救赎论 E

第1章 基督第一次降临
§1 第01本：基督第一次降临的生活和工作
§2 1 Red-OR THE FIRST ADVENT OF CHRIST WITH HIS LIFE AND MINISTRY
§3 出版者在呈献这套基督生平小册子的时候，希望说明作者是一位具有丰富经验的女基督徒，从事写作和公共演讲达二十多年。她的工作范围延及二十个州和加拿大。她作为有说服力的演说家，靠着上帝恩典的能力，在教会内外赢得了良好的名声，完全有资格履行教导人的职责。{1Red 9.1}[1]
§4 Preface
§5 In presenting to the public a series of pamphlets upon the life of Christ the publishers wish to say that the writer is a Christian lady of great experience, having been a writer and public speaker for more than twenty years. Her labors have extended into twenty states, and also into the Canadas. By the power of divine grace she has obtained the reputation in the outside world, as well as among her people, of being a forcible speaker, and eminently qualified to teach the people.?{1Red 9.1}[1]
§6 凡听过怀夫人讲道的人，都能证明她的心得蒙上天的光照，因此她能清晰地把基督的生平故事同救赎人类的伟大计划联系起来。尤其会给读者留下深刻印象的是，这些小册子所展现的许多精彩见解，是同类许多著作所没有表达过的。这些见解与伟大的主题十分自然地结合在一起，简明、平实又优美，往往会让读者思考：为什么以前想不到呢？{1Red 9.2}[2]
§7 It is very evident to all who hear Mrs. White that her mind has been visited by heavenly illuminations, which have qualified her to present the facts in the history of the life of Christ in connection with the great plan of human redemption in a clear light. One thing in particular will impress the reader, that the writer of these little books presents many beautiful thoughts which are not expressed in other writings of the kind. And these thoughts are so very natural in their connections with the great subject, so simple, plain, and beautiful, that the reader will often inquire why he has not before thought of them.?{1Red 9.2}[2]
§8 这些小册子必定使人受益，无论在何处传播和阅读这些小册子，都只会使人受益。我们希望它们获得公正虔诚的阅读和广泛的发行。---出版者{1Red 9.3}[3]
§9 These pamphlets will not fail to do good, and only good wherever they may be circulated and read. We bespeak for them a wide circulation, as well as a candid and prayerful reading.?---Publishers.{1Red 9.3}[3]
§10 《大斗争》 第一章 基督第一次降临
§11 动物的血不能满足上帝的要求，作为违反祂全备律法的赎罪牺牲。动物的生命也不及犯罪之人的生命有价值，所以不能为人赎罪。它只能作为一个预表蒙上帝悦纳，表示那个完美的奉献，就是动物的血所预表的。{1Red 9.4}[4]
§12 《The Great Controversy》
§13 Chapter 1—The First Advent of Christ
§14 The blood of beasts could not satisfy the demands of God in atoning for the transgression of his perfect law. The life of a beast was of less value than the life of the offending sinner, therefore it could not be a ransom for sin. It could only be acceptable with God as a figure, representing the perfect Offering which the blood of beasts prefigured.?{1Red 9.4}[4]
§15 人无法为别人赎罪。他受造比天使低，他有罪而堕落的景况，使他无法做出完全的奉献，因为这个赎罪祭的价值要低于亚当堕落以前的状况。上帝所造的人原是完全正直的，但他犯罪以后，就无法做出蒙上帝悦纳的牺牲了，除非这个牺牲的价值要超过人类在完美无罪时的状况。{1Red 9.5}[5]
§16 Man could not atone for man. He was created lower than the angels, and his sinful, fallen condition would constitute him an imperfect offering, an atoning sacrifice of less value than Adam before his fall. God made man perfect and upright, and after his transgression there could be no sacrifice acceptable to God for him, unless the offering made should in value be superior to man as he was while in his state of perfection and innocency.?{1Red 9.5}[5]
§17 唯有上帝的圣子才能做出具有充分价值的牺牲，完全满足上帝全备律法的要求。天使是无罪的，但他们的价值比不上上帝的律法。他们要顺从律法。他们是遵行基督旨意的使者，要在祂面前屈身下拜。天使是受造的生灵，也要接受考验。但基督本身并没有任何受造生灵的义务。祂有权柄把自己的生命舍掉，再取回来。祂没有义务承担赎罪的工作。祂所做出的是志愿的牺牲。祂的生命有足够的价值把人类从堕落的景况中拯救出来。上帝的儿子本有上帝的形像，但祂不以与上帝同等为强夺的。作为一个行走在尘世上的人，惟有祂能对所有人说：“你们中间谁能指证我有罪呢”（约8:46）？祂曾在造人的事上与天父联合，祂也有能力藉着祂自己神圣完全的品格为人类赎罪，并且提拔人，使人回到起初的状态。{1Red 9.6}[6]
§18 The divine Son of God was the only one of sufficient value to satisfy the claims of God’s perfect law. The angels were sinless, but of less value than the law of God. They were amenable to law. They were messengers to do the will of Christ, and before him to bow. They were created?beings, and probationers. Upon Christ no requirements were laid, as upon created beings. He had power to lay down his life, and to take it again. No obligation was laid upon him to undertake the work of atonement. It was a voluntary sacrifice that he made. His life was of sufficient value to rescue man from his fallen condition. The Son of God was in the form of God, and he thought it not robbery to be equal with God. He was the only one, who as a man walked the earth, who could say to all men, Who of you convinceth me of sin? He had united with the Father in the creation of man, and he had power through his own divine perfection of character to atone for man’s sin, and to elevate him, and bring him back to his first estate.?{1Red 9.6}[6]
§19 上帝的儿子在权威上仅次于那伟大的立法者。祂知道，惟有祂的生命才能充分赎回堕落的人类。祂远比人类有价值，因为祂高贵无瑕的品格和祂作为全体天军统帅的尊贵职分远超人的作为。祂原是祂父的真像，不仅在容貌上，而且在品格的完全上。祂毫无瑕疵，因而只有祂才能替人类成为蒙悦纳的祭物。{1Red 10.1}[7]
§20 The Son of God was next in authority to the great Lawgiver. He knew that his life alone could be sufficient to ransom fallen man. He was of as much more value than man, as his noble, spotless character, and exalted office, as commander of all the heavenly host, were above the work of man. He was in the express image of his Father, not in features alone, but in perfection of character. As he was without blemish, he alone could become an acceptable offering for man.?{1Red 10.1}[7]
§21 犹太人献祭和祭司的制度是上帝设立的，预表基督的死和中保的工作。所有这些礼仪如果不与基督联系起来，就没有意义和价值。祂是这整个制度的基础和实在。上帝曾告诉亚当、亚伯、塞特、以诺、挪亚、亚伯拉罕等古圣先贤，特别是摩西：献祭和祭司制度本身并不足以使人得救。献祭的制度预表基督。古圣先贤借着祭牲看见了基督，就相信了。上帝命定这些制度，是要人们常记在心：罪在上帝和人之间造成的可怕隔绝，需要一位中保的服务。藉着基督，因亚当犯罪而切断的交通就在上帝和沦丧的罪人之间开启了。但基督自愿为人类作出的无限牺牲仍是一个奥秘，是天使也无法充分测透的事。{1Red 10.2}[8]
§22 The sacrificial offerings, and the priesthood of the Jewish system, were instituted of God to represent the death and mediatorial work of Christ. All those ceremonies had no meaning, and no virtue, only as they related to Christ, who was himself the foundation and existence of the entire system. The Lord had made known to Adam, Abel, Seth, Enoch, Noah, Abraham, and the ancient worthies, especially Moses, that the ceremonial system of sacrifices and priesthood, of?themselves, were not sufficient to secure the salvation of one soul. The system of sacrificial offerings pointed to Christ. Through these the ancient worthies saw Christ, and believed in him. These were ordained of God to keep before the people the fearful separation which sin had made between God and man, requiring a mediating ministry. Through Christ, the communication which was cut off because of Adam’s transgression, was opened between God and the ruined sinner. The infinite sacrifice that Christ voluntarily made for man remains a mystery that angels cannot fully fathom.?{1Red 10.2}[8]
§23 犹太制度是象征性的，要持续到那完美的祭物取代表样的时候。中保的职责和工作会大大超过地上预表性祭司职分的尊严和荣耀。从亚当的日子直到犹太民族成了与世人分别的独特百姓，上帝的子民一直受到教导，知道救赎主要来，就是他们的祭牲所预表的。这位救主要作中保，站在至高者和祂子民之间。藉此就开了一条路，罪人可以藉着另一位的调解接近上帝。罪人自己身上既有罪辜，又没有比他本身所具有的更大的价值，就不能自己进来。唯有基督能开通这条道路，献上符合上帝律法要求的祭物。祂是完全的，没有被罪玷污。祂是没有瑕疵的。如果没有这无限价值的救赎，我们就永远无法了解罪恶的可怕后果。为拯救堕落的人类，竟付出如此巨大的代价，令众天使惊奇。他们无法充分理解这位与上帝同等的天上大君，竟要为悖逆的人类受死的神圣奥秘。{1Red 11.1}[9]
§24 The Jewish system was symbolical, and was to continue until the perfect Offering should take the place of the figurative. The Mediator, in his office and work, would greatly exceed in dignity and glory the earthly, typical priesthood. The people of God, from Adam’s day down to the time when the Jewish nation became a separate and distinct people from the world, had been instructed in regard to the Redeemer to come, which their sacrificial offerings represented. This Saviour was to be a Mediator, to stand between the Most High and his people. Through this provision a way was opened whereby the guilty sinner might find access to God through the mediation of another. The sinner could not come in his own person, with his guilt upon him, and with no greater merit than he possessed in himself. Christ alone could open the way, by making an offering equal to the demand of the divine law. He was perfect, and undefiled by sin. He was without spot or blemish. The extent of the terrible consequences of sin could never have been known, had not the remedy provided been of infinite value. The salvation of fallen man was procured at such an?immense cost, that angels marveled, and could not fully comprehend the divine mystery that the Majesty of Heaven, equal with God, should die for the rebellious race.?{1Red 11.1}[9]
§25 上帝的儿子第一次降临的时候越来越近，撒但也越来越警觉，预备犹太民众硬着心肠反对祂要显出的弥赛亚身份的证据。犹太人已变得骄傲自夸。祭司阶层也没有保持纯正，而是非常腐败了。他们虽然保留了其敬拜体系的各种形式和礼节，内心却不在这工作上。他们没有维持个人的敬虔和高尚的品格。而他们作为至高上帝的祭司，越缺乏做这神圣工作的必要资格，就越固执于表面上的敬虔、热心和献身。他们是伪君子。他们喜爱世上的尊荣，野心勃勃地要藉着财富成为尊贵。他们为了得到自己想要的，就利用每一个机会占穷人的便宜，特别是利用寡妇和孤儿。他们以各种各样的借口向诚实的人为主的仓库索取大量钱财，并将如此不诚实地勒索来的钱财用来使自己获利。他们自己表面上是严格遵守律法的。他们表现得非常尊重传统和习惯，以便从百姓得钱，好满足他们败坏的野心。{1Red 12.1}[10]
§26 As the time drew near for the Son of God to make his first advent, Satan became more vigilant in preparing the hearts of the Jewish people to be steeled against the evidences he should bring of his Messiahship. The Jews had become proud and boastful. The purity of the priesthood had not been preserved, but was fearfully corrupted. They retained the forms and ceremonies attached to the priesthood, while their hearts were not in the work. They did not sustain personal piety and virtuous characters. And the more they were wanting in the qualifications necessary to the sacred work, as priest of the most high God, the more tenacious were they of outward show of piety, zeal, and devotion. They were hypocritical. They loved the honors of the world, and were ambitious to become exalted through riches. In order to obtain their desire, they improved every opportunity to take advantage of the poor, especially of the widow and fatherless. They exacted heavy sums of money of those who were conscientious, on various pretenses, for the Lord’s treasury, and used the means thus dishonestly obtained for their own advantage. They were rigorous themselves to outwardly keep the law. They appeared to show great respect for traditions and customs, in order to obtain money from the people to gratify their corrupt ambition.?{1Red 12.1}[10]
§27 他们将许多传统、习惯和不必要的仪式反复灌输给百姓，这些都不是上帝曾藉着摩西或别的什么人赐给他们的。这些东西不过是人的发明。祭司长、文士和长老把这些东西强加给百姓，当作是上帝的诫命。他们的心是刚硬无情的。他们并不对穷人和不幸的人表示仁慈怜悯，同时却在市场上祷告，周济人为要叫人们看见，从而穿上善良的外衣，他们将重税加在寡妇身上，藉以侵吞她们的房产。他们在人们面前显然严谨地遵守外表的形式；因为他们希望给人们留下印象，让人们觉得他们很重要。他们希望人们认为他们对宗教责任的热心和献身是很高尚的，同时他们却在天天抢夺上帝之物，将百姓的奉献挪为己用。{1Red 12.2}[11]
§28 Traditions, customs, and needless ceremonies, were repeated to the people, which God had not given them through Moses or any other one. They originated from no higher source than man. The?chief priests, scribes, and elders, forced these upon the people as the commandments of God. Their hearts were hard and unfeeling. They showed no mercy to the poor and unfortunate. Yet, at the same time, while praying in the market-places, and giving alms to be seen of men, and thus putting on the outward semblance of goodness, they were devouring widows’ houses by their heavy taxes which they laid upon them. They were apparently exact in outward forms when observed of men; for they wished to give impressions of their importance. They wished the people to have exalted ideas of their zeal and devotion to religious duties, while they were daily robbing God by appropriating the offerings of the people to themselves.?{1Red 12.2}[11]
§29 祭司已变得十分腐败。他们毫无顾忌地用最不诚实的罪行来完成他们的计划。在基督第一次降世期间，担任大祭司职位的并不是上帝所任命从事圣工的人。他们追求这个职位是因为喜欢野心和炫耀。他们希望得到有权柄和权威的职位，可以在虔诚的外表下行骗，而不被察觉。大祭司是拥有权柄的重要职位。他不仅是顾问和调停人，而且是审判者。他的裁决是不能上诉的。但祭司的权利受到罗马当局的限制，不能依法宣判任何人死刑。这个权利掌握在统治犹太人的那些人手里。心地败坏的人想要得到大祭司的要职，往往借助于贿赂和暗杀的手段。大祭司穿着神圣昂贵的衣袍，胸间挂着胸牌，上面镶着闪光的宝石，十分显赫，足以引起尽责诚心之人的钦佩敬畏之情。大祭司原是要以一种特殊的方式代表基督的，基督要按照麦基洗德的等次永远担任大祭司。这种等次的祭司职任不会传给他人，也不会被他人取代。{1Red 13.1}[12]
§30 The priesthood had become so corrupt that the priests had no scruples in engaging in the most dishonest and criminal acts to accomplish their designs. Those who assumed to fill the office of high priest prior to, and at, the time of Christ’s advent, were not men divinely appointed to the sacred office. They had eagerly aspired to the office through love of ambition and show. They desired a position where they could have power and authority, and practice fraud under a garb of piety, and thereby escape detection. The high priest held a position of power and importance. He was not only counselor and mediator, but judge; and there was no appeal from his decision. The priests were held in restraint by the authority of the Romans, and were not allowed the power of legally putting any one to death. This power rested with those who bore rule over the Jews. Men of corrupt hearts sought the distinguished office of high priest, and frequently?obtained it by bribery and assassination. The high priest, clad in his consecrated and expensive robes, with the breastplate upon his breast, the light playing upon the precious stones inlaid in the breastplate, presented a most imposing appearance, and struck the conscientious, true-hearted people with reverence and awe. The high priest was designed in an especial manner to represent Christ, who was to become a high priest forever after the order of Melchisedec. This order of priesthood was not to pass to another, or be superseded by another.?{1Red 13.1}[12]
§31 犹太民族用无用的仪式和习惯败坏了他们的宗教。这给百姓加上了重负，尤其是给较贫穷的阶层。他们还处在其他民族的奴役之下，要向他们进贡。犹太人不服辖制，指望靠着所预言的大能拯救者弥赛亚夸胜。他们的见解是狭隘的。他们以为那要来的一位在显现时，必有君王的尊荣，用有力的膀臂征服外邦国家，登上大卫的宝座。要是他们有谦卑的心和属灵的眼光，研究预言，原本不会犯这么大的错误，忽视那些指明祂第一次在谦卑中降生的预言，误用那些说到祂以能力和大荣耀第二次降临的预言。犹太民族一直在争取权力。他们有野心要得到属世的尊荣。他们是骄傲败坏的，看不清神圣的事。他们分不清基督第一次和第二次的显现，竟把众先知所描述伴随着祂第二次降临的荣耀看成了是祂第一次降临。他们自己的荣耀才是他们最渴望的。他们属世的野心勃勃的欲望乃是建立一个现世的国度，征服世界，以权柄能力高抬自己好统治他们。他们曾骄傲地对那些征服他们的外邦人自夸说，他们不会压制他们很久了；因为犹太人的统治不久就会开始，甚至会比所罗门的统治更加尊贵荣耀。{1Red 14.1}[13]
§32 The Jewish nation had corrupted their religion by useless ceremonies and customs. This laid a heavy tax upon the people, especially the poorer classes. They were also under bondage to other nations, and required to pay tribute to them. The Jews were unreconciled to their bondage, and looked forward to the triumph of their nation through the Messiah, the powerful deliverer foretold in prophecy. Their views were narrow. They thought the Coming One would, at his appearing, assume kingly honors, and, by force of arms, subdue the heathen nations, and take the throne of David. Had they, with humble minds and spiritual discernment, studied the prophecies, they would not have been found in so great error as to overlook the prophecies which pointed to his first advent in humility, and misapply those which spoke of his second coming with power and great glory. The Jewish people had been striving for power. They were ambitious for worldly honors. They were proud and corrupt, and could not discern sacred things. They could not distinguish between the first and second appearings of Christ. The glory described by the prophets as?attending his second advent, they looked for a fulfillment of in his first advent. Their own glory was to them their greatest anxiety. All their worldly and ambitious desire was the establishment of a temporal kingdom, which they supposed would reduce the world to subjection, and exalt them with authority and power to reign as kings over them. They had made the proud boast to the heathen nations, to whom they were in subjection, that they were not to oppress them long; for their reign would soon commence, which would be more exalted and glorious than that even of Solomon.?{1Red 14.1}[13]
§33 及至时候满足，基督就生在马棚里，放在马槽中，周围是棚里的牲口。而这确实是上帝的儿子吗？祂的外表完全是一个脆弱无助的婴孩，与别的婴孩那么相似！祂神性的荣耀和威严都被人性遮盖了，但众天使通报了祂的降生。伺候祂的天使们不蒙允许向人的眼彰显他们的荣耀。祂降生的消息喜乐地传到了天庭，而世上的大人物们却不知道。骄傲的法利赛人和文士既有假冒为善的仪式和表面上专心于律法，就对伯利恒的圣婴毫无所知。他们不知道祂第一次显现的方式，尽管他们自夸博学有智慧，能在先知学校中解释律法和预言。他们是在想方设法使自己得利。他们研究的是如何以最成功的方式获得财富和属世的尊荣，他们完全没有为弥赛亚的显现作好准备。他们期待一位大能的君王在大卫的宝座上作王，祂的国度要持续到永远。他们关于弥赛亚来临的高傲想法与他们自称能向百姓解释的预言并不一致。他们在属灵上是盲目的，是瞎子领瞎子。{1Red 15.1}[14]
§34 Christ was born in a stable, and cradled in a manger, surrounded by the beasts of the stall. And is this indeed the Son of God, in all outward appearance a frail, helpless creature, so much resembling other infants? His divine glory and majesty were veiled by humanity, yet angels heralded his birth. Angels that ministered unto him were not permitted to reveal their glory to the eyes of men. The tidings of his birth were borne with joy to the heavenly courts, while the great men of the earth knew it not. The proud Pharisees and scribes, with their hypocritical ceremonies, and apparent devotion to the law, knew nothing of the Babe of Bethlehem. They were ignorant of the manner of his first appearing, notwithstanding all their boasted learning and wisdom in expounding the law and prophecies in the schools of the prophets. They were devising means to advantage themselves. Their study was as to the most successful manner to obtain riches and worldly honor. They were wholly unprepared for the revelation of the Messiah. They looked for a mighty prince, who should reign?upon David’s throne, and whose kingdom should endure forever. Their proud and lofty ideas of the coming of the Messiah were not in accordance with the prophecies which they professed to be able to expound to the people. They were spiritually blind, and were leaders of the blind.?{1Red 15.1}[14]
§35 荣耀的王屈尊取了人性；众天使曾在天庭目睹祂的光彩，因为祂是为众天军所崇拜的，可是他们却想不到看到他们神圣的统帅处在了这么屈辱的地位。祂的床就在马槽里。周围是畜栏里的牲口。但尽管祂处在屈辱之中，他们仍能在祂面前屈膝，不放弃他们对耶和华的效忠。{1Red 16.1}[15]
§36 The King of glory stooped low to take humanity; and angels, who had witnessed his majesty and splendor in the heavenly courts, as he was worshiped by all the heavenly messengers, were not prepared to find their divine Commander in a position of so great humiliation. His bed was in a manger, and he was surrounded by the beasts of the stall. Yet even in his humiliation, they could bow before him without forfeiting their allegiance to Jehovah.?{1Red 16.1}[15]
§37 “当希律王的时候，耶稣生在犹太的伯利恒。有几个博士从东方来到耶路撒冷，说：‘那生下来作犹太人之王的在哪里？我们在东方看见祂的星，特来拜祂’”（太2:1,2）。这些东方的博士一直在等候所预言的弥赛亚。他们研究过预言，知道基督降临的时间已近在眼前。他们急切地守候着这件大事的预兆，以便成为首批迎接和崇拜这位天上圣婴君王的人。这些博士曾经看见天空被照亮，那是环绕着向以色列的牧羊人宣布基督降临信息的天使的荣光，这些天使回到天庭之后，有一颗明亮的星出现了，停留在天空。这颗又大又亮的星不寻常的出现是他们以前所从未见过的。它悬在天空作为记号，吸引了他们的注意，上帝的灵感动了他们出来寻找这位到堕落世界来的天上来客。那颗星似乎在引导着博士们的路线。当他们临近耶路撒冷城时，那颗星被黑暗所遮蔽，不再引导他们了。他们断定耶路撒冷的犹太人对弥赛亚降临的这件大事不可能毫无所知，于是在耶路撒冷附近开始打听。他们清楚地说明来意。他们是来寻找犹太人的王耶稣的。因为他们在东方看见祂的星，特来拜祂。{1Red 16.2}[16]
§38 “Now when Jesus was born in Bethlehem of Judea in the days of Herod the king, behold, there came wise men from the east to Jerusalem, saying, Where is he that is born King of the Jews? for we have seen his star in the east, and are come to worship him.” The wise men from the east had been waiting for the predicted Messiah. They had studied prophecy, and knew the time was at hand when Christ would come, and they were anxiously watching for some sign of this great event, that they might be among the first to welcome the infant heavenly King, and worship him. These wise men had seen the heavens illuminated with light, which enshrouded the heavenly messengers who heralded the advent of Christ to the shepherds of Israel, and after the angelic messenger returned to Heaven, a luminous star appeared, and lingered in the heavens. The unusual appearance of the large, bright star which they had never seen before, hanging as a sign in?the heavens, attracted their attention, and the Spirit of God moved them out to seek this heavenly Visitor to a fallen world. The wise men directed their course where the star seemed to lead them. As they drew nigh to the city of Jerusalem, the star was enshrouded in darkness, and no longer guided them. They reasoned that the Jews at Jerusalem could not be ignorant of the great event of the advent of the Messiah, and they made inquiries in the vicinity of Jerusalem. They plainly stated their errand. They were in search of Jesus, the king of the Jews, for they had seen his star in the east, and had come to worship him.?{1Red 16.2}[16]
§39 耶路撒冷合城的人因博士们所说的话而大大激动不安。消息立刻传到了希律王耳中。他极其不安，可是却掩饰了他的困窘，并以表面上的礼貌接待了博士们。{1Red 17.1}[17]
§40 The city of Jerusalem was thrown into great excitement by the sayings of the wise men. The news was immediately carried to Herod. He was exceedingly troubled, yet disguised his discomfiture, and received the men with apparent courtesy.?{1Red 17.1}[17]
§41 “希律王听见了，就心里不安。耶路撒冷合城的人，也都不安。他就召齐了祭司长和民间的文士，问他们说：‘基督当生在何处？’他们回答说：‘在犹太的伯利恒。因为有先知记着，说：犹大地的伯利恒啊，你在犹大诸城中并不是最小的；因为将来有一位君王要从你那里出来，牧养我以色列民。’当下，希律暗暗的召了博士来，细问那星是什么时候出现的，就差他们往伯利恒去，说：‘你们去仔细寻访那小孩子，寻到了，就来报信，我也好去拜祂’”（太2:3-8）。{1Red 17.2}[18]
§42 “When Herod the king had heard these things, he was troubled, and all Jerusalem with him. And when he had gathered all the chief priests and scribes of the people together, he demanded of them where Christ should be born. And they said unto him, In Bethlehem of Judea; for thus it is written by the prophet, And thou Bethlehem, in the land of Judah, art not the least among the princes of Judah; for out of thee shall come a Governor, that shall rule my people Israel. Then Herod, when he had privily called the wise men, inquired of them diligently what time the star appeaX1Red. And he sent them to Bethlehem, and said, Go and search diligently for the young child; and when ye have found him, bring me word again, that I may come and worship him also.”?{1Red 17.2}[18]
§43 希律虽然表面很尊敬地接待了博士们，可是博士们所宣告的生来要在耶路撒冷作王的那一位的降生，却引起了他对圣婴的嫉妒和仇恨，他以为圣婴会成为他的竞争者，把他和他的后裔赶出王位。一种暴风般的敌对和邪恶的狂怒情绪控制了希律，他就决心要消灭这位圣婴君王。可是他却装出一副镇定的样子，要求私下会见博士们。然后他便详细地询问那星出现的确切时间。他表面上喜乐地欢迎所推测的基督的降生，表示希望立刻得到博士们的消息，他好列在首先向祂表示真尊重的敬拜者之中。博士们虽然没能读懂暴君希律的心；但熟悉人的每一情绪和人心中的思念和主意的上帝，却不会被他伪善的主张所欺骗。祂的能力要保护和保守宝贵的圣婴救主脱离撒但的诡计，直到祂完成在地上的使命。“他们听见王的话就去了。在东方所看见的那星忽然在他们前头行，直行到小孩子的地方，就在上头停住了。他们看见那星，就大大的欢喜”（太2:9,10）。博士们离开耶路撒冷之后，便又看到了天上那颗指引他们的星，令他们大大地欢喜，那颗星把他们引到了我们救主诞生的地方。他们“进了房子，看见小孩子和祂母亲马利亚，就俯伏拜那小孩子，揭开宝盒，拿黄金、乳香、没药为礼物献给祂”（太2:11）。{1Red 18.1}[19]
§44 Although Herod received the wise men with apparent respect, yet the intimation by them of the birth of a king to reign in Jerusalem, excited his envy and hatred against the infant whom he thought might prove his rival, and drive him, or his descendants, from the throne. A storm of opposition and satanic fury took possession of Herod to destroy this infant king. Yet he put on a calm exterior, and requested a private interview with the wise men. He then inquired particularly the exact time the star appeaX1Red. He apparently hailed the supposition of the birth of Christ with joy, expressing a desire to be immediately informed by the wise men, that he might be among the first to show him true honor by worshiping him also. The wise men were not able to read the heart of the tyrant Herod; but God, who is acquainted with every emotion of the soul, with the intents and purposes of the heart, was not deceived by his hypocritical pretenses. His power will protect and preserve the precious infant Saviour from Satan’s devices, until his mission on earth is accomplished. “When they had heard the king, they departed; and lo, the star which they saw in the east went before them, till it came and stood over where the young child was. When they saw the star, they rejoiced with exceeding great joy.” After the wise men had left Jerusalem they again saw, to their great joy, the guiding star in the heavens, which directed them to the birthplace of our Saviour. “And when they were come into the house, they saw the young child with Mary his mother, and fell down, and worshiped him: and when they had opened their treasures, they presented unto him gifts; gold, and frankincense, and myrrh.”?{1Red 18.1}[19]
§45 希律以为基督要统治一个现世的国度。他是完全不认可另有一个犹太王的。祭司长和文士们曾自称明白有关基督显现的预言。他们再三向百姓强调有关基督以能力和大荣耀第二次显现、要取缔一切权威并要统治全地的预言。他们以一种自负自夸十分愤慨的方式宣称基督要作现世的君王，各国各民都要恭敬地服从祂的权威。这些祭司查考预言时并没有专注于上帝的荣耀，也不想使他们的生活符合这些预言所规划的高标准。他们查考圣经为的是找到古时的预言，好以某种方式加以解释，用来支持他们高傲的自尊心，说明上帝多么看不起世上的列邦，只看重犹太人。他们宣称，他们当时被迫要尊重和顺从的权力和权威不久就会终止；因为弥赛亚要登上大卫的宝座，并用武力使犹太人恢复自由，使他们重新得到尊贵的特权。犹太人的悟性是暗昧的。他们里面没有光。他们是用自己败坏的悟性看预言。撒但正在引导他们，使他们灭亡。希律则决心挫败犹太人的企图，降卑这些骄傲的自夸者，一发现基督就消灭祂。{1Red 19.1}[20]
§46 Herod understood that Christ was to reign over a temporal kingdom, and he was utterly averse to the idea of a Jewish king. The chief priests and scribes had professed to understand the prophecies in reference to the appearing of Christ. They had repeated the prophecies which relate to the second appearing of Christ in power and great glory, to put down all authority, and to rule over the kingdoms of the whole earth. They had, in a boastful, resentful manner, asserted that Christ was to be a temporal prince, and that every kingdom and nation was to bow in submission to his authority. These priests had not searched the prophecies with an eye single to the glory of God, or with a desire to conform their lives to the high standard marked out by the prophets. They searched the Scriptures to find ancient prophecies which they could in some way interpret to sustain their lofty pride, and to show with what contempt God regarded all the nations of the world except the Jewish nation. They declared that the power and authority they were then compelled to respect and obey, would soon come to an end; for Messiah would take the throne of David, and, by force of arms, restore the Jews to their liberty, and to their exalted privileges. The understanding of the Jews was darkened. They had no light in themselves. They were seeing the prophecies through their own perverse, corrupt understanding. Satan was leading them on to their own ruin. Herod was determined to defeat the purposes of the Jews, and to humble these proud boasters, by destroying Christ as soon as he should be found.?{1Red 19.1}[20]
§47 博士们完成自己的使命之后，便打算返程，并把他们旅程顺利的好消息带给希律。但上帝却差祂的天使在夜间指示博士们改变路线。博士们在夜间的异象中清楚地得到指示，不要回到希律那里去。他们顺从了天上的使者，从另一条路回家了。“博士因为在梦中被主指示不要回去见希律，就从别的路回本地去了。他们去后，有主的使者向约瑟梦中显现，说：‘起来！带着小孩子同祂母亲逃往埃及，住在那里，等我吩咐你；因为希律必寻找小孩子，要除灭祂。’约瑟就起来，夜间带着小孩子和祂母亲往埃及去”（太2:12-14）。{1Red 19.2}[21]
§48 After the mission of the wise men had been accomplished, they were purposing to return, and?bear the joyful news to Herod of the success of their journey. But God sent his angels in the night season to turn the course of the wise men. In the vision of the night they were plainly told not to return to Herod. They obeyed the heavenly messengers, and returned to their homes another way. “And being warned of God in a dream that they should not return to Herod, they departed into their own country another way. And when they were departed, behold the angel of the Lord appeareth to Joseph in a dream, saying, Arise, and take the young child and his mother, and flee into Egypt, and be thou there until I bring thee word; for Herod will seek the young child to destroy him. When he arose, he took the young child and his mother by night, and departed into Egypt.”?{1Red 19.2}[21]
§49 上帝感动博士们去寻找耶稣。祂用一颗星指引他们的行程。到了耶路撒冷附近，这颗星就离开了他们。于是他们在犹大地查访。他们认为祭司和文士们对这件大事不可能一无所知。博士们的到来，使全国的人都知道了他们此行的目的。他们的注意力都被引导到即将发生的重大事件上。上帝很清楚祂儿子的降世会激起黑暗势力的活动。撒但不希望那光进入世界。上帝的圣目时刻关注在祂儿子身上。主曾在先知以利亚行很远的路程时用一个神迹供养了他。他当时无法从别的地方得到食物。主曾从天上降吗哪给以色列人吃。主给约瑟开了一条路，让他们逃到埃及去，好保存他自己的性命、耶稣的性命和母亲的性命。祂还为他们的旅程和他们在埃及寄居的生活提供了所必需的东西，感动东方的博士来寻找圣婴救主，给祂带来贵重的献礼表示尊重。主熟悉众人的心。祂指示了约瑟进入埃及的路线，好使他在那里找到一个庇所，脱离暴君的忿怒，保存圣婴救主的性命。耶稣在地上的父母是贫穷的。博士们所带给他们的礼物维持了他们在异邦寄居的生活。{1Red 20.1}[22]
§50 The Lord moved upon the wise men to go in search of Jesus, and he directed their course by a star. This star, leaving them when near Jerusalem, led them to make inquiries in Judah; for they thought it was not possible for the chief priests and scribes to be ignorant of this great event. The coming of the wise men made the whole nation acquainted with the object of their journey, and directed their attention to the important events which were transpiring. God well knew that the advent of his Son to earth would stir the powers of darkness. Satan did not want that light should come into the world. The eye of God was upon his Son every moment. The Lord had fed his prophet Elijah by a miracle when upon a long journey. He could obtain food from no other source. He rained manna from Heaven for the children of Israel. The Lord provided a way for Joseph to preserve his own life, and the?lives of Jesus and the mother, by their fleeing into Egypt. He provided for the necessities of their journey, and for their sojourn in Egypt, by moving upon the wise men of the east to go in search of the infant Saviour, and to bear him valuable offerings as a token of honor. The Lord is acquainted with the hearts of all men. He directed the course of Joseph into Egypt, that he might there find an asylum from the wrath of a tyrannical king, and the life of the infant Saviour be preserved. The earthly parents of Jesus were poor. The gifts brought to them by the wise men sustained them while in a land of strangers.?{1Red 20.1}[22]
§51 希律焦急地等待着博士们回来；因为他急不可耐地要实现消灭以色列圣婴君王的坚定企图。他在等了很久要得到想要的消息之后，便担心自己的企图可能受挫了。他这样推测：难道那些人能看透他所预谋的黑暗行为？难道他们已经知道了他的计划，故意避开他？他认为这是侮辱和嘲笑。他的急躁、嫉妒和仇恨就越来越强烈了。他被他的父魔鬼所激动，设法用一个最残忍的举动实现他的企图。他既然不能用伪装和阴险狡猾的手段实现谋杀的目的，就要用能力和权柄使所有的犹太人心中恐惧。他们要是想把一个人安置在耶路撒冷的宝座上，就会成为他们的王会遭遇之事的一个鉴戒。{1Red 21.1}[23]
§52 Herod waited anxiously for the return of the wise men; for he was impatient to carry out his determined purpose to destroy the infant King of Israel. After he had waited long for the knowledge he desired, he feared his purpose might be thwarted. He reasoned thus: Could those men have read the dark deed he premeditated? Could they have understood his design, and purposely avoided him? This he thought was insult and mockery. His impatience, envy, and hatred, increased. He was stirred by his father the devil to seek the accomplishment of his purpose by a most cruel act. If he should fail in carrying out his murderous intent by pretense and subtlety, he would, by power and authority, strike terror to the hearts of all the Jews. They should have an example of what their king would meet, should they seek to place one upon the throne in Jerusalem.?{1Red 21.1}[23]
§53 此时有一个良机可以挫了犹太人的傲气，使他们遭灾，打击他们想要建立独立政府并成为全地之荣耀的野心，就如他们所骄傲自夸的。希律向一大队士兵宣布了命令，让他们将伯利恒城里并四境的婴孩从两岁以里的都杀了。这些士兵已因犯罪、战争和流血而心肠刚硬了。希律谋划这个残忍的行动要完成双重目的：第一是要用这个大胆的举动行使他统治犹太人的权柄和权威。第二是要藉着谋杀他所嫉妒和惧怕的圣婴君王，止息他们就他们的王所作的骄傲自夸，也使他自己的王国稳固。士兵们完成了这项残忍的工作，他们无情的刀剑四处实行了毁灭。父母们的恐怖和悲痛无法形容。丧子的母亲们紧紧抱着自己断气的婴孩，她们的哭号声高过了士兵们粗鄙的玩笑和咒骂声，同时她们也呼求上天报复那个暴君。{1Red 21.2}[24]
§54 And here was a favorable opportunity to humble the pride of the Jews, and bring upon them a calamity which should discourage them in their ambition to have a separate government, and become?the glory of the whole earth, as they had proudly boasted. Herod issued a proclamation to a large company of soldiers, who possessed hearts hardened by crime, war, and bloodshed, to go throughout Bethlehem and all the coasts thereof, and massacre all the children from two years old and under. Herod designed in this cruel, inhuman act, to accomplish a double purpose: first, to exercise, by this bold act, his power and authority over the Jews; and, second, to silence their proud boastings in regard to the king, and also make his own kingdom secure, by murdering the infant prince whom he envied and feaX1Red. This cruel work was accomplished. The sword of unfeeling soldiers carried destruction everywhere. The horror and distress of parents were beyond description. The wailing cries of bereaved mothers, as they clasped their expiring infants to their breasts, rose above the coarse jests and imprecations of the soldiers, while they cried to heaven for vengeance on the tyrant king.?{1Red 21.2}[24]
§55 上帝让犹太民族遭受这一切可怕的灾难，是要降卑他们的骄傲。他们罪恶严重，所以上帝允许邪恶的希律惩罚他们。如果他们不骄傲自夸和心怀野心，而是过纯洁的生活，有简朴诚实的习惯，上帝原会保守他们不受仇敌的羞辱和苦害。如果他们在上帝面前忠心和完全，上帝原会用显著的方式使王的忿怒不致加害于祂的子民。然而上帝不能为他们施行特别的工作，因为祂厌恶他们的行为。{1Red 22.1}[25]
§56 All this terrible calamity was suffered of God, to humble the pride of the Jewish nation. Their crimes and wickedness had been so great that the Lord permitted the wicked Herod to punish them. Had they been less boastful and ambitious, their lives pure, their habits simple and sincere, God would have preserved them from being thus humiliated and afflicted by their enemies. God would, in a signal manner, have made the wrath of the king harmless to his people, had they been faithful and perfect before him. But God could not especially work for them, for their works were abhorred by him.?{1Red 22.1}[25]
§57 犹太人因为错解预言而引起了希律对基督的嫉妒和仇恨。他们教导说基督要来作王统治世上的帝国，有无比的荣耀。他们的骄傲自夸使他们完全以错误的眼光介绍救世主和祂到地上来的使命。他们高傲的想法和骄傲的自夸并没有导致撒但起先所定意要他们达到的结果——消灭圣婴救主，反而报应在他们自己身上，使他们家中充满了悲哀。耶利米在预言的异象中说：“在拉玛听见号啕痛哭的声音，是拉结哭她儿女，不肯受安慰，因为他们都不在了”（耶31:15）。然而希律在行了那件残忍的事之后并没有活多久。他死的很可怕。他被迫屈服于一种他不能避开或克服的能力。{1Red 22.2}[26]
§58 The Jews had excited the envy and hatred of Herod against Christ, through their false interpretations?of the prophets. They taught that Christ was to reign over an earthly empire, in unsurpassed glory. Their proud boasting presented the Saviour of the world and his mission to the earth altogether in a false light. Their lofty ideas and their proud boasting did not result as Satan had at first purposed they should, in the destruction of the infant Saviour, but rebounded back upon themselves, filling their homes with mourning. Jeremiah, in prophetic vision, says: “In Rama was there a voice heard, lamentation and weeping, and great mourning, Rachel weeping for her children, and would not be comforted, because they are not.” Herod did not long survive his cruel work. He died a fearful death, and was compelled to yield to a power he could not turn aside or overcome.?{1Red 22.2}[26]
§59 希律从地上被剪除之后，天使再次警告约瑟，要回到以色列地去。他虽想在犹大地或伯利恒安家；但当他听说暴君希律的儿子接续他父亲作王时，便担心这个儿子会完成他父亲谋杀基督的企图。正当他困惑为难，不知在何处落脚之时，主藉着祂的使者又为他选择了一个安全之所。“到了一座城，名叫拿撒勒，就住在那里。这是要应验先知所说，祂将称为拿撒勒人的话了”（太2:23）。{1Red 23.1}[27]
§60 After Herod was cut off from the earth, the heavenly messenger again warned Joseph to return to the land of Israel. He was desirous to make his home in Judah or Bethany; but when he heard that the son of the tyrannical Herod reigned upon his father’s throne, he was afraid that the purposes of the father might be carried out by the son in murdering Christ. While in his perplexity, not knowing where to locate, the Lord, through his angel, again selected for him a place of safety. He was to tarry in Nazareth. “And he came and dwelt in a city called Nazareth; that it might be fulfilled which was spoken by the prophets, he shall be called a Nazarene.”?{1Red 23.1}[27]
§61 这就是救主来到堕落的世界所受的待遇。祂撇下自己的天家、自己的王权、财富和统帅权，亲自取了人的本性，以便拯救堕落的人类。上帝这样尊荣人，竟差祂的儿子成了罪身的形状，人们非但没有感恩戴德归荣耀于上帝，反而使圣婴救主似乎不得安息，没有安全。耶和华不能把祂的儿子托付给世上的居民，圣子进入世界是要藉着祂的神能救赎堕落的人类。祂来是要使人得生命，可是祂来要使之受益的人却侮辱、憎恨和虐待祂。上帝不能把这位天上的使者托付给人，虽然祂在开展拯救人类并最终将人类提拔到祂宝座的善工。祂差派天使照顾祂的儿子并保护祂的性命，直到祂完成在地上的使命，死在祂来要拯救之人的手中。{1Red 23.2}[28]
§62 This was the reception the Saviour met as he came to a fallen world. He left his heavenly home, his majesty, and riches, and high command, and took upon himself humanity, that he might save the fallen race. Instead of glorifying God?for the honor he had conferred upon humanity in thus sending his Son in the likeness of sinful flesh, by giving him a place in their affections, there seemed to be no rest nor safety for the infant Saviour. Jehovah could not trust to the inhabitants of the world his Son, who came into the world that through his divine power he might redeem fallen man. He who came to bring life to man would meet, from the very ones he came to benefit, insult, hatred, and abuse. God could not trust the heavenly Messenger with men while carrying on his noble work for their salvation, and final exaltation to his own throne. He sent angels to attend him, and preserve his life, till his mission on earth should be accomplished, and he should die by the hands of the very men he came to save.?{1Red 23.2}[28]
§63 耶稣自孩童时期便使自己的生活严格符合犹太律法。祂在青少年时期显出了极大的智慧。上帝的恩典和能力在祂身上。借着先知以赛亚的口说出的主的话，描绘了基督的职责和工作，说明了上帝对祂儿子执行对世人的使命时的庇护和照顾，不许人们因受撒但鼓励而生的无情仇恨阻碍救赎大计的计划。{1Red 24.1}[29]
§64 From his childhood, Jesus conformed his life strictly to the Jewish laws. He manifested great wisdom in his youth. The grace and power of God were upon him. The word of the Lord, by the mouth of the prophet Isaiah, describes the office and work of Christ, and shows the sheltering care of God over his Son in his mission to earth, that the relentless hatred of men, inspired by Satan, should not be permitted to thwart the design of the great plan of salvation.?{1Red 24.1}[29]
§65 “看哪，我的仆人，我所扶持、所拣选、心里所喜悦的！我已将我的灵赐给祂；祂必将公理传给外邦。祂不喧嚷，不扬声，也不使街上听见祂的声音。压伤的芦苇，祂不折断；将残的灯火，祂不吹灭。祂凭真实将公理传开。祂不灰心，也不丧胆，直到祂在地上设立公理”（赛42:1-4）。{1Red 24.2}[30]
§66 “Behold my servant, whom I uphold; mine elect, in whom my soul delighteth; I have put my spirit upon him: he shall bring forth judgment to the Gentiles. He shall not cry, nor lift up, nor cause his voice to be heard in the street. A bruised reed shall he not break, and the smoking flax shall he not quench: he shall bring forth judgment unto truth. He shall not fail nor be discouraged, till he have set judgment in the earth.”?{1Red 24.2}[30]
§67 在街上听不到基督与反对祂道理之人剧烈争辩的声音。在街上也听不到祂向祂的父祈祷的声音。听不到祂大声欢笑的声音。祂从不扬声高抬自己，也不去争取人的掌声和奉承。祂在施教时，和门徒离开喧闹混乱的繁忙城市，退到某个僻静的地方，与祂要他们铭记在心的谦卑、虔诚、节操的教训更加和谐。祂远避人的赞美，宁愿选择孤单安宁的隐退而非吵闹混乱的凡人生活。常可听到祂向祂的父恳切有力地代求，可是为此祂选择到孤寂的山上，常常整夜祈求力量，好在祂遭遇试探时支持祂，完成祂来拯救人类的重要工作。祂的祈求非常恳切有力，常常大声哀哭，流泪祈求。虽然祂的心灵整夜劳苦，祂白天仍不停止工作。早晨祂会安静地继续从事祂仁慈无私仁爱的工作。基督的生活与犹太人的生活形成了显著的对比，正是因为这个原因，他们才想要消灭祂。{1Red 25.1}[31]
§68 The voice of Christ was not heard in the street, in noisy contention with those who were opposed to his doctrine. Neither was his voice heard in the streets in prayer to his Father, to be heard of men. His voice was not heard in joyful mirth. His voice was not raised to exalt himself, and to gain the applause and flattery of men. When engaged in teaching, he withdrew his disciples away from the noise and confusion of the busy city to some retired place more in harmony with the lessons of humility, piety, and virtue, which he would impress upon their minds. He shunned human praise, and preferred solitude and peaceful retirement to the noise and confusion of mortal life. His voice was often heard in earnest, prevailing intercessions to his Father; yet for these exercises he chose the lonely mountain, and frequently spent whole nights in prayer for strength to sustain him under the temptations he should meet, and to accomplish the important work he came to do for the salvation of man. His petitions were earnest and powerful, mingled with strong cries and tears. And notwithstanding the labor of soul during the night, he ceased not his labor through the day. In the morning he would quietly resume his work of mercy and disinterested benevolence. The life of Christ was in marked contrast to that of the Jews, and for this very reason they wished to destroy him.?{1Red 25.1}[31]
§69 祭司长、文士和长老喜爱在最公开的地方祈祷——不仅在拥挤的会堂里，也在街角，好叫人看到，赞美他们的献身和虔诚。他们慈善的行为也是以最公开的方式做的，为的是引人注意他们自己。他们确实使街上听见自己的声音，不仅高抬他们自己，而且跟那些与他们在道理上有分歧的人争论。他们是怨恨人、不饶恕人、妄自尊大、傲慢而且顽梗的。主借着祂忠心的先知，说明了基督的生活与假冒为善的祭司长、文士和法利赛人形成了鲜明的对照。{1Red 25.2}[32]
§70 The chief priests, and scribes, and elders, loved to pray in the most public places; not only in the crowded synagogues, but in the corners of the streets, that they might be seen of men, and praised for their devotion and piety. Their acts of charity were done in the most public manner, and?for the purpose of calling the attention of the people to themselves. Their voices were indeed heard in the streets, not only in exalting themselves, but in contention with those who differed with them in doctrine. They were resentful and unforgiving, proud, haughty, and bigoted. The Lord, through his faithful prophet, shows the life of Christ in marked contrast to the hypocritical chief priests, scribes, and Pharisees.?{1Red 25.2}[32]
§71 耶稣的父母按照犹太律法，每年访问耶路撒冷。他们的儿子耶稣当时十二岁了，陪他们同去。在回家时，他们走了一天的路程之后，因为不见了耶稣，便焦急起来。他们离开耶路撒冷后就一直没见到祂。他们以为祂是与同行的人在一起，便在熟人和亲戚中打听寻找他们所非常喜爱的儿子；却没有线索能找到祂。他们急忙返回耶路撒冷，心情悲伤沉重。{1Red 26.1}[33]
§72 The parents of Jesus yearly visited Jerusalem, in accordance with the Jewish law. Their son Jesus, then twelve years old, accompanied them on their journey. In returning to their home, after they had gone a day’s journey, their anxiety was aroused, as they missed Jesus. He had not been seen of them since they left Jerusalem. They supposed he was with the company. Inquiry and search were made among their acquaintances and relatives for their much-loved Son; but no trace could be found of him. They hastened back to Jerusalem, their hearts heavy with sorrow.?{1Red 26.1}[33]
§73 “过了三天，就遇见祂在殿里，坐在教师中间，一面听，一面问。凡听见祂的，都希奇祂的聪明和祂的应对。祂父母看见就很希奇。祂母亲对祂说：‘我儿！为什么向我们这样行呢？看哪！祢父亲和我伤心来找祢！’耶稣说：‘为什么找我呢？岂不知我应当以我父的事为念吗？’祂所说的这话，他们不明白。祂就同他们下去，回到拿撒勒，并且顺从他们。祂母亲把这一切的事都存在心里。耶稣的智慧和身量，并上帝和人喜爱祂的心，都一齐增长”（路2:46-52）。{1Red 26.2}[34]
§74 “And it came to pass, that after three days they found him in the temple, sitting in the midst of the doctors, both hearing them, and asking them questions. And all that heard him were astonished at his understanding and answers. And when they saw him, they were amazed: and his mother said unto him, Son, why hast thou thus dealt with us? behold, thy father and I have sought thee sorrowing. And he said unto them, How is it that ye sought me? wist ye not that I must be about my Father’s business? And they understood not the saying which he spake unto them. And he went down with them, and came to Nazareth, and was subject unto them; but his mother kept all these sayings in her heart. And?Jesus increased in wisdom and stature, and in favor with God and man.”?{1Red 26.2}[34]
§75 博士和讲解律法的人总是在特殊的场合公开教导百姓。正是在这些场合中的一个，耶稣显出了祂出众的智慧与洞察力和成熟的判断力的证据。因为基督的父母是穷人，又因祂并没有得到受教育机会，人们就更加感到惊讶了。人们一个接一个地问，这个少年既然从未学过，是从哪得到这种智慧的呢？耶稣的父母在寻找祂时，看到许多人向圣殿涌去。他们进了殿，就注意到儿子熟悉的声音。他们虽因人潮拥挤看不见祂，却知道自己没有听错，因为没有别的声音像祂那样音调严肃而优美。这对父母惊讶地凝视着当时的场面。他们的儿子在庄重饱学的博士和文士中间，藉聪明的问答显出了高超的知识。他的父母看到祂这样受尊敬感到满意。但作母亲的忘不了因为祂逗留在耶路撒冷而使她遭受的忧伤焦虑，便以责备的态度问祂为什么这样待他们，述说了因祂而生的恐惧和悲伤。{1Red 27.1}[35]
§76 The doctors, and expounders of the law, always taught the people publicly upon special occasions. It was upon one of these occasions that Jesus gave manifest proofs of superior wisdom, penetration, and mature judgment. The people were more surprised because the parents of Christ were poor, and he had not received the advantages of education. The question passed from lip to lip, Whence has this youth such wisdom, having never learned? While the parents of Christ were in search of him, they saw large numbers flocking to the temple; and as they entered it, the well-known voice of their son arrested their attention. They could not get sight of him for the crowd; but they knew that they were not mistaken; for no voice was like his, marked with solemn melody. The parents gazed in astonishment at the scene. Their son, in the midst of the grave and learned doctors and scribes, was giving evidence of superior knowledge by his discreet questions and answers. His parents were gratified to see him thus honoX1Red. But the mother could not forget the grief and anxiety she had suffered because of his tarry at Jerusalem, and she, in a reproving manner, inquired why he had thus dealt with them, relating her fears and sorrow on his account.?{1Red 27.1}[35]
§77 耶稣说：“为什么找我呢？”这个率直的问题是要引他们看到，他们若是留心自己的职责，就不会不见祂就离开耶路撒冷了。然后祂又说：“岂不知我应当以我父的事为念吗？”他们虽然忘了所委托给他们的照管耶稣的责任，耶稣却在从事祂父的工作。马利亚知道基督指的并不是祂地上的父亲约瑟，而是指耶和华。她把这些事存记在心里，并且因之受益。{1Red 27.2}[36]
§78 Said Jesus, “How is it that ye sought me?” This pointed question was to lead them to see that if they had been mindful of their duty, they would not have left Jerusalem without him. He then adds, “Wist ye not that I must be about my Father’s business?” While they had been unmindful of the responsible charge entrusted to?them, Jesus was engaged in the work of his Father. Mary knew that Christ did not refer to his earthly father, Joseph, but to Jehovah. She laid these things to heart, and profited by them.?{1Red 27.2}[36]
§79 他们在与人群一起从耶路撒冷回家时，心里想的尽是交谈和互相访问的事，竟把耶稣忘了一整天。直到白日已尽，他们才注意到祂不在。约瑟和马利亚一直以一种特别的方式受到上帝的尊重，因为照顾救主的责任委托给了他们，救主将要给堕落的人类带来救恩。天使曾向牧羊人宣报祂的降生，上帝也曾指示约瑟的路线，好保存圣婴救主的性命。但乱哄哄的许多谈论使他们忽视了自己的神圣委托，就把耶稣忘了一整天，他们本来是片刻都不应该忘记祂的。他们疲惫地返回耶路撒冷，又悲伤又害怕。他们想起了希律想要消灭以色列的王，恐怖地屠杀无辜婴孩的事。及至他们因找到了耶稣而解除了心中的焦虑时，他们却没有承认自己疏忽职守，反而责备基督——“为什么向我们这样行呢？看哪！祢父亲和我伤心来找祢！”耶稣以极其恭敬的语气问道：“为什么找我呢？”这些话适当地将责备反馈到他们身上，提醒他们：要是他们不容自己全神贯注于不特别重要的事，他们原不会有麻烦寻找祂。然后祂为自己的行为辩护说：“岂不知我应当以我父的事为念吗？”当祂在从事祂来到世上要做的工作时，他们却忽视了祂的父所特别交托给他们的工作。他们虽然不能完全理解基督的话；但马利亚却在很大的程度上明白了这些话的重要性，并且将之存在心里，以后好好思想。{1Red 28.1}[37]
§80 In returning from Jerusalem with the crowd, talking and visiting engrossed their minds, and Jesus was forgotten for an entire day. His absence was not marked until the close of the day. Joseph and Mary had been honored of God in an especial manner, in being intrusted with the responsible charge of the Saviour, who was to bring salvation to the fallen race. Angels had heralded his birth to the shepherds, and God had directed the course of Joseph, to preserve the life of the infant Saviour. But the confusion of much talk had led to the neglect of their sacred trust, and Jesus was not brought to mind for an entire day, by those who should not have forgotten him for a moment. They returned their weary way, sad and fearful, to Jerusalem. They recalled the terrible massacre of innocent children by the cruel Herod in hope of destroying the king of Israel. When their anxiety was relieved by finding Jesus, they did not acknowledge their own neglect of duty, but their words reflected on Christ—“Why hast thou thus dealt with us? behold, thy father and I have sought thee sorrowing.” Jesus, in most respectful language, inquires, “How is it that ye sought me?” But these words modestly reflect back the censure upon themselves, in reminding them that, if they had not permitted themselves to be engrossed with matters of no special importance, they would not have had the trouble of searching for him. He then justifies his course: “Wist ye not that I must be about my Father’s business?” While he was engaged in the work?he came to the earth to perform, they had neglected the work his Father had especially intrusted to them. They could not fully comprehend the words of Christ; yet Mary, in a great measure, understood their import, and laid them away in her heart to ponder over in the future.?{1Red 28.1}[37]
§81 基督的父母很自然就把祂看成自己的孩子了，像一般的父母看自己的孩子一样，以致他们有丧失宝贵福气的危险，这福气就是有救世主耶稣天天同在陪伴着他们。当基督天天与他们在一起时，祂的生活在许多方面与别的孩子一样，很难使他们总是想着祂的神圣使命和以人性披覆了神性的上帝儿子暂时交给他们作父母照管的每日的福气。祂逗留在耶路撒冷原是要温柔地提醒一下他们的责任，免得他们变得更加漠不关心，丧失上帝曾赐给他们的非常蒙恩的意识。{1Red 29.1}[38]
§82 It was so natural for the parents of Christ to look upon him as their own child, as parents commonly regard their children, that they were in danger of losing the precious blessing which daily attended them in the presence of Jesus, the world’s redeemer. As Christ was daily with them, his life in many respects as other children, it was difficult to keep before them his sacred mission, and the daily blessing of having committed to their charge and parental care, for a while, the Son of God, whose divinity was veiled with humanity. His tarry in Jerusalem was designed of him as a gentle reminder to them of their duty, lest they should become indifferent in a greater degree, and lose the sense of the high favor God had conferred upon them.?{1Red 29.1}[38]
§83 在基督的生活中，没有一个行动是不重要的，因为祂生活的每一件事，都是为了祂门徒在今后的好处。基督这次在耶路撒冷的耽搁给相信祂的人一个重要的教训。许多人走了很远的路来守逾越节。逾越节的设立为的是让希伯来人记住他们得到奇妙的拯救离开埃及的事。设计这个节期原是要他们的心思脱离爱世界的兴趣，脱离他们对现世事物的操心挂虑，并且回顾上帝的作为。他们要回想祂所行的奇事，祂对他们的怜悯和慈爱，以便增加他们对祂的敬爱之心，使他们总是指望祂，并在他们一切的考验中倚赖祂，而不是去求助于别神。{1Red 29.2}[39]
§84 Not one act in the life of Christ was unimportant. Every event of his life was for the benefit of his followers in future time. This circumstance of the tarry of Christ in Jerusalem teaches an important lesson to those who should believe on him. Many had come a great distance to keep the passover, especially instituted of God that by its yearly observance they might keep in memory the wonderful works of God in their deliverance from Egypt. This ordinance was designed to call their minds from their world-loving interests, and from their cares and anxieties in relation to temporal concerns, and to review the works of God. They were to call to mind his miracles, his mercies?and loving-kindness, to them, that their love and reverence for him might increase, and lead them to ever look to him, and trust in him in all their trials, and not turn to other gods.?{1Red 29.2}[39]
§85 逾越节的仪式对上帝的儿子来说有一种悲哀的影响。祂在被杀的羔羊中看出了这是象征祂自己的死。举行这个仪式的百姓受教将被杀的羔羊与上帝儿子将来受死联系起来。涂在他们各家门框上的血乃是象征基督的血，这血对信主的罪人是有功效的，会洁净他脱离罪恶，保护他免遭上帝的忿怒，这忿怒要临到世上顽固不信的人，就像曾临到埃及人身上一样。然而无论什么人，若不做主交给他们去做的工作，就不会受益于上帝为拯救人类所做的特别准备。他们自己有本分要尽，他们要用自己的行为表明他们对为他们得救所做准备的信心。{1Red 30.1}[40]
§86 The observance of the passover possessed a mournful interest to the Son of God. He saw in the slain lamb a symbol of his own death. The people who celebrated this ordinance were instructed to associate the slaying of the lamb with the future death of the Son of God. The blood, marking the door-posts of the Israelites, was the symbol of the blood of Christ which was to be efficacious for the believing sinner, in cleansing him from sin, and sheltering him from the wrath of God which was to come upon the impenitent and unbelieving world, as the wrath of God fell upon the Egyptians. But none could be benefited by this special provision made by God for the salvation of man unless they performed the work the Lord left them to do. They had a part to act themselves, and by their acts to manifest their faith in the provision made for their salvation.?{1Red 30.1}[40]
§87 耶稣了解每一个人的心。祂知道当成群结队的人从耶路撒冷回去时，一路上互访交谈，缺乏谦和温雅的态度，对于弥赛亚和祂的使命会近乎完全遗忘。耶稣喜爱与祂的父母单独从耶路撒冷回去。这样离去可以让父母有更多的时间思考和默想有关祂将来受苦受死的预言。祂不希望他们在经历祂为世人罪孽舍命的痛苦事件时措手不及，感到意外。他们在返回耶路撒冷的过程中，与祂分离了。过完逾越节以后，他们伤心地寻找了祂三天。当祂为世人的罪孽受害时，祂也要离开他们，使他们失去祂三天。此后，祂要向他们显现，让他们找到祂，信靠祂为堕落人类的救赎主，在天父面前为他们辩护。{1Red 30.2}[41]
§88 Jesus was acquainted with hearts. He knew that, as the crowd returned in company from Jerusalem, there would be much talking and visiting which would not be seasoned with humility and grace, and the Messiah and his mission would be nearly forgotten. It would have been his choice to return from Jerusalem with his parents alone; for in being retired, his father and mother would have more time for reflection, and for meditation upon the prophecies which refer to his future sufferings and death. He did not wish the painful events which they were to experience in his offering up his life for the sins of the world, to be new and unexpected to them. He was separated from?them in their return from Jerusalem. After the celebration of the passover they sought him sorrowing three days. When he should be slain for the sins of the world, he would be separated from them, lost to them, for three days. But after that he would reveal himself to them, and be found of them, and their faith rely upon him as the redeemer of the fallen race, the advocate with the Father in their behalf.?{1Red 30.2}[41]
§89 这对于一切跟从基督的人是一个教训。祂计划这些教训一个也不失落，而要为后世之人的利益记录下来。基督徒相聚的时候要谨慎言行，免得把耶稣遗忘了，在不经意间忽视了耶稣不在他们中间的事实。及至他们醒悟过来，发觉他们行路时没有那位能赐给他们心中平安和喜乐的一位相伴。他们在回转的数天中，寻找那位本应时刻留在身边的耶稣。耶稣不会在疏忽祂同在、谈论中不提到他们救赎主的人群中间的。这位救赎主乃是他们所称永生盼望的中心。耶稣不与这样的人同在，遵行祂命令的天使也必如此。这些天上的使者并不为那些心意转离上天事物的人所吸引。这些纯净圣洁的灵，不能留在不希望不鼓励耶稣同在，也不在意祂不在场的人群中。因为这个原因，才会存在极大的悲哀、忧伤和灰心。因为缺乏默想、儆醒和祷告，他们失去了一切有价值的东西。他们不能享有耶稣身上所发的神圣光芒，受到其仁爱崇高的感化力所鼓舞。他们仍笼罩在幽暗郁闷之中。他们疏忽和不恭的精神，使他们失去了耶稣的陪伴，赶走了服役的天使。{1Red 31.1}[42]
§90 Here is a lesson of instruction to all the followers of Christ. He designed that none of these lessons should be lost, but be written for the benefit of future generations. There is necessity of carefulness of words and actions when a number are associated together, lest Jesus be forgotten of them, and they pass along careless of the fact that Jesus is not among them. When they are aroused to their condition, they discover that they have journeyed without the presence of Him who could give peace and joy to their hearts, and days are occupied in returning, and searching for him whom they should have retained with them every moment. Jesus will not be found in the company of those who are careless of his presence, and who engage in conversation having no reference to their Redeemer, in whom they profess their hopes of eternal life are centeX1Red. Jesus shuns the company of such. So also do the angels who do his commands. These heavenly messengers are not attracted to the crowd where minds are diverted from heavenly things. Their pure and holy spirits cannot remain in the company where Jesus’ presence is not desired and encouraged, and his absence not marked. For this reason great mourning, grief, and discouragement exist. Through lack of meditation, watchfulness, and prayer, they?have lost all that is valuable. The divine rays of light emanating from Jesus are not with them, cheering them with their loving, elevating influence. They are enshrouded in gloom, because their careless, irreverent spirit has separated Jesus from their company, and driven the heavenly ministering angels from them.?{1Red 31.1}[42]
§91 许多人来参加聚会，接受上帝仆人的教训，并因寻求耶稣而大得舒畅和祝福，可是在他们回家以后，并没有比离家前更好，因为他们没有认识到回家后祷告和儆醒的重要性。他们老是为自己的损失而埋怨别人。有些人抱怨上帝，没有认识到造成他们心灵痛苦和黑暗的，正是他们自己。他们不应该怪别人，因为错在他们自己。他们的言论、谈笑和互访没有天上的来宾参与，所以只能怪他们自己。每一个人都有权利挽留耶稣。他们如果这样做，就必谨慎择言，配合以优雅的态度。他们的心思意念也必受到控制，默想天上神圣的事物了。{1Red 32.1}[43]
§92 Many who attend meetings of devotion, and have been instructed by the servants of God, and been greatly refreshed and blessed in seeking Jesus, have returned to their homes no better than they left them, because they did not feel the importance of praying and watching thereunto, as they returned to their homes. They frequently feel inclined to complain of others, because they realize their loss. Some murmur against God, and do not reproach themselves as being the cause of their own darkness, and sufferings of mind. These should not reflect upon others. The lack is in themselves. They talked and jested, and visited away the heavenly guest, and themselves they have only to blame. It is the privilege of all to retain Jesus with them. If they do this, their words must be select, seasoned with grace. The thoughts of their hearts must be controlled to meditate upon heavenly and divine things.?{1Red 32.1}[43]
§93 上帝献上祂的爱子向堕落人类表明的爱令圣天使吃惊。“上帝爱世人，甚至将祂的独生子赐给他们。叫一切信祂的，不至灭亡，反得永生”（约3:16）。圣子原是圣父荣耀所发的光辉，是祂本体的真像。祂具有神性的卓越和伟大。祂本与上帝同等。父喜悦让一切的丰盛都住在祂里面。祂“不以自己与上帝同等的强夺的，反倒虚己，取了奴仆的形像，成为人的样式；既有人的样子，就自己卑微，存心顺服，以至于死，且死在十字架上”（腓2:6-8）。为了更充分地理解救恩的价值，我们必须明白它的代价。由于对上帝圣子的受苦认识有限，许多人低估了赎罪的大工。{1Red 32.2}[44]
§94 The love of God, manifested toward fallen man in the gift of his beloved Son, amazed the holy angels. “God so loved the world that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.” The Son was the brightness of the Father’s glory, and the express image of his person. He possessed divine excellence and greatness. He was equal with God. It pleased the Father that in him all fullness should dwell. He “thought it?not robbery to be equal with God.” Yet he “made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men. And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross.” In order to more fully realize the value of salvation, it is necessary to understand what it cost. In consequence of limited views of the sufferings of the divine Son of God, many place a low estimate upon the great work of the atonement.?{1Red 32.2}[44]
§95 基督同意代替人类受死，使他们能藉着顺从的生活，逃避上帝律法的惩罚。祂的死并没有取消律法，削弱其圣洁的要求，贬损其神圣的尊严。基督的死宣告上帝的律法惩罚违犯者是公正的，因为祂同意亲自承受律法的惩罚，为把堕落的人类从律法的诅咒下拯救出来。上帝爱子死在十字架上，显明律法的不变性。祂的死使律法为大为尊，向人证明其不变的性质。祂亲自以神圣之口宣告：“莫想我来要废掉律法”（太5:17）。{1Red 33.1}[45]
§96 Christ consented to die in man’s stead, that he, by a life of obedience, might escape the penalty of the law of God. His death did not slay the law, lessen its holy claims, nor detract from its sacred dignity. The death of Christ proclaimed the justice of his Father’s law in punishing the transgressor, in that he consented to suffer the penalty of the law himself, in order to save fallen man from its curse. The death of God’s beloved Son on the cross shows the immutability of the law. His death magnified the law and made it honorable, and gave evidence to man of its changeless character. From his own divine lips is heard, “Think not that I am come to destroy the law.”?{1Red 33.1}[45]
§97 人性与神性在基督里联合起来。祂的使命是要使上帝与人、人与上帝彼此和好。祂的工作是要把有限的和无限的联合起来。这是堕落的人能得到提升，靠着基督之血的功劳，得以与上帝的性情有分的惟一方式。取了人的本性能使基督适合明白人受考验的性质，以及困扰人的一切试探。天使既不熟悉罪恶，就无法在人受特别考验时与人同感同情。{1Red 33.2}[46]
§98 In Christ were united the human and the divine. His mission was to reconcile God to man, and man to God. His work was to unite the finite with the Infinite. This was the only way in which fallen men could be exalted through the merits of the blood of Christ, to be partakers of the divine nature. Taking human nature fitted Christ to understand the nature of man’s trials, and all the temptations wherewith he is beset. Angels who were unacquainted with sin, could not sympathize with man in his peculiar trials.?{1Red 33.2}[46]
§99 基督离开天庭到世上来受死之前，是比任何天使都高大的。祂威严而可爱。然而当祂开始服务时，祂只比当时地上生活的常人略高一点。要是祂以高贵的天上形像来到人间，祂的外表仪容就会吸引人们来归向祂，人们无需运用信心就会接受祂。{1Red 34.1}[47]
§100 Before Christ left Heaven and came into the world to die, he was taller than any of the angels. He was majestic and lovely. But when his ministry commenced, he was but little taller than the common size of men then living upon the earth. Had he come among men with his noble, heavenly form, his outward appearance would have attracted the minds of the people to himself, and he would have been received without the exercise of faith.?{1Red 34.1}[47]
§101 上帝的命令是基督应当亲自取了堕落人类的样式和本性，好使祂可以藉着苦难得以完全，亲自忍受撒但试探的力量，好使祂可以更好地知道如何搭救那些受试探的人。人们对基督是弥赛亚的信心不是依赖眼见的证据，叫他们因祂个人的吸引力而信靠祂，而是因为祂品格的优美，那是从未在另一个人身上见到过，也不可能见到的。凡喜爱美德、纯正和圣洁的人，都会被吸引归向基督，且会看到足够的证据，证明祂就是那预言要来的弥赛亚。凡如此信靠上帝之道的人，都会得到基督的教训和祂最后赎罪的益处。{1Red 34.2}[48]
§102 It was in the order of God that Christ should take upon himself the form and nature of fallen man, that he might be made perfect through suffering, and himself endure the strength of Satan’s temptations, that he might the better know how to succor those who should be tempted. The faith of men in Christ as the Messiah was not to rest on the evidences of sight, and they believe on him because of his personal attractions, but because of the excellence of character found in him, which never had been found, neither could be, in another. All who loved virtue, purity, and holiness, would be drawn to Christ, and would see sufficient evidence of his being the Messiah foretold by prophecy, that should come. Those who thus trusted in the word of God, would receive the benefits of the teachings of Christ, and finally of his atonement.?{1Red 34.2}[48]
§103 基督来叫众人注意祂的父，教导他们向上帝悔改。祂的工作是叫人与上帝和好。尽管基督没有照着人们所期盼的来到，但祂的降临却正如预言所规划的。那些愿意相信的，通过查考预言就可得到足够的信仰根据，经上预言了那义者的降临，并且描绘了祂降临的方式。{1Red 34.3}[49]
§104 Christ came to call the attention of all men to his Father, teaching them repentance toward God. His work was to reconcile man to God. Although Christ did not come as he was expected, yet he came just as prophecy had marked out that he would come. Those who wished to believe had sufficient grounds for their faith by referring to prophecy, which predicted the coming of the Just One, and described the manner of his coming.?{1Red 34.3}[49]
§105 古时的犹太教会是非常蒙恩的上帝子民，主将他们从埃及带出来，认他们为祂自己特殊的产业。那赐给这个民族的许多极大极宝贵的应许，乃是犹太教会的盼望和胆量。他们所倚靠的就在此，并且相信他们必定得救。没有其它民族自称是受上帝的诫命管理的。我们的救主先来到祂自己的人那里，但他们却不接待祂。{1Red 35.1}[50]
§106 The ancient Jewish church were the highly favored people of God, brought out of Egypt and acknowledged as his own peculiar treasure. The many and exceeding-great and precious promises to them as a people, were the hope and confidence of the Jewish church. Herein they trusted, and believed their salvation sure. No other people professed to be governed by the commandments of God. Our Saviour came first to his own people, but they received him not.?{1Red 35.1}[50]
§107 自以为义、骄傲、多疑的犹太人期望他们的救主和君王会披着威严和能力来到世上，强迫一切外邦人顺服祂。他们并不期望祂会蒙受什么羞辱和苦难。他们不愿接受柔和谦卑的耶稣，承认祂是救世主。要是祂光彩地出现，采用世上伟人的权威，而不是取了奴仆的样式，他们就会接受祂敬拜祂了。{1Red 35.2}[51]
§108 The self-righteous, proud, unbelieving Jews expected their Saviour and King would come into the world clothed with majesty and power, compelling all Gentiles to yield obedience to him. They did not expect any humiliation and suffering would be manifested in him. They would not receive the meek and lowly Jesus, and acknowledge him to be the Saviour of the world. Had he appeared in splendor, and assumed the authority of the world’s great men, instead of taking the form of a servant, they would have received and worshiped him.?{1Red 35.2}[51]
§109 祂的诞生没有属世的尊荣。祂虽诞生在马棚中，卧在马槽里，但祂的诞生却远比任何世人的诞生更为光荣。有从天上来的使者告诉牧羊人耶稣的降临，又有上帝的光辉和荣耀伴随着他们的见证。天军弹奏金琴荣耀上帝。他们高兴地宣告上帝的儿子降临堕落的世间来完成救赎之工，藉着祂的死，将平安、喜乐和永生带给人。上帝尊荣了祂儿子的降临。众天使都敬拜祂。{1Red 35.3}[52]
§110 His birth was without worldly grandeur. He was born in a stable, and cradled in a manger; yet his birth was honored far above that of any of the sons of men. Angels from Heaven informed the shepherds of the advent of Jesus, while the light and glory from God accompanied their testimony. The heavenly host touched their harps, and glorified God. They triumphantly heralded the advent of the Son of God to a fallen world, to accomplish the work of redemption, and by his death bring peace, happiness, and everlasting life, to man. God honored the advent of his Son. Angels worshiped him.?{1Red 35.3}[52]
§111 第二章 约翰的使命
§112 在基督正式传道之前，约翰开始了他的工作。他要预备道路，让人接受基督。约翰本着以利亚的心志和能力怒斥犹太人的腐败，扬声责备流行的罪恶。他的言论是明确、尖锐并折服人心的。许多人都悔改他们的罪，在约旦河受他的洗，作为他们悔改的凭据。这是在为基督的服务作准备。许多人信服，是由于这位忠心的先知所说简明的真理。但是他们如果拒绝真光，就会陷入更深的黑暗之中，以致完全准备好不接受证明耶稣是真弥赛亚的凭据。{1Red 36.1}[53]
§113 Chapter 2-The Mission of John
§114 Previous to Christ’s entering upon his ministry, the mission of John commenced. He was to prepare the way for the reception of Christ. In the spirit, and with the power, of Elijah, he denounced the corruptions of the Jews, and raised his voice in reproving their prevailing sins. His discourses were plain, pointed, and convincing. Many were brought to repentance of their sins, and, as evidence of their repentance, were baptized of him in Jordan. This was the preparatory work for the ministry of Christ. Many were convicted because of the plain truths uttered by this faithful prophet; but, by rejecting the light, they became enshrouded in deeper darkness, so that they were fully prepared to turn from the evidences attending Jesus, that he was the true Messiah.?{1Red 36.1}[53]
§115 约翰展望基督的服务和奇迹时呼吁百姓说：“天国近了，你们应当悔改”（太3:2）！他的传道工作是成功的。贫富贵贱各阶层的人都顺从了先知的要求，他们若要与他来所宣布的国有份，就必需这样。许多文士和法利赛人也来到他这里，承认他们的罪，并在约旦河里受了他的洗。法利赛人的认罪令先知惊讶；因为他们曾高抬自己比别人好，并自视非常虔诚和尊贵。当他们谋求使自己的罪恶得蒙赦免，暴露了一直隐瞒着不让众人看见的生活秘密时，先知就感到吃惊。“约翰看见许多法利赛人和撒都该人也来受洗，就对他们说：毒蛇的种类！谁指示你们逃避将来的忿怒呢？你们要结出果子来，与悔改的心相称。不要自己心里说：‘有亚伯拉罕为我们的祖宗。’我告诉你们，上帝能从这些石头中给亚伯拉罕兴起子孙来”（太3:7-9）。{1Red 36.2}[54]
§116 John, as he looked forward to the ministry and miracles of Christ, appealed to the people, “saying, Repent ye; for the kingdom of Heaven is at hand.” He was successful in his ministry. Persons of all ranks, high and low, rich and poor, submitted to the requirements of the prophet, as necessary for them in order to participate in the kingdom he came to declare. Many of the scribes and Pharisees came to him, confessing their sins, and were baptized of him in Jordan. The confessions made by the Pharisees astonished the prophet; for they had exalted themselves as better than other men, and had maintained a high opinion of their own piety and worthiness. As they sought to obtain remission of their sins, and revealed the?secrets of their lives, which had been covered from the eyes of men, the prophet was amazed. “But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come? Bring forth, therefore, fruits meet for repentance. And think not to say within yourselves, We have Abraham to our father; for I say unto you, that God is able of these stones to raise up children unto Abraham.”?{1Red 36.2}[54]
§117 约翰的使命似乎影响了犹太全国。由于他们的罪，先知所重申上帝的警告一度令他们感到惊慌。约翰知道他们自以为是亚伯拉罕的子孙，肯定会蒙上帝的眷爱，其实他们的行为令祂憎恶。他们所作的在许多方面甚至比他们觉得低得多的外邦人还要恶劣。先知如实地告诉他们，上帝能够兴起那些取代他们的人，那些人会更加配作亚伯拉罕的子孙。他明明白白地告诉他们，上帝并不依赖他们去实现祂的旨意；因为祂能在他们之外提供各种方法和手段去推进祂的大工，这工作是要本着纯正和公义完成的。约翰进一步说：“现在斧子已经放在树根上，凡不结好果子的树就砍下来，丢在火里”（太3:10）。他使他们铭记，树所结的果子可以确定树的价值。一棵树虽然可以有尊贵的名称，但它若是不结果子，或者果子名不副实，那个尊名就没什么用处，不能挽救这棵树被砍掉的命运。“人不是从荆棘上摘无花果，也不是从蒺藜里摘葡萄”（路6:44）。{1Red 37.1}[55]
§118 The whole Jewish nation seemed to be affected by the mission of John. The threatenings of God on account of their sins, repeated by the prophet, for a time alarmed them. John knew that they cherished the idea that, because they were of the seed of Abraham, they were securely established in the favor of God, while their course of action was abhorred of him. Their conduct was, in many respects, even worse than that of the heathen nations to whom they felt so much superior. The prophet faithfully presented to them the ability of God to raise up those who would take their place, and would become more worthy children of Abraham. He told them plainly that God was not dependent upon them to fulfill his purpose; for he could provide ways and means independent of them, to carry forward his great work which was to be accomplished in purity and righteousness. John further adds: “And now also the ax is laid unto the root of the trees; therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire.” He impresses upon them that the value of the tree is ascertained by the fruit it produces. Though a tree may bear an exalted name, yet if it produces no fruit, or if its fruit is unworthy of the name, the name will avail?nothing in preventing the tree from being devoted to destruction. “Of thorns men do not gather figs, nor of a bramble-bush gather they grapes.”?{1Red 37.1}[55]
§119 犹太人自欺，误解了主藉先知所说论到祂永远爱祂的子民以色列的话。他们误用了耶利米的话，把自己的得救寄托在被称为亚伯拉罕的子孙上。他们若是真的配得亚伯拉罕子孙之名，他们就会效法他们的父亚伯拉罕公义的榜样，行亚伯拉罕所行的。{1Red 38.1}[56]
§120 The Jews had deceived themselves by misinterpreting the words of the Lord through his prophets, of his eternal favor to his people Israel. They misapplied the words of Jeremiah, and depended for salvation upon their being called the children of Abraham. If they had indeed been worthy of the name of Abraham’s children, they would have followed the righteous example of their father Abraham, and would have done the works of Abraham.?{1Red 38.1}[56]
§121 “那使太阳白日发光，使星月有定例，黑夜发亮，又搅动大海，使海中波浪砰訇的，万军之耶和华是祂的名。祂如此说：这些定例若能在我面前废掉，以色列的后裔也就在我面前断绝，永远不再成国。这是耶和华说的。耶和华如此说：若能量度上天，寻察下地的根基，我就因以色列后裔一切所行的弃绝他们。这是耶和华说的”（耶31:35-37）。{1Red 38.2}[57]
§122 “Thus saith the Lord, which giveth the sun for a light by day, and the ordinances of the moon and of the stars for a light by night, which divideth the sea when the waves thereof roar; the Lord of hosts is his name: If those ordinances depart from before me, saith the Lord, then the seed of Israel also shall cease from being a nation before me forever. Thus saith the Lord: If heaven above can be measured, and the foundations of the earth searched out beneath, I will also cast off all the seed of Israel for all that they have done, saith the Lord.”?Jeremiah 31:35-37.?{1Red 38.2}[57]
§123 犹太人把这些话用在自己身上。而且因为上帝曾向他们表示那么大的眷爱和怜悯，他们就自鸣得意地以为，尽管他们的罪恶和罪孽，祂仍会保留他们为祂所眷爱的子民，向他们倾赐特别的福气。这一直是上帝历代子民的危险，特别是生活在接近末日之人的危险。使徒向我们引证以色列人作为一个警告。保罗明确地指出：“他们遭遇这些事，都要作为鉴戒；并且写在经上，正是警戒我们这末世的人”（林前10:11）。在末后危险的日子，要是为了鼓励身负重责的人，上帝本着怜悯赐给他们眷爱的证据，他们往往就变得飘飘然，看不到自己的短处和软弱，依赖自己的判断，自以为上帝若没有他们特别帮助就无法完成祂的工作。他们倚靠自己的智慧；主就暂时让他们在表面上兴旺，好显明人属肉体之心的软弱和败坏。但主必在祂自己的时间，以祂自己的方式摧毁这些受骗之人的骄傲和愚妄，显明他们的真情实况。他们若是愿意接受降卑，藉着认罪和真诚的悔改转向主，敬畏上帝，得以成圣，祂就会重新爱他们。但他们若是闭眼不看自己的败坏，像犹太人所做的一样，决定偏行己路，主就会任由他们心思盲目，心肠刚硬，看不见上帝之灵的事。{1Red 38.3}[58]
§124 These words the Jews applied to themselves; and because God had shown them so great favor and mercy, they flattered themselves that, notwithstanding their sins and iniquity, he would still retain them as his favored people, and shower especial blessings upon them. This has been the danger of the people of God in all ages; and especially is this the danger of those living near the close of time. We are cited by the apostle to the children of Israel as a warning. Paul plainly states that “all these things happened unto them?for ensamples; and they are written for our admonition upon whom the ends of the world are come.” If in these last days of peril, for the encouragement of persons in responsible positions, God in mercy gives them a word of favor, they frequently become lifted up, and lose sight of their frailties and weaknesses, and rely upon their own judgment, flattering themselves that God cannot accomplish his work without their especial aid. They trust in their own wisdom; and the Lord permits them, for a time, to apparently prosper, to reveal the weakness and corruptions of the natural heart. But the Lord will, in his own time, and in his own way, bring down the pride and folly of these deceived ones, and reveal to them their true condition. If they will accept the humiliation, and by confession and sincere repentance, turn unto the Lord, perfecting holiness in the fear of God, he will renew his love to them. But if they shut their eyes, as did the Jews, to their own corruption, and choose their own ways, the Lord will give them up to blindness of mind, and hardness of heart, that they cannot discern the things of the Spirit of God.?{1Red 38.3}[58]
§125 上帝无法为人做更多的事，因为人曲解祂的福气，断定祂是因人自己有某种良善和美德才眷爱人。赞扬必死的凡人是不安全的；因为他们承受不了。撒但的特别工作就是奉承可怜的人，而且在这件事上他无需上帝仆人们的帮助。很少有人认识到人性的软弱和撒但的狡猾。在这些末后的日子，许多人因为骄傲和自以为义正在预备自己遭受痛苦和悲伤，使自己与上帝的眷爱隔绝。他们必因自高而跌倒。{1Red 39.1}[59]
§126 God cannot do much for man, because he misinterprets his blessings, and concludes that he is favored on account of some goodness and virtue in himself. It is not safe to speak in the praise of mortals; for they cannot bear it. Satan has that special work to perform himself, and he needs not the help of the Lord’s servants in this matter. How few realize the weakness of humanity and the subtlety of Satan. Many in these last days are preparing themselves for affliction and sorrow, or for separation from the favor of God, because?of their pride and self-righteousness. They will fall through self-exaltation.?{1Red 39.1}[59]
§127 先知约翰使百姓铭记，他们的信仰表白必须有好行为相伴。他们的言语和行为将是他们的果子，会决定树的性质。他们的行为若是恶的，上帝的真理就会作见证反对他们。上帝决不会原谅一班一直蒙光照之子民的罪，即使祂在他们忠心纯洁的时候爱了他们并且赐给他们特别的应许。这些应许和福气总是以他们的顺从为条件的。{1Red 40.1}[60]
§128 The prophet John impressed upon the people the necessity of their profession’s being accompanied with good works. Their words and actions would be their fruit, and would determine the character of the tree. If their works were evil, the truth of God testified against them. God would in no wise excuse sin in a people who had been enlightened, even if he had, in the days of their faithfulness and purity, loved them, and given them especial promises. These promises and blessings were always upon conditions of obedience upon their part.?{1Red 40.1}[60]
§129 主藉摩西的口宣布了顺从的福气和悖逆的咒诅。上帝吩咐说：“你们不可做什么虚无的神像，……你们要守我的安息日，敬我的圣所。我是耶和华。你们若遵行我的律例，谨守我的诫命，我就给你们降下时雨，叫地生出土产，田野的树木结果子”（利26:1-4）。祂列举了上帝要赐的许多大福气，然后祂在其它一切福气之上应许说：“我要在你们中间立我的帐幕；我的心也不厌恶你们。我要在你们中间行走；我要作你们的上帝，你们要作我的子民。”“你们若不听从我，不遵行我的诫命，厌弃我的律例，厌恶我的典章，不遵行我一切的诫命，背弃我的约，我待你们就要这样：我必命定惊惶，叫眼目干瘪、精神消耗的痨病、热病辖制你们。你们也要白白地撒种，因为仇敌要吃你们所种的。我要向你们变脸，你们就要败在仇敌面前。恨恶你们的，必辖管你们；无人追赶，你们却要逃跑”（利26:11,12,14-17）。{1Red 40.2}[61]
§130 The Lord pronounced, by the mouth of Moses, blessings upon the obedient, and curses upon the disobedient. “Ye shall make you no idols,” was the command of God. “Ye shall keep my Sabbaths, and reverence my sanctuary. I am the Lord. If ye walk in my statutes, and keep my commandments, and do them; then I will give you rain in due season, and the land shall yield her increase, and the trees of the field shall yield their fruit.” Many and great blessings are enumerated, which God would bestow; and then, above all the other blessings, he promised, “I will set my tabernacle among you; and my soul shall not abhor you. And I will walk among you, and will be your God, and ye shall be my people.” “But if ye will not hearken unto me, and will not do all these commandments; and if ye shall despise my statutes, or if your soul abhor my judgments, so that ye will not do all my commandments, but that ye break my covenant, I also will do this unto you: I will even appoint over you terror, consumption, and the burning ague,?that shall consume the eyes, and cause sorrow of heart; and ye shall sow your seed in vain; for your enemies shall eat it. And I will set my face against you, and ye shall be slain before your enemies. They that hate you shall reign over you, and ye shall flee when none pursueth you.”?{1Red 40.2}[61]
§131 犹太人正在经历着所警告的上帝咒诅的实现，因他们背离祂，犯罪作恶；可是他们不把这些事放在心上，也不在上帝面前刻苦己心。一个憎恨他们的民族统治了他们。他们却在要求上帝曾应许要是他们顺从而且忠心就会赐给他们的福气。然而同时他们却因不顺从而处在上帝的咒诅之下。约翰向他们宣布，他们若不结出果子来，就会被砍掉，丢在火里。百姓深为感服，“问他说，夫子，这样我们当做什么呢？约翰回答说，有两件衣裳的，就分给那没有的；有食物的，也当这样行。又有税吏来要受洗，问他说：夫子，我们当做什么呢？约翰说：除了例定的数目，不要多取。又有兵丁问他说：我们当做什么呢？约翰说：不要以强暴待人，也不要讹诈人，自己有钱粮就当知足”（路3:10-14）。百姓正在期待基督迅速降临，他们问这位先知是不是弥赛亚。“约翰说，我是用水给你们施洗，但有一位能力比我更大的要来，我就是给祂解鞋带也不配。祂要用圣灵与火给你们施洗。祂手里拿着簸箕，要扬净祂的场，把麦子收在仓里，把糠用不灭的火烧尽了”（路3:15,16）。{1Red 41.1}[62]
§132 The Jews were experiencing the fulfillment of the curse of God for their departure from him, and for their iniquity. Yet they did not lay these things to heart, and afflict their souls before God. A people that hated them ruled over them. Yet they were claiming the blessings God promised to confer upon a people who were obedient and faithful, at the very time they were suffering under the curse of God because of disobedience. John declared to them that unless they bore fruit, they would be hewn down and cast into the fire. The people were convicted, and “asked him, saying, What shall we do then? He answereth and saith unto them, He that hath two coats, let him impart to him that hath none; and he that hath meat, let him do likewise. Then came also publicans to be baptized, and said unto him, Master, what shall we do? And he said unto them, Exact no more than that which is appointed you. And the soldiers likewise demanded of him, saying, And what shall we do? And he said unto them, Do violence to no man, neither accuse any falsely; and be content with your wages.” The people were in expectation of Christ’s soon appearing, and they questioned whether this prophet were not the Messiah. “John answered, saying unto them all, I indeed baptize you with water; but One mightier than I cometh, the latchet of whose shoes I am not worthy to unloose; he shall baptize you?with the Holy Ghost, and with fire; whose fan is in his hand, and he will thoroughly purge his floor, and will gather the wheat into his garner; but the chaff he will burn with fire unquenchable.”?{1Red 41.1}[62]
§133 约翰作为一位先知和上帝的代表站出来，阐明律法与先知和基督徒体制之间的关系。他的工作和服务往后指向律法和先知，同时又往前向百姓指出基督为救世主。他扬声向百姓喊叫说：“看哪，上帝的羔羊，除去世人罪孽的”（约1:29）！ {1Red 42.1}[63]
§134 John, as a prophet, stood forth as God’s representative, to show the connection between the law and the prophets, and the Christian dispensation. His work and ministry pointed the world back to the law and the prophets, while he, at the same time, pointed the people forward to Christ, as the Saviour of the world. He raised his voice and cried to the people, “Behold the Lamb of God, which taketh away the sin of the world.”?{1Red 42.1}[63]
§135 群众到处跟随着这位奇特的先知，许多人舍弃了一切要顺从他的教训。君王、世上的贵族都受到上帝这位先知的吸引，并且高兴地听他。当约翰看到民众的注意力竟朝向他，以为他就是那要来的一位时，便寻找每一个机会把民众的注意力指向比他大的那一位，并明确宣布基督的工作和使命具有如此尊贵的性质，以致他连给祂解鞋带也是不配的。{1Red 42.2}[64]
§136 Multitudes followed this singular prophet from place to place, and many sacrificed all to obey his instruction. Kings, and the noble of the earth, were attracted to this prophet of God, and heard him gladly. As John saw that the attention of the people was directed to him, thinking that he might be the Coming One, he cut off their hopes in this direction, by seeking every opportunity to direct the attention of the people to One mightier than himself, and declaring plainly that the work and mission of Christ was of such an exalted character that he was unworthy to even stoop to unloose his shoes.?{1Red 42.2}[64]
§137 “犹太人从耶路撒冷差祭司和利未人到约翰那里，问他说，你是谁。他就明说，并不隐瞒。明说，我不是基督。他们又问他说，这样你是谁呢？是以利亚吗？他说，我不是。是那先知吗？他回答说，不是。于是他们说，你到底是谁？叫我们好回覆差我们来的人。你自己说，你是谁。他说，我就是那在旷野有人声喊着说，修直主的道路，正如先知以赛亚所说的。那些人是法利赛人差来的。（或作那差来的是法利赛人）他们就问他说，你既不是基督，不是以利亚，也不是那先知，为什么施洗呢？约翰回答说，我是用水施洗，但有一位站在你们中间，是你们不认识的，就是那在我以后来的，我给祂解鞋带，也不配。这是在约旦河外，伯大尼，（有古卷作伯大巴喇）约翰施洗的地方作的见证。{1Red 42.3}[65]
§138 “The Jews sent priests and Levites from Jerusalem to ask him, Who art thou? And he confessed, and denied not; but confessed, I am not the Christ. And they asked him, What then? Art thou Elias? And he saith, I am not. Art thou that Prophet? And he answered, No. Then said they unto him, Who art thou? that we may give an answer to them that sent us. What sayest thou of thyself? He said, I am the voice of one crying in the wilderness, Make straight the?way of the Lord, as said the prophet Esaias. And they which were sent were of the Pharisees. And they asked him, and said unto him, Why baptizest thou, then, if thou be not that Christ, nor Elias, neither that Prophet? John answered them, saying, I baptize with water: but there standeth One among you, whom ye know not; he it is, who coming after me is preferred before me, whose shoe’s latchet I am not worthy to unloose. These things were done in Bethabara beyond Jordan, where John was baptizing.?{1Red 42.3}[65]
§139 “次日，约翰看见耶稣来到他那里，就说，看哪，上帝的羔羊，除去（或作背负）世人罪孽的。这就是我曾说，有一位在我以后来，反成了在我以前的。因祂本来在我以前。我先前不认识祂，如今我来用水施洗，为要叫祂显明给以色列人。约翰又作见证说，我曾看见圣灵，仿佛鸽子从天降下，住在祂的身上。我先前不认识祂。只是那差我来用水施洗的，对我说，你看见圣灵降下来，住在谁的身上，谁就是用圣灵施洗的。我看见了，就证明这是上帝的儿子。再次日，约翰同两个门徒站在那里。他见耶稣行走，就说，看哪，这是上帝的羔羊”（约1:19-36）。{1Red 43.1}[66]
§140 “The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world! This is he of whom I said, After me cometh a man which is preferred before me; for he was before me. And I knew him not: but that he should be made manifest to Israel, therefore am I come baptizing with water. And John bare record, saying, I saw the Spirit descending from Heaven like a dove, and it abode upon him. And I knew him not: but he that sent me to baptize with water, the same said unto me, Upon whom thou shalt see the Spirit descending, and remaining on him, the same is he which baptizeth with the Holy Ghost. And I saw and bare record, that this is the Son of God. Again the next day after, John stood, and two of his disciples; and looking upon Jesus as he walked, he saith, Behold the Lamb of God!”?{1Red 43.1}[66]
§141 有上帝的天使盘旋于耶稣受洗的地方；圣灵以鸽子的形状下降，落在祂身上。正当众人大表惊异地站在旁边，定睛凝视祂时，从天上传来天父的声音说：“祢是我的爱子，我喜悦祢”（路3:22）。{1Red 43.2}[67]
§142 Angels of God hovered over the scene of Christ’s baptism, and the Holy Spirit descended in the shape of a dove, and lighted upon him; and as the people stood greatly amazed, with their eyes fastened upon him, the Father’s voice was heard from Heaven, saying, “Thou art my beloved Son, in thee I am well pleased.”?{1Red 43.2}[67]
§143 约翰还不确定那位前来约旦河要他施洗的就是救主。但上帝应许赐给他一个记号，使他可以认识上帝的羔羊。这记号就是天上来的鸽子落在耶稣身上，上帝的荣耀在祂四围焕发。于是约翰指着耶稣大声喊叫说：“看哪，上帝的羔羊，除去世人罪孽的”（约1:29）！{1Red 44.1}[68]
§144 John was not certain that it was the Saviour who came to be baptized of him in Jordan. But God had promised him a sign by which he should know of a surety the Lamb of God. That sign was given as the heavenly Dove rested upon Jesus, and the glory of God shone round about him. John reached forth his hand, pointing to Jesus, and with a loud voice cried out, “Behold the Lamb of God, which taketh away the sin of the world.”?{1Red 44.1}[68]
§145 约翰告诉他的门徒说，耶稣就是那所应许的弥赛亚，世界的救主。当他的工作将要结束时，他教训他的门徒要仰望耶稣，并以祂为“大教师”而跟从祂。约翰的生平没有享乐，是悲伤而舍己的。他宣布了基督的第一次降临，但未蒙允许看到祂所行的神迹，或享受祂所显示的大能。当耶稣将要承担起教师的职责时，约翰知道他自己却要死了。他的声音除了在旷野之外，很少有人听见。他的一生是孤独的。他没有依附他父亲的家庭，享受人伦之乐，却离开了他们，为要完成他的使命。成群的人离开了忙碌的城市和乡村，蜂拥到旷野去，要听聆那奇妙先知的话。约翰将斧头放在树根上。他不顾后果地遣责了罪恶，并为上帝的羔羊预备了道路。{1Red 44.2}[69]
§146 John informed his disciples that Jesus was the promised Messiah, the Saviour of the world. As his work was closing, he taught his disciples to look to Jesus, and follow him as the great teacher. John’s life was without pleasure. It was sorrowful and self-denying. He heralded the first advent of Christ, and then was not permitted to witness his miracles, and enjoy the power manifested by him. He knew that when Jesus should establish himself as a teacher, he must die. His voice was seldom heard, except in the wilderness. His life was lonely. He did not cling to his father’s family, to enjoy their society, but left them in order to fulfill his mission. Multitudes left the busy cities and villages, and flocked to the wilderness to hear the words of the wonderful prophet. John laid the axe at the root of the tree. He reproved sin, fearless and consequences, and prepared the way for the Lamb of God.?{1Red 44.2}[69]
§147 当希律听到约翰有力而尖锐的见证时，他深受感动，并以深厚的兴趣询问他：必须作什么才可成为他的门徒。约翰知道希律将要娶他兄弟的妻子为妻，而她的丈夫却仍然健在，便忠告希律这是不合法的。希律不愿作任何牺牲。他终于娶了他兄弟的妻子，并由于她的影响，将约翰逮捕下在监里，但是他还是想释放他。约翰在被监禁时，从门徒口中听到耶稣所行的大能作为。约翰虽不能亲耳谛听祂的恩言，门徒却将他们所听到的告诉他，并以此来安慰他。过不久，约翰因希律妻子的影响而被斩首了。那些跟从耶稣，看见祂所行的神迹，并听见那从祂口所发安慰之言的最卑微的门徒，都比施洗约翰更大；这就是说，他们享有更高尚、更尊贵和更快乐的生活。约翰带着以利亚的心志和能力而来，宣布耶稣的第一次降临。约翰预表那些应当带着以利亚的心志和能力，出去宣布忿怒的大日和耶稣第二次降临的人。{1Red 44.3}[70]
§148 Herod was affected as he listened to the powerful, pointed testimonies of John. With deep interest he inquired what he must do to become his disciple. John was acquainted with the fact that he was about to marry his brother’s wife, while her husband was yet living, and faithfully told Herod that it was not lawful. Herod was not willing to make any sacrifice. He married his?brother’s wife, and, through her influence, seized John and put him in prison. But Herod intended to release him again. While there confined, John heard through his disciples of the mighty works of Jesus. He could not listen to his gracious words; but the disciples informed him, and comforted him with what they had heard. Soon John was beheaded through the influence of Herod’s wife. The least disciple that followed Jesus, witnessed his miracles, and heard the comforting words which fell from his lips, was greater than John the Baptist; that is, he was more exalted and honored, and had more pleasure in his life. John came in the spirit and power of Elijah, to proclaim the first advent of Jesus. He was to represent those who should go forth in the spirit and power of Elijah, to herald the day of wrath, and the second advent of Jesus.?{1Red 44.3}[70]
§149 第三章 基督受试探
§150 耶稣在约旦河受洗之后，被圣灵引到旷野，受魔鬼的试探。圣灵已预备祂经受那场特别猛烈的试探。祂受魔鬼试探达四十日之久。在那些日子里祂没有吃什么。祂周围的事物都是不愉快的，足以让人性畏缩。祂与野兽和魔鬼共处在荒凉孤独的旷野。上帝的儿子因禁食和痛苦而面色苍白，形容憔悴。但祂的前程已经亮明，祂必须完成祂来要作的工。{1Red 45.1}[71]
§151 Chapter 3—The Temptation of Christ
§152 After the baptism of Jesus in Jordan, he was led by the Spirit into the wilderness, to be tempted of the devil. The Holy Spirit had fitted him for that special scene of fierce temptations. Forty days he was tempted of the devil, and in those days he ate nothing. Everything around Jesus was unpleasant, from which human nature would be led to shrink. He was with the wild beasts, and the devil, in a desolate, lonely place. The Son of God was pale and emaciated through fasting?and suffering. But his course was marked out, and he must fulfill the work he came to do.?{1Red 45.1}[71]
§153 撒但趁上帝儿子受苦的时候，准备用种种试探来攻击祂，希望能胜过祂，因为祂已经虚己自卑成为人了。撒但带来以下的试探说：“祢若是上帝的儿子，可以吩咐这些石头变成食物”（太4:3）。他想引诱耶稣屈尊施用祂的神能，藉此向撒但证明祂是弥赛亚。耶稣温和地回答他说：“经上记着说：人活着不是单靠食物，乃是靠上帝口里所出的一切话”（路4:4）。撒但设法要与耶稣争辩祂作为上帝儿子的身份。他指着耶稣那软弱受苦的情形，并夸耀自己比耶稣强壮。但那从天上来的话，“祢是我的爱子，我喜悦祢”（路3:22），却足以在耶稣所受的一切痛苦中支持祂。基督在祂一切的使命中根本不必让撒但相信祂的权柄，或是祂作世界救主的身份。撒但对于上帝儿子的崇高地位和权威，已经拥有充分的证据。他之所以被赶出天国，正是因为他不愿意服在耶稣的权下。{1Red 46.1}[72]
§154 Satan took advantage of the sufferings of the Son of God, and prepared to beset him with manifold temptations, hoping he should obtain the victory over him, because he had humbled himself as a man. Satan came with this temptation: If thou be the Son of God, command that these stones be made bread. He tempted Jesus to condescend to him, and give him proof of his being the Messiah, by exercising his divine power. Jesus mildly answered him, It is written, Man shall not live by bread alone, but by every word of God. Satan was seeking a dispute with Jesus concerning his being the Son of God. He referred to his weak, suffering condition, and boastingly affirmed that he was stronger than Jesus. But the word spoken from Heaven, “Thou art my beloved Son, in thee I am well pleased,” was sufficient to sustain Jesus through all his sufferings. In all his mission he had nothing to do in convincing Satan of his power, and of his being the Saviour of the world. Satan had sufficient evidence of his exalted station and authority. His unwillingness to yield to Jesus’ authority, shut him out of Heaven.?{1Red 46.1}[72]
§155 基督的使命并不是为自己施行神能，来解除自己的痛苦。祂受苦是出于自愿的。祂屈尊取了人性，忍受人间的困难、疾病和痛苦。祂不可为自己的缘故施行神迹。祂来是要拯救别人。祂的宗旨就是把福惠、盼望和生命带给那些受苦、受压迫的人。祂要担当受苦人类的重担和忧患。撒但在人心中激起对基督的怒火，以致设法杀害祂。天使则奉差遣营救祂，保护祂的性命。祂没有一次用自己的能力来救自己。{1Red 46.2}[73]
§156 It was not any part of the mission of Christ to exercise his divine power for his own benefit, to relieve himself of suffering. This he had volunteered to take upon himself. He had condescended to take man’s nature, and he was to suffer the inconveniences, and ills, and afflictions, of the human family. He was not to perform miracles upon his own account. He came to save others. The object of his mission was to bring blessings, and hope, and life, to the afflicted and oppressed. He was to bear the burdens and griefs of suffering?humanity. When Satan stirred up men to fury against him, so that they sought to kill him, angels were sent to rescue him, and preserve his life. His power was not called into exercise to save himself in a single instance.?{1Red 46.2}[73]
§157 撒但从起初反叛以来，一直与上帝的政权为敌。在伊甸园里，他成功地引诱了亚当和夏娃，将罪恶引进世界。这就使得大仇敌更加胆大妄为了。他向天使吹嘘说，当基督取了人性显现时，要比他更软弱。所以他能靠着自己的力量战胜祂。他很得意伊甸园中的亚当和夏娃在他迎合他们的食欲时没能抵挡他的暗示。他也用同样的方法制胜了上古世界的居民，使他们放纵贪婪的食欲和败坏的情欲。他又藉着满足食欲倾覆了以色列人。他夸口说，就是上帝儿子也没能抗拒他的能力，带领祂所喜悦的选民进入迦南，因为几乎所有离开埃及的人都死在旷野里了。{1Red 47.1}[74]
§158 Satan had been at war with the government of God, since he first rebelled. His success in tempting Adam and Eve in Eden, and introducing sin into the world, had emboldened this arch foe, and he had proudly boasted to the heavenly angels, that when Christ should appear, taking man’s nature, he would be weaker than himself, and he would overcome him by his power. He boasted that Adam and Eve in Eden could not resist his insinuations when he appealed to their appetite. The inhabitants of the old world he overcame in the same manner, through the indulgence of lustful appetite and corrupt passions. Through the gratification of appetite he had overthrown the Israelites. He boasted that the Son of God himself was not able to resist his power, and lead the favored people of his choice to Canaan; for nearly all who left Egypt died in the wilderness.?{1Red 47.1}[74]
§159 谦和的摩西也受到试探将上帝的荣耀归给自己。撒但曾引诱上帝所特别眷爱的大卫和所罗门因满足好色的情欲而招致上帝的不悦。他夸口说自己定能挫败上帝藉着耶稣基督拯救人类的计划。撒但精心策划，用多重试探袭击基督。基督在旷野受试探的时候曾禁食四十天，就像以色列人在旷野漂流四十年。摩西在特殊情况下也曾这样长时间禁食。但他没有感到饥饿的痛苦，也没有受到强悍狡诈仇敌的骚扰和折磨。摩西曾蒙提拔超越了人性，他身处上帝的荣耀中，得到上帝特别的支持。卓越的荣耀围绕着他。{1Red 47.2}[75]
§160 Also the meek man, Moses, he had tempted to take to himself glory which God claimed. David and Solomon, who had been especially favored of God, he had induced, through gratification of lustful passions, to incur God’s displeasure. And he boasted that he could yet succeed in thwarting the purpose of God in the salvation of man through Jesus Christ. According to Satan’s arrangement, he beset Christ with manifold temptations. Christ was without food forty days, as many days as the children of Israel wandered years. Moses had, on especial occasions, been thus long without food. But he felt not the pangs of hunger. He was not?harassed and tormented by a vile yet powerful foe. Moses was elevated above the human, and was enshrouded in the glory of God, and was especially sustained of God. The excellent glory inclosed him.?{1Red 47.2}[75]
§161 基督因接受人性而降卑，在一段时间里，在受到撒但的这个骇人的试验时，祂与这个可怕的仇敌孤军奋战。基督的人性忍受了饥饿的痛苦。在祂憔悴受苦之际，撒但化装成来自荣耀之中的光明天使来到祂面前，希望蒙骗和俘获他视为对手的上帝儿子。撒但这样与耶稣理论：如果在祂受洗后听到的话真是出于上帝的，如果祂是上帝的儿子，祂就无需忍受饥饿感；祂可以显出能力来将这旷野里的石头变成食物，藉此向他证明祂的神性。“祢若是上帝的儿子，可以吩咐这些石头变成食物”（太4:3）。撒但说，若是基督这样做了，他就不再抗拒祂的权威，而会把无可争议的统治世界的权利交给祂。基督引用圣经摩西的话说：“人活着，不是单靠食物，乃是靠上帝口里所出的一切话”（太4:4）。祂告诉撒但，为了延续生命，顺从上帝的要求比暂时的食物更加重要。哪怕是丝毫偏离上帝的旨意，也要比饥饿或死亡更加糟糕。撒但见一计不成，就另用一计。他为要表明自己的能力，就将耶稣带到耶路撒冷，叫祂站在殿顶上，诱使祂从那令人头晕的高处跳下去，借此证明祂是上帝的儿子。撒但引用经上的话说：“因为经上记着说：主要为祢吩咐祂的使者保护祢；他们要用手托着祢，免得祢的脚碰在石头上。”耶稣回答他说：“经上说，不可试探主你的上帝”（路4:10-12）{1Red 48.1}[76]
§162 Christ was humbled by taking humanity, and, for a time, during the period of this fearful trial with Satan, he was left alone to cope with the terrible foe. Christ’s human nature endured the pangs of hunger. While emaciated and suffering, Satan came to him with a covering of light, as one of the bright angels from glory, hoping to deceive and insnare the Son of God, whom he regarded as his rival. Satan reasoned with Christ thus: If the words spoken after his baptism were indeed the words of God, that he was the Son of God, he need not bear the sensations of hunger; he could give him proofs of his divinity by showing his power in changing the stones of that barren wilderness into bread: “If thou be the Son of God, command that these stones be made bread.” Satan declared that if he would do this, he would no longer resist his authority; but leave him to the undisputed right to govern the world. Christ meets Scripture with Scripture, by citing the words of Moses, “Man shall not live by bread alone; but by every word that proceedeth out of the mouth of God.” He told Satan that in order to prolong life, obedience to God’s requirements was more essential than temporal food. To pursue a course of deviation from the purposes of God, in the smallest degree, would be more grievous than hunger or death. Being defeated here, Satan tries another device. To manifest his strength, he carried Jesus to Jerusalem, and set him upon a pinnacle of the temple, and again?tempted him, that if he was the Son of God, to give him evidence of it by casting himself down from the dizzy height upon which he had placed him. Satan came with the words of inspiration: “For it is written, He shall give his angels charge concerning thee, and in their hands they shall bear thee up, lest at any time thou dash thy foot against a stone. Jesus said unto him, It is written again, Thou shalt not tempt the Lord thy God.”?{1Red 48.1}[76]
§163 撒但用侮辱奚落的语言, 敦促基督从他带祂去的高高殿顶上跳下来，以证明自己的使命，宣称上帝已应许派天使托住祂。事情若是真像撒但所说的那样，祂就没有什么可担心的了。耶稣再次用经文来对付撒但的袭击：“不可试探主你的上帝。”撒但想使耶稣依恃祂父的恩慈，而在自己使命未完成之前就擅自冒生命的危险。他希望救恩的计划失败；然而这计划的基础却打得太牢靠了，是撒但无法推翻或破坏的。{1Red 49.1}[77]
§164 Satan, by an insulting taunt, urged Christ to prove his mission by casting himself down from the high eminence whereon he had placed him, declaring that God had promised that angels should bear him up. And if he were indeed what he claimed to be, he had nothing to fear. Again Jesus met the assault of Satan with Scripture: “Thou shalt not tempt the Lord thy God.” Satan wished to cause Jesus to presume upon the mercy of his Father, and risk his life before the fulfillment of his mission. He had hoped that the plan of salvation would fail; but the plan was laid too deep to be thus overthrown by Satan.?{1Red 49.1}[77]
§165 基督乃是一切基督徒的榜样。他们在经受试探，或在自身权利遭到争议时，应当耐心忍受。他们不应以为自己有权要求上帝彰显祂的大能，使他们可以战胜敌人，除非有一个特殊的目的要考虑，就是上帝能因此而直接得着尊敬和荣耀。即使耶稣真从殿顶跳下来，也不会荣耀祂的父；因为除了撒但和上帝的使者之外，不会有其他的人看到这件事。而且这件事也会试探主，要祂向祂最恶毒的仇敌显示自己的能力。这就等于要耶稣降格屈从祂来所要战胜的仇敌。{1Red 49.2}[78]
§166 Christ is the example for all Christians when tempted, or their rights disputed. They should bear it patiently. They should not feel that they have a right to call upon God to display his power, that they may obtain a victory over their enemies, unless there is a special object in view, that God can be directly honored and glorified by it. If Jesus had cast himself from the pinnacle, it would not have glorified his Father; for none would witness the act but Satan and the angels of God. And it would be tempting the Lord to display his power to his bitterest foe. It would?have been condescending to the one whom Jesus came to conquer.?{1Red 49.2}[78]
§167 “魔鬼又领祂上了高山，霎时间把天下的万国都指给祂看。对祂说：这一切权柄荣华，我都要给祢；因为这原是交付我的，我愿意给谁就给谁。祢若在我面前下拜，这都要归祢。耶稣说：经上记着说，‘当拜主你的上帝，单要事奉祂’”（路4:5-8）。{1Red 50.1}[79]
§168 “And the devil taking him up into a high mountain, showed unto him all the kingdoms of the world in a moment of time. And the devil said unto him, All this power will I give thee, and the glory of them; for that is delivered unto me; and to whomsoever I will, I give it. If thou, therefore, wilt worship me, all shall be thine. And Jesus answered and said unto him, Get thee behind me, Satan; for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve.”?{1Red 50.1}[79]
§169 这种放肆的亵渎和对耶和华的侮辱，引起了基督的愤慨，导致祂行使祂神性的权威，用祂威严的方式命令撒但放弃这个念头。撒但傲慢地宣称自己是这个世界合法而永久的统治者，是世上一切荣华的拥有者，好像是他创造了这个世界和其中的荣华富贵似的。他努力与基督订立一个特殊的契约，只要基督拜他一下，他就立时把这一切都转让给祂。{1Red 50.2}[80]
§170 This presumptuous blasphemy, and insult to Jehovah, excited the indignation of Christ, and led him to exercise his divine authority, and command Satan in an authoritative, dignified manner to desist. Here Satan, in his pride and arrogance, declared himself to be the rightful and permanent ruler of the world, the possessor of all its glory, as though he had created the world and all the riches and glory contained in it. He endeavored to make a special contract with Christ, to make over to him at once the whole of his claim, if he would worship him.?{1Red 50.2}[80]
§171 撒但将天下万国以最诱人的方式显给耶稣看。如果耶稣肯当场就敬拜他，他就把它们都给祂。他告诉耶稣，他愿意放弃他对地上一切的主权。撒但深知如果救恩的计划贯彻实行，他自己的权柄就必定受到限制并终于全被剥夺。他知道耶稣若舍命救赎人，他的权柄在一段时期之后就会终结，他自己也必遭毁灭。故此他精心地制定了计划，如有可能，一定要阻止上帝儿子所已经开始之大工的完成。如果救赎人类的计划失败了，撒但就必留住他所自称具有主权的国度。他自信自慰地以为自己若是成功，就必作王，与天上的上帝对抗。{1Red 50.3}[81]
§172 Here Satan showed Jesus the kingdoms of the world. They were presented in the most attractive light. He offered them to Jesus if he would there worship him. He told Jesus that he would relinquish his claims of the possessions of earth. Satan knew that his power must be limited, and finally taken away, if the plan of salvation should be carried out. He knew that if Jesus should die to redeem man, his power would end after a season, and he would be destroyed. Therefore it was his studied plan to prevent, if possible, the?completion of the great work which had been commenced by the Son of God. If the plan of man’s redemption should fail, he would retain the kingdom which he then claimed. And if he should succeed, he flattered himself that he would reign in opposition to the God of Heaven.?{1Red 50.3}[81]
§173 撒但在耶稣放弃祂的权柄和荣耀而离开天庭时大大欢喜。他以为上帝的儿子今后要落到他的权下。过去他曾很容易地在伊甸园试探了那对圣洁的夫妇，因此他希望能用自己的魔力和狡猾将上帝的儿子也打倒，借以挽救自己的生命和国度。如果他能引诱耶稣偏离祂父的旨意，他的目的就达到了。但耶稣却吩咐撒但退去。祂只向祂的父下拜。时候将到，耶稣要舍去自己的性命以救赎撒但权下的百姓，而且，再过一段时期，天上地下所有的一切都要服在祂的权下。撒但声称地上的国度是属他的，并向耶稣暗示，祂完全可以免受一切痛苦：因为祂不需受死就可获得这世上的万国；只要祂愿意向他下拜，便可获得地上一切所有的和统治一切的荣誉。但耶稣坚定不移。祂拣选了痛苦的生涯和可怕的死亡为祂父所指定的道路，使祂可以合法地承受地上的万国，作为交在祂手中的永久产业。撒但也要被交在祂手中被死亡消灭，永远不能再骚扰耶稣和荣耀中的圣徒了。{1Red 51.1}[82]
§174 Satan exulted when Jesus left Heaven, and left his power and glory there. He thought that the Son of God was placed in his power. The temptation took so easily with the holy pair in Eden, that he hoped he could with his satanic cunning and power overthrow even the Son of God, and thereby save his life and kingdom. If he could tempt Jesus to depart from the will of his Father, then his object would be gained. Jesus bade Satan get behind him. He was to bow only to his Father. The time was to come when Jesus should redeem the possessions of Satan by his own life, and, after a season, all in Heaven and earth should submit to him. Satan claimed the kingdoms of earth as his, and he insinuated to Jesus that all his sufferings might be saved. He need not die to obtain the kingdoms of this world. But he might have the entire possessions of the earth, and the glory of reigning over them, if he would worship him. Jesus was steadfast. He chose his life of suffering, his dreadful death, and, in the way appointed by his Father, to become a lawful heir to the kingdoms of the earth, and have them given into his hands as an everlasting possession. Satan also will be given into his hands to be destroyed by death, never more to annoy Jesus, nor the saints in glory.?{1Red 51.1}[82]
§175 第四章 基督的服务
§176 撒但结束他的试探之后，便暂时离开了耶稣。有天使在旷野中为祂预备食物，加强祂的力量。祂父的福惠加在祂身上。撒但已经在他最猛烈的试探上失败了；然而他还指望在耶稣服务期间，在不同的时候，再试用他的狡计对付祂。他仍希望挑唆那些不肯接受耶稣的人仇恨祂并设法消灭祂，借此胜过祂。撒但和他的使者开了一次特别会议。他们因未能在反对上帝儿子的事上有丝毫的成功而失望恼怒。他们决定更加狡猾地尽其全力，将不信的意念灌输在祂本国的人心中，不承认祂为世界的救主，借此使耶稣在祂的使命上灰心。不管犹太人在他们所奉行的仪式和祭祀上多么墨守成规，只要使他们对预言茫然无知，并使他们相信一位强大的属世君王要应验这些预言，就会使他们认为弥赛亚还没有来。{1Red 52.1}[83]
§177 Chapter 4—The Ministry of Christ
§178 After Satan had ended his temptations, he departed from Jesus for a season, and angels prepared him food in the wilderness, and strengthened him, and the blessing of his Father rested upon him. Satan had failed in his fiercest temptations; yet he looked forward to the period of Jesus’ ministry, when he should at different times try his cunning against him. He still hoped to prevail against him by stirring up those who would not receive Jesus, to hate and seek to destroy him. Satan held a special counsel with his angels. They were disappointed and enraged that they had prevailed nothing against the Son of God. They decided that they must be more cunning, and use their power to the utmost to inspire unbelief in the minds of his own nation as to his being the Saviour of the world, and in this way discourage Jesus in his mission. No matter how exact the Jews might be in their ceremonies and sacrifices, if they could keep their eyes blinded as to the prophecies, and make them believe that it was a mighty, worldly king who was to fulfill these prophecies, they would keep their minds on the stretch for a Messiah to come.?{1Red 52.1}[83]
§179 上帝的儿子多年以来在邪恶和被人藐视的拿撒勒过着卑微和默默无闻的生活。这个小小的城镇因其居民的罪恶而出名。做如此败坏的城镇里的一个居民实在是一种屈辱。基督在最艰难的阶层中开始祂的工作。祂涉足在贫穷、遭忽视、有罪的人所走最不平坦的道路上。这将是所有生活在世上、呼吸被罪污染的空气之人的命分。凡寻求遵行上帝旨意的人都会被道德的疾病所包围，呼吸有害的空气，这种空气肯定会败坏他们的信仰，玷污他们的品德，除非被救赎主所提供的伟大疗法所抵制。祂把受苦的人所必须承受的祸患承揽在自己身上。祂为所有希望效法祂的人树立了榜样。只要他们谨慎行走，他们的光就能照耀在最黑暗的地方和最腐败的社会里，要是上帝让他们处身在这种环境的话。基督温柔谦逊的生活斥责了自私和世俗智慧及荣华富贵的骄傲。祂安家在卑微的拿撒勒，成为跟从祂之人的楷模，使任何地方、任何工作，只要为责任的驱使，都将是光荣的，因为他们忠心地工作。{1Red 52.2}[84]
§180 For many years the Son of God lived unhonored, and almost unknown, in the wicked and despised city of Nazareth. This humble city was proverbial because of the wickedness of the people who resided therein. It was a humiliation to be an inhabitant of so corrupt a city. Christ commenced his mission among the hardest classes.?He placed his own feet in the most uneven path which the poor, neglected, and sinful, must tread. And it will be the portion of all who live in the world to breathe an atmosphere tainted with sin. All who seek to do the will of God have to be surrounded with moral disease, and breathe a pestilential atmosphere, which will surely corrupt their faith and stain their virtue, unless counteracted by the great remedy the Redeemer has provided. He took upon himself the woes which the afflicted must suffer. He has given all an example who are desirous to imitate him, that, if they walk circumspectly, their light can shine in the darkest places, and in the most corrupt society, if God would have them thus circumstanced. The meek, unpretending life of Christ rebuked selfishness, pride of worldly wisdom, glory, riches, and honor. By making his home in humble Nazareth, Christ would be an example to his followers, that any place, and any work, dictated by duty, would be honorable, because of their own faithfulness in doing the work.?{1Red 52.2}[84]
§181 祭司长、文士和法利赛人在基督开始公开服务、吸引了民众的注意力之后对待祂的态度，暴露了人心中最恶劣的情欲。谁表现出这种刻骨的仇恨呢？是异教徒吗？对基督表现出最邪恶的嫉妒、妒忌和仇恨的，是文士和长老，尤其是祭司长们；他们所担任的圣职本来是代表基督的祭司职分的。{1Red 53.1}[85]
§182 The treatment Christ received from the chief priests, scribes, and Pharisees, as he commenced his public ministry, and as the attention of the people was called to him, was the exhibition of the worst passions of the human heart. Who manifested this bitter hatred? Was it the heathen? No. The very men who were foremost in the wicked jealousy, envy, and hatred, of Christ, were the scribes and elders, but more especially the chief priests, who assumed the sacred office as representatives of Christ in the priesthood.?{1Red 53.1}[85]
§183 基督首先在自己的乡亲中开始祂的公开服务。安息日祂按照自己的习惯进入拿撒勒的会堂。长老朗读先知书，奉劝人们继续盼望和相信将要来临的那一位会带来光荣的统治，制服一切压迫的势力。他为了激发犹太人的信心和勇气，就重温了弥赛亚快来的证据，特别强调了伴随着祂来临的王权和光荣的威严。他向人们灌输错误的观念，就是基督将在耶路撒冷登上地上的宝座，祂的国度将是属世的国度。他教导他们，弥赛亚将会率领军队，战胜外邦人，把以色列人从一切压迫的重轭下解救出来，并愤怒地消灭祂的敌人。牧长讲完以后，耶稣严肃地站起来，叫他们把《以赛亚书》拿给祂。{1Red 53.2}[86]
§184 Christ introduced his public ministry first to his own people. He went into the synagogue at Nazareth upon the Sabbath, as had been his custom.?The elders [elder] read from the prophets, and exhorted the people to continue to hope and believe for the Coming One, who would bring in a glorious reign, and subdue all oppression. He sought to animate the faith and courage of the Jews, by rehearsing the evidences of Messiah’s soon coming, dwelling especially upon the kingly power and glorious majesty that would attend his coming. He kept before the people the erroneous idea that the reign of Christ would be upon an earthly throne in Jerusalem, and his kingdom would be a temporal kingdom. He taught them that Messiah would appear at the head of armies, to conquer the heathen, and deliver Israel from every oppressive yoke, destroying in wrath his enemies. At the close of the service of the minister, Jesus stood up with dignity, and requested them to bring him the book of the prophet Esaias.?{1Red 53.2}[86]
§185 “耶稣来到拿撒勒，就是祂长大的地方。在安息日，照祂平常的规矩，进了会堂，站起来要念圣经。有人把先知以赛亚的书交给祂，祂就打开，找到一处写着说， 主的灵在我身上，因为祂用膏膏我，叫我传福音给贫穷的人。差遣我报告被掳的得释放，瞎眼的得看见，叫那受压制的得自由，报告上帝悦纳人的禧年。于是把书卷起来，交还执事，就坐下。会堂里的人都定睛看祂。耶稣对他们说，今天这经应验在你们耳中了。众人都称赞祂，并希奇祂口中所出的恩言。又说，这不是约瑟的儿子吗？耶稣对他们说，你们必引这俗语向我说，医生，你医治自己吧。我们听见你在迦百农所行的事，也当行在你自己家乡里。又说，我实在告诉你们，没有先知在自己家乡被人悦纳的。我对你们说实话，当以利亚的时候，天闭塞了三年零六个月，遍地有大饥荒，那时，以色列中有许多寡妇。以利亚并没有奉差往他们一个人那里去，只奉差往西顿的撒勒法一个寡妇那里去。先知以利沙的时候，以色列中有许多长大麻疯的。但内中除了叙利亚国的乃缦，没有一个得洁净的。会堂里的人听见这话，都怒气满胸。就起来撵祂出城，他们的城造在山上，他们带祂到山崖，要把祂推下去。祂却从他们中间直行，过去了”（路4:16-30）。{1Red 54.1}[87]
§186 “And he came to Nazareth, where he had been brought up; and, as his custom was, he went into the synagogue on the Sabbath-day, and stood up for to read. And there was delivered unto him the book of the prophet Esaias. And when he had opened the book, he found the place where it was written, The Spirit of the Lord is upon me, because he hath anointed me to preach the gospel to the poor; he hath sent me to heal the brokenhearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised, to preach the acceptable year of the Lord. And he closed the book, and he gave it again to the minister, and sat down. And the eyes of all them that were in the synagogue were fastened on him. And he began to say unto them, This day is this scripture fulfilled in your ears. And all bare him witness, and?wondered at the gracious words which proceeded out of his mouth. And they said, Is not this Joseph’s son? And he said unto them, Ye will surely say unto me this proverb, Physician, heal thyself: whatsoever we have heard done in Capernaum, do also here in thy country. And he said, Verily I say unto you, No prophet is accepted in his own country. But I tell you of a truth, many widows were in Israel in the days of Elias, when the heaven was shut up three years and six months, when great famine was throughout all the land. But unto none of them was Elias sent, save unto Sarepta, a city of Sidon, unto a woman that was a widow. And many lepers were in Israel in the time of Eliseus the prophet; and none of them was cleansed, saving Naaman the Syrian. And all they in the synagogue, when they heard these things, were filled with wrath, and rose up, and thrust him out of the city, and led him unto the brow of the hill (whereon their city was built), that they might cast him down headlong. But he, passing through the midst of them, went his way.”?{1Red 54.1}[87]
§187 百姓的注意力被基督所吸引。当祂说这段预言应验在祂自己身上时，会众的眼睛都盯着祂看。祂的话带着权威、尊严和能力，使他们听得出神了。祂所表现的智慧，能力，以及祂谈吐的方式，扣住了会众的心。他们的心被从来没有体验过的能力所感动。他们对祂的话报以欢呼和热情的回应。耶稣站在那里，作为有关祂自己预言的活生生的神圣解释者。祂当即宣布了自己的弥赛亚身份，是众先知所等待，渴望听见、看见的，但因为死亡的权势而未能实现愿望。会众非常吃惊。他们觉得有一种感服人心的能力落入他们的耳朵。他们的心振奋起来了。他们的兴趣唤起来了。然而撒但并没有睡觉。他在场散播怀疑和不信。许多人见过耶稣卑微谦逊的生活。祂的家列在世上贫穷卑贱的家庭中。祂是木匠的儿子，曾和祂的父亲约瑟一起从事木匠的工作。祂从不求显赫与名声。犹太人所期待的是能力、尊贵和荣耀。他们心里的话是：这个人不可能是以色列的救赎主。他们彼此悄悄地说：“这不是约瑟的儿子吗？祂的母亲和兄弟不是在我们中间吗？” 祂不是多年从事木匠的工作吗？{1Red 55.1}[88]
§188 The attention of the people was attracted to Christ. The eyes of the congregation were fastened upon him, as he stated that this prophecy was fulfilled in him. The authority, dignity, and power, attending his words, held them spell-bound. The wisdom manifested, the energy, and the impressive manner of his address, captivated the congregation, and their hearts were affected by a power they had never experienced before. They witnessed to his words by their shouts of joy, and fervent responses. Jesus stood himself the living and divine interpreter of the prophet’s words in regard to himself. He made there the declaration?claiming the Messiahship, which prophets had waited and longed to hear, and to see, but were brought under the dominion of death without their expectations being realized. The astonishment of the people was great. They felt a convincing power as his words fell upon their ears. Their hearts were stirred, their interest awakened. But Satan was not asleep. He was present to suggest doubts and unbelief. Many had seen Jesus in his humble, unpretending life. His home was among the poor and lowly of the earth. He was the son of a carpenter, working at the trade with his father Joseph. He had made no claims to distinction, or greatness. The Jews expected a being with power, with honor, and glory. The language of their hearts was, This cannot be the man who is to be the Redeemer of Israel. They whispered one to another, “Is not this Joseph’s son? And are not his mother and brethren among us?” Has he not worked for years at the carpenter’s trade??{1Red 55.1}[88]
§189 耶稣洞悉他们的思想，就用上帝所拣选从事特殊重要工作的先知的历史来回答他们的疑问。先知们没有为拯救一班不信顽梗的人而操劳。但那些有心能感受、有信心能把握上帝乐意赐予之证据的人，则是上帝藉着忠心的先知显示祂能力的特别对象。基督的话对于他们来说是非常严厉的责备，把他们腐败的生活摆在他们面前，将他们邪恶的不信状态暴露无遗。他们现在嘲笑起祂的话起先在他们心中所激起的信心和恭敬的感觉来。他们不愿相信这个出身卑微低贱、贫穷忧患的有什么过人之处。他们所需要的君王必须是荣华富贵，统帅浩荡大军的。{1Red 56.1}[89]
§190 Jesus read their thoughts, and met their questionings with the relation of the history of the prophets, the men whom God had chosen to do a special and important work. They did not labor for the salvation of an unbelieving, hard-hearted people. But those who had hearts that could feel, and faith that would grasp the evidences God was pleased to give, were the especial subjects of the power of God displayed through the faithful prophets. The words of Christ were to them a terribly severe rebuke, opening before them their corrupt lives, striking the truth home in regard to their wicked unbelief. They now scorned the faith and feeling of reverence his words at first inspired in them. They would not?believe that this man, who had come in meekness and lowliness, in poverty and sorrow, was any other than a common man. They would have no one as their king unless attended by riches and splendor, and a grand and imposing army.?{1Red 56.1}[89]
§191 他们的不信与恶意在增长。撒但控制着他们的思想，他们便大声喊叫，忿怒仇恨地反对救主。聚会被打断了，他们下手拿住耶稣，把祂推出会堂，推到城外，要从世上除灭祂，要是他们能这么做的话。所有的人似乎都恨不得除灭祂。他们把祂拥到一个陡峭的悬崖顶上，要把祂推下去。他们想，他们的手在祂身上。有人喊叫这个，有人喊叫那个。有些人正要拿石头和土块打祂，但突然祂从他们中间消失了，他们不知道是什么时候怎样消失的。上帝的天使在暴怒的人群中看顾着耶稣，要保护祂的生命。那些在会堂里，当祂讲道时在祂身旁的天使，当祂被那不信愤怒的犹太人推拉时一直伴随着祂。这些天使使那些疯狂的人群瞎了眼，引领耶稣到达安全的地方。{1Red 57.1}[90]
§192 Their unbelief and malice increased. Satan controlled their minds, and they cried out against him with wrath and hatX1Red. Their assembly broke up, and they laid hands upon Jesus, and thrust him out of the synagogue, out of their city, and would have rid the world of his presence, had they had power so to do. All seemed eager to act a part in destroying him. They hurried him to the brow of a steep precipice, intending to cast him headlong. Their hands, they thought, were upon him. Some were crying one thing, some another. Some were casting stones and dirt at him; but suddenly he disappeared out of their midst, they knew not how, or when. Angels of God attended Jesus in the midst of that infuriated mob, and preserved his life. The heavenly messengers were by his side in the synagogue, while he was speaking; and they accompanied him when pressed and urged on by the unbelieving, infuriated Jews. These angels blinded the eyes of that maddened throng, and they conducted Jesus to a place of safety.?{1Red 57.1}[90]
§193 基督先来到祂自己所爱的百姓中间，向他们宣扬得救的恩言，他们却拒绝听祂的话。激起他们怨恨的乃是祂在解释有关自己的先知预言时所怀温柔和直白的态度。这是他们获得随接待基督而来之伟大福气的时机。但他们被撒但蒙蔽了。他们在狂热的情绪下无法认识基督，只看到祂是木匠的儿子。祂在工作的晚期最后一次来到拿撒勒。祂渴望祝福与拯救他们，要给祂所爱的人一个机会，去弥补他们过去对祂的残酷举动和暴行。祂的神迹、智慧与能力的名声已传遍各处，。许多拿撒勒人见过祂奇妙的神迹。祂曾制止和驱逐污鬼，医治病人，使瞎眼的得看见，使聋子得听见，使死人复活。成千上万的人都曾亲眼见过这些证据。在他们有机会反省并悔改祂第一次公开宣布祂是弥赛亚时对祂的暴行之后，祂站在了自己城中的百姓面前。但那时他们和第一次一样，都没有准备接待祂。他们第一次刻意拒绝并侮辱祂，固守自己的偏见，不愿接受凭据，不相信祂是那位要来的以色列救赎主；因为他们倘若那时承认祂，就定了自己的罪。祂来到本国和自己的百姓面前，他们却不接待祂；此后，他们控制不了的骄傲狂妄到不接受证据、不承认基督的大能作为所彰显上帝能力的地步。他们拒绝基督作他们的救主，他们心中定意反抗祂之后，就不容易改变方针了。他们虽然看到祂所行一切大能的作为，却太骄傲太自高，不肯降服他们反叛的情绪。祂神圣品格的每一表现都增加犹太人的仇恨和嫉妒。他们不满足于自己离开祂，还设法阻止凡他们所能阻止的人来听祂的教训，看祂的奇事。多数人拒绝了祂。他们鄙视祂卑微的外表，否认祂的见证。他们喜爱人的称赞和世上的伟大。在他们对这些事的估计中，他们认为自己判断很完美，料事如神。{1Red 57.2}[91]
§194 Christ had come first to his own favored people, to proclaim the gracious words of salvation in their ears; but they refused to listen to his words. That which stirred their malice was the meekness and plainness with which he had explained the words of the prophets concerning himself. Here was an opportunity for them to receive the great blessing which follows the reception of Christ.?But they were blinded by Satan, and, in their fanatical zeal, could discover nothing in Christ, but simply the son of a carpenter. At a later period he came to Nazareth for the last time. He would give the people he loved, and whom his heart yearned to bless and save, an opportunity to redeem their past cruel conduct, and violence, toward him. The fame of his miracles, and wisdom, and power, had spread everywhere, and many of the people of Nazareth had been witnesses of his wonderful miracles. He had silenced and cast out demons, healed the sick, given sight to the blind, restored hearing to the deaf, and raised the dead to life. These evidences had been witnessed by thousands. He stood before his people in his own city, after they had had opportunity to reflect and repent of their abuse of him when he first made the public announcement that he was the Messiah. But they were no more ready to receive him, even then, than at first. They had committed themselves at the first to reject and insult him, and they retained their prejudices, and would not receive evidence, and be convinced that he was the Coming One, the Redeemer of Israel; for if they should then acknowledge him, they would condemn themselves. He came to his own nation and people, but they received him not; and ever after, their pride, which they had not controlled, was too great to accept of evidence, and admit the power of God in the mighty works performed by Christ. They rejected Christ as their Saviour, and after they had set their hearts in rebellion against him, it was not so easy for them to change their course. Notwithstanding all the mighty works they saw him do, they were too proud and self-exalted to yield?their rebellious feelings. Every manifestation of his divine character increased the hatred and jealousy of the Jews. They were not content to turn from him themselves, but they sought to hinder all they could from listening to his teachings, or witnessing his miracles. The majority rejected him. They despised his humble appearance. They denied his testimony. They loved the praise of men, and the grandeur of the world. In their estimation of these things, they thought their judgment perfect, even as the judgment of God.?{1Red 57.2}[91]
§195 基督的整个和生平和教训乃是持续不断的谦卑、仁爱、德行和舍己的教训。这对犹太人所表现的自以为义、苛求的精神是一种不断的责备。撒但引诱率领他们，直到他们似乎具有了一种狂暴的精神，只要一提到基督的奇妙作为他们就会这样，因为那些奇事在吸引百姓的注意力，使民众不再注意他们。最后他们终于使自己相信祂是一个骗子，并且想方设法要除掉祂，还认为这样做是一种美德。他们在祂的生活中无法指出一个可以定罪的举动，可是祂真实的良善却使祂成了他们嫉妒和仇恨的对象，他们便在盲目的愤怒中大声喊叫：“钉祂十字架！钉祂十字架！”人们拒绝亮光，这使他们被撒但掳去，遭受他的试探。当撒但控制人心时，那人就会以光为暗，以善为恶，以恶为善。{1Red 59.1}[92]
§196 The whole life and teachings of Christ were lessons of humility, benevolence, virtue, and self-denial. This was a continual reproof to the self-righteous, exacting spirit manifested by the Jews. Satan led them on until they seemed to possess a frenzy at the mere mention of the wonderful works of Christ, which were drawing the attention of the people from them. They at length made themselves believe that he was an impostor, and any means they could devise to get rid of him would be a virtue in them. They could not point to one act in his life which they could condemn, yet his very goodness made him a subject of their jealousy and hate, and in their blind rage they cried out, Crucify him! crucify him! The rejection of light leaves men captives of Satan, subject to his temptations. When he controls the mind, light will become darkness to that mind, good evil, and evil good.?{1Red 59.1}[92]
§197 基督第一次降临时，撒但知道祂来要限制他的能力，释放被他捆绑囚禁的人，他便特别地运用巧计诱导犹太民族相信基督是一个骗子。预言提供了充分的证据，足供心中没有偏见的人相信基督确实是上帝的儿子，世人的救主。但不信的犹太人却拣选他们自己的德行标准和生活纯正的标准。他们不愿受那义者教导，而是继续进行他们那无用的献祭和献礼，期待一位已经来了的弥赛亚。{1Red 59.2}[93]
§198 At the first advent of Christ, Satan knew that he had come to limit his power, and set free captives which he had bound, and his skill was especially exercised to lead the Jewish nation to believe Christ an impostor. The prophecies furnished?sufficient evidence to unprejudiced minds that Christ was indeed the Son of God, the Saviour of the world. But the unbelieving Jews chose their own standard of virtue, and purity of life. They would not be taught by the Just One, and continued to perform their useless sacrifices and offerings, looking forward for a Messiah which had already come.?{1Red 59.2}[93]
§199 我们的天父原是要检验和考验祂子民自称的信心和顺从。他们在律法下所献的祭，原是预表上帝的羔羊和说明祂的伟大赎罪的。可是犹太民族被撒但欺骗，竟然那么盲目，以致他们的祭物和礼物所预表的基督来了，他们却不接待祂。他们把祂像羊羔牵到宰杀之处。{1Red 60.1}[94]
§200 Our Heavenly Father designed to prove and test the professed faith and obedience of his people. The sacrifices which they performed under the law were typical of the lamb of God, and illustrated his great atonement. Yet the Jews were so blinded and deceived by Satan that when Christ came, whom their sacrifices and offerings had been prefiguring, they would not receive him. They led him as a lamb to the slaughter.?{1Red 60.1}[94]
§201 在基督复临时，人们心中会对祂具有同样的叛逆和仇恨。要是基督以祂第一次降临时那样谦卑的方式复临，责备罪恶，表扬德行和圣洁，在当时一个人扬声喊叫“钉祂十字架！钉祂十字架！”之处，在这个背道的时代就会有数千人那样做。在基督复临之前，对于基督是真正的弥赛亚和救世主的不信行为会增长和扩散到惊人的程度。撒但并没有失去他去过所一直在运用的巧计和能力，他如今比基督第一次降临的时候更能欺骗人。{1Red 60.2}[95]
§202 The same rebellion and hatred against Christ will be in the hearts of men at his second advent. If Christ’s second coming should be in the same humble manner as was his first advent, reproving sin, and commending virtue and holiness, where there was then one voice raised, crying, Crucify him! crucify him! there would be thousands in this apostate age. Infidelity in regard to Christ’s being the true Messiah, the Saviour of the world, will increase and spread to an alarming degree previous to his second coming. Satan has lost none of his skill and power which he has been exercising in past time. He can better deceive man now than at Christ’s first advent.?{1Red 60.2}[95]
§203 在这个时代，上帝的儿子确实会被自称好人的腐败的人所轻视和侮辱，像祂第一次降临时一样。撒但如今正在把自己变成光明天使的形像，隐藏他品格的缺陷，从而使他和他的恶使者接受一班盲目受骗之人惟独应当向上帝献上的崇拜。基督被践踏在脚下。美德和圣洁受到藐视。恶天使在人们耳边低语，向他们传授下流腐败的教训，他们就很高兴。他们体贴肉体的心得到了满足。他们把来自撒但和地狱的东西当成是来自死人之灵的东西。他们的良心像被烙焦了一样。{1Red 60.3}[96]
§204 The Son of God in this age will be as virtually despised and insulted by corrupt men who pretend to be good men, as at his first advent. Satan is now transforming himself into an angel of light, to hide the deformity of his character, and?thereby he and his evil angels receive that worship from a blinded, deluded people, which belongs alone to God. Christ is trampled under foot. Virtue and holiness are despised. Evil angels whisper their low, corrupt teachings in the ears of men, and they are pleased. Their carnal minds are gratified. That which comes from Satan and hell, they make themselves believe comes from the spirits of the dead. Their consciences are seared as with a hot iron.?{1Red 60.3}[96]
§205 撒但和他的使者在基督服务期间是非常忙碌的，经常以不信、仇恨、和蔑视的心理鼓动世人。民众往往在耶稣发表某项深刻的真理，责备他们的罪过时，就变得恼羞成怒。撒但和他的使者怂恿他们杀害上帝的儿子。有一次他们拿起石头来要打死祂。但有天使保护祂，带祂离开愤怒的群众，到一处安全的地方去。{1Red 61.1}[97]
§206 Satan and his angels were very busy during Christ’s ministry, inspiring men with unbelief, hate, and scorn. Often when Jesus uttered some cutting truth reproving their sins, they would become enraged. Satan and his angels urged them on to take the life of the Son of God. Once they took up stones to cast at him, but angels guarded him, and bore him away from the angry multitude to a place of safety.?{1Red 61.1}[97]
§207 撒但仍指望这伟大的救恩计划失败。他尽其全力使众人对耶稣心地刚硬，意念苦毒。他希望只有极少的人接受祂为上帝的儿子，使祂认为祂只为这么少的人受苦受难实在是太大的牺牲了。但是如果只有两个人愿意接受耶稣为上帝的儿子，相信祂要拯救他们的灵魂，祂也愿意完成这个计划。{1Red 61.2}[98]
§208 Satan still hoped that the great plan of salvation would fail. He exerted all his power to make the hearts of all people hard, and their feelings bitter against Jesus. He hoped that the number who would receive him as the Son of God would be so few that Jesus would consider his sufferings and sacrifices too great to make for so small a company. But if there had been but two who would have accepted Jesus as the Son of God, to believe in him to the saving of their souls, he would have carried out the plan.?{1Red 61.2}[98]
§209 耶稣以打破撒但在受苦人类身上的权势来开始祂的工作。祂医治受害于撒但罪恶权势的人。祂使病人恢复健康，医好瘸腿的，使他们欢喜跳跃，荣耀上帝。祂使瞎子得见光明，使那些多年因撒但残酷势力而体弱并被捆绑的人恢复健康。祂用仁慈的话语安慰软弱、战兢与沮丧的人。祂使死人复活得生，他们便因祂大能的显示而荣耀上帝。祂为一切相信祂的人行了大事。撒但所控制的软弱受苦的人，耶稣从他手中夺了过来，并用祂的神能赐予他们身体的健康和大大的喜乐与幸福。{1Red 61.3}[99]
§210 Jesus commenced his work by breaking the power which Satan held over the suffering. He healed those who had suffered by his evil power. He restored the sick to health, healed the lame, and caused them to leap in the gladness of their hearts, and glorify God. He gave sight to the?blind, and restored to health by his power those who had been infirm and bound by Satan’s cruel power many years. The weak, the trembling, and the desponding, he comforted with gracious words. He raised the dead to life, and they glorified God for the mighty display of his power. He wrought mightily for all who believed on him. And the feeble, suffering ones whom Satan held in triumph, Jesus wrenched from his grasp, and brought to them by his divine power, soundness of body, and great joy and happiness.?{1Red 61.3}[99]
§211 基督的使命以谦卑、同情和仁爱的为标志。祂在任何时候都留心垂听并解救凡来到祂面前的人脱离祸患。许多人的身上都带有祂神能的明证。然而在工作完成之后，他们中的许多人不久便以这位卑微却大有能力的教师为耻。因为官长们不相信祂，他们不愿与耶稣一同受苦。祂乃是一个“多受痛苦，常经忧患”的人。只有很少的人愿受祂那种谨慎自守、舍己的生活所支配。他们希望享有这世界所给予的尊荣。然而也有不少人跟从了上帝的儿子，聆听祂的训诲，享受那从祂口中出来的满有恩惠的话。祂的话是富有意义却又十分简明的，以致最软弱的人也能明白。{1Red 62.1}[100]
§212 The mission of Christ was marked with humility, sympathy, and love. He was ever attentive to listen to, and relieve, the woes of those who came to him. Multitudes carried the evidences of his divine power in their own persons. Yet many of them soon after the work had been accomplished, were ashamed of the humble, yet mighty, Teacher. Because the rulers did not believe on him, they were not willing to suffer with Jesus. He was a man of sorrows, and acquainted with grief. There were but few who could endure to be governed by his sober, self-denying life. They wished to enjoy the honor which the world bestows. But many followed the Son of God, and listened to his instructions, feasting on the words which fell so graciously from his lips. His words were full of meaning, yet so plain that the weakest could understand.?{1Red 62.1}[100]
§213 基督在拿撒勒遭到拒绝之后，“往迦百农去，就住在那里。那地方靠海，在西布伦和拿弗他利的边界上。这是要应验先知以赛亚的话，说，西布伦地，拿弗他利地，就是沿海的路，约旦河外，外邦人的加利利地。那坐在黑暗里的百姓看见了大光，坐在死荫之地的人，有光发现照着他们。从那时候耶稣就传起道来，说，天国近了，你们应当悔改”（太4:13-17）。{1Red 62.2}[101]
§214 After the rejection of Christ in Nazareth, “he came and dwelt in Capernaum, which is upon the sea-coast, in the borders of Zabulon and Nephthalim; that it might be fulfilled, which was spoken by Esaias, the prophet, saying, The land of Zabulon, and the land of Nephthalim, by the way of the sea, beyond Jordan, Galilee of the Gentiles;?the people which sat in darkness saw great light; and to them which sat in the region and shadow of death, light is sprung up. From that time Jesus began to preach, and to say, Repent; for the kingdom of Heaven is at hand.”?{1Red 62.2}[101]
§215 基督神能的证据伴随着祂的服务。祂始终同情人类的疾苦，一直在注意和等待着要施行祂来彰显的慈善公义之举。“耶稣在加利利海边行走，看见弟兄二人，就是那称呼彼得的西门和他兄弟安得烈在海里撒网；他们本是打鱼的。耶稣对他们说：‘来跟从我，我要叫你们得人如得鱼一样’”（太4:18，19）。基督要他们从事救灵工作。祂又看见两个年轻人，雅各和约翰；他们是兄弟，是西庇太的儿子，便呼召他们跟从祂。他们没有推辞，而是立刻舍了船，离开父亲，跟从了祂。基督开始祂的公众布道时拣选这些人与祂在一起，使他们在祂向众人讲述永生之道时作祂的学生。他们要成为祂的门徒，学习祂工作的方法，在他们见证祂的生活、聆听祂的话语时准备好，效学他们夫子的榜样，用智慧、忍耐、温柔、热心和活力去完成他们的崇高使命。祂所拣选的这些卑微无学问的人要成为祂神迹的见证人。他们将来要就他们的所见所闻做出明确的见证；他们的见证带有一种感动人心的能力，使那些不硬着心肠反对证据的人信服。这些忠实门徒的见证，尤其是他们的书信，是未来世代信奉基督圣名之人所切实需要的。{1Red 63.1}[102]
§216 Evidences of Christ’s divine power attended his ministry. He was ever touched with human woe. He was ever watching and waiting to do the works of mercy and righteousness which he came to perform. “And Jesus, walking by the sea of Galilee, saw two brethren, Simon called Peter, and Andrew his brother, casting a net into the sea; for they were fishers. And he saith unto them, Follow me, and I will make you fishers of men.” Christ had a work for them to do in the salvation of souls. He also saw two other young men, James and John, brethren, the sons of Zebedee, and called them to follow him. They made no excuse, but immediately left the ship, and their father, and followed him. These men Christ selected to be with him as he entered upon his public labors, to be learners while he should speak the word of eternal life to the multitudes. They were to be followers of him, that they might learn his manner of labor, and be prepared, as they witnessed his life and listened to his words, to fulfill their high commission with wisdom, patience, meekness, earnestness, and energy, copying the example of their master. These humble, unlearned men he selected to be witnesses of his miracles, and to bear a pointed testimony in the future in regard to the things which they had seen and heard, which testimony would possess a power that would move the people, and convince the understanding of those who would not steel their hearts against evidence. The testimony of?these faithful disciples, especially their epistles, would be indeed needed for those of future generations who would believe on the name of Christ.?{1Red 63.1}[102]
§217 耶稣没有到先知学校或世上的富户贵族那里去拣选门徒，祂也没有拣选犹太领袖，因为他们不可能以无条件的顺从来跟随基督。他们跟从那卑微的拿撒勒人时，会过多地考虑自己的利益。他们的骄傲自恃之心会使救灵工作变得与基督的要求截然不同。他们决不会在如此卑微的使命、从外表上看来如此没有前途的事业上团结一致。他们会设法让宗教带着外在的吸引力，而人们的动机和行为却依然不发生改变。基督不用属世的尊荣、财富或荣耀来吸引他们。跟从祂的人必须在没有任何属世诱因的情况下去如此行。{1Red 64.1}[103]
§218 Jesus did not go to the schools of the prophets to select his disciples, nor to the wealthy and honorable of the earth; neither did he select the leaders of the Jewish people. None of these would have followed Christ with unquestioning obedience. They would have too many considerations of their own at stake, to follow the humble man of Nazareth. Their pride and lofty aspirations would incline them to make the work of salvation an entirely different thing from what Christ would make it. They would never consent to unite in so humble a mission, and, to outward observation, so unpromising an enterprise. They would seek to make the religion which they should adopt outwardly attractive, while the motives and actions of the people would remain untouched. Christ presented no inducements of worldly honor, riches, or glory. Those who followed him must do so without worldly inducements.?{1Red 64.1}[103]
§219 此时在自称为上帝子民的人中间笼罩着浓密的道德黑暗。先知的话准确地描述了他们的情形：“因为这百姓亲近我，用嘴唇尊敬我，心却远离我；他们敬畏我，不过是领受人的吩咐”（赛29:13）。“因为耶和华将沉睡的灵浇灌你们，封闭你们的眼，蒙盖你们的头。你们的眼就是先知；你们的头就是先见”（赛29:10）。{1Red 64.2}[104]
§220 This was a time of general and dense moral darkness among God’s professed people. The words of the prophet correctly describe their state: “This people draw near me with their mouth, and with their lips do honor me; but have removed their heart far from me, and their fear toward me is taught by the precept of men.” “For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes; the prophets and your rulers, the seers hath he coveX1Red.”?{1Red 64.2}[104]
§221 耶稣拣选这些没有学问的渔夫，并不是因为祂反对教育与正确的知识。祂知道在先知学校的学生心中和在当时的教师中间是找不到纯洁、正确与不掺杂世人教训的知识的。黑暗已经蒙蔽有学识的人；他们与世界的精神联合，追求属世的尊荣。祂拣选生活卑微、习惯简朴、饱尝贫困与艰难的人，因为唯有这样的人才能完成作祂门徒的工作。他们的心没有被爱慕世上的财富所腐化，不追求世上达官显要的尊荣，能够被真理的美所感动，被慈爱、公义、公平与真实的圣洁所激励。{1Red 64.3}[105]
§222 Jesus did not select these unlearned fishermen because he was opposed to education and correct?knowledge. He knew that knowledge, pure, correct, and unmixed with the precepts of men, could not be found to exist in the hearts of men instructed in the schools of the prophets, or among the teachers of that time; for darkness had covered the men of wisdom, as they had united with the spirit of the world, and were in pursuit of its honors. He chose men of humble life and simple habits, who were acquainted with privation and hardship, for such alone could accomplish the work he had for them to do as his disciples. These hearts, uncorrupted with the love of worldly riches, and not aspiring for the honors of the great and exalted of the earth, could be impressed with the beauty of truth, and inspired with the love of mercy, righteousness, justice, and true holiness.?{1Red 64.3}[105]
§223 曾与天父一起创造世界的天上至尊耶稣，要亲自成为蒙召从事圣工之人的导师。祂能够让他们有资格成为得人的渔夫，在拯救堕落人类的事工上与祂同工。这种知识要脱离腐化的错误。它要来自于上天，而非来自于地。未来世代的信心与命运有赖于耶稣门徒所获得的正确知识；他们要参与主的工作与使命。这些渔夫要用与这个使命相称的智慧、恒心、勇气与能力来完成他们的使命。他们在大教师的教导下，在属天智慧的不断指引下，必获得能力胜过世上最有智慧、最有教养的人。他们的教训要脱离所有迷信的风俗与人的教训是多么重要啊！他们的知识应直接来自伟大的真理之源。未来世代基督徒的信心与行为，在很大程度上，要由这些卑微之人靠着上帝的能力所作的大能见证来塑造。世人要效学这些人的生活与见证。耶稣呼召这些卑微的人说：“来跟从我”时，他们因祂能注意到他们、赐给他们就近祂的特权、让他们看到祂大能的作为而心中充满了敬畏与惊奇。{1Red 65.1}[106]
§224 Jesus, the majesty of Heaven, who united with the Father in the creation of the world, could himself become the instructor of men called to a holy work. He could qualify them to become fishers of men, and to be co-workers with him in the salvation of the fallen race. This knowledge would be free from corrupting error. It would come from above, not from beneath. The faith and destiny of future generations were dependent upon correct knowledge being obtained through these followers of Jesus, who were to attend him in his work and mission. These fishermen were to fulfill their commission with wisdom, perseverance, fortitude, and energy, in accordance with its magnitude. Having been instructed by the great Teacher, and guided continually by wisdom from Heaven, they would have power over the most intelligent and cultivated minds of the world. How important that their instructions be free from all superstitious customs, and precepts of men!?Their knowledge should come direct from the great Source of truth. The faith and practice of the Christians of future generations were to be molded, in a great degree, by the testimony of these humble men, made mighty through the power of God. The lives and testimony of these men would be studied by the world. When Jesus called these humble men, saying, “Follow me,” they were filled with awe and amazement that he should notice them, and honor them with the privilege of being near him, and beholding his mighty works.?{1Red 65.1}[106]
§225 耶稣在海边，在会堂，在田间，在山上施教时所说的话，与生活的现实紧密联系。祂所选择的比喻和事物都是大家所熟悉的，在祂说话的时候，往往就呈现或发生在他们眼前，使祂的讲论给人以更深刻的印象，连最软弱的人都能明白祂的意思。祂的例证常常来自大自然，朴素美丽，吸引人心，为神圣教师的话语增光生色。祂不借助于滔滔的口才，却尽力采用简单朴素而感人的语言，来表达祂的想法，使一般的人都能理解祂的教训。{1Red 66.1}[107]
§226 The words of Jesus, in his lessons of instruction as he speaks by the seaside, in the synagogues, in the fields, or upon the mountain, are clothed with a living reality. He selects figures and objects with which all are familiar, and frequently that which is seen and transacted in their sight at the very time he is speaking, to make his discourses more impressive, and that the minds of the weakest may comprehend his meaning. His illustrations are frequently drawn from nature, and are so beautiful in their simplicity that the mind becomes attracted, and with intense interest hangs upon the words of the divine Teacher. He does not aspire to words of lofty eloquence. He could command these as readily as he could the plain, simple, touching language, in which he preferred to clothe his ideas, that the common people might understand his lessons of instruction.?{1Red 66.1}[107]
§227 耶稣洞悉人的心思意念。祂知道有才华有能力、却追求属世智慧的人不会把祂来传授的属天知识接到自己的心里。他们从学校里所学的知识很少使他们有得救的智慧，顺从上帝的旨意。他们的学识一般不会增进他们的谦卑，使他们感到自己属于上帝，要连本带利把祂所赐给他们的才干回馈给祂。学者们太容易自满，自以为是，高估自己的才能，似乎觉得对施给者没有责任，不必连本带利归还祂给他们的资本。上帝所给他们的，祂都要求归还。祂让他们暂时管理各种权益和恩赐，考验和测试他们是不是敬爱施给者，或者是不是把才干当作偶像，因才干而撤回对上帝的感情，从而把赐给他们的福分变成诅咒。{1Red 66.2}[108]
§228 Jesus was acquainted with hearts. He knew that those who had advantages and ability, and who were seeking for worldly wisdom, would have no place in their hearts for the heavenly knowledge he came to impart. The knowledge obtained at the schools seldom makes men wise unto salvation,?and obedient to the divine will. These attainments do not generally have an influence to increase humility, and to make men feel that they belong to God, to render back to him the talents he has lent them, with principal and interest. Scholars too often become self-sufficient and independent, and cherish exalted views of their own abilities, as though under no obligation to the Giver, to return them back with usury. God will require all that he has given them. He has made them for awhile stewards of privileges and gifts, to prove them, and to try them, whether they will love and reverence the Giver, or will make these blessings bestowed upon them prove a curse to them, by idolizing and making them the cause of withdrawing their affections from God.?{1Red 66.2}[108]
§229 耶稣愿意接纳有影响力有才华的知识分子，只要他们肯接受祂带给他们的亮光，走谦卑顺从的道路；但许多人不愿意这么做。他们不喜欢基督的朴素。世俗的魅力遮掩了真理的美丽和力量。许多具有属世智慧的人在基督里面看不到符合他们愿望的东西。他们在祂第一次降临的时候，看祂只是一个多受痛苦，常经忧患，克己牺牲，受尽屈辱的人。他们看不出是自己导致基督的生活不尽人意。他们看不出是他们自己的罪加重了祂所承载痛苦的担子。世界的神弄瞎了他们的心眼。他们不知道关乎自己平安的事。主藉着圣使徒这样说：{1Red 67.1}[109]
§230 Jesus will accept the intellectual who have power of influence and of talents, if they will accept the light he brings them, and follow in a course of humble obedience; but many will not do this. They do not choose the simplicity of Christ. Worldly attractions eclipse the beauty and power of the truth. Many of the worldly-wise men see nothing in Christ, that they should desire him. They behold him at his first advent as a man of sorrows and acquainted with grief, practicing self-denial, self-sacrifice, and humiliation. They do not discern that they have had any part in thus making the life of Christ undesirable. They do not discern that their sins have laid upon him the weight and burden which bring to him the grief he carries. They are blinded by the god of this world, and know not the things which make for their peace. Thus saith the Lord by the holy apostle:?{1Red 67.1}[109]
§231 “因为十字架的道理，在那灭亡的人为愚拙。在我们得救的人却为上帝的大能。就如经上所记，我要灭绝智慧人的智慧，废弃聪明人的聪明。智慧人在哪里？文士在哪里？这世上的辩士在哪里？上帝岂不是叫这世上的智慧变成愚拙吗？世人凭自己的智慧，既不认识上帝，上帝就乐意用人所当作愚拙的道理拯救那些信的人。这就是上帝的智慧了。犹太人是要神迹，希腊人是求智慧。我们却是传钉十字架的基督，在犹太人为绊脚石，在外邦人为愚拙。但在那蒙召的，无论是犹太人，希腊人，基督总为上帝的能力，上帝的智慧。因上帝的愚拙总比人智慧，上帝的软弱总比人强壮。弟兄们哪，可见你们蒙召的，按着肉体有智慧的不多，有能力的不多，有尊贵的也不多。上帝却拣选了世上愚拙的，叫有智慧的羞愧。又拣选了世上软弱的，叫那强壮的羞愧。上帝也拣选了世上卑贱的，被人厌恶的，以及那无有的，为要废掉那有的。使一切有血气的，在上帝面前一个也不能自夸。但你们得在基督耶稣里，是本乎上帝，上帝又使祂成为我们的智慧，公义，圣洁，救赎。如经上所记，夸口的，当指着主夸口”（林前1:18-31）。{1Red 67.2}[110]
§232 “For the preaching of the cross is to them that?perish, foolishness; but unto us which are saved, it is the power of God. For it is written, I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent. Where is the wise? where is the scribe? where is the disputer of this world? hath not God made foolish the wisdom of this world? for after that in the wisdom of God the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe. For the Jews require a sign, and the Greeks seek after wisdom; but we preach Christ crucified, unto the Jews a stumbling-block, and unto the Greeks foolishness; but unto them which are called, both Jews and Greeks, Christ the power of God, and the wisdom of God. Because the foolishness of God is wiser than men; and the weakness of God is stronger than men. For ye see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble, are called. But God hath chosen the foolish things of the world to confound the wise; and God hath chosen the weak things of the world to confound the things which are mighty; and base things of the world, and things which are despised, hath God chosen, yea, and things which are not, to bring to nought things that are; that no flesh should glory in his presence. But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption; that, according as it is written, He that glorieth, let him glory in the Lord.”?{1Red 67.2}[110]
§233 上帝所呼召跟随祂的卑微渔夫，正是祂能用来成就祂工作的人。他们的习惯与世俗的时尚和习惯不一样。他们没有文士和法利赛人的偏执。这些人虽然在世人眼中很卑微，却蒙世界的救主所特别拣选。他们心怀坦荡，行事公平仁慈。他们的心没有因盲目的偏见而刚硬。他们会像他们神圣的夫子那样，体谅他人的痛苦祸患。祂能教诲这等人，使他们永志不忘，为了将来的世代而存记在心。{1Red 68.1}[111]
§234 The humble fishermen, whom God called to follow him, were the very men he could use best for the accomplishment of his work. Their habits were not conformed to the customs and fashions?of the world, and they had not cherished the bigotry of the scribes and Pharisees. These men, humble though they were in the eyes of the world, were the men especially chosen by the Saviour of the world. They possessed candor of sentiment, and their conduct was marked with equity and benevolence. They had hearts that were not hardened by blind prejudice. They could, like their divine Master, feel for the woes and sorrows of others. This class he could instruct, and present ideas which would not be forgotten by them, but be preserved for the benefit of future generations.?{1Red 68.1}[111]
§235 耶稣一连几个安息日在迦百农的会堂里教导人。大家对祂的道理深感惊讶，因为祂的教训带着能力。在这里祂用祂神圣的能力驱赶魔鬼。这些鬼魔以最公开的方式请求祂不要搅扰他们。他们说：我们怎么能挡得住祢的能力呢？难道时候到了，“祢来灭我们吗？我知道你是谁，乃是上帝的圣者”（可1:24）。鬼魔无法抵挡基督的能力。他们在惊讶的群众面前向祂投降，承认祂是上帝全能的儿子。魔鬼藉着他们所控制的人说话。被鬼附身的人以最显著的方式说出控制他们的邪灵的话来。这些饱受折磨的人并不认识耶稣，靠自己也无法明白基督的使命就是解救被撒但的势力所控制的囚虏，最后战胜撒但的作为，消灭那支配人并执掌死权的撒但。鬼魔比文士和长老远为明白这一点，尽管他们在先知的学校中获得许多学问和知识。他们不接受基督，在祂和祂的国度里也看不到合他们心意的东西。众人惊讶地听着基督所发的命令，止息了鬼魔的声音，不让他们对祂进行张扬，同时祂把受苦的人从他们的权下解救出来。百姓议论说：“这是什么道理呢？因为祂用权柄能力吩咐污鬼，污鬼就出来。于是耶稣的名声传遍了周围地方”（路4:36、37）。{1Red 69.1}[112]
§236 Jesus taught the people at Capernaum in their synagogues upon several successive Sabbaths. They were astonished at his doctrine; for his lessons of instruction were given with power. Here he cast out devils with his divine power. These demons, in a most public manner, entreated him not to disturb them. Said they, What can we do to resist thy power? Has the time come now to destroy us? “I know thee, who thou art, the Holy One of God.” Demons were unable to resist the power of Christ. They surrendered to him, and in the presence of the astonished multitude, acknowledged him to be the all-powerful Son of God. The devils spoke through the mediums whom they had power to control. The ones possessed, in a most marked manner, spoke the words of the evil spirits which controlled them. These persons so peculiarly afflicted had no knowledge of Jesus. They could not of themselves understand Christ’s mission to release the captives, bound by the power of Satan, and finally accomplish his work, and destroy him who exercised this power over human beings, and who had the power of death. The demons?understood this far better than the scribes and elders, with all their learning and knowledge obtained in the schools of the prophets. They did not receive Christ, nor see anything desirable in him or his kingdom. The multitude listened with amazement to the words of command from Christ, silencing the demons, that they should not make him known, as he delivered the suffering subjects bound by their power. The people said among themselves, “What a word is this? for with authority and power he commandeth the unclean spirits, and they come out. And the fame of him went out into every place of the country round about.”?{1Red 69.1}[112]
§237 基督对彼得的岳母施行了神迹，斥责严重的热病，热病就立即离开了。她从病床上起来，赞扬祂的恩典。她接着为就祂和祂的门徒预备食物，因为他们又累又饿。她就是这样为帮助她的人服务。受苦患病的人，都被带到基督面前，祂对他们动了慈心，按手在他们身上，医治了他们各样的疾病。被鬼魔所附的人得到祂神圣能力的解救。魔鬼被赶出来的时候，都大声喊着说：“祢是基督，是上帝的儿子。”虽然祂自己的百姓不承认祂，拒绝祂，鬼魔却认识祂，服从祂的权柄。许多因自己无法行动而被别人带到祂面前的人都得到了医治，自己回家去，向关切的旁观者和亲戚朋友宣告耶稣的能力在他们身上所施行的大事。医生们在城里几乎找不到工作可做。那些吃够了医生的苦头，病情得不到改善，反而恶化的人都来向大医师基督求助，并一下子得到了完全的康复。{1Red 70.1}[113]
§238 Christ performed a miracle upon Simon Peter’s wife’s mother, rebuking the raging fever, and it immediately left her, and she rose from her bed of suffering, magnifying the Lord for his mercies. She then prepared food for Christ and his disciples; for they were weary and hungry. Thus she ministered unto those who had ministered unto her. Those who had afflicted and diseased ones, brought them to Christ, and he had pity on them all. He healed them of their divers diseases, by laying his hands upon them. Those who had been possessed of demons were delivered by his divine power. As the devils were cast out, they made great outcries, declaring, “Thou art Christ, the Son of God.” While his own people refused to know him, and rejected him, demons knew him, and yielded to his authority. Many who were brought to him by others, because they could not come themselves, were restored, and walked away to their own homes, to publish to the care-worn watchers, relatives, and friends, the great work which had been wrought for them by?the power of Jesus. Physicians could find but little work to do in the cities. Those who had suffered many things of many physicians, and had not been made any better, but rather worse, applied to Christ, the great Physician, and were perfectly restored in a moment of time.?{1Red 70.1}[113]
§239 劳累负重的一天延伸到深夜，耶稣要休息一下。但祂的休息十分短暂。天还没有亮，祂就起身到安静的地方向祂的父祈祷。祂热切的祈祷声传到了彼得和其他寻找祂之人的耳中。他们循着恳求声找到祂祷告的地方，对祂说，人们迫切要来到祂的身边，听祂说话，继续感受祂医治病患并解救被撒但压制之人的能力。西门说出了百姓的迫切心情：“众人都找祢”（可1:37）。不仅贫穷受苦的人，而且富裕和在世上受尊敬的人也来找基督。他们求基督与他们在一起，决不要离开他们。但祂对他们说，祂还有同样仁慈怜爱的工作要在其它的城市和乡镇里做。祂就是为此而来到世界的。祂不能长期与他们在一起，因为这样做，其他人就得不到祂的服务。{1Red 71.1}[114]
§240 After the toil and burdens of the day had reached far into the night, Jesus sought a season of repose. But his rest was short. Long before day, he arose and went into a solitary place to pray to his Father. His fervent petition was borne upon the air to the ears of Simon and others who had been searching for him. Guided by the voice of the earnest petitioner, they found his place of devotional retreat, and related to Jesus that there was the greatest anxiety among the people to be with him, and listen to his words, and continue to experience his power in curing their sick and delivering those who were oppressed by Satan. Simon expressed the earnestness of the people: “All men seek for thee.” Not only the poor and afflicted, but those who had wealth, and who were the honored of the earth, sought Christ. They entreated Jesus to remain with them, and in no case to leave them. But he informed them that he had the same work of mercy and love to perform in other towns and cities. For this purpose he had come into the world. He could not abide with them; for in thus doing, others would be deprived of his ministry.?{1Red 71.1}[114]
§241 基督在加利利各地的会堂里讲道，医治病人，驱逐魔鬼，安慰受苦的人，救助绝望的人。许多人带着病患，挤过人群，来到基督身边，求祂医治。这时在人群中发生了异常的骚动。拥挤的群众让开退后了。一个麻风患者，长着最令人厌恶的样子，朝基督走来。有人想阻止他接近耶稣，惟恐被他所传染。但他旁若无人，熟视无睹。许多人口中发出厌恶的声音。但又挡不住他前行。他眼中只有一个目标。他只看见上帝的圣子。他的耳朵只听见对不幸和受苦的人宣布健康和快乐的声音。他来到耶稣面前的时候，绝望痛苦的压抑情感发泄了出来，仿佛希望之光照亮了他可怕的黑暗。他哀求基督施恩怜悯。他曾受到同胞们的厌恶和回避，与家人分离，被他们视为比死亡更不幸的人。他的病情曾被宣布为不可救药的。他非常谦卑地将自己的垂死之身俯伏在那唯一能治疗他之主的脚前，恳切地喊着说：祢若肯，就能救我；虽然我败坏可厌，祢必能叫我洁净了。“耶稣动了慈心，就伸手摸他，说，我肯，你洁净了吧”（可1:41）。心情迫切的群众现在不再恐惧，又小心翼翼地来到耶稣面前，观看祂能力的新奇表现。耶稣一说出赐生命能力的话，那垂死腐朽的身体就化为健康的肌肉、灵敏的神经和健壮的体魄。人们惊愕万分、张口结舌地目睹了这一变化。{1Red 71.2}[115]
§242 Christ preached in their synagogues throughout Galilee, healing the sick, casting out devils, comforting the afflicted, and relieving the despairing. While many, bearing their burdens of those diseased, were pressing through the multitude, to Christ, for him to heal them, there was an?unusual commotion among the people. The pressing multitude gave way, falling back. A leper, who was a most loathsome spectacle, was making his way to Christ. Some thought to turn him back from approaching Jesus, as they feared that the people might become infected. But he was as one who neither saw them, nor heard them. The expressions of loathing that came from many lips, did not move him nor turn him from his course. He had but one object in view. His eye saw only the divine Son of God. His ear heard nothing but the voice that was speaking health and happiness to the unfortunate and suffering. As he came into the presence of Jesus, his pent-up feelings, which had been of hopeless despair and agony, now found vent, as a ray of hope lighted up his terrible darkness. He wailed out to Christ his beseeching cry for pity and mercy. He had been loathed and shunned by his fellow-mortals. He had been separated from his family, and was mourned for by them as one far worse than dead. His case had been pronounced incurable. In the greatest humility, he prostrated his consuming, dying, and yet living, breathing, body at the feet of the only One who could save him. His earnest cry to Christ was, If thou wilt, thou canst save me—even me, corrupted and loathsome as I am. Thou canst make me clean. “And Jesus, moved with compassion, put forth his hand and touched him, and saith unto him, I will; be thou clean.” The eager multitude now lose their terror, and again venture to draw nigh to Jesus, to behold this new and wonderful manifestation of his power. But Jesus had no sooner spoken the word of life-giving power, than the half-dead body of putrefaction was changed to healthy flesh, sensitive nerves,?and firm muscle. The people witnessed this transformation with speechless amazement and awe.?{1Red 71.2}[115]
§243 耶稣嘱咐这个得了洁净的麻风患者不要将祂在他身上所行的事告诉人，说：“你切不可告诉人，只要去把身体给祭司察看，献上摩西所吩咐的礼物，对众人作证据”（太8:4）。于是这个快乐的人就去见从前曾检查他的那个祭司，那个祭司的决定曾驱逐他离开自己的家人和亲友。{1Red 73.1}[116]
§244 Jesus charged the cleansed leper not to make known the work he had wrought for him, saying, “See thou say nothing to any man; but go thy way, shew thyself to the priest, and offer for thy cleansing those things which Moses commanded, for a testimony unto them.” Accordingly the now happy man went to the same priests who had previously examined him, and whose decision had banished him from his family and friends.?{1Red 73.1}[116]
§245 他高兴地把礼物给祭司，并且尊那使他恢复健康的耶稣的名为大。这个不能反驳的证据使祭司们确信耶稣的神能，虽然他们仍旧不肯承认祂为弥赛亚。法利赛人已宣称祂的教训与摩西的律法截然相反，还说祂为的是高抬祂自己。可是祂给那个得了洁净的麻风病人的特别指示却向百姓证明这些控告是虚假的，因为祂叫他按照摩西的律法把礼物献给祭司。{1Red 73.2}[117]
§246 Joyfully he presented his offering to the priests, and magnified the name of him who had restored him to health. This irrefutable testimony convinced the priests of the divine power of Jesus, although they still refused to acknowledge him as the Messiah. The Pharisees had asserted that his teachings were directly opposed to the law of Moses, and for the purpose of exalting himself; yet his special directions to the cleansed leper to make an offering to the priest, according to the law of Moses, evidenced to the people that these accusations were false.?{1Red 73.2}[117]
§247 第五章 洁净圣殿
§248 法利赛人对耶稣怀着刻骨的仇恨。祂的教训责备了他们伪善的生活和形式主义的刻板宗教。他们虽然严紧苛刻，却不尊重上帝的真正要求，每天将之践踏在脚下。耶稣在开始传道的时候，就通过洁净圣殿来谴责他们亵渎的行为。{1Red 73.3}[118]
§249 Chapter 5—Cleansing the Temple
§250 The Pharisees were bitter in their hatred of Jesus. His teachings reproved their hypocritical lives, and their religion, which consisted of forms?and ceremonies. With all their rigorous exactions they had no reverence for the true requirements of God, and daily trampled them beneath their feet. Early in his ministry, Christ condemned their sacrilegious practices by his act of cleansing the temple.?{1Red 73.3}[118]
§251 逾越节的时候，耶路撒冷挤满了从远处来庆祝这个年度大节期的人，耶稣和祂的门徒也在聚集的人群中。一清早，就有大批的人到圣殿去。耶稣进了殿，就感到愤慨，因为发现圣殿的院子竟被布置成了牲畜市场和一般交易的场所。那里不仅有畜栏，还有兑换银钱的桌子，祭司们亲自坐在那里担任短期借贷经济人和兑换人。按照惯例，每一个参加逾越节的人都要带一些钱，在进殿时付给祭司。{1Red 74.1}[119]
§252 At the time of the passover, when Jerusalem was crowded with people who had come from a distance to celebrate this great annual festival, Jesus with his disciples mingled with the gathering throng. It was early in the morning, yet large crowds were already repairing to the temple. As Jesus entered, he was indignant to find the court of the temple arranged as a cattle market and a place of general traffic. There were not only stalls for the beasts, but there were tables where the priests themselves acted as money-brokers and exchangers. It was customary for each person who attended the passover to bring a piece of money, which was paid to the priests upon entering the temple.?{1Red 74.1}[119]
§253 藉着帮助外人兑换外币和不同面额的金钱，这些奉献成了一种可耻的交易，也成了祭司们的一大财源。许多从远道而来的人无法带着自己的祭牲同来。以帮助这种人为借口，圣殿的外院中便有牛、羊、鸽子和麻雀以高昂的价格销售。结果就使那里混乱的像一个嘈杂吵闹的牲畜市场，而不像上帝的圣殿。斤斤计较的讨价还价，牛鸣羊叫和鸽子的咕咕声，钱币的叮当声和疾言厉色的争论声，声声入耳。逾越节的时候所献的祭物很多，使得圣殿里的营业数额颇为巨大。贩卖牲畜的人得到了巨额利润，贪财的犹太祭司和首领们也坐享这种利润。这些伪善的投机分子，在自称圣洁的伪装下，行各种敲诈勒索的事，竟使他们的圣职成了私人的财源。{1Red 74.2}[120]
§254 From the changing of foreign coins and different denominations of money to accommodate strangers, this matter of receiving these offerings had grown into a disgraceful traffic, and a source of great profit to the priests. Many came from a great distance and could not bring their sacrificial offerings. Under the plea of accommodating such persons, in the outer court were cattle, sheep, doves, and sparrows for sale at exorbitant prices. The consequent confusion indicated a noisy cattle market, rather than the sacred temple of God. There could be heard sharp bargaining, buying and selling, the lowing of cattle, the bleating of sheep, and cooing of doves, mingled with the chinking of coin, and angry disputation.?A great number of beasts were annually sacrificed at the passover, which made the sales at the temple immense. The dealers realized a large profit, which was shared with the avaricious priesthood and men of authority among the Jews. These hypocritical speculators, under cover of their holy profession, practiced all manner of extortion, and made their sacred office a source of personal revenue.?{1Red 74.2}[120]
§255 圣殿外院各种嘈杂的声音，动物鸣叫的噪音，以及驱赶它们之人的吆喝声产生的混乱气氛使圣殿里的人无法静心崇拜；而且人向至高者所献上的祷告，竟被侵入圣殿的喧嚣声所掩没了。这殿本是为荣耀祂而建的。犹太人对于自己的敬虔和固执于各种外表的仪式及形式是非常自豪的；对于他们的圣殿尤为得意，并认为人对圣殿说一句轻慢的话，就是犯了亵渎的罪。他们非常严格地履行圣殿中的种种礼节。但是，守规矩总胜不过爱金钱爱权势。他们几乎没有发觉自己与上帝亲自所立祭礼的纯正本旨，已经离得多远了。{1Red 75.1}[121]
§256 The babel of voices, the noises of animals, and the shouts of their drivers created such a confusion just without the sacred precincts that the worshipers within were disturbed, and the words addressed to the Most High were drowned in the uproar that invaded the temple erected to his glory. Yet the Jews were exceedingly proud of their piety, and tenacious of outward observances and forms. They rejoiced over their temple, and regarded a word spoken in its disfavor as blasphemy. They were rigorous in the performance of ceremonies connected with it, yet allowed the love of money and power to overrule their scruples, till they were scarcely aware of the distance they had wandered from the original purity of the sacrificial ceremony, instituted by God himself.?{1Red 75.1}[121]
§257 当耶和华降临在西奈山时，山就因祂的临格而成圣。耶和华吩咐摩西在山的四围规定界限，叫山成圣，又警告百姓说：“你们当谨慎，不可上山去，也不可摸山的边界，凡摸这山的，必要治死他。不可用手摸他，必用石头打死，或用箭射透，无论是人，是牲畜，都不得活”（出19:12、13）。百姓都要为主的临格自洁成圣。与此形成鲜明对照的，是奉献给全能者的圣殿竟成了市场和商场。{1Red 75.2}[122]
§258 When the Lord came down upon Mount Sinai, the place was consecrated by his presence. A divine command was given Moses to put bounds around the mount and sanctify it, and the word of God was heard in warning: “Take heed to yourselves, that ye go not up into the mount, or touch the border of it. Whosoever toucheth the mount shall be surely put to death. There shall not a hand touch it, but he shall surely be stoned, or shot through; whether it be beast or?man, it shall not live.” All the people were cleansed and sanctified for the presence of the Lord. In direct contrast to this example, the sacred temple, dedicated to the Almighty, was made a market-place and a house of merchandise.?{1Red 75.2}[122]
§259 这个年轻的加利利人进入围墙时，便弯腰捡起一根用小绳编成的鞭子，是曾用来驱赶牲畜的。耶稣登上圣殿的台阶，平静威严地审视面前的场景。祂既耳闻目睹叫卖讲价的声音，表情就变得严厉而可怕。许多人的眼目本能地转向这个陌生人，目不转睛地盯着祂。其他人也跟着他们看，直到众人都以敬畏惊愕的表情看着祂。{1Red 76.1}[123]
§260 As the youthful Galilean entered the enclosure, he stooped and picked up a whip of small cords that had been used in driving some of the animals. Jesus ascended the steps of the temple and surveyed the scene with a calm and dignified look. He saw and heard the traffic and bartering. His expression became stern and terrible. The eyes of many turned instinctively to look at this stranger; their gaze became riveted upon him. Others followed their example till the whole multitude were regarding him with a look of mingled fear and amazement.?{1Red 76.1}[123]
§261 他们本能地感到这个人能洞察他们内心的思想和他们秘密的动机。有人想把脸藏起来，好像自己的恶行是写明在眉宇之间似的，怕被这双锐利的眼睛所察看。{1Red 76.2}[124]
§262 They felt instinctively that this man read their inmost thoughts and their hidden motives of action. Some attempted to conceal their faces as if their evil deeds were written upon their countenances to be scanned by those searching eyes.?{1Red 76.2}[124]
§263 一时之间，吵乱变得肃静了，叫卖讲价的声音停止了。那种默默无声的空气，使人难以忍受。众人都身不由己地畏惧和惊慌起来。他们好像被传到上帝的审判台前，要为自己的行为作交代。天上的主宰站在那里，像审判者在末日，那广大的群众个个都要承认祂为他们的主。祂的目光扫过群众，看到每一个人的心意。祂的身体，好像腾空升起，显出居高临下的威权。祂的脸上发出神光。祂开口说话了，那清晰宏亮的声音反响于圣殿的庭院之间，就像古时震动了西奈山的声音：“我的殿必称为祷告的殿，你们倒使它成为贼窝了。”{1Red 76.3}[125]
§264 The confusion was hushed. The sound of traffic and bargaining ceased. The silence became painful. A sense of awe overpowered the entire assembly. It was as if they were arraigned before the tribunal of God to answer for their deeds. The Majesty of Heaven stood as the Judge will stand at the last day, and every one of that vast crowd for the time acknowledged him their Master. His eye swept over the multitude, taking in every individual. His form seemed to tower above them in commanding dignity, and a divine light illuminated his countenance. He spoke, and his clear, ringing voice, echoing through the arches of the temple, was like the?voice that shook Mount Sinai, of old: “My house shall be called the house of prayer; but ye have made it a den of thieves.”?{1Red 76.3}[125]
§265 祂慢慢地走下台阶，举起了鞭子，那鞭子在祂手中似乎变成了王的权杖，吩咐那群作买卖的人离开圣殿的境界，把他们的东西拿走。祂以一种崇高的热心和一种之前从未显出过的严厉推翻了兑换银钱之人的桌子，钱币散落在云石铺的地上，发出叮当之声。最刚硬最目中无人的人也不敢质疑祂的权威，反而立刻顺从了。圣殿的官长们，专事投机的祭司们，兑换银钱和贩卖牲畜的商人们，都争先恐后地向外冲去。最贪财的人也没有停下来收集他们所盲目崇拜的金钱，而是赶紧逃窜了，想也没想他们的非法所得。{1Red 77.1}[126]
§266 He slowly descended the steps, and raising the whip, which in his hand seemed changed to a kingly scepter, bade the bargaining company to quit the sacred limits of the temple, and take hence their merchandise. With a lofty zeal, and a severity he had never before manifested, he overthrew the tables of the money-changers, and the coin fell, ringing sharply upon the marble floor. The most hardened and defiant did not presume to question his authority, but, with prompt obedience, the dignitaries of the temple, the speculating priests, the cattle traders and brokers, rushed from his presence. The most avaricious did not stop to gather up their idolized money, but fled without a thought of their ill-gotten gains.?{1Red 77.1}[126]
§267 牲畜和鸟都被匆忙赶出了圣殿的门口。众人都惊慌失措，因为感受到基督神性的威权。当人群慌忙逃离现场时，从许多苍白的嘴唇中发出恐怖的喊声。耶稣并没有用绳鞭抽打他们，但在他们有罪的眼睛看来，那个简单的工具就像闪烁着怒火的利剑，四处闪现，似乎要砍倒他们。连耶稣的门徒也吓得发抖了，他们因为看见耶稣的言语神态与平时那个柔和谦卑的加利利人大不相同，不禁充满敬畏。但他们想起了经上论到祂的话说：“我为祢的殿心里焦急，如同火烧”（诗69:9）。不一会儿，那慌乱的人群同着他们的牛、羊、鸽子、麻雀，都远远地挪离耶和华的圣殿了。不圣洁的营业从圣殿的院中绝迹了。在混乱安定之后，接着就呈现一片沉静严肃的空气。主的临格，从前曾使西奈山成圣，现在又使那为尊敬祂而造的圣殿成为神圣了。{1Red 77.2}[127]
§268 The beasts and birds were all hurried beyond the sacred portals. A panic of fear swept over the multitude who felt the over-shadowing of Christ’s divinity. Cries of terror escaped from hundreds of blanched lips as the crowd rushed headlong from the place. Jesus smote them not with the whip of cords, but, to their guilty eyes, that simple instrument seemed like gleaming, angry swords, circling in every direction, and threatening to cut them down. Even the disciples quaked with fear, and were awe-struck by the words and manner of Jesus, so unlike the usual demeanor of the meek and lowly man of Galilee. But they remembered that it was written of him, “The zeal of thine house hath eaten me up.” Soon the multitude, with their cattle, their sheep, doves, and sparrows, were far removed from the temple?of the Lord. The courts were free from unholy commerce, and a deep silence and solemnity settled upon the late scene of confusion. If the presence of the Lord sanctified the mount, his presence made equally sacred the temple reared to his honor.?{1Red 77.2}[127]
§269 那大批的群众本来可以轻易拒绝一个人的权威；但祂神性的能力却制服了他们，使他们慌乱并意识到自己的罪恶。他们无力抗拒救世主的神圣权威。亵渎上帝圣地的人们被天上的主宰赶出了大门。{1Red 78.1}[128]
§270 How easily could that vast throng have resisted the authority of one man; but the power of His divinity overwhelmed them with confusion and a sense of their guilt. They had no strength to resist the divine authority of the Saviour of the world. The desecrators of God’s holy place were driven from its portals by the Majesty of Heaven.?{1Red 78.1}[128]
§271 洁净圣殿之后，耶稣的举止就改变了；祂脸上可怕的威严不见了，显出了最温柔同情的表情。祂用充满忧伤怜悯的眼神目送慌忙逃窜的人群。有些人留了下来，被祂不可抗拒的吸引力把持住了。他们没有被祂可怕的威严吓倒，却怀着爱心与希望被吸引到祂身边。这些人不是那些指望让祂深感他们高贵的大有权势的人；而是穷人、病人和受苦的人。{1Red 78.2}[129]
§272 After the temple was cleansed, the demeanor of Jesus changed; the terrible majesty of his countenance gave place to an expression of tenderest sympathy. He looked after the flying crowd with eyes full of sorrow and compassion. There were some who remained, held by the irresistible attraction of his presence. They were unterrified by his awful dignity, their hearts were drawn toward him with love and hope. These people were not the great and powerful, who expected to impress him with a sense of their grandeur; they were the poor, the sick, and the afflicted.?{1Red 78.2}[129]
§273 做买卖的人、杂乱的群众和他们的货物都被赶出去之后，耶稣医治了聚集到祂身边的患病的人。病人得了解脱，盲人重见光明，哑巴开口赞美上帝，瘸子欢喜跳跃，被鬼附的人摆脱了长期所受的折磨。因忧心如焚的看护而脸色苍白的母亲们把垂死的婴孩带来要祂祝福。祂温柔地把他们抱在怀里，再把他们健康强壮地交还在母亲们怀中。{1Red 78.3}[130]
§274 After the buyers and sellers, and the promiscuous crowd with their merchandise, were driven out, Jesus healed the stricken ones who flocked unto him. The sick were relieved, the blind received their sight, the dumb praised God with loosened tongues, the lame leaped for joy, and demons were cast out from those they had long tormented. Mothers, pale with anxiety and watching, brought their dying infants to receive?his blessing. He folded them tenderly to his bosom, and returned them to their mothers’ arms well and strong.?{1Red 78.3}[130]
§275 这才是主的殿中应有的景象。祂不久前站在殿中像一位复仇的使者，如今却成了一位仁慈的使者，抚慰受压迫之人的忧伤，鼓励绝望的人，解救受苦的人。数百人从逾越节带着健全的身体和受了启迪的心智回到家中，他们来过节的时候原是又虚弱又沮丧的。{1Red 79.1}[131]
§276 This was a scene worthy of the temple of the Lord. He who, a short time before, had stood upon the steps like an avenging angel, had now become a messenger of mercy, soothing the sorrows of the oppressed, encouraging the despairing, relieving the suffering. Hundreds returned to their homes from the passover sound in body and enlightened in mind, who had come there feeble and desponding.?{1Red 79.1}[131]
§277 在这段时间里人们又慢慢地回来了。他们多少摆脱了曾慑住他们的恐慌，但他们脸上显出的犹豫不定和胆怯却是不能隐藏的。他们惊愕地看着耶稣做事，看到以前从未成就过的更加令人惊奇的痊愈。犹太人知道耶稣清除圣殿中亵渎之投机分子的行为并非人力的显现。激发耶稣的神圣权威使祂超越了人性，这是他们已经感受到和认识到的，本应该足以使他们在祂脚前下拜。但他们却决心不信祂。他们唯恐这个卑微的加利利人用祂的更大作为和超人的权威夺走他们控制百姓的权力。他们傲慢的精神渴望一位王带着极大的威荣而来，征服地上的列国，提拔他们到比现在高得多的地位。这个人却来教导人谦卑和仁爱，便引起了他们的仇恨和藐视。{1Red 79.2}[132]
§278 During this time the people were slowly drifting back. They had partially recovered from the panic that had seized them, but their faces expressed an irresolution and timidity that could not be concealed. They looked with amazement upon the works of Jesus, beholding more wonderful cures than had ever been accomplished before. The Jews knew that the act of Jesus in purging the temple of its sacrilegious speculators, was not the exhibition of human power. The divine authority that inspired Jesus, and lifted him above humanity, was felt and realized by them, and should have been sufficient to bring them as worshipers at his feet. But they were determined to disbelieve him. They feared that this humble Galilean would take from them their power over the people, by his greater works and super-human authority. Their haughty spirits had looked for a king who would come with great pomp and heraldry, subduing the nations of the earth, and raising them to a much loftier station than they now occupied. This Man, who came teaching humility and love, aroused their hatred and scorn.?{1Red 79.2}[132]
§279 当祂以自己神圣使命的威严站起来时，他们曾因突然的恐惧和定罪而惊慌失措。然而及至惊恐过去，他们的心肠又刚硬了，便奇怪自己刚才为什么那么害怕，竟在一个人面前仓皇逃窜。这个年轻的加利利人有什么权利干涉圣殿权贵们的事呢？过了一会儿，他们就回来了，但却不敢立刻开始重操旧业。{1Red 80.1}[133]
§280 When he arose in the majesty of his sacred mission, they were stricken with sudden fear and condemnation. But, after the spell was broken, in the hardness of their hearts, they wondered why they had been so terror-stricken and fled so precipitately from the presence of a single man. What right had this youthful Galilean to interfere with the dignitaries of the temple? After a time they returned, but did not dare at once to resume their former occupation.?{1Red 80.1}[133]
§281 群众是比较无辜的。由于圣殿官长们的安排，外院才变成市场的。亵渎圣殿的大罪在祭司身上。他们滥用和羞辱了他们的圣职。祭司长和长老们商议如何对付耶稣，想知道祂的行为是什么意思，竟然采取了比他们还大的权威，公然斥责他们。{1Red 80.2}[134]
§282 The crowd were comparatively innocent, for it was by the arrangement of the chief authorities of the temple that the outer court was turned into a market-place. The great sin of desecration lay upon the priesthood, who had perverted and disgraced their sacred office. The chief priests and elders counseled among themselves as to what course should be pursued toward Jesus, and what his conduct could mean, assuming an authority greater than their own, and rebuking them openly.?{1Red 80.2}[134]
§283 他们来到耶稣面前，带着一种因仍在他们心头的畏惧而生的尊重；因为他们断定祂必是上帝所差来的一位先知，要恢复圣殿的圣洁。他们问祂：“祢既作这些事，还显什么神迹给我们看呢？”耶稣已经给了他们一个关于祂神圣使命的最有力的证据。祂知道，要是祂洁净圣殿的行为没能使他们相信祂就是弥赛亚，那么无论祂拿出什么证据，他们都不会相信。所以祂回答他们的质问说：“你们拆毁这殿，我三日内要再建立起来。”他们以为祂指的是耶路撒冷的圣殿，便因祂看似冒昧的话而大吃一惊。他们不信的心看不出祂是指着祂的身体——上帝的儿子在地上的殿——说的。于是他们就愤然说道：“这殿是四十六年才造成的，祢三日内就再建立起来吗”（约2:18-20）？{1Red 80.3}[135]
§284 They went to Jesus with a deference born of the fear that still hung over them; for they concluded that he must be a prophet sent of God to restore the sanctity of the temple. They asked him, “What sign showest thou unto us, seeing that thou doest these things?” Jesus had already given them the strongest proof of his divine commission. He knew that no evidence he could present to them would convince them that he was the Messiah if his act of cleansing the temple had failed to do so. Therefore he answered their challenge with these words, “Destroy this temple, and in three days I will raise it up.” They supposed he referred to the temple at Jerusalem, and were astounded at his apparent?presumption. Their unbelieving minds were unable to discern that he referred to his own body, the earthly temple of the Son of God. With indignation they answered, “Forty and six years was this temple in building, and wilt thou rear it up in three days?”?{1Red 80.3}[135]
§285 耶稣本不想让好怀疑的犹太人发觉祂话中隐含的意义，当时甚至也不希望祂的门徒明白。祂复活以后，他们想起了祂所说过的这些话，才有了正确的理解。他们还想起祂说过祂有权柄把自己的生命舍了，也有权柄再取回来。耶稣熟悉祂的脚所踏上的道路，直到最后。祂的话具有双重意义，既指耶路撒冷的圣殿，也指祂自己的肉身。{1Red 81.1}[136]
§286 Jesus did not design that the skeptical Jews should discover the hidden meaning of his words, nor even his disciples at that time. After his resurrection they called to mind these words he had uttered, and they then understood them correctly. They remembered that he had also said that he had power to lay down his life and to take it again. Jesus was acquainted with the path his feet had entered upon, even unto the end. His words possessed a double meaning, referring to the temple at Jerusalem as well as his own material body.?{1Red 81.1}[136]
§287 基督原是那殿的根基和生命。祂的被钉实际是摧毁了它，因为殿中的崇祀原是预表上帝儿子将来牺牲的。它们指向那伟大的原型，就是基督自己。当犹太人实现了他们邪恶的企图，对祂做了他们想做的事时，从那日起献祭及与献祭有关的仪式在上帝眼中就毫无价值了，因为在上帝儿子被完全献上时，预表就遇见实体了。{1Red 81.2}[137]
§288 Christ was the foundation and life of that temple. His crucifixion would virtually destroy it, because its services were typical of the future sacrifice of the Son of God. They pointed to the great antitype, which was Christ himself. When the Jews should accomplish their wicked purpose, and do unto him what they listed, from that day forth sacrificial offerings, and the services connected with them, would be valueless in the sight of God, for type would have met antitype in the perfect offering of the Son of God.?{1Red 81.2}[137]
§289 整个祭司制度的建立都是为了预表基督的中保性质和工作的；整个献祭礼拜的计划也都是预表救主受死为要救赎世人脱离罪恶。当历代燔祭和牲畜的血所指的大事完成时，就不再需要这些东西了。圣殿原是基督的；它的仪式和礼节也是指向祂的。所以当祂发现圣殿竟被贪财和勒索的精神所玷污，成了买卖交易的地方时，祂是多么难受啊！{1Red 81.3}[138]
§290 The whole priesthood was established to represent the mediatorial character and work of Christ; and the entire plan of sacrificial worship was a foreshadowing of the death of the Saviour to redeem the world from sin. There would be no more need of burnt-offerings and the blood of beasts when the great event toward which?they had pointed for ages was consummated. The temple was Christ’s; its services and ceremonies referred directly to him. What then must have been his feelings when he found it polluted by the spirit of avarice and extortion, a place of merchandise and traffic!?{1Red 81.3}[138]
§291 基督被钉断气时，圣殿内层的幔子从上到下被撕为两半，表明从此献祭的制度就永远终止了，因为那最后的大祭物已经献上，上帝的羔羊已因世人的罪恶被杀了。{1Red 82.1}[139]
§292 When Christ was crucified, the inner vail of the temple was rent in twain from top to bottom, which event signified that the ceremonial system of the sacrificial offerings was at an end forever, that the one great and final sacrifice was made in the Lamb of God, slain for the sins of the world.?{1Red 82.1}[139]
§293 在圣殿被污秽和得洁净的事上，我们有一个适合当代的教训。犹太人中曾存在的那种精神，使他们以得利取代敬虔，以外表的浮华取代内心的纯洁。那种精神今日也祸害着基督教界。它像污秽的大麻疯在自称敬拜上帝的人中间蔓延。神圣的事物被扯到了与世俗虚妄的事务同样低下的水平。罪恶被误认为美德，公义竟被当成罪行。现世的业务竟与上帝的敬拜混杂。那些自称至高者仆人的也在进行勒索和邪恶的投机。上帝所默示的使徒说：“岂不知你们是上帝的殿，上帝的灵住在你们里头吗？若有人毁坏上帝的殿，上帝必要毁坏那人；因为上帝的殿是圣的，这殿就是你们”（林前3:16,17）。耶稣必须天天住在祂在人心的殿中，洁净它脱离罪污。{1Red 82.2}[140]
§294 In the defilement and cleansing of the temple we have a lesson for this time. The same spirit that existed among the Jews, leading them to substitute gain for godliness, and outward pomp for inward purity, curses the Christian world today. It spreads like a defiling leprosy among the professed worshipers of God. Sacred things are brought down to a level with the vain matters of the world. Vice is mistaken for virtue, and righteousness for crime. Temporal business is mingled with the worship of God. Extortion and wicked speculation are practiced by those who profess to be servants of the Most High. Said the inspired apostle, “Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you? If any man defile the temple of God, him shall God destroy; for the temple of God is holy, which temple ye are.” It is necessary that Jesus should occupy his temple in the human heart every day, and cleanse it from the defilement of sin.?{1Red 82.2}[140]
§295 第六章 住棚节
§296 一年三次，全体犹太人都要为了宗教目的聚集在耶路撒冷。耶稣因为犹太人的敌意，有几次没有参加这些集会。祂在会堂里宣布自己就是生命的粮的时候，许多跟从祂的人也背道而与法利赛人联合了。他们监视祂，窥探祂的行动，希望得着把柄定祂死罪。{1Red 83.1}[141]
§297 Chapter 6—Feast of Tabernacles
§298 Three times a year, all the Jews were required to assemble for religious purposes at Jerusalem. Jesus had not attended several of these gatherings because of the enmity of the Jews. When he declared in the synagogue that he was the bread of life, many of those who had followed him apostatized and united with the Pharisees to watch him and spy upon his movements in the hope of finding cause to condemn him to death.?{1Red 83.1}[141]
§299 约瑟的儿子们被认为是耶稣的兄弟，他们因这次有那么多的门徒叛离耶稣而大受影响。当住棚节临近的时候，他们就催促耶稣上耶路撒冷去，还说，祂若确实是弥赛亚，就当在官长们面前提出祂的要求，坚持祂的权利。{1Red 83.2}[142]
§300 The sons of Joseph, who passed as brothers of Jesus, were very much affected by this desertion of so many of his disciples, and, as the time approached for the Feast of Tabernacles, they urged Jesus to go up to Jerusalem, and, if he was indeed the Messiah, to present his claims before the rulers, and enforce his rights.?{1Red 83.2}[142]
§301 耶稣郑重庄严地回答他们说：“我的时候还没有到，你们的时候常是方便的。世人不能恨你们，却是恨我，因为我指证他们所作的事是恶的。你们上去过节吧，我现在不上去过这节，因为我的时候还没有满”（约7:6-8）。世界爱那些与它自己一样的人；但基督和世界之间的对比是最显著的；二者之间无法和谐。祂的教导，祂对罪恶的责备，激起世界对祂的仇恨。救主知道耶路撒冷等候着祂的是什么，祂知道犹太人的恶意不久就会置祂于死地，祂不应加速成就那件事，过早地暴露于他们肆无忌惮的仇恨之下。祂要耐心等候所指定给祂的时间。{1Red 83.3}[143]
§302 Jesus replied to them with solemn dignity: “My time is not yet come; but your time is always ready. The world cannot hate you; but me it hateth, because I testify of it that the works thereof are evil. Go ye up unto this feast; I go not up yet unto this feast, for my time is not yet full come.” The world loved those who were like itself; but the contrast between Christ and the world was most marked; there could be no harmony between them. His teachings, and his reproofs of sin, stirred up its hatred against him. The Saviour knew what awaited him at Jerusalem, he knew that the malice of the Jews would soon bring about his death, and it was not his place to hasten that event by prematurely?exposing himself to their unscrupulous hatX1Red. He was to patiently await his appointed time.?{1Red 83.3}[143]
§303 住棚节开始的时候，人们纷纷议论耶稣的缺席。法利赛人和官长们急切地盼望祂来，希望能有机会因祂的某个言行定祂的罪。他们焦急的询问道：“祂在哪里”（约7:11）？却没有人知道。众人立即就耶稣起了争论，许多人豪爽地为祂辩护，说祂是上帝所差来的，有些人则苦毒地控告祂，说祂是迷惑人的。{1Red 84.1}[144]
§304 At the commencement of the Feast of Tabernacles, the absence of Jesus was commented upon. The Pharisees and rulers anxiously looked for him to come, hoping that they might have an opportunity to condemn him on account of something he might say or do. They anxiously inquired, “Where is he?” but no one knew. Presently a dispute rose among the people in regard to Jesus, many nobly defending him as one sent of God, while others bitterly accused him as a deceiver of the people.?{1Red 84.1}[144]
§305 同时耶稣已暗暗地到了耶路撒冷。祂从一条人不常走的路上去，为要避开由各地来的许多人。在节期中，正当众人热烈地议论祂的时候，祂从容地走进了圣殿的院子，作为一个具有不容置疑的权威的人站在众人面前。他们原以为祂不敢当着众祭司长和官长的面显在他们中间，所以祂突然而意外的出现令百姓震惊，原本群情激昂的议论顿时变得寂静无声。众人因祂在那些处心积虑要谋害祂的劲敌之前那种庄严勇敢的风度而大为希奇。{1Red 84.2}[145]
§306 Meanwhile, Jesus had quietly arrived at Jerusalem. He had chosen an unfrequented route by which to go, in order to avoid the travelers who were making their way to the city from all quarters. In the midst of the feast, when the dispute concerning himself was at its height, Jesus walked calmly into the court of the temple, and stood before the crowd as one possessed of unquestionable authority. The sudden and unexpected appearance of one whom they believed would not dare to show himself among them in the presence of all the chief priests and rulers, astonished the people so that a sudden hush succeeded the excited discussion in which they had been engaged. They were astonished at his dignified and courageous bearing in the midst of many powerful men who were thirsting for his life.?{1Red 84.2}[145]
§307 耶稣就这样站在注视着祂的众人面前，用从来没有人用过的话向他们发言。祂的知识远胜于有学问的祭司和长老。祂所采用的权威是他们从来不敢采用的。那些最近还对基督恨之入骨，准备一有机会就对祂施暴的人，如今着迷地听着祂的话，觉得自己无力害祂。祂讲话时乃是人们注意的中心，他们一时把别的事都忘了。百姓在倾听祂神圣的话语时满心敬畏，激动不已。{1Red 84.3}[146]
§308 Standing thus, with the eyes of all the people riveted upon him, he addressed them as no man had ever done. His knowledge was greater than that of the learned priests and elders, and he assumed an authority which they had never ventured to take. Those very men who had so lately?been wrought up to a frenzy of hate, and were ready to do violence to Christ at the first opportunity, now listened spell-bound to his words, and felt themselves powerless to do him harm. He was the attraction of the hour; all other interests were forgotten for the time. The hearts of the people thrilled with awe as they listened to his divine words.?{1Red 84.3}[146]
§309 祂的讲论显明祂对律法各方面的意义有非常透彻的认识，对圣经有清楚的解释。人们彼此对问“这个人没有学过，怎么明白书呢”（约7:15）？一些不怎么熟悉祂早期生活的人，便询问祂是在哪所学校受的教育。官长们终于恢复了镇定，要求知道祂凭什么权威这么大胆地站着教训百姓。他们设法使众人的注意力转离耶稣，去注意祂有没有权利施教的问题，以及他们自己的重要性和权威。但耶稣的声音却用激动人心的能力回答了他们的质问：{1Red 85.1}[147]
§310 His discourse showed that he was well acquainted with the law in all its bearings, and was a clear interpreter of the Scriptures. The question passes from one to another, “How knoweth this man letters, having never learned?” Some, less acquainted with his former life, inquire among themselves in what school he has been instructed. Finally, the rulers recover their presence of mind sufficiently to demand by what authority he stands so boldly teaching the people. They seek to turn the attention of the multitude from Jesus to the question of his right to teach, and to their own importance and authority. But the voice of Jesus answers their queries with thrilling power:—?{1Red 85.1}[147]
§311 “我的教训不是我自己的，乃是那差我来者的。人若立志遵着祂的旨意行，就必晓得这教训或是出于上帝，或是我凭着自己说的。人凭着自己说，是求自己的荣耀；惟有求那差他来者的荣耀，这人是真的，在他心里没有不义”（约7:16-18）。耶稣在这里宣布祂的天父乃是一切力量之源，一切智慧之本。任何先天的才干或后天的学识都不能代替认识上帝旨意的知识。甘心乐意顺从主的要求使人敞开心门接受坦诚的质询，殷勤查考真理的要道。祂宣布：人们若有这种开明的思想，就能辨别谁是为上帝的圣工讲话的，谁是为荣耀自己的自私目的讲话的。傲慢的祭司和法利赛人就属于后一等人。{1Red 86.2}[148]
§312 “My doctrine is not mine, but His that sent me. If any man will do his will, he shall know of the doctrine, whether it be of God, or whether I speak of myself. He that speaketh of himself seeketh his own glory;but he that seeketh his glory that sent him, the same is true, and no unrighteousness is in him.” Jesus here declares that his Heavenly Father is the source of all strength, and the foundation of all wisdom. No natural talent nor acquired learning can supply the place of a knowledge of the will of God. A willingness to obey the requirements of the Lord opens the mind and heart to candid inquiry, and diligent searching for the doctrine of truth. He declares that, with a mind thus open, men can discern between him who speaks in the cause of God and him who speaks for his own glory for selfish purposes. Of this latter class were the haughty priests and Pharisees.?{1Red 86.2}[148]
§313 耶稣讲了律法的问题。祂是在那些非常拘泥于律法的规条却不在自己的生活中实行其原则的人面前。这些人迫害耶稣。祂尖锐地教导了上帝律例的神圣性，使上帝的律例摆脱了附在它们身上的那些无意义的规条。自从耶稣在安息日医好了那个瘫子之后，法利赛人就决心要治死祂，急切地伺机完成他们的计划。耶稣既看透他们的企图，就问他们： {1Red 86.1}[149]
§314 Jesus spoke upon the subject of the law. He was in the presence of the very men who were great sticklers for its exactions, yet failed to carry out its principles in their lives. These persons persecuted Jesus, who taught so pointedly the sanctity of God’s statutes, and freed them from the senseless restrictions which had been attached to them. Since Jesus had healed the paralytic on the Sabbath day, the Pharisees had a determined purpose to compass his death, and were eagerly watching for an opportunity to accomplish their design. Jesus, penetrating their purposes, inquired of them:—?{1Red 86.1}[149]
§315 “摩西岂不是传律法给你们吗？你们却没有一个人守律法。为什么想要杀我呢”（约7:19）？这个率直的谴责深深击中了法利赛人和官长们有罪的良心，然而只是令他们更加愤怒而已。这个卑微的人竟然站在众人面前揭露他们生活中隐秘的罪恶，似乎太放肆了，简直让人不能相信。但官长们希望隐藏自己的邪恶目的，不让百姓知道，便回避耶稣的话，大声喊着说：“祢是被鬼附着了！谁想要杀祢”（约7:20）？他们用这些话含沙射影地暗示耶稣一切的奇妙作为都是靠着邪灵行出来的。他们还想引导百姓的心思转离耶稣揭露他们企图谋害祂性命的话语。{1Red 86.2}[150]
§316 “Did not Moses give you the law, and yet none of you keepeth the law? Why go ye about to kill me?” This pointed accusation struck home to the guilty consciences of the Pharisees and rulers, but only increased their rage. That this humble man should stand up before the people and expose the hidden iniquity of their lives, seemed a presumption too great to be believed. But the rulers wished to conceal their evil purposes from the people, and evaded the words of Jesus, crying out, “Thou hast a devil; who goeth about to kill thee?” In these words they would insinuate that all the wonderful works of Jesus were instigated by an evil spirit. They also wished to direct the minds of the people from the words of Jesus revealing their purpose of taking his life.?{1Red 86.2}[150]
§317 但“耶稣说：我做了一件事，你们都以为希奇。摩西传割礼给你们（其实不是从摩西起的，乃是从祖先起的），因此你们也在安息日给人行割礼。”耶稣提到祂在安息日医治那人的事，说明这是符合安息日的律法的。祂还提到犹太人在安息日给人行割礼的习惯。既然在安息日给人行割礼是合法的，那么“在安息日叫一个人全然好了”也肯定是合法的。祂劝他们“不可按外貌断定是非，总要按公平断定是非”（约7:22-24）。耶稣勇敢地自卫，并且说明律法的精神，使官长们默默无言，且使许多听祂讲论的人说：“这不是他们想要杀的人吗？你看祂还明明的讲道，他们也不向祂说什么，难道官长真知道这是基督吗”（约7:25,26）？许多住在耶路撒冷并且知道犹太公会谋害耶稣的计划的人，被祂所教的道理和祂纯洁威严的仪态迷住了，愿意接受祂为上帝的儿子。{1Red 87.1}[151]
§318 But “Jesus answered and said unto them, I have done one work, and ye all marvel. Moses therefore gave unto you circumcision; not because it is of Moses, but of the fathers; and ye on the Sabbath day circumcise a man.” Jesus referred to his act of healing the man on the Sabbath, and showed that it was in accordance with the Sabbath law. He alluded also to the custom among the Jews of circumcising on the Sabbath. If it was lawful to circumcise a man on the Sabbath, it must certainly be right to relieve the afflicted, “to make a man every whit whole on the Sabbath day.” He bade them “judge not according to appearance, but judge righteous judgment.” The boldness with which Jesus defended himself, and interpreted the spirit of the law, silenced the rulers and led many of those who heard him to say, “Is not this he whom they seek to kill? But lo, he speaketh boldly, and they say nothing unto him. Do the rulers know indeed that this is the very Christ?” Many of those who lived at Jerusalem, and were not ignorant of the designs of the Sanhedrim council against Jesus, were charmed with the doctrine that he taught and with his pure and dignified bearing, and were inclined to accept him as the Son of God.?{1Red 87.1}[151]
§319 他们并没有充满祭司和官长们苦毒的偏见和仇恨；然而撒但随时准备在他们心中就这个出身卑微之人的神性暗示怀疑和疑问。许多人所领受的模糊观念是，弥赛亚不会与人类有任何血统关系，他们也不喜欢认为祂既是他们所指望作以色列强大君王的一位，竟出身贫穷身份低微。所以他们就彼此说：“然而我们知道这个人从哪里来，只是基督来的时候，没有人知道祂从哪里来”（约7:27）。这些人的心门对那些指出基督要如何及何时降临的预言是关闭的。{1Red 87.2}[152]
§320 They were not filled with the bitter prejudice and hatred of the priests and rulers; but Satan was ready to suggest doubts and questions in their minds as to the divinity of this man of humble origin. Many had received the impression that Messiah would have no natural relationship to humanity, and it was not pleasant for them to think of him, whom they had hoped would be a mighty King of Israel, as one who?sprung from poverty and obscurity. Therefore they said among themselves, “Howbeit we know this man knoweth whence he is; but when Christ cometh, no man knoweth whence he is.” The minds of these men were closed to the prophecies, which pointed out how and when Christ was to come.?{1Red 87.2}[152]
§321 当他们正徘徊在将信将疑之中时，耶稣就针对着他们的思想回答他们说：“你们也知道我，也知道我从哪里来，我来并不是由于自己，但那差我来的是真的，你们不认识祂。我却认识祂；因为我是从祂来的，祂也是差了我来”（约7:28,29）。他们自以为明白基督应有什么来历，其实他们根本就不明白。他们是被禁闭在属灵的盲目中的。如果他们曾照着天父的旨意生活为人，那么上帝的儿子向他们显现时，他们就会认识祂了。{1Red 88.1}[153]
§322 While their minds were balancing between doubt and faith, Jesus took up their thoughts and answered them thus: “Ye both know me, and ye know whence I am; and I am not come of myself, but He that sent me is true, whom ye know not. But I know him; for I am from him, and he hath sent me.” They claimed a knowledge of what the origin of Christ should be, while they were in reality utterly ignorant of it, and were locked in spiritual blindness. If they had lived in accordance with the will of the Father, they would have known his Son when he was manifested to them.?{1Red 88.1}[153]
§323 听耶稣讲道的许多人信了祂的话；但官长们却因祂的讲论而更加愤怒了，他们企图捉拿祂；“只是没有人下手，因为祂的时候还没有到。但众人中间有好些信祂的，说：‘基督来的时候，祂所行的神迹岂能比这人所行的更多吗’”（约7:30,31）？{1Red 88.2}[154]
§324 The words of Jesus convinced many of those who listened; but the rage of the rulers was increased by this very fact, and they made an attempt to seize him; “but no man laid hands on him, because his hour was not yet come. And many of the people believed on him, and said, When Christ cometh will he do more miracles than these which this man hath done?”?{1Red 88.2}[154]
§325 耶稣从容威严地站在祂的敌人们面前，宣布祂对世人的使命，揭露法利赛人和官长们隐秘的罪恶和害死人的计划。这些高傲的人虽然很愿意封住祂的口，他们虽然想要就地消灭祂，却被一种看不见的力量所拦阻，限制他们的狂怒说：“你只可到这里，不可越过”（伯38:11）。{1Red 88.3}[155]
§326 Jesus stood before his enemies with calm and dignified mien, declaring his mission to the world, and revealing the hidden sins and deadly designs of the Pharisees and rulers. Though these lofty persons would gladly have sealed his lips, and though they had the will to destroy him where he stood, they were prevented by an invisible influence, which put a limit to their rage and said to them, “Thus far shalt thou go, and no farther.”?{1Red 88.3}[155]
§327 基督的话在许多人的心里有了地位，像种子撒在好土里一样，后来结出了丰盛的果实。散布在人群中的奸细们如今向祭司长和长老们报告说，耶稣正在民间获得极大的影响力，许多人已经承认自己信仰祂了。所以祭司们就秘谋逮捕耶稣；但他们打算当祂独自在一处的时候捉拿祂，因为他们不敢冒险当着众人下手抓祂。耶稣既洞悉他们恶毒的目的，就用严肃悲悯的话对他们说：{1Red 89.1}[156]
§328 The words of Jesus found a place in many hearts, and, like seed sown in goodly soil, they afterward bore abundant harvests. The spies scattered throughout the throng now report to the chief priests and elders that Jesus is gaining great influence among the people and that many are already acknowledging their belief in him. The priests therefore secretly lay their plans to arrest Jesus; but they arrange to take him when he is alone, for they dare not risk the effect upon the people of seizing him while in their presence. Jesus, divining their malevolent intents, declares in words of solemn pathos:—?{1Red 89.1}[156]
§329 “我还有不多的时候和你们同在，以后就回到差我来的那里去。你们要找我，却找不着，我所在的地方你们不能到”（约7:33,34）。世界的救主不久将到一个安全之所，脱离祂敌人们的迫害，在那里他们的侮慢和仇恨将会无力伤害祂。祂将要升到祂的父那里去，再受天使的崇拜；那里是那些谋杀祂的人所永远不能到的。{1Red 89.2}[157]
§330 “Yet a little while am I with you, and then I go unto Him that sent me. Ye shall seek me, and shall not find me; and where I am, thither ye cannot come.” Soon the Saviour of the world will find a refuge from the persecution of his enemies, where their scorn and hate will be powerless to harm him. He will ascend to his Father, to be again the Adored of angels; and thither his murderers can never come.?{1Red 89.2}[157]
§331 庆祝住棚节为的是纪念希伯来人逗留在旷野期间住在帐棚里的时候。在这个大节期中，百姓要离开自己的家，住在用绿色的松树枝或番石榴树枝搭的棚子里。这些枝叶搭成的棚子有时支搭在住家的房顶上和街道上，不过常是支搭在城墙外面，在各山谷里和山坡上。四面八方都星罗棋布着这些绿色的帐棚，成了一道很别致的风景。{1Red 89.3}[158]
§332 The Feast of Tabernacles was celebrated to commemorate the time when the Hebrews dwelt in tents during their sojourn in the wilderness. While this great festival lasted, the people were required to leave their houses and live in booths made of green branches of pine or myrtle. These leafy structures were sometimes erected on the tops of the houses, and in the streets, but oftener outside the walls of the city, in the valleys and along the hill-sides. Scattered about in every direction, these green camps presented a very picturesque appearance.?{1Red 89.3}[158]
§333 住棚节持续一周，期间圣殿呈现出节日非常欢乐的景象。有献祭礼的伟大场面；同时有音乐的声音搀杂着“和散那”的喊声，使那个地方喜气洋洋。在第一天破晓的时候，祭司拿着银号，吹出拖长响亮的声音，接着许多号筒发声应和。众民从他们的棚子中发出快乐的呐喊，响彻山谷之间，欢迎这节日的到来。那时祭司便在汲沦溪的流水中，汲取一瓶水来。当号筒吹响的时候，他高举水瓶，按着音乐的节奏，慢慢地步上圣殿的台阶，同时吟诵说：“耶路撒冷啊！我们的脚，站在你的门内”（诗122:2）。{1Red 90.1}[159]
§334 The feast lasted one week, and during all that time the temple was a festal scene of great rejoicing. There was the pomp of the sacrificial ceremonies; and the sound of music, mingled with hosannas, made the place jubilant. At the first dawn of day, the priests sounded a long, shrill blast upon their silver trumpets; and the answering trumpets, and the glad shouts of the people from their booths, echoing over hill and valley, welcomed the festal day. Then the priest dipped from the flowing waters of the Kedron a flagon of water, and, lifting it on high, while the trumpets were sounding, he ascended the broad steps of the temple, keeping time with the music with slow and measured tread, chanting meanwhile: “Our feet shall stand within thy gates, O Jerusalem!”?{1Red 90.1}[159]
§335 他扛着水瓶到那位于圣殿院子中心的祭坛那里。坛旁有两个银盆，各有一个祭司站在旁边。这一瓶水就倒在一个盆中，另有一瓶酒则倒在另一个盆里，两个盆中的液体，会流到一条管子里。这条管子通到汲沦溪，直到死海。这种圣水的表演乃是代表在旷野中从磐石里涌流出来给希伯来人解渴的泉水。于是会众发出以下的欢呼：{1Red 90.2}[160]
§336 He bore the flagon to the altar which occupied a central position in the temple court. Here were two silver basins, with a priest standing at each one. The flagon of water was poured into one basin, and a flagon of wine into the other; and the contents of both flowed into a pipe which communicated with the Kedron, and was conducted to the Dead Sea. This display of the consecrated water represented the fountain that flowed from the rock to refresh the Hebrews in the wilderness. Then the jubilant strains rang forth:—?{1Red 90.2}[160]
§337 “主耶和华是我的力量，是我的诗歌，”“所以你们必从救恩的泉源欢然取水”（赛12:2,3）！聚集的大众便都加入各种乐器和深沉号角声的欢欣鼓舞的合唱，同时有专业的诗班歌手带领盛大和谐的颂赞音乐会。{1Red 90.3}[161]
§338 “The Lord Jehovah is my strength and song;” “therefore with joy shall we draw water out of the wells of salvation!” All the vast assembly joined in triumphant chorus with musical instruments and deep-toned trumpets, while competent choristers conducted the grand harmonious concert of praise.?{1Red 90.3}[161]
§339 庆典进行得无比壮观。入晚，圣殿和院子里的灯光如昼，照亮全城。音乐，棕枝的挥动，“和散那”的欢声，高悬的灯光，灯光下的会众，祭司们的盛装，以及庄严的仪式，这一切交织成一种使观众深受感动的景象。{1Red 91.1}[162]
§340 The festivities were carried on with an unparalleled splendor. At night the temple and its court blazed so with artificial light that the whole city was illuminated. The music, the waving of palm-branches, the glad hosannas, the great concourse of people, over which the light streamed from the hanging lamps, the dazzling array of the priests, and the majesty of the ceremonies, all combined to make a scene that deeply impressed all beholders.?{1Red 91.1}[162]
§341 节期渐近结束。最后一天，即最大之日的早晨，众人因多日过节的生活已经觉得疲倦了。耶稣忽然用响彻圣殿院宇的声音说：{1Red 91.2}[163]
§342 The feast was drawing to a close. The morning of the last, crowning day found the people wearied from the long season of festivity. Suddenly Jesus lifted up his voice in tones that rang through the courts of the temple:—?{1Red 91.2}[163]
§343 “人若渴了，可以到我这里来喝。信我的人，就如经上所说，从他腹中要流出活水的江河来”（约7:37,38）。这话因当时民众的情况而非常有力。他们已经一连多天参加盛会，欢度佳节，眼睛看饱了五光十色，耳朵听够了丰富的音乐。但却没有什么能满足精神的需要，没有什么能应付心灵对永恒之事的渴望。耶稣请他们到生命的泉源来喝水。这水在他们里面必成为泉源，直涌到永生。{1Red 91.3}[164]
§344 “If any man thirst, let him come unto me, and drink. He that believeth on me, as the Scripture hath said, out of his belly shall flow rivers of living water.” The condition of the people made this appeal very forcible. They had been engaged in a continued scene of pomp and festivity, their eyes had been dazzled with light and color, and their ears regaled with the richest music; but there had been nothing to meet the wants of the spirit, nothing to satisfy the thirst of the soul for that which perishes not. Jesus invited them to come and drink of the fountain of life, of that which should be in them a well of water springing up into everlasting life.?{1Red 91.3}[164]
§345 那天早晨，祭司举行了记念在旷野里击打磐石出水的典礼。那磐石就是基督的表号。基督的话乃是生命的活水。耶稣这样向众人讲话，他们心里就起了一种非常敬畏的感觉。许多人几乎要像撒玛利亚的妇入一样喊着说：“请把这水赐给我，叫我不渴”（约4:15）。{1Red 91.4}[165]
§346 The priest had that morning performed the imposing ceremony which represented the smiting of the rock in the wilderness and the issuing therefrom of the water. That rock was a figure of Christ. His words were the water of life. As Jesus spoke thus to the people, their hearts?thrilled with a strange awe, and many were ready to exclaim, with the woman of Samaria, “Give me of this water, that I thirst not.”?{1Red 91.4}[165]
§347 这位神圣教师的话语以最感人的比喻介绍了祂的福音。自从耶稣在数千心灵饥渴的人面前亲口说这些话以来，已经过去一千八百多年了；但这些话今日照样安慰和鼓舞我们的心，使我们充满盼望，像那些在犹太圣殿中接受这些话的人一样。耶稣知道人心灵的需要。虚浮的荣华，财富和名誉都不能满足人的心。“人若渴了，可以到我这里来暍。”无论贫富贵贱，都受欢迎。祂应许解除人精神上的重负，安慰忧伤的人，使灰心的人有希望。耶稣的听众之中，还有许多是因失望而悲哀的人，有许多是心里藏着隐忧的人，还有许多人想藉属世的事物和得人称赞，来满足他们烦躁不宁心灵的渴望。但是得到了这一切之后，他们发觉一切辛劳的结果，只是把他们带到破裂的池子，是他们不能用来解渴的。于是他们心中依然空虚苦闷地停立在当时节期欢庆的光耀景象之中。那忽然发出的声音：“人若渴了，”使他们从愁苦的默想中警醒过来。当他们听到其余的几句话时，心里就燃起新的希望。他们看到那赐生命的主威严地站在他们面前，神性通过祂的人性闪现出来，祂属天的权能在祂所说激动他们内心的话语中彰显出来。{1Red 92.1}[166]
§348 The words of the Divine Teacher presented his gospel in a most impressive figure. More than eighteen hundred years have passed since the lips of Jesus pronounced those words in the hearing of thousands of thirsty souls; but they are as comforting and cheering to our hearts today, and as full of hope, as to those who accepted them in the Jewish temple. Jesus knew the wants of the human soul. Hollow pomp, riches and honor, cannot satisfy the heart. “If any man thirst, let him come unto me.” The rich, the poor, the high, the low, are alike welcomed. He promises to relieve the burdened mind, to comfort the sorrowing, and give hope to the despondent. Many of those who heard Jesus were mourners over disappointed hopes, some were nourishing a secret grief, some were seeking to satisfy the restless longing of the soul with the things of this world and the praise of men; but when all this was gained, they found that they had toiled to reach only a broken cistern, from which they could not quench their fever thirst. Amid all the glitter of the joyous scene they stood, dissatisfied and sad. That sudden cry, “If any man thirst—” startles them from their sorrowful meditation, and as they listen to the words that follow, their minds kindle with a new hope. They look upon the Lifegiver standing in majesty before them, divinity flashing through his humanity, and revealing his heavenly power in words that thrill their hearts.?{1Red 92.1}[166]
§349 基督对心灵干渴的人所发出的呼声，今日仍在我们的耳中作响。而且对于我们，比对于那些当节期的末日在圣殿里听见的人，具有更大的力量。精疲力竭的人可以来喝这振奋精力的永生之水。耶稣邀请他们在祂里面得安息。祂必接过他们的重担，赐给他们平安。在基督降临之前数百年，以赛亚形容祂像“避风所和避暴雨的隐密处，”“像大磐石的影子在疲乏之地”（赛32:2）。凡来到基督面前的，心里都得到祂的爱，这爱就是那直涌到永生的活水。凡领受这爱的人必转而在善行、在公义的榜样、在基督化的劝勉中将之传给他人。{1Red 92.2}[167]
§350 The cry of Christ to the thirsty soul is still?going forth. It appeals to us with even greater power than to those who heard it in the temple on that last day of the feast. The weary and exhausted ones are offered the refreshing draught of eternal life. Jesus invites them to rest in him. He will take their burdens. He will give them peace. Centuries before the advent of Christ, Isaiah described him as a “hiding-place from the wind,” a “covert from the tempest,” as “the shadow of a great rock in a weary land.” All who come to Christ receive his love in their hearts, which is the water that springs up unto everlasting life. Those who receive it impart it in turn to others, in good works, in right examples, and in Christian counsel.?{1Red 92.2}[167]
§351 白天结束了，法利赛人和官长们焦急地等着他们所差去追踪耶稣的官差们的报告，为要捉拿祂。但他们的差役回来的时候却没有把祂带来。他们便恼怒地问道：“你们为什么没有带祂来呢？”差役带着严肃的表情回答说：“从来没有像祂这样说话的”（约7:45,46）。处理暴力和罪行很容易使这些人心肠刚硬；但他们还不像祭司和长老们那么无情，后者决心把亮光关在外面，沉溺于嫉妒和恶意中。{1Red 93.1}[168]
§352 The day was over, and the Pharisees and rulers waited impatiently for a report from the officers whom they had set upon the track of Jesus, in order to arrest him. But their emissaries return without him. They are angrily asked, “Why have ye not brought him?” The officers, with solemn countenances, answer, “Never man spake like this man.” Dealing with violence and crime had naturally hardened the hearts of these men; but they were not so unfeeling as the priests and elders, who had resolutely shut out the light, and given themselves up to envy and malice.?{1Red 93.1}[168]
§353 差役们在殿里听到了耶稣的话，他们感到祂同在的奇妙感化力。他们的心奇怪地被软化了，竟被他们奉命当作罪犯来捉拿的人吸引了。他们不能胜任祭司和官长们派给他们的任务；他们鼓不起勇气下手捉拿这位纯洁的上帝，祂站在那里，面带天上的亮光，传讲着白白赐给人的救恩。当他们站着为自己没有顺从命令辩解说“从来没有像祂这样说话的”时候，法利赛人勃然大怒，竟然连这些执法的工具都受了这个加利利农夫的影响，他们就愤怒地咆哮说：{1Red 93.2}[169]
§354 The officers had heard the words of Jesus in the temple, they had felt the wondrous influence of his presence, and their hearts had been strangely softened and drawn toward him whom they were commanded to arrest as a criminal. They were unequal to the task set them by the priests and rulers; they could not summon courage?to lay hands upon this pure Being who stood, with the light of Heaven upon his countenance, preaching a free salvation. As they stand excusing themselves for not obeying their orders, and saying, “Never man spake like this man,” the Pharisees, enraged that even these tools of the law should be influenced by this Galilean peasant, cry out angrily:—?{1Red 93.2}[169]
§355 “你们也受了迷惑吗？官长或是法利赛人岂有信祂的呢？但这些不明白律法的百姓是被咒诅的”（约7:47-49）！于是他们制定计划要立刻定罪并处死耶稣，惟恐再让祂这样自由下去，祂就会得了全体百姓的心。他们认定惟一的希望就是赶紧止息祂的声音。但其中一个法利赛人，曾在夜间拜访耶稣并蒙祂指教重生的尼哥底母，却勇敢地大声说：{1Red 94.1}[170]
§356 “Are ye also deceived? Have any of the rulers or of the Pharisees believed on him? But this people, who knoweth not the law, are cursed.” They then proceed to lay plans to condemn and execute Jesus immediately, fearful that if he is left free any longer he will gain all the people. They decide that their only hope is to speedily silence him. But Nicodemus, one of the Pharisees, and he who had come to Jesus in the night and had been taught of him concerning the new birth, speaks out boldly:—?{1Red 94.1}[170]
§357 “不先听本人的口供，不知道他所作的事，难道我们的律法还定他的罪吗”（约7:51）？全场顿时寂静无声。尼哥底母是一个富有且有势力的人，在律法上很有学问，且在官长中身居高位。他所说的是对的，且以惊人的强调深入法利赛人心中；未听口供之前，他们确是不能定人的罪。但那些傲慢的官长，不单是为这个缘故而住了口。他们凝视着那一位胆敢出来主持正义的人。在他们的同党之中，竟有一个人受耶稣的能力感动如此之深，甚至敢在会上公然为祂辩护，就不禁为之惊愕懊恼。他们惊魂稍定之后，就用尖刻讥诮的口吻对尼哥底母说：{1Red 94.2}[171]
§358 “Doth our law judge any man, before it hear him, and know what he doeth?” For a moment silence falls on the assembly. Nicodemus was a rich and influential man, learned in the law, and holding a high position among the rulers. What he said was true, and came home to the Pharisees with startling, emphasis; they could not condemn a man unheard. But this was not the only reason that the haughty rulers remained confounded, gazing at him who had so boldly spoken in favor of justice. They were startled and chagrined that one of their own number had been so impressed by the power of Jesus as to openly defend him in the council. When they recovered from their astonishment, they addressed him with cutting sarcasm:—?{1Red 94.2}[171]
§359 “你也是出于加利利吗？你且去查考，就可知道加利利没有出过先知”（约7:52）。然而他们却不能实现他们的企图，不听口供就定耶稣的罪。目前，他们是失败而垂头丧气了，“于是各人都回家去了”（约8:1）。{1Red 95.1}[172]
§360 “Art thou also of Galilee? Search and look; for out of Galilee ariseth no prophet.” But they were nevertheless unable to carry their purpose, and condemn Jesus without a hearing. They were defeated and crest-fallen for the time, and “every man went unto his own house.”?{1Red 95.1}[172]
§361 第七章 去吧，不要再犯罪了
§362 第二天清早，耶稣“又回到殿里。众百姓都到祂那里去，祂就坐下，教训他们”（约8:2）。{1Red 95.2}[173]
§363 Chapter 7—Go and Sin No More
§364 Early on the following morning, Jesus “came again into the temple, and all the people came unto him; and he sat down, and taught them.”?{1Red 95.2}[173]
§365 耶稣正在教导人的时候，文士和法利赛人把一个妇人带到祂面前，控告她犯了奸淫罪，并对祂说：“夫子，……摩西在律法上吩咐我们把这样的妇人用石头打死。祢说该把她怎么样呢？他们说这话，乃试探耶稣，要得着告祂的把柄。耶稣却弯着腰，用指头在地上画字”（约8:4-6）。{1Red 95.3}[174]
§366 While Jesus was engaged in teaching, the scribes and Pharisees brought to him a woman whom they accused of the sin of adultery, and said to him, Master, “now Moses in the law commanded us that such should be stoned; but what sayest thou? This they said, tempting him, that they might have to accuse him. But Jesus stooped down, and with his finger wrote on the ground, as though he heard them not.”?{1Red 95.3}[174]
§367 文士和法利赛人曾一致同意把这事带到耶稣面前，以为无论祂怎样判决，他们总可以找出把柄来控告祂，定祂的罪。如果祂宣告这妇人无罪，他们就会告祂轻视摩西的律法，因此定祂的罪；如果祂宣布她犯了当死的罪，他们就会到罗马人那里去告祂是一个煽动暴乱和擅自取代罗马独有政权的人。但耶稣很清楚他们把这事带到祂面前的目的；祂了解他们内心的秘密，也知道祂面前的每一个人的品格和生活史。祂似乎对法利赛人的问题不感兴趣，当他们对祂讲论并催促祂的时候，祂却弯着腰，用指头随意地在地上写字。{1Red 95.4}[175]
§368 The scribes and Pharisees had agreed to bring this case before Jesus, thinking that whatever decision he made in regard to it, they would therein find occasion to accuse and condemn him. If he should acquit the woman, they would accuse him of despising the law of Moses, and condemn him on that account; and if he should declare that she was guilty of death, they would accuse him to the Romans as one who was stirring?up sedition and assuming authority which alone belonged to them. But Jesus well knew for what purpose this case had been brought to him; he read the secrets of their hearts, and knew the character and life-history of every man in his presence. He seemed indifferent to the question of the Pharisees, and while they were talking and pressing about him, he stooped and wrote carelessly with his finger in the sand.?{1Red 95.4}[175]
§369 耶稣做这事虽然不像显然计划好的，却用清晰的文字在地上划出了那些控告这妇人之人具体的罪恶，从最年长的开始，直到最年幼的。法利赛人终于对耶稣漠不关心的态度和祂迟迟不判断摆在祂面前的问题感到不耐烦，便走近一些，一定要祂注意这事。可是他们的视线落在所写的字上，就恐惧惊诧起来。众人看见他们表情突变，就挤上前来，要知道他们这样惊讶羞愧的原因是什么。许多这样聚集在周围的人也读到了这些控告者所犯隐密罪恶的记录。{1Red 96.1}[176]
§370 Although doing this without apparent design, Jesus was tracing on the ground, in legible characters, the particular sins of which the woman’s accusers were guilty, beginning with the eldest and ending with the youngest. At length the Pharisees become impatient at the indifference of Jesus, and his delay in deciding the question before him, and drew nearer, urging the matter. But as their eyes fell upon the words written in the sand, fear and surprise took possession of them. The people, looking on, saw their countenances suddenly change, and pressed forward to discover what they were regarding with such an expression of astonishment and shame. Many of those who thus gathered round also read the record of hidden sin inscribed against these accusers of another.?{1Red 96.1}[176]
§371 然后耶稣“就直起腰来，对他们说：你们中间谁是没有罪的，谁就可以先拿石头打她。于是又弯着腰，用指头在地上画字”（约8:7,8）。控告者们看出耶稣不仅知道他们以往罪恶的秘密，还熟悉他们把这个案件带到祂面前的目的，且以祂无比的智慧挫败了他们所处心积虑制定的计划。他们便恐怕耶稣会向所有在场的人揭露他们的罪行，所以“他们听见这话，就从老到少，一个一个的都出去了，只剩下耶稣一人，还有那妇人仍然站在当中”（约8:9）。{1Red 96.2}[177]
§372 Then Jesus “lifted up himself, and said unto them, He that is without sin among you, let him first cast a stone at her. And again he stooped down, and wrote on the ground.” The accusers saw that Jesus not only knew the secrets of their past sins, but was acquainted with their purpose in bringing this case before him, and had in his matchless wisdom defeated their deeply laid scheme. They now became fearful lest Jesus?would expose their guilt to all present, and they therefore “being convicted by their own conscience, went out one by one, beginning at the eldest, even unto the last; and Jesus was left alone, and the woman standing in the midst.”?{1Red 96.2}[177]
§373 这个受良心谴责的妇人战兢羞耻地站在祂面前，那些控告她的人个个都比她更有罪。法利赛人心虚地惊惶失措，匆匆离开基督面前之后，耶稣站起来，望着妇人说：“妇人，那些人在哪里呢？没有人定你的罪吗？她说，主啊，没有。耶稣说，我也不定你的罪，去罢，从此不要再犯罪了”（约8:10,11）。{1Red 97.1}[178]
§374 There was not one of her accusers but was more guilty than the conscience-stricken woman who stood trembling with shame before him. After the Pharisees had hastily left the presence of Christ, in their guilty consternation, he arose and looked upon the woman, saying, “Woman, where are those thine accusers? hath no man condemned thee? She said, No man, Lord. And Jesus said unto her, Neither do I condemn thee. Go, and sin no more.”?{1Red 97.1}[178]
§375 耶稣虽然并不掩饰罪恶，也不减轻人对罪恶的感觉，但祂来并不是要定人的罪，而是要引导罪人得永生。世人对于这个走迷了路的妇人，只知鄙视和侮慢，但纯洁神圣的耶稣却屈尊对她说安慰鼓励的话以改革她的人生。祂的工作不是要声讨犯罪的人，而是要抵达人类祸患和堕落的深渊，提起堕落有罪的人，并且吩咐战兢悔罪的人“不要再犯罪了。”当那个妇人站在耶稣面前，在法利赛人的控告和极大的罪恶感之下畏缩时，她知道自己的生命处于紧要关头，耶稣的一句话就会加增众人的愤慨，他们就会立刻用石头打死她。{1Red 97.2}[179]
§376 Jesus did not palliate sin nor lessen the sense of crime; but he came not to condemn; he came to lead the sinner to eternal life. The world looked upon this erring woman as one to be slighted and scorned; but the pure and holy Jesus stooped to address her with words of comfort, encouraging her to reform her life. Instead of to condemn the guilty, his work was to reach into the very depths of human woe and degradation, lift up the debased and sinful, and bid the trembling penitent to “sin no more.” When the woman stood before Jesus, cowering under the accusation of the Pharisees and a sense of the enormity of her crime, she knew that her life was trembling in the balance, and that a word from Jesus would add fuel to the indignation of the crowd, so that they would immediately stone her to death.?{1Red 97.2}[179]
§377 她的双眼在基督平静敏锐的眼光之下低垂下来。她既羞愧难堪，就不敢看那圣洁的面容。她这样站着等候判决临身时，耳中听到的令人惊讶的话语不仅救她脱离了控告她的人，而且把他们赶走了，使他们认识到他们比她更有罪。他们走了之后，她就听到了悲哀严肃的话语：“我也不定你的罪，去吧，从此不要再犯罪了。”于是她的心因痛悔的忧伤而融化了；她满怀着对她的拯救者的感激，俯伏在耶稣脚前，声泪俱下地哭诉她心中的感动，痛哭流涕地认她的罪。{1Red 97.3}[180]
§378 Her eyes droop before the calm and searching glance of Christ. Stricken with shame, she is?unable to look upon that holy countenance. As she thus stands waiting for sentence to be passed upon her, the words fall upon her astonished ears that not only deliver her from her accusers, but send them away convicted of greater crimes than hers. After they are gone, she hears the mournfully solemn words: “Neither do I condemn thee. Go, and sin no more.” Her heart melts with penitential grief; and, with gratitude to her Deliverer, she bows at the feet of Jesus, sobbing out in broken accents the emotions of her heart, and confessing her sins with bitter tears.?{1Red 97.3}[180]
§379 这是那受试探堕落之人新生的开始，就是纯洁和平、效忠上帝之生活的开始。耶稣救拔这个女子过上清白的生活，实在是行了一件比医治身体上最可怕的疾病更大的事；祂治好了那能致人于永死的心灵的疾病。这悔改的妇人成了耶稣一个最坚定的朋友。她以自我牺牲的爱与崇拜来报答耶稣的赦免和同情。后来，当她悲痛地站在十字架下，看到她的主脸上垂死的极大痛苦，听到祂痛苦的呼喊时，她的心再度被刺透；因为她知道这牺牲是由于罪的缘故；而她作为一个曾犯大罪而促使上帝的儿子遭受这种极度痛苦之人的责任，似乎实在很重。她感到那些刺透救主身体的剧痛是为了她；从祂伤口流出的血是要涂抹她罪恶的记录；从祂将死的双唇脱出的呻吟声是由她的罪过引起的。她的心便因一种无法形容的悲伤而疼痛，她感到舍己赎罪的一生只不过是以这种无限的代价为她买来的生命之恩的一点微不足道的补偿。{1Red 98.1}[181]
§380 This was the beginning of a new life to this tempted, fallen soul, a life of purity and peace, devoted to the service of God. In raising this woman to a life of virtue, Jesus performed a greater act than that of healing the most grievous bodily malady; he cured the sickness of the soul which is unto death everlasting. This penitent woman became one of the firmest friends of Jesus. She repaid his forgiveness and compassion, with a self-sacrificing love and worship. Afterward, when she stood sorrow-stricken at the foot of the cross, and saw the dying agony on the face of her Lord, and heard his bitter cry, her soul was pierced afresh; for she knew that this sacrifice was on account of sin; and her responsibility as one whose deep guilt had helped to bring about this anguish of the Son of God, seemed very heavy indeed. She felt that those pangs which pierced the Saviour’s frame were for her; the blood that flowed from his wounds was to blot out her record of sin; the groans which escaped from his dying lips were caused by her transgression. Her heart ached with a sorrow?past all expression, and she felt that a life of self-abnegating atonement would poorly compensate for the gift of life, purchased for her at such an infinite price.?{1Red 98.1}[181]
§381 在耶稣赦免这个妇人并鼓励她过高尚生活的这一件事上，祂的品德以完全公义的荣美照耀出来。毫无罪污的主，怜恤这罪人的软弱，向她伸出援助的手。当自以为义假冒为善的法利赛人谴责她，喧嚣的群众要用石头打死她，这个战兢的受害者也等候受死的时候，罪人的良友耶稣却嘱咐她说：“去吧，从此不要再犯罪了。” {1Red 99.1}[182]
§382 In his act of pardoning, and encouraging this fallen woman to live a better life, the character of Jesus shines forth in the beauty of a perfect righteousness. Knowing not the taint of sin himself, he pities the weakness of the erring one, and reaches to her a helping hand. While the self-righteous and hypocritical Pharisees denounce, and the tumultuous crowd is ready to stone and slay, and the trembling victim waits for death—Jesus, the Friend of sinners, bids her, “Go, and sin no more.”?{1Red 99.1}[182]
§383 看见人犯错误而冷漠地转眼不睬，任凭他们一直堕落下去，这决不是真正跟从基督之人的作风。基督化的爱不轻易责备人，而敏于觉察他人悔改之意，随时饶恕人，勉励人，引领彷徨歧途的人走在正直的路上，并保守他不偏离正道。{1Red 99.2}[183]
§384 It is not the true follower of Christ who turns from the erring with cold, averted eyes, leaving them unrestrained to pursue their downward course. Christian charity is slow to censure, quick to detect penitence, ready to forgive, to encourage, to set the wanderer in the path of virtue, and stay his feet therein.?{1Red 99.2}[183]
§385 耶稣在这个场合显出的保护祂自己脱离了敌人诡计的智慧，祂所赐给他们祂知道他们生活隐秘的证据，以及祂使每一个谋求消灭祂之人有罪的良心深深知罪，乃是祂神圣品格的充分证据。耶稣在这个场面中还教导了另一个重要的教训：那些喜好控告他人，敏于觉察别人的错误，热心于审判他人的人，往往自己的生活比他们所控告的人更有罪。许多看到这整件事的人，都蒙引导将耶稣的宽恕怜悯与不知道怜悯的法利赛人无情的精神相比较；他们就转向慈怜的救主，认祂是引导悔改的罪人进入和平与安全之境的人。{1Red 99.3}[184]
§386 The wisdom displayed by Jesus on this occasion, in defending himself against the designs of his enemies, and the evidence which he gave them that he knew the hidden secrets of their lives, the conviction that he pressed home upon the guilty consciences of the very men who were seeking to destroy him, were sufficient evidence of his divine character. Jesus also taught another important lesson in this scene: That those who are ever forward to accuse others, quick to detect them in wrong, and zealous that they should be brought to justice, are often guiltier in their own lives than those whom they accuse. Many who?beheld the whole scene were led to compare the pardoning compassion of Jesus with the unrelenting spirit of the Pharisees, to whom mercy was a stranger; and they turned to the pitying Saviour as unto One who would lead the repentant sinner into peace and security.?{1Red 99.3}[184]
§387 “耶稣又对众人说，我是世界的光，跟从我的，就不在黑暗里走，必要得着生命的光”（约8:12）。耶稣在祂与堕落人类的关系中，曾把自己描绘为活水的泉源，凡口喝的人都可以来喝。圣殿中的灿烂灯光曾照亮整个耶路撒冷，而今祂用这些光形容祂与世人的关系。祂用清晰而激动人心的语调宣布：“我是世界的光。”圣殿中灿烂的灯光怎样照亮全城，那属灵之光的源头基督，也必怎样照亮卧在罪恶中的世界的黑暗。祂的仪态十分感人，祂的话语带有极重的真理，使许多在场的人深信祂的确是上帝的儿子。但法利赛人却总是准备反驳祂，控告祂自尊自大，说：“祢是为自己作见证，祢的见证不真”（约8:13）。耶稣在回答他们的反对时重申了祂神圣的使命：{1Red 100.1}[185]
§388 “Then spake Jesus again unto them, saying, I am the light of the world; he that followeth me shall not walk in darkness, but shall have the light of my life.” Jesus had represented himself, in his relation to fallen man, as a fountain of living water, to which all who thirst may come and drink. The brilliant lights in the temple illuminated all Jerusalem, and he now used these lights to represent his relation to the world. In clear and thrilling tones he declared: “I am the light of the world.” As the radiant lamps of the temple lit up the whole city, so Christ, the source of spiritual light, illuminated the darkness of a world lying in sin. His manner was so impressive, and his words carried with them such a weight of truth, that many were there convicted that he was indeed the Son of God. But the Pharisees, ever ready to contradict him, accused him of egotism, saying, “Thou bearest record of thyself; thy record is not true.” Jesus, answering their objections, asserted again his divine commission:—?{1Red 100.1}[185]
§389 “我虽然为自己作见证，我的见证还是真的；因我知道我从哪里来，往哪里去；你们却不知道我从哪里来，往哪里去”（约8:14）。他们不知道祂神圣的品格和使命，因为他们没有查考关于弥赛亚的预言，那原是他们有特权也有责任去做的。他们与上帝和天国毫无联络，所以他们就不理解救世主的工作。他们虽然得了耶稣就是那位救主的最令人信服的证据，却不肯敞开心门去理解。他们起先就刻意反对祂，不肯相信关于祂神性的最有力的证据，结果，他们的心就变得越来越刚硬，直到坚决不信也不接受祂。{1Red 100.2}[186]
§390 “Though I bear record of myself, yet my record is true; for I know whence I came, and whither I go; but ye cannot tell whence I come and whither I go.” They were ignorant of his divine character and mission because they had not searched the prophecies concerning the Messiah, as it was their privilege and duty to do. They?had no connection with God and Heaven, and therefore did not comprehend the work of the Saviour of the world, and, though they had received the most convincing evidence that Jesus was that Saviour, yet they refused to open their minds to understand. At first they had set their hearts against him, and refused to believe the strongest proof of his divinity, and, as a consequence, their hearts had grown harder until they were determined not to believe nor accept him.?{1Red 100.2}[186]
§391 “你们是凭肉身判断人，我却不判断人。就是判断人，我的判断也是真的；因为不是我独自在这里，还有差我来的父与我同在”（约8:15,16）。祂就这样宣布祂是上帝所差来的，要做祂的工作。祂并没有与祭司或官长商量祂要采取的做法；因为祂的使命来自最高的权威，就是宇宙的创造主。耶稣履行祂的神圣职责，教导百姓，解救受苦的人，赦免罪恶，洁净圣殿，就是祂父的家，将亵渎圣殿的人赶出了它的大门；祂曾谴责法利赛人假冒为善的生活，责备他们隐密的罪恶；这一切祂都是在祂天父的指示之下做的。因此他们就恨祂，想要杀了祂。耶稣对他们说：“你们是从下头来的，我是从上头来的；你们是属这世界的，我不是属这世界的”（约8:23）。{1Red 101.1}[187]
§392 “Ye judge after the flesh; I judge no man. And yet, if I judge, my judgment is true; for I am not alone, but I and the Father that sent me.” Thus he declared that he was sent of God, to do his work. He had not consulted with priests nor rulers as to the course he was to pursue; for his commission was from the highest authority, even the Creator of the universe. Jesus, in his sacred office, had taught the people, had relieved suffering, had forgiven sin, and had cleansed the temple, which was his Father’s house, and driven out its desecraters from its sacred portals; he had condemned the hypocritical lives of the Pharisees, and reproved their hidden sins; and in all this he had acted under the instruction of his Heavenly Father. For this reason they hated him and sought to kill him. Jesus declared to them: “Ye are from beneath; I am from above. Ye are of this world; I am not of this world.”?{1Red 101.1}[187]
§393 “你们举起人子以后，必知道我是基督，并且知道我没有一件事是凭着自己做的。我说这些话乃是照着父所教训我的。”“那差我来的是与我同在；祂没有撇下我独自在这里，因为我常做祂所喜悦的事”（约8:28,29）。这些话是以激动人心的能力说的，一时封住了法利赛人的嘴，并使许多专心听讲的人与耶稣联合，相信祂是上帝的儿子。祂对这些信祂的人说：“你们若常常遵守我的道，就真是我的门徒，你们必晓得真理，真理必叫你们得以自由。”但对那些拒绝祂的法利赛人，和那些硬着心肠反对祂的人，祂宣布：“我要去了，你们要找我，并且你们要死在罪中。我所去的地方，你们不能到”（约8:31,32,21）。{1Red 101.2}[188]
§394 “When ye have lifted up the Son of Man, then shall ye know that I am he, and that I do nothing of myself, but as my Father hath taught me.” “And he that sent me is with me; the Father hath not left me alone; for I do always?those things that please him.” These words were spoken with thrilling power, and, for the time, closed the lips of the Pharisees, and caused many of those who listened with attentive minds to unite with Jesus, believing him to be the Son [of] God. To these believing ones he said, “If ye continue in my word, then are ye my disciples indeed. And ye shall know the truth, and the truth shall make you free.” But to the Pharisees who rejected him, and who hardened their hearts against him, he declared: “I go my way, and ye shall seek me, and shall die in your sins; whither I go, ye cannot come.”?{1Red 101.2}[188]
§395 然而法利赛人却接过祂对那些信祂的人所说的话，评论说：“我们是亚伯拉罕的后裔，从来没有作过谁的奴仆。你怎么说‘你们必得自由’呢”（约8:33）？耶稣看着这些人，——这些不信和苦毒的恶意的奴仆，他们的思想喜爱报复，——回答他们说：“我实实在在地告诉你们，所有犯罪的就是罪的奴仆”（约8:34）。他们是处在最恶劣的奴役中，被邪恶的精神统治着。耶稣向他们宣布，他们若真是亚伯拉罕的子孙，并且过了顺从上帝的生活，就不会设法杀害一位正在讲说上帝所赐给祂的真理之人了。这不是在做他们所称为他们的父的亚伯拉罕的工作。{1Red 102.1}[189]
§396 But the Pharisees took up his words, addressed to those who believed, and commented upon them, saying, “We be Abraham’s seed, and were never in bondage to any man; how sayest thou, Ye shall be made free?” Jesus looked upon these men,—the slaves of unbelief and bitter malice, whose thoughts were bent upon revenge,—and answered them, “Verily, verily, I say unto you, Whosoever committeth sin, is the servant of sin.” They were in the worst of bondage, ruled by the spirit of evil. Jesus declared to them that if they were the true children of Abraham, and lived in obedience to God, they would not seek to kill one who was speaking the truth that was given him of God. This was not doing the works of Abraham, whom they claimed as their father.?{1Red 102.1}[189]
§397 耶稣以惊人的强调语气否认犹太人在效法亚伯拉罕的榜样。祂说：“你们是行你们父所行的事”（约8:41）。法利赛人有几分理解了祂的意思，就说：“我们不是从淫乱生的；我们只有一位父，就是上帝”（约8:41）。但耶稣却回答他们说：“倘若上帝是你们的父，你们就必爱我；因为我本是出于上帝，也是从上帝而来，并不是由着自己来，乃是祂差我来”（约8:42）。法利赛人已转离上帝，拒绝承认祂的儿子。他们的心思若是一直向上帝的爱敞开，他们原会承认救主是祂所差到世上的。耶稣勇敢地揭露了他们不可救药的状况：{1Red 102.2}[190]
§398 Jesus, with startling emphasis, denied that the Jews were following the example of Abraham. Said he, “Ye do the deeds of your father.” The Pharisees, partly comprehending his meaning, said, “We be not born of fornication; we have?one Father, even God.” But Jesus answered them: “If God were your Father, ye would love me; for I proceeded forth and came from God; neither came I of myself, but he sent me.” The Pharisees had turned from God, and refused to recognize his Son. If their minds had been open to the love of God, they would have acknowledged the Saviour who was sent to the world by him. Jesus boldly revealed their desperate condition:—?{1Red 102.2}[190]
§399 “你们是出于你们的父魔鬼，你们父的私欲你们偏要行。他从起初是杀人的，不守真理，因他心里没有真理。他说谎是出于自己；因他本来是说谎的，也是说谎之人的父。我将真理告诉你们，你们就因此不信我”（约8:44,45）。耶稣悲伤哀婉地说了这些话，因为祂了解这些人所陷入的可怕状况。但祂的敌人们听了却有抑制不住的愤怒；尽管祂有威严的仪态，祂所说的真理也分量极重，却无力把握住他们。耶稣继续将他们的状况和他们自称为其子孙的亚伯拉罕的状况作出鲜明的对比：{1Red 103.1}[191]
§400 “Ye are of your father the devil, and the lusts of your father ye will do. He was a murderer from the beginning, and abode not in the truth, because there is no truth in him. When he speaketh a lie, he speaketh of his own; for he is a liar, and the father of it. And because I tell you the truth, ye believe me not.” These words were spoken with sorrowful pathos, as Jesus realized the terrible condition into which these men had fallen. But his enemies heard him with uncontrollable anger; although his majestic bearing, and the mighty weight of the truths he uttered, held them powerless. Jesus continued to draw the sharp contrast between their position and that of Abraham, whose children they claimed to be:—?{1Red 103.1}[191]
§401 “你们的祖宗亚伯拉罕欢欢喜喜地仰望我的日子，既看见了就快乐”（约8:56）。犹太人怀疑不信地听着这个声明，轻蔑地说：“你还没有五十岁，岂见过亚伯拉罕呢？”耶稣以一种使他们有罪的心灵感到一阵确信的崇高尊严回答说：“我实实在在地告诉你们，还没有亚伯拉罕就有了我”（约8:57,58）。众民顿时静默无声，因为他们的心思开始明白这些话重大可怕的意义。但法利赛人很快回过神来，脱离了祂话语的影响。他们既担心这些话语对百姓的影响，就开始引起一阵喧嚣，骂祂是一个亵渎的人。“于是他们拿石头要打祂；耶稣却躲藏，从殿里出去了”（约8:59）。{1Red 103.2}[192]
§402 “Your father Abraham rejoiced to see my day; and he saw it, and was glad.” The Jews listened incredulously to this assertion, and said, sneeringly, “Thou art not yet fifty years old, and hast thou seen Abraham?” Jesus, with a lofty dignity that sent a thrill of conviction through their guilty souls, answered, “Verily, verily, I say unto you, Before Abraham was, I am.” For a moment, silence fell upon all the people, as the?grand and awful import of these words dawned upon their minds. But the Pharisees, speedily recovering from the influence of his words, and fearing their effect upon the people, commenced to create an uproar, railing at him as a blasphemer. “Then took they up stones to cast at him; but Jesus hid himself, and went out of the temple, going through the midst of them, and so passed by.”?{1Red 103.2}[192]
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