在人的心思意念中作至高的统治者。{3SP 52.1}[40]
§82
Jesus taught his hearers that not one of the precepts of Jehovah could be broken without violating one or both of the great principles upon which rested the whole law and the prophets: Love to God and love to man. Every precept is so connected with the others in meaning and obligation that in breaking one, the whole is broken; for they are all united in one symmetrical body. It is impossible for man to love God with all his heart and yet to have other gods before the Lord. This supreme love to God does not consist in a mere acknowledgment of his universal power, and the offering of a prescribed form of worship to him, while the heart finds delight in serving idols. Self-love, love of the world, or an undue affection for any created thing, is idolatry in the sight of God, and separates the affections from him. God requires the hearts best and holiest affections, and he will accept nothing less. He must reign supreme in the mind and heart. {3SP 52.1}[40]
§83
人若忠诚地遵守了前四条诫命，也必忠实地遵守界定人对同胞义务的后六条诫命。何时上帝在人心的宝座上居于祂合法的地位，人就会遵照指示履行后六条诫命的义务。爱上帝包括爱那些照着祂的形像受造的人。“人若说‘我爱上帝’，却恨他的弟兄，就是说谎话的；不爱他所看见的弟兄，怎能爱没有看见的上帝呢”（约壹4:20）？基督就这样教导说，后六条诫命与前四条是相仿的。祂所指出的两大诫命是从一个根源发出的两大原则。人不能守第一条而犯第二条，也不能守第二条而犯第一条。{3SP 52.2}[41]
§84
If the first commandments are loyally observed, the other six, which define the duty of man to his fellow-man, will be as faithfully observed. When God has his rightful place on the throne of the heart the duties assigned in the last six commandments will be performed as there directed. Love to God comprehends love for those who are formed in his own image. If a man say, I love God, and hateth his brother, he is a liar. For he that loveth not his brother, whom he hath seen, how can he love God, whom he hath not seen? Thus Christ taught that the last six commandments are like unto the first. The two commandments which he indicated are two great principles springing from one root. The first cannot be kept and the second broken, nor the second kept while the first is broken. {3SP 52.2}[41]
§85
那个文士是精通律法的。他听见耶稣的回答不胜惊异，因为他原来没有想到祂对于圣经会有那么高深透彻的认识，就如祂的回答所显明的。这位饱学的律法师被这个年轻的加利利人的智慧深深打动；于是他当着周围的祭司和官长们，诚诚实实地承认耶稣对于律法的解释是正确的。这个文士对于神圣诫命的基本原则得到了比以前更深刻更宽广的见解，他便真诚恳切地响应耶稣的话说：{3SP 53.1}[42]
§86
The scribe was well read in the law, and he was astonished at the answer of Jesus; for he had not expected to find him possessed of so deep and thorough a knowledge of the Scriptures as was indicated by his answer. The learned lawyer was much impressed by the wisdom of the youthful Galilean; and before the assembled priests and rulers he honestly acknowledged that Jesus had given the right interpretation of the law. This scribe had received a deeper and broader view of the principles underlying the sacred precepts than he had ever before possessed, and he responded to the words of Jesus with unfeigned earnestness:-- {3SP 53.1}[42]
§87
“夫子说，上帝是一位，实在不错；除了祂以外，再没有别的上帝；并且尽心、尽智、尽力爱祂，又爱人如己，就比一切燔祭和各样祭祀好的多”（可12:32,33）。这个法利赛人对何为真宗教有些认识；真正的宗教不在于外表的仪式和虚荣的炫耀，而在于谦卑地顺从和敬爱上帝，无私地关心他人。这个文士那么爽直地承认基督立论的正确，以及在众人面前这么肯定而敏捷的回答，显出一种与祭司和官长完全不同的精神。{3SP 53.2}[43]
§88
Well, Master, thou hast said the truth; for there is one God; and there is none other but he. And to love him with all the heart, and with all the understanding, and with all the soul, and with all the strength, and to love his neighbor as himself, is more than all whole burnt-offerings and sacrifices. Here was a Pharisee who had some idea of what constitutes true religion; that it is not in outward ceremonies and vain display, but in humble obedience and love to God, and unselfish regard for others. The readiness of the scribe to acknowledge the reasoning of Jesus as correct, the decided and prompt response to that reasoning which he made before the people, manifested an entirely different spirit from that shown by the priests and rulers in their questioning. {3SP 53.2}[43]
§89
救主的回答所显明的智慧，使文土心悦诚服。那文士知道犹太人的宗教是只在乎外表的仪式，而不在乎内心的虔诚。他多少感觉到单是仪文的礼节和不断地流血赎罪却不知道献祭的目的，是没有价值的。内心的爱与真敬虔的原则在他看来在上帝的眼中比一切的礼节更有价值。这诚实的文士胆敢当着祭司们的怒视和官长们的威胁，说出他心中感服的话。耶稣对他深为垂怜。“耶稣见他回答的有智慧，就对他说：‘你离上帝的国不远了。’从此以后，没有人敢再问祂什么”（可12:34）。{3SP 54.1}[44]
§90
The wisdom of the Saviours answers convicted the scribe. He knew that the Jewish religion consisted more in outward acts than inward piety. He had some sense of the unworthiness of merely ceremonial offerings, and the continual flowing of blood in expiation of sin, while the object of the offering was foreign from the mind. The principles of love and true goodness of heart appeared to him of more value in the sight of God than all these rites. The heart of Jesus went out in pity to the honest scribe who dared to face the frowns of the priests and threats of the rulers, and speak the honest convictions of his heart. And when Jesus saw that he answered discreetly, he said unto him, Thou art not far from the kingdom of God. And no man after that durst ask him any question. {3SP 54.1}[44]
§91
这个文士所需要的，乃是上帝启迪的感触，那会使他能感到需要为罪悔改并对救主有信心；没有人能靠律法得救，惟有藉着悔改和对基督的信心才能得救，基督是罪人在天父面前的中保。这位文士离上帝的国不远，因为他认识到公义的行为，比一切燔祭和各样祭祀更为上帝所悦纳。不过他还需要承认耶稣是上帝的儿子。犹太人的一切宗教仪式，若不因活泼的信心与基督耶稣结合起来，就没有价值。祂才是实体，仪式不过是影像。基督曾再三说明，祂天父的律法不限于几条权威性的命令，其意义实在深远得多。道德律法在原则上包含着福音。{3SP 54.2}[45]
§92
What the scribe needed was the touch of divine enlightenment which would enable him to feel the need of repentance for sin and faith in the Saviour; that no man can be saved through the law but through repentance and faith toward Christ, the sinners Advocate with the Father. The scribe was near to the kingdom of God, in that he recognized deeds of righteousness to be more acceptable to God than burnt-offerings and sacrifices. Yet he still needed to acknowledge Jesus as the Son of God. All the religious service of the Jews was of no value whatever unless connected with living faith in Christ Jesus, who was the substance of which that service was the shadow. Christ had repeatedly shown that his Fathers law contained something deeper than mere authoritative commands. The moral law contains the gospel in principle. {3SP 54.2}[45]
§93
耶稣回答文士问题的时候，法利赛人紧紧地围在祂旁边。现在祂反过来问他们说：“论到基督，你们的意见如何？祂是谁的子孙呢？”耶稣显然是在考验法利赛人对祂神性的信心，看看他们是单单以祂为一个人，还是以祂为上帝的儿子。他们异口同声地回答说：“是大卫的子孙”（太22:42）。这是预言给弥赛亚的称呼。当耶稣施行神迹显明祂的神性时，当祂医治病人，叫死人复活时，众人曾惊奇地彼此对问说：“这不是大卫的子孙吗”（太12:23）？叙利亚非尼基的妇人，瞎子巴底买，以及许多其他的人，呼求祂帮助时，都曾喊叫说：“主啊！大卫的子孙，可怜我吧”（可10:47）！仅在数小时之前，祂骑驴进耶路撒冷的时候，众人欢呼迎接祂说：“和散那，归于大卫的子孙，奉主名来的，是应当称颂的”（太21:9）。当天小孩子在圣殿里也唱着这快乐的歌。{3SP 55.1}[46]
§94
The Pharisees had gathered close about Jesus as he answered the questions of the scribe. He now turned to them and put them a question: What think ye of Christ? Whose son is he? Jesus was evidently testing the faith of the Pharisees in his divinity, whether they regarded him simply as a man, or the divine Son of God. A chorus of voices answered simultaneously, The son of David. This was the title which prophecy had given to the Messiah. When Jesus had revealed his divinity by his mighty miracles, when the sick were healed and the dead restored to life, the people had marveled and inquired among themselves, Is not this the son of David? The Syrophenician woman, blind Bartimeus, and many others had cried aloud to him for help, Thou son of David, have mercy on me! Only a few hours before, while riding into Jerusalem, he had been hailed with joyful Hosannas to the son of David, Blessed is He who cometh in the name of the Lord, and the little children in the temple had that day echoed the same glad shouts. {3SP 55.1}[46]
§95
对于基督是大卫的子孙这一个说法，耶稣回答说：“这样，大卫被圣灵感动，怎么还称祂为主，说，‘主对我主说：祢坐在我的右边，等我把祢仇敌，放在祢的脚下。’大卫既称祂为主，祂怎么又是大卫的子孙呢？他们没有一个人能回答一言，从那日以后，也没有人敢再问祂什么”（太22:43-46）。{3SP 55.2}[47]
§96
In reply to the answer of the people, that Christ was the son of David, Jesus said: David in Spirit [the Spirit of inspiration from God,] called him Lord, saying, The Lord said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool. If David then called him Lord, how is he his son? And no man was able to answer him a word, neither durst any man from that day forth ask him any more questions. {3SP 55.2}[47]