第05章 良善的撒玛利亚人的比喻
§1
第05章 良善的撒玛利亚人的比喻
§2
Chap. 05 - The Parable of the Good Samaritan
§3
说明真宗教的性质——基督用良善的撒玛利亚人的比喻，来解释真宗教的本质。祂指明真的宗教信仰，不在乎制度，信条或仪式，乃在于仁爱的行为，在于为他人谋最大的幸福，在于纯正的良善。……今日的世界和耶稣的时代同样需要这个教训。自私和冷淡的形式主义，几乎消灭了爱的火焰，并破坏了那应使品格芬芳的美德。许多承认主名的人忘记了基督徒的责任乃是代表基督。除非我们在家庭中、邻里间、教会里或无论什么地方，在实际行动上为他人的利益而牺牲自己，那么无论我们口里怎样承认，我们总不能算为基督徒。—《历代愿望》497, 504页. {WM 42.1}[1]
§4
The Nature of True Religion Illustrated.--In the story of the good Samaritan, Christ illustrates the nature of true religion. He shows that it consists not in systems, creeds, or rites, but in the performance of loving deeds, in bringing the greatest good to others, in genuine goodness. . . . The lesson is no less needed in the world today than when it fell from the lips of Jesus. Selfishness and cold formality have well-nigh extinguished the fire of love and dispelled the graces that should make fragrant the character. Many who profess His name have lost sight of the fact that Christians are to represent Christ. Unless there is practical self-sacrifice for the good of others, in the family circle, in the neighborhood, in the church, and wherever we may be, then whatever our profession we are not Christians.--The Desire of Ages, pp. 497, 504. {WM 42.1}[1]
§5
谁是我的邻舍？——“谁是我的邻舍？”这个问题在犹太人中经常争论不休。外邦人和撒玛利亚人毫无疑问不能算为邻舍，因为这些人是外人，是仇敌。但在犹太人自己的民族，和社会不同的阶层中，应当怎样划分界线呢？祭司，拉比和长老应该将谁当作邻舍呢？他们终身奉行种种仪式，为要保持自己洁净。他们又教训人说：与无知粗鲁的百姓接触，就会沾染污秽，必须经过一番麻烦的手续才能清楚。他们是否要把“不洁净的人”当作邻舍呢？{WM 42.2}[2]
§6
Who Is My Neighbor?--Among the Jews the question, Who is my neighbor? caused endless dispute. They had no doubt as to the heathen and the Samaritans. These were strangers and enemies. But where should the distinction be made among the people of their own nation, and among the different classes of society? Whom should the priest, the rabbi, and elder, regard as neighbor? They spent their lives in the round of ceremonies to make themselves pure. Contact with the ignorant and careless multitude, they taught, would cause defilement that would require wearisome effort to remove. Were they to regard the unclean as neighbors? {WM 42.2}[2]
§7
基督在良善的撒玛利亚人的比喻中答复了这个问题。祂说明我们的邻舍不单是我们同一个教会或同一个信仰的人。邻舍是不分种族、肤色或阶级的。凡需要我们帮助的人都是我们的邻舍。凡被仇敌蹂躏伤害的人都是我们的邻舍。每一个属于上帝的人都是我们的邻舍。—《基督比喻实训》376页. {WM 43.1}[3]
§8
This question Christ answered in the parable of the good Samaritan. He showed that our neighbor does not mean merely one of the church or faith to which we belong. It has no reference to race, color, or class distinction. Our neighbor is every person who needs our help. Our neighbor is every soul who is wounded and bruised by the adversary. Our neighbor is everyone who is the property of God.--Christs Object Lessons, p. 376. {WM 43.1}[3]
§9
用比喻说明——基督正在对一大群人讲话。法利赛人指望从祂口中捕捉到能定祂罪的把柄，就派了一名律法师来问一个问题：“我该做什么才可以承受永生？”基督象读一本敞开的书那样清楚地看到法利赛人的心，而祂对问题的回答是：“律法上写的是什么？你念的是怎样呢？”“他回答说：你要尽心、尽性、尽力、尽意爱主你的上帝；又要爱邻舍如同自己”（路10:25-27）。{WM 43.2}[4]
§10
Illustrated by the Parable.--Christ was speaking to a large company. The Pharisees, hoping to catch something from His lips that they could use to condemn Him, sent a lawyer to Him with a question, What shall I do to inherit eternal life? Christ read the hearts of the Pharisees as an open book, and His answer to the questioner was, What is written in the law? how readest thou? And he answering said, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neighbour as thyself. {WM 43.2}[4]
§11
基督说：“你回答的是；你这样行，就必得永生”（路10:28）。那律法师知道自己的回答已经定了自己的罪。他知道自己并没有爱邻舍如同自己。但是他想要显明自己有理，便问：“谁是我的邻舍呢”（路10:29）？{WM 43.3}[5]
§12
Thou hast answered right, Christ said; this do, and thou shalt live. The lawyer knew that by his own answer he had condemned himself. He knew that he did not love his neighbor as himself. But willing to justify himself, he asked, And who is my neighbour? {WM 43.3}[5]
§13
基督藉着叙述一件事回答了这个问题，他的听众对那件事还记忆犹新。——《文稿》1903.117.{WM 43.4}[6]
§14
Christ answered this question by relating an incident, the memory of which was fresh in the minds of his hearers.--Manuscript 117, 1903. {WM 43.4}[6]
§15
祂说：“有一个人从耶路撒冷下耶利哥去，落在强盗手中，他们剥去他的衣裳，把他打个半死，就丢下他走了。”{WM 43.5}[7]
§16
A certain man, He said, went down from Jerusalem to Jericho, and fell among thieves, which stripped him of his raiment, and wounded him, and departed, leaving him half dead. {WM 43.5}[7]
§17
从耶路撒冷到耶利哥，旅客必须经过犹大地的一段荒野。在下到险峻多石之山谷的路上，常有强盗出没，抢劫行凶。这位旅客就是在这遭到袭击，值钱的东西都被洗劫一空，还被打得半死，丢在路旁。他躺在那里的时候，有一个祭司经过。他看见那人受了伤，躺在血泊之中。可是他没有出手相助，“就从那边过去了。”随后又来了一个利未人。他好奇地要知道发生出了什么事，就停下来看了一看那个不幸者。他知道自己应该作什么，但这不是一件愉快的事。他巴不得自己没有从那里经过，这样，就不会看见这个受伤的人了。他决定置之不理，“照样从那边过去了。”{WM 44.1}[8]
§18
In journeying from Jerusalem to Jericho, the traveler had to pass through a portion of the wilderness of Judea. The road led down a wild, rocky ravine, which was infested with robbers and was often the scene of violence. It was here that the traveler was attacked, stripped of all that was valuable, and left half dead by the wayside. As he lay thus, a priest came that way; he saw the man lying wounded and bruised, weltering in his own blood; but he left him without rendering any assistance. He passed by on the other side. Then a Levite appeared. Curious to know what had happened, he stopped and looked at the sufferer. He was convicted of what he ought to do, but it was not an agreeable duty. He wished that he had not come that way, so that he would not have seen the wounded man. He persuaded himself that the case was no concern of his, and he too passed by on the other side. {WM 44.1}[8]
§19
有一个撒玛利亚人路过那里，看见那受伤的人，就作了前两个人所不愿意作的事。他温柔仁慈地照顾受伤的人。“看见他就动了慈心，上前用油和酒倒在他的伤处，包裹好了，扶他骑上自己的牲口，带到店里去照应他。第二天拿出二钱银子来，交给店主说：你且照应他；此外所费用的我回来必还你。”祭司和利未人都自称是虔诚的人，但那撒玛利亚人却证明自己是真正悔改的人。这件事他做起来并不比祭司和利未人更容易，可是他的精神和行动却表明他是与上帝是一致的。{WM 44.2}[9]
§20
But a Samaritan, traveling the same road, saw the sufferer, and he did the work that the others had refused to do. With gentleness and kindness he ministered to the wounded man. When he saw him, he had compassion on him, and went to him, and bound up his wounds, pouring in oil and wine, and set him on his own beast, and brought him to an inn, and took care of him. And on the morrow when he departed, he took out two pence, and gave them to the host, and said unto him. Take care of him; and whatsoever thou spendest more, when I come again, I will repay thee. The priest and the Levite both professed piety, but the Samaritan showed that he was truly converted. It was no more agreeable for him to do the work than for the priest and the Levite, but in spirit and works he proved himself to be in harmony with God. {WM 44.2}[9]
§21
基督通过这个教训，直接有力地阐明了律法的原则，并向祂的听众指出他们疏忽了实行这些原则。祂的话语直率而明确，没有给听众争辩的余地。律法师也无法在这教训中找到可以批评的地方。他对基督的成见消除了。但是他还不能克服自己狭隘的民族观念，说出撒玛利亚人这个名称。当基督问道：“你想这三个人，哪一个是落在强盗手中的邻舍呢？”他回答说：“是怜悯他的。”{WM 44.3}[10]
§22
In giving this lesson Christ presented the principles of the law in a direct, forcible way, showing His hearers that they had neglected to carry out these principles. His words were so definite and pointed that the listeners could find no opportunity to cavil. The lawyer found in the lesson nothing that he could criticize. His prejudice in regard to Christ was removed. But he had not overcome his national dislike sufficiently to give credit to the Samaritan by name. When Christ asked, Which now of these three, thinkest thou, was neighbour unto him that fell among the thieves? he answered, He that shewed mercy on him. {WM 44.3}[10]
§23
“耶稣说：你去照样行吧”（路10:30-37）。要向需要的人表现同样的爱心。这样，你就能证明自己是遵守全部律法的。—《基督比喻实训》379, 380页。{WM 45.1}[11]
§24
Then said Jesus unto him, Go, and do thou likewise. Show the same tender kindness to those in need. Thus you will give evidence that you keep the whole law.--Christs Object Lessons, pp. 379, 380. {WM 45.1}[11]
§25
任何有需要的人都是我们的邻舍——任何一个需要我们的同情和我们的仁慈帮助的人，都是我们的邻舍。各阶层受苦的人和穷乏的人都是我们的邻舍，当我们知道他们的需要时，我们的本分就是尽可能地解救他们。—《证言》卷四226页. {WM 45.2}[12]
§26
Anyone in Need Is Our Neighbor.--Any human being who needs our sympathy and our kind offices is our neighbor. The suffering and destitute of all classes are our neighbors; and when their wants are brought to our knowledge, it is our duty to relieve them as far as possible.--Testimonies, vol. 4, pp. 226, 227. {WM 45.2}[12]
§27
藉着这个比喻，人对同胞的义务便永远确定了。我们要照顾每一个受苦的人，视自己为上帝的代表，尽力帮助有需要的人。我们要与上帝同工。有些人对亲友和所喜爱的人表现出很大的爱心，而对一般需要同情，怜悯和关爱的人却漠不关心。我们当扪心自问：“谁是我的邻舍呢”（路10:29）？我们的邻舍，不只是邻人亲友，不只是与我们同一个教会，观点相同的人。我们的邻舍乃是全人类。我们要向众人行善，向信徒一家的人更当如此。我们要向世人表明遵守上帝律法的意义。我们要爱上帝为至上；也当爱邻舍如自己。—《评论与通讯》 1895.1.1 {WM 45.3}[13]
§28
By this parable the duty of man to his fellow man is forever settled. We are to care for every case of suffering and to look upon ourselves as Gods agents to relieve the needy to the very uttermost of our ability. We are to be laborers together with God. There are some who manifest great affection for their relatives, for their friends and favorites, who yet fail to be kind and considerate to those who need tender sympathy, who need kindness and love. With earnest hearts let us inquire, Who is my neighbor? Our neighbors are not merely our associates and special friends; they are not simply those who belong to our church, or who think as we do. Our neighbors are the whole human family. We are to do good to all men, and especially to those who are of the household of faith. We are to give to the world an exhibition of what it means to carry out the law of God. We are to love God supremely and our neighbor as ourselves.--Review and Herald, Jan. 1, 1895. {WM 45.3}[13]
§29
对真宗教的误表——祭司和利未人刚刚参加了圣殿的礼拜，其中的崇祀是上帝亲自所设立的。参加这样的礼拜是人莫大的权利，祭司和利未人感到自己因而大受尊荣，所以如今再去帮助路旁一位不相识的受难者，未免有失体统。他们就这样放过了上帝赐给他们的好机会，作祂的代表去造福同胞。{WM 46.1}[14]
§30
True Religion Misrepresented.--The priest and the Levite had been for worship to the Temple, whose service was appointed by God Himself. To participate in that service was a great and exalted privilege, and the priest and Levite felt that having been thus honored, it was beneath them to minister to an unknown sufferer by the wayside. Thus they neglected the special opportunity which God had offered them as His agents to bless a fellow being. {WM 46.1}[14]
§31
今日有许多人也犯了同样的错误。他们把自己的责任清楚地分为二类。一类是受上帝律法管束的大事；另一类是所谓的小事。在这些事上，他们根本就不顾“爱邻舍如同自己”的命令。他们对于这一类事情，完全是凭着自己的兴趣，爱好或感情的冲动。他们就这样玷污了品格，误表了基督的宗教。{WM 46.2}[15]
§32
Many today are making a similar mistake. They separate their duties into two distinct classes. The one class is made up of great things, to be regulated by the law of God; the other class is made up of so-called little things, in which the command, Thou shalt love thy neighbour as thyself, is ignored. This sphere of work is left to caprice, subject to inclination or impulse. Thus the character is marred, and the religion of Christ misrepresented. {WM 46.2}[15]
§33
有人认为帮助受苦的人会有损于自己的尊严。许多人对于堕落了的人不屑一顾。还有人疏忽穷人是出于另一种动机。他们认为自己正在为基督的圣工效劳，正在创建一个有价值的事业，从事一项伟大的工作，无法分心关注穷苦人的需要。他们在进行自己所认为伟大的事工时，也许还欺压了穷人。他们可能将这些穷人置于艰难困苦的环境之中，剥夺他们的权利，或忽视他们的需要。但他们还是感觉这一切都是合理的，因为他们认为自己是在推进基督的圣工呢。—《基督比喻实训》382, 383页。{WM 46.3}[16]
§34
There are those who would think it lowering to their dignity to minister to suffering humanity. Many look with indifference and contempt upon those who have laid the temple of the soul in ruins. Others neglect the poor from a different motive. They are working, as they believe, in the cause of Christ, seeking to build up some worthy enterprise. They feel that they are doing a great work, and they cannot stop to notice the wants of the needy and distressed. In advancing their supposedly great work they may even oppress the poor. They may place them in hard and trying circumstances, deprive them of their rights, or neglect their needs. Yet they feel that all this is justifiable because they are, as they think, advancing the cause of Christ.--Christs Object Lessons, pp. 382, 383. {WM 46.3}[16]
§35
上帝律法的深远要求——任由邻舍受苦而不解救，乃是违背上帝的律法。上帝把祭司带到那条路上，为的是让他亲眼看到一件需要怜悯和帮助的事；但是那个祭司虽然担任着圣职，他的工作是要予人怜悯和行善，他却从那边过去了。他在上帝的众天使面前显出了品格的真相。他能假意作很长时间的祷告，却不能持守律法的原则，全心全意爱上帝并且爱邻舍如同自己。利未人与那个被打伤遭难的人是同一个支派的，当他下到那条路上时，全天庭都注视着，要看他的心是否会被人的祸患触动。他一看到那个人就知道自己该怎么做；但是因为那是一个不令人愉快的本分，他就巴不得自己没走那条路，那样就不必看到这个被打伤、赤身、将亡、需要同胞帮助的人了。他继续走自己的路，劝自己说那不关自己的事，没必要自找麻烦去管那事。他虽自称是解释律法的人，是照顾圣事的人，却从那边过去了。{WM 47.1}[17]
§36
Far-reaching Requirements of Gods Law.--To leave the suffering neighbor unrelieved is a breach of the law of God. God brought the priest along that way in order that with his own eyes he might see a case that needed mercy and help; but the priest, though holding a holy office, whose work it was to bestow mercy and to do good, passed by on the other side. His character was exhibited in its true nature before the angels of God. For a pretense he could make long prayers, but he could not keep the principles of the law in loving God with all his heart and his neighbor as himself. The Levite was of the same tribe as was the wounded, bruised sufferer. All Heaven watched as the Levite passed down the road, to see if his heart would be touched with human woe. As he beheld the man he was convicted of what he ought to do; but as it was not an agreeable duty, he wished he had not come that way, so that he need not have seen the man who was wounded and bruised, naked and perishing, and in want of help from his fellow men. He passed on his way, persuading himself that it was none of his business, and that he had no need to trouble himself over the case. Claiming to be an expositor of the law, to be a minister in sacred things, he yet passed by on the other side. {WM 47.1}[17]
§37
主耶稣在云柱中时曾就对人与兽的仁慈行为作出特别的指示。上帝的律法虽然要求我们爱上帝为至上并且公平地爱我们的邻舍，但其深远的要求也包括不能用言语表达自己的需要或痛苦的无言动物。“你若看见弟兄的牛或驴跌倒在路上，不可佯为不见，总要帮助他拉起来”（申22:4）。凡爱上帝的人，不仅要爱自己的同胞，而且要慈怜地对待上帝所造的动物。当上帝的灵在人心里时，就引导人减轻痛苦而不是造成痛苦。—《评论与通讯》 1895.1.1 {WM 47.2}[18]
§38
Enshrined in the pillar of cloud, the Lord Jesus had given special direction in regard to the performance of acts of mercy toward man and beast. While the law of God requires supreme love to God and impartial love to our neighbors, its far-reaching requirements also take in the dumb creatures that cannot express in words their wants or sufferings. Thou shalt not see thy brothers ass or his ox fall down by the way, and hide thyself from them: thou shalt surely help him to lift them up again. He who loves God not only will love his fellow men but will regard with tender compassion the creatures which God has made. When the Spirit of God is in man, it leads him to relieve rather than to create suffering.--Review and Herald, Jan. 1, 1895. {WM 47.2}[18]
§39
上帝律法的原则被人遗忘了——祭司和利未人对自己的冷漠无情无可推诿。旧约圣经中明白规定了仁慈怜悯的律法。照顾他们冷淡掠过的那种情况本是指定给他们的工作。要是他们顺从了他们所自称尊重的律法，他们原不会掠过这个人而不帮助他。但他们已经忘记了律法的原则，就是基督带领他们的祖先经过旷野时，曾在云柱中赐给他们的。……{WM 48.1}[19]
§40
The Principles of Gods Law Were Forgotten.-- The priest and Levite had no excuse for their cold-hearted indifference. The law of mercy and kindness was plainly stated in the Old Testament Scriptures. It was their appointed work to minister to just such cases as the one whom they had coldly passed by. Had they obeyed the law they claimed to respect, they would not have passed this man by without helping him. But they had forgotten the principles of the law that Christ, enshrouded in the pillar of cloud, had given to their fathers as He led them through the wilderness. . . . {WM 48.1}[19]
§41
谁是我的邻舍？这是我们一切教会都需要明白的问题。要是祭司和利未人聪明地读懂了希伯来人的法典，他们对那个被打伤之人的做法就会大大不同。——《文稿》 117, 1903. {WM 48.2}[20]
§42
Who is my neighbor? This is a question that all our churches need to understand. Had the priest and the Levite read understandingly the Hebrew code, their treatment of the wounded man would have been far different.--Manuscript 117, 1903. {WM 48.2}[20]
§43
承受永生的条件——我们的救主在这里以最简单的方式清楚说明了承受永生的条件。那个受伤遭劫的人代表那些应该得到我们关心、同情与慈爱的人。那些穷乏的和不幸的人，无论他们是谁，我们若看见了当没看见，听说了当没听说，就必不能确保自己承受永生。因为我们没有回应上帝对我们的要求。我们对人类没有怀存同情怜悯的心，因为他们可能不是我们的亲戚朋友。你已违背第二条大诫命，因为它是十诫后六条的总纲。无论是谁，只在一条上跌倒，就是犯了众条。那些对人类的需要和痛苦不开心门的人，也不会对上帝在十诫前四条中的要求敞开心门。偶像占据了心与爱情，上帝没有得到尊荣，也没有居于最高的统治地位。—《证言》卷三524页. {WM 48.3}[21]
§44
Conditions of Inheriting Eternal Life.--The conditions of inheriting eternal life are plainly stated by our Saviour in the most simple manner. The man who was wounded and robbed represents those who are subjects of our interest, sympathy, and charity. If we neglect the cases of the needy and the unfortunate that are brought under our notice, no matter who they may be, we have no assurance of eternal life; for we do not answer the claims that God has upon us. We are not compassionate and pitiful to humanity, because they may not be kith or kin to us. You have been found transgressors of the second great commandment, upon which the last six commandments depend. Whosoever offendeth in one point is guilty of all. Those who do not open their hearts to the wants and sufferings of humanity will not open their hearts to the claims of God as stated in the first four precepts of the Decalogue. Idols claim the heart and affections, and God is not honored and does not reign supreme.-- Testimonies, vol. 3, p. 524. {WM 48.3}[21]
§45
你我的机会——今日上帝给人机会表明他们是否爱他们的邻舍。真正爱上帝和同胞的，就是那向穷困，痛苦，受伤，垂死者显示怜悯的人。上帝呼召每一个人要负起那久已忽视的工作，去努力在人类的身上恢复创造者的道德形像。——《信函》1901. 113. {WM 49.1}[22]
§46
Your Opportunity and Mine.--Today God gives men opportunity to show whether they love their neighbor. He who truly loves God and his fellow man is he who shows mercy to the destitute, the suffering, the wounded, those who are ready to die. God calls upon every man to take up his neglected work, to seek to restore the moral image of the Creator in humanity. -Letter 113, 1901. {WM 49.1}[22]
§47
我们如何可以爱邻舍如同自己——只有当我们爱上帝为至上时，才能爱邻舍如同自己。爱上帝会结出爱我们邻舍的果子来。许多人以为不可能爱我们的邻舍如同自己，但它是基督教唯一的真果子。爱别人就是披戴主耶稣基督；就是考虑与看不见的世界同行同工。我们就是这样始终仰望为我们信心创始成终的耶稣。—《评论与通讯》 1894.6.26 {WM 49.2}[23]
§48
How We May Love Our Neighbors as Ourselves. --We can love our neighbor as ourselves only as we love God supremely. The love of God will bear fruit in love to our neighbors. Many think that it is impossible to love our neighbor as ourselves, but it is the only genuine fruit of Christianity. Love to others is putting on the Lord Jesus Christ; it is walking and working with the invisible world in view. We are thus to keep looking unto Jesus, the Author and Finisher of our faith.--Review and Herald, June 26, 1894. {WM 49.2}[23]