第04章 斥责法利赛人
§1
第04章 斥责法利赛人
§2
Chapter 4. - Denouncing the Pharisees.
§3
平民大众都高兴听耶稣讲道，他们在圣殿中聚集在祂周围，要领受祂的教训。这种景象是从来没有过的。在那里站着的这一位年轻的加利利人。祂没有属世的尊荣，或显贵的标志。祂穿着粗布衣服，风尘仆仆。环绕着祂的是服装富丽的祭司们，穿着长袍、佩着与各人等级相符之标志的官长们，和手中拿着书卷、时常引用其中经文的文士们。然而耶稣以君王的威仪镇静地立在他们面前。祂赋有上天的威权，毫不畏缩地看着那些拒绝并轻视祂教训、又渴想杀害祂的仇敌。在这个场合，他们曾成群地来攻击祂，决心要惹祂说出什么可以陷害祂和用来给祂定罪的话。然而他们的质问却只不过给祂开了路，叫祂把他们的实在状况和他们若继续用许多的重罪惹怒上帝就必遭到的可怕报应，都摆在他们面前。{3SP 56.1}[1]
§4
The common people heard Jesus gladly and gathered about him in the temple to receive his teachings. Never before had such a scene been enacted. There stood the young Galilean, bearing no earthly honor nor royal badge. His dress was coarse and travel-stained. Surrounding him were priests in their gorgeous apparel, rulers with robes and badges significant of their exalted position, and scribes with scrolls in their hands to which they made repeated reference. Yet Jesus stood calmly with the dignity of a king invested with the authority of Heaven looking unflinchingly upon his adversaries, who had rejected and despised his teachings and had long thirsted for his life. On this occasion they had assailed him in great numbers with a determination to provoke him to utter words which would ensnare him and serve as means by which they might condemn him. But their questions only opened the way for him to set before them their real condition, and the fearful retribution that awaited them if they continued to provoke God by their many and grievous sins. {3SP 56.1}[1]
§5
民众的兴趣一直有增无减，因为耶稣大胆地对付了法利赛人一个接一个的挑战，提出了纯净光明的真理，与他们的黑暗及错误形成了对照。百姓固然深为祂的教训所感动，但他们也有大惑不解之处。因为他们一向敬重宗教教师们的智能和他们表面上的虔诚。在一切有关宗教的问题上，百姓们总是绝对服从他们的权威。现在众人看见这些人设法破坏耶稣的信誉，但他们也看见耶稣的品德和知识，在敌人的每一次袭击之下愈加光明。他们看见祭司和长老们愁眉不展，看出他们失败和混乱的情形。耶稣的教训既如此清晰简明，而官长们却不肯相信，使他们甚觉诧异。因此，他们就不知道自己应取什么态度。他们素常顺从官长的指示，所以这时他们热切地注意这些人的动态。{3SP 56.2}[2]
§6
The interest of the people steadily increased as Jesus boldly met challenge after challenge of the Pharisees and presented the pure, bright truth in contrast with their darkness and error. They were charmed with the doctrine he taught, but were sadly perplexed. They had respected their acknowledged teachers for their intelligence and apparent piety. They had ever yielded implicit obedience to their authority in all religious matters. Yet they now saw these very men trying to bring Jesus into disrepute, a teacher whose virtue and knowledge shone forth brighter than before from every assault of his adversaries. They looked upon the lowering countenances of the priests and elders, and there saw discomfiture and confusion. They marveled that the rulers would not believe on Jesus, when his teachings were so plain and simple. They themselves knew not what course to take, and watched with eager anxiety the movements of those whose counsel they had always followed. {3SP 56.2}[2]
§7
耶稣所讲的比喻，目的是要警告和谴责官长们，并教导在场那些心怀疑问的人。但是，为了打破把百姓捆绑在风俗和遗传上的链条，并使他们不再盲目相信腐败的祭司制度，祂便比以前更充分地揭露了官长和长老们的真面目。那是祂最后一天在殿里施教，祂的话不仅要影响面前的听众，而且要历经各代影响各方各民。{3SP 57.1}[3]
§8
The parables of Jesus were spoken to warn and condemn the rulers, and also to instruct the inquiring minds of those present. But, in order to break the chain which bound the people to customs and traditions, and unquestioning faith in a corrupt priesthood, he exposed more fully than ever before the character of the rulers and elders. It was his last day of teaching in the temple, and his words were not only to reach the audience before him, but were to go down through ages to the close of time, in every tongue and unto every people. {3SP 57.1}[3]
§9
在那重要的一天，祂口中所出的真理瑰宝被在场的许多人珍藏在心里。这些人的生活中萌发了新的思想，引起了新的欲望，开始了新的纪元。在基督被钉和复活之后，这些人便出来站在前列，以一种与圣工之伟大相称的智慧和热忱，完成了他们神圣的使命。他们所传的信息感动了人心，削弱了那长期束缚着千万人生活的古老迷信。人的理论和哲学与他们的见证相形之下，显为虚空的妄言了。那位卑微的加利利人在耶路撒冷圣殿中，对那惊奇畏惧的会众所说的话，产生的效果何其强大！{3SP 57.2}[4]
§10
The gems of truth that fell from his lips on that eventful day were hidden in the hearts of many who were present. For them a new history commenced, new thoughts started into life, and new aspirations were awakened. After the crucifixion and resurrection of Christ these persons came to the front, and fulfilled their divine commission with a wisdom and zeal corresponding with the greatness of the work. They bore a message that appealed to the hearts and minds of men, and weakened old superstitions that had long dwarfed the lives of thousands. Theories, philosophies, and human reasonings before their testimonies became as idle fables. Mighty were the results springing from the words of the humble Galilean to that wondering, awe-struck crowd, in the great temple of Jerusalem. {3SP 57.2}[4]
§11
耶稣既了解百姓矛盾斗争的心情，也知道他们对领袖和教师们心存忧虑，便进一步启迪他们的心思，说：“文士和法利赛人，坐在摩西的位上，凡他们所吩咐你们的，你们都要谨守，遵行，但不要效法他们的行为，因为他们能说不能行”（太23:2,3）。文士和法利赛人自称赋有与摩西相同的神权。他们以律法的解释者和民众的审判者自居。如此，他们就要百姓绝对地尊敬并顺从他们。耶稣告诫祂的听众，要遵行祭司们按着律法所教导他们的，却不要效法他们的榜样，因为他们不实行自己的教训。{3SP 58.1}[5]
§12
Reading the conflicting emotions of the people, and the anxiety with which they regarded their leaders and teachers, Jesus proceeded to further enlighten their minds, saying, The scribes and the Pharisees sit in Moses seat. All therefore whatsoever they bid you observe, that observe and do; but do not ye after their works; for they say, and do not. The scribes and Pharisees claimed to be invested with divine authority similar to that of Moses. They assumed to take his place as expounders of the law and judges of the people. As such they claimed all deference and obedience from the people. But Jesus admonished his hearers to do that which the priests taught according to the law; but not to follow their example; for they neglected the duties which they taught others to observe. {3SP 58.1}[5]
§13
祂说：“他们把难担的重担，捆起来搁在人的肩上，但自己一个指头也不肯动”（太23:4）。法利赛人根据他们的遗传，规定了无数的条文，并无理地限制了个人的行动自由。他们狭隘地解释律法的某些部分，强令百姓遵守各种仪式和礼节，而自己却私下置之不理，若是被发觉了，他们就免除自己遵守这些条文的义务。{3SP 58.2}[6]
§14
Said he, They bind heavy burdens and grievous to be borne, and lay them on mens shoulders; but they themselves will not move them with one of their fingers. The Pharisees enjoined a multitude of minute regulations having their foundation in tradition, and unreasonably restraining personal liberty of action. They strictly expounded certain portions of the law, exacting from the people rigorous observances and ceremonies, which they themselves secretly ignored, and actually claimed exemption from if detected in their omission. {3SP 58.2}[6]
§15
救主口中所出最严厉的谴责，是直接针对那些自称非常虔诚，私下里却惯行罪孽的人。祭司、文士和官长们的宗教，就象现代的罗马教会，主要由外在的仪式构成，缺乏属灵和实际的敬虔。关于上帝的诫命，祂曾对摩西说：“也要系在手上为记号，戴在额上为经文”（申6:8）。犹太人把这些话解释成是吩咐人把经文佩戴在身上。于是他们就把经文写在布上，用很显眼的方式佩戴在头上和手腕上。但这样做并没有照上帝的原意，使上帝的律法更深地印刻在他们的心版上。本应使他们生活纯洁，并促使他们行义且有仁心善举的律例，却被他们作为标记佩戴，为要引人注意，使佩戴的人有一种虔诚献身的气派，足以博得凡所看见他们之人的敬重。对这种金玉其外的虚饰，耶稣予以当头一棒，说：{3SP 58.3}[7]
§16
The severest denunciations that ever fell from the Saviours lips were directed against those who, while making high pretensions to piety, secretly practiced iniquity. The religion of the priests, scribes, and rulers, like that of the modern Roman Church, consisted mainly in outward ceremonies, and was destitute of spiritual and practical godliness. God said unto Moses, Thou shalt bind these commandments of the Lord for a sign upon thy hand; and they shall be as frontlets between thine eyes. The Jews construed these words into a command that the precepts of scripture should be worn upon the person. They were accordingly lettered on cloth in a very conspicuous manner and bound about their heads and wrists. But wearing these precepts thus did not cause the law of God to take firmer hold of their minds and hearts, as God had designed. The precepts which should have purified their lives, and prompted them to righteous deeds, and acts of kindness and mercy, were worn as badges to attract observation, and give the wearers an air of piety and devotion which would excite the veneration of all beholders. Jesus struck a heavy blow at all this vain show of religion in these words:-- {3SP 58.3}[7]
§17
“他们一切所作的事，都是要叫人看见，所以将佩戴的经文做宽了，衣裳的缝子做长了，喜爱筵席上的首座，会堂里的高位，又喜爱人在街市上问他安，称呼他拉比。但你们不要受拉比的称呼，因为只有一位是你们的夫子，你们都是弟兄。也不要称呼地上的人为父，因为只有一位是你们的父，就是在天上的父。也不要受师尊的称呼，因为只有一位是你们师尊，就是基督”（太23:5-10）。救主在这样直率的言辞中，显明了法利赛人自私的野心总是在想取得地位和权柄。外表虽伪装谦卑，而内心却充满了贪婪和嫉妒。人被请赴席时，宾客的座位是依他们的身份排列的，被请坐在最高位置的人，得受最优厚的款待和特别的尊敬。法利赛人总是设法得到这种光荣。{3SP 59.1}[8]
§18
But all their works they do for to be seen of men; they make broad their phylacteries, and enlarge the borders of their garments, and love the uppermost rooms at feasts, and the chief seats in the synagogues, and greetings in the markets, and to be called of men, Rabbi, Rabbi. But be not ye called Rabbi; for one is your Master, even Christ; and all ye are brethren. And call no man your father upon the earth; for one is your Father, which is in Heaven. Neither be ye called masters; for one is your Master, even Christ. In such plain words the Saviour revealed the selfish ambition of the Pharisees, ever reaching for power and place, displaying a mock humility, while their hearts were filled with envy and avarice. When persons were invited to a feast the guests were seated according to their rank and station; and those who were given the most honorable places received the first attention, and most special favors. The Pharisees were ever eager and scheming to receive these honors. {3SP 59.1}[8]
§19
耶稣也责备了他们贪图拉比或师尊称呼的虚荣心。祂明说，除了基督之外，人都不该受这种称呼。祭司、文士、官长、以及一切解释律法和执行律法的人都是弟兄，都是一位上帝的儿女。耶稣将一种重要的教训印刻在众人心中，就是他们万不可给任何人一个表明他有权控制他们良心或信仰的尊称。{3SP 60.1}[9]
§20
Jesus also revealed their vanity in loving to be called of men Rabbi, meaning master. He declared that such a title did not belong to men, but only to Christ. Priests, scribes and rulers, expounders of the law and administrators of it, were all brethren, children of one God. Jesus would impress upon the minds of the people that they were to give no man a title of honor, indicating that he had any control of their conscience or faith. {3SP 60.1}[9]
§21
如果基督今日在地上，环绕祂周围的是那些称为“可畏的牧师”或“不能错的牧师”的人，祂岂不要重述当日的话，“也不要受师尊的称呼，因为只有一位是你们的师尊，就是基督”吗？许多擅取这种荣耀称号的人却完全缺乏这些尊称所表示的智慧和真正的公义。太多人在崇高圣洁职任的锦绣外衣之下，隐匿着世俗的野心，独裁的专制和最卑劣的罪恶。救主继续说：{3SP 60.2}[10]
§22
If Christ were on earth today, surrounded by the religious teachers of the age who bear the titles of Reverend and Right Reverend, would he not repeat his saying to the Pharisees: Neither be ye called master; for one is your Master, even Christ? Many who assume these honorary titles are utterly devoid of the wisdom and true righteousness which they indicate. Too many hide worldly ambition, despotism, and the basest sins beneath the broidered garment of a high and holy office. The Saviour continued:-- {3SP 60.2}[10]
§23
“你们中间谁为大，谁就要作你们的佣人，凡自高的必降为卑，自卑的必升为高”（太23:11,12）。真正的伟大是根据人的道德价值来衡量的。在上天的估计中，人格的伟大在乎为同胞谋幸福而活，并实行仁爱和怜悯的作为。基督在堕落的人类中间作了一个“服事人的”，然而祂却是荣耀的王。祂继续谴责面前的富足且有权势的人说：{3SP 60.3}[11]
§24
But he that is greatest among you shall be your servant. And whosoever shall exalt himself shall be abased; and he that shall humble himself shall be exalted. True greatness is measured by moral worth. Greatness of character in the estimation of Heaven consists in living for the welfare of our fellow-men, in doing works of love and benevolence. Christ was a servant to fallen man; yet he was the King of Glory. He still continued his denunciations of the rich and powerful men before him:-- {3SP 60.3}[11]
§25
“你们这假冒为善的文士和法利赛人有祸了，因为你们正当人前，把天国的门关了，自己不进去，正要进去的人，你们也不容他们进去”（太23:13）。祭司曲解圣经，使人心眼昏花，否则这些人就会明白基督之国的性质和真圣洁所必需的内在的神圣生命。他们用一轮轮没完没了的仪式把人们的心思紧扣在外表的侍奉上，却忽视了真正的虔诚。{3SP 61.1}[12]
§26
But woe unto you, scribes and Pharisees, hypocrites! for ye shut up the kingdom of Heaven against men; for ye neither go in yourselves, neither suffer ye them that are entering to go in. By perverting the meaning of the Scriptures the priests blinded the understanding of those who would otherwise have seen the nature of Christs kingdom, and that inward, divine life which is essential to true holiness. By their endless round of forms they fastened the minds of the people upon external services to the neglect of true religion. {3SP 61.1}[12]
§27
他们不但自己拒绝基督，还用极不公平的手段使民众对祂产生偏见，用虚假的报告和严重的歪曲欺骗人。在世上的每一个时代，真理都是不受欢迎的；它的道理并不投合人本心的趣味；因为它鉴察人心，责备其隐藏的罪恶。那些逼迫拥护上帝真理之人的人，总是象法利赛人一样，曲解他们的话语和动机。耶稣继续说：{3SP 61.2}[13]
§28
They not only rejected Christ themselves but took the most unfair means to prejudice the people against him, deceiving them by false reports and gross misrepresentations. In all ages of the world truth has been unpopular; its doctrines are not congenial to the natural mind; for it searches the heart, and reproves its hidden sin. Those who persecute the advocates of Gods truth have ever, like the Pharisees, misrepresented their words and motives. Jesus resumed:-- {3SP 61.2}[13]
§29
“你们这假冒为善的文士和法利赛人有祸了。因为你们侵吞寡妇的家产，假意作很长的祷告，所以要受更重的刑罚”（太23:14）。法利赛人诱惑许多虔诚的寡妇，使她们相信奉献全部财产作宗教的用途乃是她们的义务。他们欺骗妇女把她们的金钱交给文士和祭司，绝对信任他们，让那些老奸巨猾的人拿来中饱私囊。他们在众人面前作很长的祷告，大大夸张自己的虔诚，来掩饰他们不诚实的行为。耶稣说，这种假冒为善必使他们受更重的刑罚。这同样的责备也要临到现代许多自夸敬虔的人身上。他们的人生被自私和贪婪所玷污，而他们用一件似乎纯洁的外衣，将这一切都遮盖起来，欺骗诚实的人；但他们无法欺骗上帝。因为祂洞察各人心中的意念，并要按着各人的行为施行审判。救主继续发出责备说：{3SP 61.3}[14]
§30
Woe unto you, scribes and Pharisees, hypocrites! for ye devour widows houses, and for a pretense make long prayer; therefore ye shall receive the greater damnation. The Pharisees so wrought upon the minds of many conscientious widows that they believed it a duty to devote their entire property to religious purposes. These deluded women would trust the appropriation of their money to the scribes and priests, in whom they placed implicit confidence; and those wily men would use it for their own benefit. To cover their dishonesty they made long prayers in public, and a great show of piety. Jesus declared that this hypocrisy would bring them the greater damnation. Many professors of exalted piety in our day come under the same ban. Selfishness and avarice stain their lives; yet they throw over all this a garment of seeming purity, and deceive honest souls; but they cannot deceive God; he reads every purpose of the heart and will mete out to every person according to his works. The Saviour continued his denunciations:-- {3SP 61.3}[14]
§31
“你们这瞎眼领路的有祸了，你们说，凡指着殿起誓的，这算不得什么，只是凡指着殿中金子起誓的，他就该谨守。你们这无知瞎眼的人哪！什么是大的，是金子呢？还是叫金子成圣的殿呢？你们又说，凡指着坛起誓的，这算不得什么，只是凡指着坛上礼物起誓的，他就该谨守。你们这瞎眼的人哪！什么是大的，是礼物呢？还是叫礼物成圣的坛呢”（太23:16-19）？祭司们照着自己虚伪狭窄的标准，来解释上帝的律例。他们擅自将各样的罪拿来作比较，并规定许多精细的区别，他们将一些罪轻轻放过，而把另一些或许较轻的过犯看为不得赦免的罪。人给他们一些钱，他们就准许人背弃誓约。有时犯罪的人给这些当权的人巨额的金钱，他们就放过了重大的罪案。同时，这些祭司和官长们却对一些无足轻重的过错，作了严厉的判决。{3SP 62.1}[15]
§32
Woe unto you, ye blind guides, who say, Whosoever shall swear by the temple, it is nothing; but whosoever shall swear by the gold of the temple, he is a debtor! Ye fools and blind; for whether is greater, the gold, or the temple that sanctifieth the gold? And, Whosoever shall swear by the altar, it is nothing; but whosoever sweareth by the gift that is upon it, he is guilty. Ye fools and blind; for whether is greater, the gift, or the altar that sanctifieth the gift? The priests interpreted the requirements of God to meet their false and narrow standard. They presumed to make nice distinctions between the comparative guilt of various sins, passing over some lightly, and treating others of perhaps less consequence as unpardonable. They accepted money from persons in return for excusing them from their vows; and in some cases crimes of an aggravated character were passed over in consideration of large sums of money paid to the authorities by the transgressor. At the same time these priests and rulers would pronounce severe judgment against others for trivial offenses. {3SP 62.1}[15]
§33
“你们这假冒为善的文士和法利赛人有祸了，因为你们将薄荷、茴香、芹菜、献上十分之一，那律法上更重的事，就是公义、怜悯、信实、反倒不行了，这更重的是你们当行的，那也是不可不行的”（太23:23）。依照上帝的要求，犹太人必须遵守十分之一的制度。但祭司们没有让百姓凭着自己的良心履行自己的本分，将适销土产全部进项的十分之一献给主。他们把十分之一制度的要求推到了极端，要求人将薄荷、茴香、芹菜及其它种植范围有限的小蔬菜也献上十分之一。这使得十分之一的计划实行起来又操心又混乱，成了一个累人的重担。他们在上帝从未要求的事上十分严谨，并且用他们狭隘的见解搞乱他们的判断、减轻神圣的捐款制度的尊严，他们洗净杯盘的外面，里面却是败坏的。他们在次要的事上很严格，耶稣指控他们“那律法上更重的事，就是公义、怜悯、信实，反倒不行了。”外表的侍奉即使是上帝要求的，也不能代替忠顺的生活。创造主希望受造物献上衷心的侍奉。{3SP 63.1}[16]
§34
Woe unto you, scribes and Pharisees, hypocrites! for ye pay tithe of mint and anise and cummin, and have omitted the weightier matters of the law, judgment, mercy, and faith; these ought ye to have done, and not to leave the other undone. According to the requirements of God the tithing system was obligatory upon the Jews. But the priests did not leave the people to carry out their convictions of duty in giving to the Lord one-tenth of all the increase of the marketable products of the land. They carried the requirements of the tithing system to extremes, making them embrace such trifling things as anise, mint and other small herbs which were cultivated to a limited extent. This caused the tithing plan to be attended with such care and perplexity that it was a wearisome burden. While they were so exact in things which God had never required of them, and were confusing their judgment and lessening the dignity of the divine system of benevolence by their narrow views, they were making clean the outside of the platter while the inside was corrupt. Exact in matters of little consequence, Jesus accuses them of having omitted the weightier matters of the law, judgment, mercy, and faith. No outward service, even in that which is required by God, can be a substitute for an obedient life. The Creator desires heart service of his creatures. {3SP 63.1}[16]
§35
犹太人知道上帝赐给摩西禁止人吃不洁净之物的指示。上帝指明了不适合食用的动物，不许人吃猪肉和一些其他动物的肉，因为会使人的血素污浊，寿命缩短。但是上帝所颁布的这些禁令，法利赛人并没有按其原意传达出来，反而趋于无理的极端。他们订了许多的规条，其中有一条是要百姓将一切所用的水滤过一次，免得内中带有不洁净的小昆虫。耶稣将这些极微末的无理要求，与他们所犯的重大罪恶作一个对比，向法利赛人说：“你们这瞎眼领路的，蠓虫你们就滤出来，骆驼你们倒吞下去。” {3SP 63.2}[17]
§36
The Jews read in the requirements given to Moses that nothing unclean should be eaten. God specified the beasts that were unfit for food, and forbade the use of swines flesh and the flesh of certain other animals, as likely to fill the blood with impurities and shorten life. But the Pharisees did not leave these restrictions where God had left them. They carried them to unwarranted extremes; among other things the people were required to strain all the water used, lest it might contain the smallest insect, undiscernible to the eye, which might be classed with the unclean animals. Jesus, in contrasting these trivial exactions of external cleanliness with the magnitude of their actual sins, said to the Pharisees: Ye blind guides, who strain at a gnat and swallow a camel. {3SP 63.2}[17]
§37
“你们这假冒为善的文士和法利赛人有祸了，因为你们好像粉饰的坟墓，外面好看，里面却装满了死人的骨头和一切的污秽”（太23:27）。祭司和官长们一切堂皇的仪表和仪式都只不过是一件外衣，要遮掩他们的罪孽，就象装饰得又白又美丽的坟墓遮盖着里面的腐朽残骸一样。耶稣还把法利赛人比作藏尸的坟墓，外面好看，里面却是腐朽的死尸：“你们也是如此，在人前，外面显出公义来，里面却装满了假善和不法的事”（太23:28）。那些自称有上帝的律法写在心版上又佩戴在身上之人一切的高调，就这样被显明是虚空的托词。耶稣继续说： {3SP 64.1}[18]
§38
Woe unto you, scribes and Pharisees, hypocrites! for ye are like unto whited sepulchers, which indeed appear beautiful outward, but are within full of dead mens bones, and of all uncleanness. All the pomp and ceremony of the priests and rulers were but a cloak to conceal their iniquity, as the white and beautifully decorated tomb covers the putrefying remains within it. Jesus also compared the Pharisees to hidden graves which, under a fair exterior, conceal the corruption of dead bodies: Even so ye also outwardly appear righteous unto men, but within ye are full of hypocrisy and iniquity. All the high pretensions of those who claimed to have the law of God written in their hearts as well as borne upon their persons, were thus shown to be vain pretense. Jesus continued:-- {3SP 64.1}[18]
§39
“你们这假冒为善的文士和法利赛人有祸了，因为你们建造先知的坟，修饰义人的墓，说，若是我们在我们祖宗的时候，必不和他们同流先知的血。这就是你们自己证明，是杀害先知者的子孙了”（太23:29-31）。犹太人为要表示对过去先知的尊敬，就非常热心地修饰他们的坟墓，但他们从来没有从先知的教训得到益处，也不注意先知的责备和警告。{3SP 64.2}[19]
§40
Woe unto you, scribes and Pharisees, hypocrites! because ye build the tombs of the prophets, and garnish the sepulchers of the righteous, and say, If we had been in the days of our fathers, we would not have been partakers with them in the blood of the prophets. Wherefore ye be witnesses unto yourselves, that ye are the children of them who killed the prophets. The Jews were very particular to beautify the tombs of the dead prophets as evidence of their esteem for them; yet they did not profit by their teachings, nor regard their reproofs and warnings. {3SP 64.2}[19]
§41
在基督的时代，人们对于死人的坟墓存有迷信的敬重，以致常常走到近乎拜偶像的地步，在修饰坟墓的事上浪费了大量的金钱。今日这种拜偶像的作风也很盛行，特别是在罗马教会。但基督教界的罪一般是忽视寡妇孤儿，贫穷的人和受苦的人，却为尊敬死人而竖立昂贵的纪念碑。人们浪费时间、金钱和精力在这样的事上，却忽视了对于活着的人应尽的本分。法利赛人建造先知的坟，修饰他们的墓，彼此说，若是我们在我们祖宗的时候，必不和他们同流上帝仆人的血，而同时他们却在设计谋害上帝儿子的性命，要不是因为惧怕百姓，他们就会毫不犹豫地双手染上祂的鲜血。{3SP 65.1}[20]
§42
In the days of Christ a superstitious regard was cherished for the tombs of the dead. This was frequently carried to the verge of idolatry, and vast sums of money were lavished upon their decoration. The same species of idolatry is carried to great lengths today, and especially by the Roman Church. But the Christian world at large are guilty of neglecting the widow and the fatherless, the poor and afflicted, to erect expensive monuments in honor of the dead. Time, money, and labor are not stinted for this purpose, while duties to the living are neglected. The Pharisees built the tombs of the prophets and garnished their sepulchers, and said one to another, If we had lived in those days we should not have been partakers with those who shed the blood of Gods servants. Yet at the same time they were planning to destroy the Son of God, and would not have hesitated to imbrue their hands in his blood if they had not feared the people. {3SP 65.1}[20]
§43
法利赛人的这种状况应该作今日基督教界的一个教训，开他们的眼睛，使他们能看清撒但欺骗人心的魔力，他们一旦转离宝贵的真理亮光，就屈服于仇敌的控制。许多人蹈了法利赛人的覆辙。他们尊敬那些为自己的信仰而殉身的人，并且宣称，要是他们住在基督在地上的时代，他们就必欣然领受祂的教训，并且遵行；他们决不至与那些拒绝救主的人一同犯罪。及至他们要顺从上帝而必须舍己受辱时，他们就不惜一切代价地昧着良心不肯顺从了。在我们的时代，亮光比在法利赛人的时代照耀得更清晰。那时的人要照着预言的启示接受基督，藉着伴随着祂使命的证据来信靠祂。犹太人看耶稣是一个没有属世尊荣的年轻的加利利人，虽然祂照着先知所预言的来了，他们却不肯接受他们在贫穷屈辱中的弥赛亚，反而照着预言所说把祂钉死了。{3SP 65.2}[21]
§44
This condition of the Pharisees should be a lesson to the Christian world of the present day; it should open their eyes to the power of Satan to deceive human minds when they once turn from the precious light of truth, and yield to the control of the enemy. Many follow in the track of the Pharisees. They revere the martyrs who died for their faith; and declare that, had they lived in the days when Christ was upon earth, they would have gladly received his teachings and obeyed them; they would never have been partakers of the guilt of those who rejected the Saviour. But these very persons stifle their honest convictions at any cost rather than yield obedience to God when it involves self-denial and humiliation. In our day the light shines clearer than in the time of the Pharisees. Then the people were to accept Christ as revealed in prophecy, and to believe on him through the evidences which attended his mission. The Jews saw in Jesus a young Galilean without worldly honor, and, though he came as prophecy foretold he would come, they refused to accept their Messiah in poverty and humiliation, and crucified him, as prophecy foretold they would do. {3SP 65.2}[21]
§45
如今的基督教界也有一位救主应验了有关祂生平与受死的一切预言的细节；可是许多人却拒绝祂的教训，不遵行祂的训诲。他们天天把救主钉十字架。要是他们象犹太人一样在基督第一次降临的时候受试验，他们也不会在祂的屈辱和贫穷中接受祂。{3SP 66.1}[22]
§46
The Christian world now has a Saviour who has fulfilled all the specifications of prophecy in regard to his life and death; yet many reject his teachings, they do not follow his precepts, they crucify the Saviour every day. Should they be tested as were the Jews at the first advent of Christ, they would not accept him in his humiliation and poverty. {3SP 66.1}[22]
§47
自从恶人第一次流了无辜之人的血，就是从义人亚伯倒在他兄弟手下的时候起，罪恶在不断地变本加厉。各世代都有祭司和官长藐视上帝所兴起且使之有资格责备百姓罪孽的先知的警告。各世代极需这样的人大声斥责君王、首领和庶民的罪恶，传出上帝所赐给他们的话语，冒着生命的危险来顺从上帝的旨意。可怕的刑罚一代又一代地堆积成山。基督的仇敌藉着侮辱和拒绝上帝的儿子正把刑罚堆在自己头上。祂比以前的任何世代，都更加响亮地谴责祭司和官长中间所流行的罪恶。他们即将恶贯满盈了。不久就会有公义的报应倾在他们的头上，使世上所流一切义人的血，从亚伯起直到基督为止，都归到他们的世代。关于这一点，耶稣警告他们说： {3SP 66.2}[23]
§48
From the time that the first innocent blood was shed, when righteous Abel fell by the hand of his brother, iniquity had increased upon the earth. From generation to generation the priests and rulers had slighted the warnings of the prophets whom God had raised up and qualified to reprove the sins of the people. There had been great need of these men, who, in every age, had lifted their voices against the sins of kings, rulers, and subjects, speaking the words God gave them to utter, and obeying the divine will at the peril of their lives. From generation to generation there had been heaping up a terrible punishment, which the enemies of Christ were now drawing down upon their own heads by their abuse and rejection of the Son of God, whose voice was raised in condemnation of the sin existing among the priests and rulers to a greater degree than at any previous time. They were filling to overflowing their cup of iniquity, which was to be emptied upon their own heads in retributive justice, making their generation responsible for the blood of all the righteous men slain from Abel to Christ. Of this, Jesus warned them:-- {3SP 66.2}[23]
§49
“叫世上所流义人的血，都归到你们身上，从义人亚伯的血起，直到你们在殿和坛中间所杀的巴拉加的儿子撒迦利亚的血为止。我实在告诉你们，这一切的罪，都要归到这世代了”（太23:35,36）。这时救主向天举手，全身被一道神光环绕着，以审判者的姿态对那些在祂面前的人讲话。祂斥责的时候，听众为之战栗不已。祂的言语和神色所给人的印象是永远不能磨灭的。{3SP 67.1}[24]
§50
That upon you may come all the righteous blood shed upon the earth, from the blood of righteous Abel unto the blood of Zacharias, son of Barachias, whom ye slew between the temple and the altar. Verily I say unto you, all these things shall come upon this generation. The Saviour, with hand uplifted toward Heaven and a divine light enshrouding his person, spoke in the character of a judge of those before him. The listening crowd shuddered as his denunciations were spoken. The impression made upon their minds by his words and looks was never to be effaced in after years. {3SP 67.1}[24]
§51
以色列人不怎么留意上帝的命令。当撒迦利亚说出上帝所赐给他的警告之言时，那背道的王便被一种撒但般的狂怒所支配，下令把上帝的先知处死。那些听见耶稣讲话的文士和法利赛人知道祂的话是真的。被杀先知的血流在圣殿院子里的石头上，血迹永不能磨灭，一直留在那里向上帝见证以色列的叛道。圣殿一天尚在，这义人的血迹就一天向上帝呼求伸冤。当耶稣提到这些可怕的罪恶时，众人大为恐惧，感到毛骨悚然。{3SP 67.2}[25]
§52
Israel had little heeded the commands of God. While the words of warning which God had given him to speak were upon the lips of Zacharias, a satanic fury seized the apostate king, and the command was given to slay the prophet of God. The scribes and Pharisees who listened to the words of Jesus knew that they were true, and that the blood of the slain prophet imprinted itself on the very stones of the temple court and could not be erased, but remained to bear its testimony to God, in witness against apostate Israel. As long as the temple should stand, there would remain the stain of that righteous blood, crying to God to be avenged. As Jesus referred to these fearful crimes a thrill of horror ran through the hearts of the multitude. {3SP 67.2}[25]
§53
祂的声音一向带有柔和、慈爱和劝告的语气，如今却因形势所需，以审判者的身份说话，定了犹太人的罪。救主展望到将来，并预言犹太人的怙恶不悛，以及他们与上帝仆人的势不两立，过去怎样，将来也必怎样： {3SP 68.1}[26]
§54
His voice had been heard upon earth in gentleness, entreaty, and affection; but now that the occasion required it, he spoke as judge, and condemned the guilt of the Jews. The Saviour, looking forward, foretold that their future impenitence, and intolerance of Gods servants, would be the same as it had been in the past:-- {3SP 68.1}[26]
§55
“所以我差谴先知和智慧人并文士，到你们这里来，有的你们要杀害，要钉十字架，有的你们要在会堂里鞭打，从这城追逼到那城”（太23:34）。{3SP 68.2}[27]
§56
Wherefore, behold, I send unto you prophets, and wise men, and scribes. And some of them ye shall kill and crucify; and some of them shall ye scourge in your synagogues, and persecute them from city to city. {3SP 68.2}[27]
§57
被圣灵充满，大有信心的先知和智慧人——司提反，雅各，保罗和其他许多人，包括明白圣经、能宣扬上帝圣言全部意义的文士和学者作为代表——将被侮辱，迫害，定罪和处死。{3SP 68.3}[28]
§58
Prophets and wise men full of faith and the Holy Ghost, represented by Stephen, James, Paul, and many others, scribes, men of learning, who understood the Scriptures and could present them in all their bearings as revealed by God, would be scorned and persecuted, condemned and put to death. {3SP 68.3}[28]
§59
救主并没有因祂在敌人们手中所受的虐待而说一句报复的话。祂那神圣的心灵并没有激荡着不圣洁的情绪；但祂的义怒却是针对假冒为善之人的，他们的重罪在上帝眼里是可憎的。基督在这个场合的举动表明：基督徒在生活上可以与上帝完全和谐，具有仁爱和怜悯的美德，同时对罪恶感觉义愤。{3SP 68.4}[29]
§60
The Saviour spoke no words of retaliation for the abuse he had received at the hands of his enemies. No unholy passion stirred that divine soul; but his indignation was directed against the hypocrites whose gross sins were an abomination in the sight of God. The conduct of Christ upon this occasion reveals the fact that the Christian can dwell in perfect harmony with God, possess all the sweet attributes of love and mercy, yet feel a righteous indignation against aggravating sin. {3SP 68.4}[29]
§61
上帝的儿子依依不舍地向圣殿和祂的听众看了最后一眼。祂苍白悲哀的面容上不禁现出神圣的怜惜之情。祂心中怀着深切的痛苦，眼里含着辛酸的泪水，泣不成声地说：“耶路撒冷啊！耶路撒冷啊！你常杀害先知，又用石头打死那奉差遣到你这里来的人，我多次愿意聚集你的儿女，好像母鸡把小鸡聚集在翅膀底下，只是你们不愿意”（太23:37）！{3SP 69.1}[30]
§62
Divine pity marked the pale and mournful countenance of the Son of God as he cast one long, lingering look upon the temple and then upon his hearers, and with a voice choked by deep anguish of heart and bitter tears exclaimed: O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not! {3SP 69.1}[30]
§63
法利赛人和撒都该人哑口无言。耶稣召集门徒准备离开圣殿，并不像一个被迫离开仇敌的失败者，乃像一个完成了任务的人。祂胜利地退出了与祂执迷伪善的对手们的争论。耶稣最后看一看圣殿的内部，用悲哀怜悯的声音说：“看哪！你们的家成为荒场，留给你们。我告诉你们，从今以后，你们不得再见我，直等到你们说，奉主名来的是应当称颂的”（太38:39）。以前祂常称圣殿为祂父的家，但如今上帝的儿子要从那里出来了。上帝的圣颜也要永远离开那为荣耀祂而建造的圣殿。从此以后，圣殿中一切的仪式再无意义，一切的礼节再无用处了。耶路撒冷宽容的日子结束了。{3SP 69.2}[31]
§64
Pharisees and Sadducees were alike silenced. Jesus called his disciples and prepared to leave the temple, not as one defeated and forced from the presence of his adversaries, but as one whose work was accomplished. He retired a victor from the contest with his bigoted and hypocritical opponents. Looking around upon the interior of the temple for the last time, he said with mournful pathos, Behold, your house is left unto you desolate. For I say unto you, Ye shall no more see me henceforth till ye shall say, Blessed is he that cometh in the name of the Lord. Hitherto he had called it his Fathers house, but now, as the Son of God passed out from those walls, Gods presence was withdrawn forever from the temple built to his glory. Henceforth its services were to be a mockery, and its ceremonies meaningless; for Jerusalems day of probation was at an end. {3SP 69.2}[31]
§65
耶稣那日说了又清楚又犀利的话，令听众感到扎心。这些话或许没有立竿见影的效果，但真理的种子已撒在人们心中，要发芽生长并结出果子来荣耀上帝，还要成为使多人得救的手段。及至救主被钉和复活之后，祂那日所发的教训会再现于许多专心听讲的人心中，他们会向他人转述所听到的指示，使将来的世代受益，直到末时。门徒们惊讶于夫子公开指责伪善的法利赛人时所显出的大无畏且有权威的仪态。而祭司、文士和官长们则永远忘不了耶稣在圣殿中最后对他们讲的话：“看哪，你们的家成为荒场留给你们。”这话郑重地落在他们耳中，使他们心中有了一种无名的恐惧。他们虽然假装满不在乎，但心中却不断询问这些话是什么意思。一种看不见的危险似乎在威胁着他们。难道这宏伟的圣殿，国家的荣耀，不久就会成为废墟了？{3SP 69.3}[32]
§66
Jesus had spoken clear and pointed words that day, which cut his hearers to the heart. Their effect might not be seen at once, but the seed of truth sown in the minds of the people was to spring up and bear fruit to the glory of God, and be the means of saving many souls. After the crucifixion and resurrection of the Saviour, the lessons he had given that day would be revived in the hearts of many attentive listeners, who would in turn repeat the instruction which they had heard, for the benefit of future generations to the close of time. The disciples were astonished at the bold and authoritative manner in which their Master had denounced the hypocritical Pharisees. And the priests, scribes, and rulers were never to forget the last words Jesus addressed to them in the temple: Behold, your house is left unto you desolate. The words fell solemnly upon their ears, and struck a nameless terror to their hearts. They affected indifference; but the question kept rising in their minds as to what was the import of those words. An unseen danger seemed to be threatening them. Could it be possible that the magnificent temple, which was the nations glory, was soon to be a heap of ruins? {3SP 69.3}[32]
§67
门徒也感到一种凶兆，他们急切地盼望从耶稣口中听到一些更肯定的话。门徒跟着夫子从圣殿里出来之时，就请祂注意圣殿的坚固与美丽及建殿材料的经久耐用，说：“夫子，请看，这是何等的石头！何等的殿宇”（可13:1）！耶稣为使祂的话语尽可能地留下深刻的印象，也叫人注意那壮丽的建筑，便说：“你们不是看见这殿宇吗？我实在告诉你们，将来在这里没有一块石头留在石头上，不被拆毁了”（太24:2）。{3SP 70.1}[33]
§68
The disciples shared in the general foreboding of evil, and anxiously waited for Jesus to make a more definite statement in regard to the subject. As they passed out of the temple with their Master, they called his attention to its strength and beauty and the durability of the material of which it was composed, saying, Master, see what manner of stones and what buildings are here. Jesus, to make his words as impressive as possible, also called attention to the lofty structure: See ye not all these things? Verily, I say unto you, There shall not be left here one stone upon another that shall not be thrown down. {3SP 70.1}[33]
§69
这对门徒来说是惊人的言论。问题现在清楚了：这座以巨资建造的辉煌的建筑，素来为以色列国的荣耀，将要被夷为平地了。那些巨大的石头——其中有一些石头曾经受过尼布甲尼撒的围攻而存到现在，并且经受了数百年狂风暴雨的袭击而坚固屹立着——将要没有一块留在石头上不被拆毁了。他们没有清楚地理解这一切毁灭的目的。他们也没有看出几天后救主就要为世人的罪被献为祭。那时圣殿及其崇祀就不再有用了。祭牲的血不会再有赎罪的功效，因为预表那时就会遇到原型，上帝的羔羊已甘愿舍命，好除去世人的罪孽。后来，当一切都已成就时，门徒们就充分明白了耶稣话语的意思，以及祂所预言的灾难的缘由。{3SP 71.1}[34]
§70
This was a startling statement to the disciples. The matter was now made plain: The glorious edifice, built at immense cost, which had been the pride of the Jewish nation, was to be destroyed from its very foundation. Not one of those massive stones--some of which had borne the devastation of Nebuchadnezzars army, and stood firmly through the storm and tempest of centuries--was to be left upon another. They did not clearly comprehend the purpose of all this ruin. They did not discern that in a few days their Saviour was to be offered up as a victim for the sins of the world. The temple and its services would then be of no more use. The blood of beasts would be of no virtue to expiate sin, for type would then have met antitype, in the Lamb of God who would have voluntarily offered his life to take away the sins of the world. Later, when all had been accomplished, the disciples understood fully the words of Jesus, and the reason of the calamity which he foretold. {3SP 71.1}[34]
§71
耶稣逗留在妇女们投钱入库的院子附近。祂看到许多富人投入大宗的钱币，但对于他们大量的捐献并没有发表什么意见。祂忧愁地看着人来来 去去，其中许多人以招摇卖弄和自鸣得意的姿态献上大笔的捐款。一会儿，祂看见一个穷寡妇迟疑地前来，好像是怕人看见，耶稣的脸上便发出愉快的表情。当那些富足和傲慢的人上来投入他们的捐款时，她便退缩踟躇，不敢进前。然而她渴望为她所爱的圣工尽一点微薄的力量。她看着手中的礼物，与周围那些人的捐款比较起来真算不得什么，但她一切所有的就是这么多。于是她趁着机会，匆匆地投入两个小钱，急忙转身走开。但是这样作的时候，她看见耶稣正定睛望着她呢。3SP 71.2}[35]
§72
Jesus lingered near the court where the women were depositing their offerings in the treasury. He observed the large donations of many of the rich, but made no comment upon their liberal offerings. He looked sadly at the comers and goers, many of whom presented large gifts in an ostentatious and self-satisfied manner. Presently his countenance lighted as he saw a poor widow approach hesitatingly, as though fearful of being observed. As the rich and haughty swept past her to deposit their offerings, she shrank back as if scarcely daring to venture farther. And yet her heart yearned to do something, little though it might be, for the cause she loved. She looked at the mite in her hand; it was very small in comparison with the gifts of those around her, yet it was her all. Watching her opportunity, she hurriedly threw in her two mites and turned to beat a hasty retreat. But in doing so she caught the eye of Jesus which was fastened earnestly upon her. {3SP 71.2}[35]
§73
救主叫门徒到跟前来，请他们注意这寡妇的贫穷。当他们站着看她的时候，救主称赞的话就出人意料地落到寡妇的耳中：“我实在告诉你们，这穷寡妇投入库里的，比众人所投的更多”（可12:43）。当那个穷寡妇觉得自己的作为受耶稣同情和赏识的时候，快乐的热泪不禁夺眶而出。许多人劝她把这一点点的钱留为己用，况且这一点钱放在肥头胖耳的祭司手中，又与许多投入银库的大宗捐款混合起来，根本无足轻重。但是耶稣明白她的动机。这妇人相信圣殿的崇拜是上帝所指定的，所以极愿尽她的力量来维持它。她已经尽到她所能的，所以这一件事要世世代代作为她的纪念，并在来生作她永远的喜乐。她的心和她的礼物一起献上了，其价值并不在乎钱的多少，而在乎激励她这种行为的爱上帝并关怀祂圣工的心。{3SP 72.1}[36]
§74
The Saviour called his disciples to him and bade them mark the widows poverty; and as they stood looking at her, words of commendation from the Masters lips fell unexpectedly upon her ear: Verily, verily, I say unto you, that this poor widow hath cast in more than they all. Tears of joy filled the poor womans eyes as she felt that her act was understood and appreciated by Jesus. Many would have advised her to appropriate her small pittance to her own use rather than to give it into the hands of well-fed priests, to be lost among the many and costly gifts donated to the temple; but Jesus understood the motives of her heart. She believed in the service of the temple as appointed by God, and she was anxious to do her utmost to sustain it. She did what she could, and her act was destined to be as a monument to her memory through all time, and her joy in eternity. Her heart went with her gift, the amount of which was estimated, not by its intrinsic value, but by the love to God and interest in his work which had prompted the deed. {3SP 72.1}[36]
§75
我们的动机决定我们行为的真实价值，标明它是卑鄙的或是高尚的。上帝并不以那些众目所睹、众口所赞的大事为最有价值。人甘心乐意尽到的种种小义务，不令人注意的微小奉献，在人看来或许不算什么，但在上帝的眼中往往是最有价值的。一颗信实仁爱的心，比最贵重的捐献更为上帝所重视。穷寡妇为要献上那么一点捐款，已经拿出她所有的生活费。为要将那两个小钱献给她所爱的圣工，她竟牺牲了自己的饮食。她凭着信心去作，笃信天父不会忽略她迫切的需要。使她得到耶稣称赞的，乃是这一种无私的精神和坚定的信心。{3SP 72.2}[37]
§76
It is the motive which gives true value to our acts, and stamps them with high moral worth or with ignominy. It is not the great things which every eye can see and which every tongue praises that count to our eternal credit, but the little duties cheerfully done, the little gifts which make no show, and which human eyes regard as worthless. A heart of love and genuine faith in a worthy object is more acceptable to God than the most costly gift. The poor widow gave her living to do the little that she did. She deprived herself of food to give those two mites to the cause she loved; and she did it in faith, believing that her Heavenly Father would not overlook her great necessity. It was this unselfish spirit and unwavering faith that won the commendation of Jesus. {3SP 72.2}[37]
§77
许多卑微的人因领受了上帝的真理，就觉得负有重大的责任，极愿与他们更富裕的弟兄们共同维持上帝的圣工。务要让他们把自己的小钱积蓄在天国的银库里。不可拒绝穷人的绵薄奉献。如果他们所奉献的是出于一颗充满爱上帝的心，那么，这区区之数就必成为神圣的奉献和无价的供物，是上帝所喜悦所赐福的。{3SP 73.1}[38]
§78
Many humble souls feel under so great obligations for receiving the truth of God that they greatly desire to share with their more prosperous brethren the burdens imposed by the service of God. Let them lay up their mites in the bank of Heaven. The slender offerings of the poor should not be rejected; for if given from a heart burdened with love to God, those trifles in value become consecrated gifts, priceless offerings, which God smiles upon and blesses. {3SP 73.1}[38]
§79
耶稣说这穷寡妇“投入库里的，比众人所投的更多”。财主是拿自己多余的钱财捐上，其中有许多是要人看见，受人尊敬。他们的大宗捐款并没有使他们失去一点的享乐，他们的奢侈生活也没有受一点影响，根本谈不到牺牲，所以他们捐款的价值决不能与寡妇的小钱同日而语。{3SP 73.2}[39]
§80
Jesus said of the poor widow, She hath given more than they all. The rich had bestowed from their abundance, many of them merely to be seen of others and to be honored of them for their large donations. They denied themselves none of the comforts or luxuries of life in order to make their gift, and therefore it was no sacrifice and could not be compared in true value with the widows mite. {3SP 73.2}[39]