第136篇		Paper 136
洗礼和四十天		Baptism and the Forty Days
136:0.1 (1509.1) 在公众对约翰布道之兴趣达到顶峰以及巴勒斯坦犹太人正急切寻求弥赛亚现身之时，耶稣开始了他的公众工作。约翰和耶稣之间有一种极大的对比。约翰是一位热情而又诚挚的工作者，但耶稣却是一位平静而又快乐的劳动者；在他一生当中，他仅有几次是非常匆忙的。耶稣对于这个世界来说是一种令人欣慰的慰藉，有点属于一个榜样；约翰很难是一种慰藉，或是一个榜样。他宣扬了天国，但却很难进入其中而来的快乐。尽管耶稣将约翰说成旧时等次先知中最伟大的，但他还说过，那些看到崭新道路之伟大光明并籍此进入天国的人当中极少数确实比约翰更伟大。		136:0.1 (1509.1) JESUS began his public work at the height of the popular interest in John’s preaching and at a time when the Jewish people of Palestine were eagerly looking for the appearance of the Messiah. There was a great contrast between John and Jesus. John was an eager and earnest worker, but Jesus was a calm and happy laborer; only a few times in his entire life was he ever in a hurry. Jesus was a comforting consolation to the world and somewhat of an example; John was hardly a comfort or an example. He preached the kingdom of heaven but hardly entered into the happiness thereof. Though Jesus spoke of John as the greatest of the prophets of the old order, he also said that the least of those who saw the great light of the new way and entered thereby into the kingdom of heaven was indeed greater than John.
136:0.2 (1509.2) 当约翰宣扬即将到来的王国时，他讯息的重负是：忏悔！从即将到来之天谴中逃离。当耶稣开始布道时，仍保留了对悔改的劝诫，但这样一个讯息总是紧随以福音，即新王国之喜悦和自由的好消息。		136:0.2 (1509.2) When John preached the coming kingdom, the burden of his message was: Repent! flee from the wrath to come. When Jesus began to preach, there remained the exhortation to repentance, but such a message was always followed by the gospel, the good tidings of the joy and liberty of the new kingdom.
1. 期盼的弥赛亚之概念 ^top		1. Concepts of the Expected Messiah ^top
136:1.1 (1509.3) 犹太人怀有许多关于这个期盼之拯救者的观念，这些不同的弥赛亚教导学派中的每一个，都能指向希伯来圣经中的陈述作为他们论点的证据。一般来说，犹太人视他们的民族历史始于亚伯拉罕，并以弥赛亚和神之王国所在的新时代而告终。在较早期，他们将这个拯救者设想为“上主的仆人”，之后设想为“人子”，再后来，有些人甚至走得更远，乃至称弥赛亚为“神子”。但无论他是被称为“亚伯拉罕的子孙”，还是“大卫的子孙”，所有人都同意他就是弥赛亚，即“受膏者”。就这样，这个概念从“上主的仆人”演变到“大卫的子孙”、“人子”和“神子”。		136:1.1 (1509.3) The Jews entertained many ideas about the expected deliverer, and each of these different schools of Messianic teaching was able to point to statements in the Hebrew scriptures as proof of their contentions. In a general way, the Jews regarded their national history as beginning with Abraham and culminating in the Messiah and the new age of the kingdom of God. In earlier times they had envisaged this deliverer as “the servant of the Lord,” then as “the Son of Man,” while latterly some even went so far as to refer to the Messiah as the “Son of God.” But no matter whether he was called the “seed of Abraham” or “the son of David,” all were agreed that he was to be the Messiah, the “anointed one.” Thus did the concept evolve from the “servant of the Lord” to the “son of David,” “Son of Man,” and “Son of God.”
136:1.2 (1509.4) 在约翰和耶稣的日子里，更为博学的犹太人已发展出了一种作为完美化的、有代表性的以色列人而到来的弥赛亚观念，作为“上主的仆人”，在他身中结合了先知、祭司和国王的官职。		136:1.2 (1509.4) In the days of John and Jesus the more learned Jews had developed an idea of the coming Messiah as the perfected and representative Israelite, combining in himself as the “servant of the Lord” the threefold office of prophet, priest, and king.
136:1.3 (1509.5) 犹太人虔诚地相信，因为摩西已经通过不可思议的奇迹将他们父辈从埃及人的奴役中解脱出来，即将到来的弥赛亚也会通过甚至更伟大的力量奇迹和种族胜利奇观，将犹太人从罗马人的支配中解脱出来。拉比们从圣经中将近五百段经文收集到了一起，尽管它们有明显的矛盾，但他们仍断言这些是对即将到来弥赛亚的预示。在所有这些关于时间、手段和职能的细节中间，他们几近忽视了应许弥赛亚的人格。他们正在寻求一种对犹太民族荣耀的复兴 -- 即以色列的世间抬升 -- 而非对这个世界的拯救。因此显而易见的是，拿撒勒的耶稣永远无法满足犹太人心中这个物质性弥赛亚的概念。假如他们从不同角度看待这些先知性表达，那么他们许多有名的弥赛亚预言将会非常自然地令他们的心智准备好，将耶稣承认为一个时代的终结者和一个崭新的、对所有民族充满仁慈和拯救的更好天命时代的开创者。		136:1.3 (1509.5) The Jews devoutly believed that, as Moses had delivered their fathers from Egyptian bondage by miraculous wonders, so would the coming Messiah deliver the Jewish people from Roman domination by even greater miracles of power and marvels of racial triumph. The rabbis had gathered together almost five hundred passages from the Scriptures which, notwithstanding their apparent contradictions, they averred were prophetic of the coming Messiah. And amidst all these details of time, technique, and function, they almost completely lost sight of the personality of the promised Messiah. They were looking for a restoration of Jewish national glory—Israel’s temporal exaltation—rather than for the salvation of the world. It therefore becomes evident that Jesus of Nazareth could never satisfy this materialistic Messianic concept of the Jewish mind. Many of their reputed Messianic predictions, had they but viewed these prophetic utterances in a different light, would have very naturally prepared their minds for a recognition of Jesus as the terminator of one age and the inaugurator of a new and better dispensation of mercy and salvation for all nations.
136:1.4 (1510.1) 犹太人被培养相信舍吉拿的教义。不过神之临在的这一有名象征物，却不会在圣殿中得以看到。他们相信弥赛亚的到来会引发它的复兴。他们对于种族罪恶和所谓的人之邪恶本质持有令人困惑的观念。有些人教导亚当的罪恶诅咒了人类，并教导弥赛亚会解除这一诅咒并令人恢复神的恩宠。其他人则教导，神在创造人的过程中，已将善恶两种本性放入其存在中；当他观察到这一安排的运作时，他“极为失望”，“他后悔他以此方式造了人”。那些教导这的人相信，弥赛亚之所以要前来，是为了把人类从这些固有的邪恶本质中解救出来。		136:1.4 (1510.1) The Jews had been brought up to believe in the doctrine of the Shekinah. But this reputed symbol of the Divine Presence was not to be seen in the temple. They believed that the coming of the Messiah would effect its restoration. They held confusing ideas about racial sin and the supposed evil nature of man. Some taught that Adam’s sin had cursed the human race, and that the Messiah would remove this curse and restore man to divine favor. Others taught that God, in creating man, had put into his being both good and evil natures; that when he observed the outworking of this arrangement, he was greatly disappointed, and that “He repented that he had thus made man.” And those who taught this believed that the Messiah was to come in order to redeem man from this inherent evil nature.
136:1.5 (1510.2) 大多犹太人相信，他们继续在罗马人统治下受折磨，是由于他们的民族罪恶，以及由于外邦人改宗教信仰者的半信半疑。犹太民族未全心悔改；因此弥赛亚延迟了他的到来。关于忏悔，有许多谈论；因此，约翰的布道“悔改并受洗吧，因为天国近在咫尺”才有如此强大和即刻的吸引力。天国对于任何一个虔诚的犹太人只能意味着一件事：即弥赛亚的到来。		136:1.5 (1510.2) The majority of the Jews believed that they continued to languish under Roman rule because of their national sins and because of the halfheartedness of the gentile proselytes. The Jewish nation had not wholeheartedly repented; therefore did the Messiah delay his coming. There was much talk about repentance; wherefore the mighty and immediate appeal of John’s preaching, “Repent and be baptized, for the kingdom of heaven is at hand.” And the kingdom of heaven could mean only one thing to any devout Jew: The coming of the Messiah.
136:1.6 (1510.3) 迈克尔的赠与有一个特色对犹太人的弥赛亚概念是完全陌生的，那就是人性与神性两种本质的合一。犹太人多方面将弥赛亚设想为完美化的人、超人甚至设想为神性的，但他们却从未怀有人性与神性合一的概念。这是耶稣早期门徒的大绊脚石。他们将人类的弥赛亚概念理解为大卫的子孙，正如较早的先知们所提出的；理解为人子，即但以理以及某些后来先知们所提的超人类观念；甚至理解为神子，正如《以诺之书》的作者及其同辈们所描述的；但他们从未有一刻怀有人性和神性两种本质在一个世上人格体中合一的真正概念。造物者与受造物之形化身之前，从未被启示出来。它仅在耶稣身上被启示出来；这个世界对这种事一无所知，直到这位造物之子得成肉身，并居于该域凡人中间。		136:1.6 (1510.3) There was one feature of the bestowal of Michael which was utterly foreign to the Jewish conception of the Messiah, and that was the union of the two natures, the human and the divine. The Jews had variously conceived of the Messiah as perfected human, superhuman, and even as divine, but they never entertained the concept of the union of the human and the divine. And this was the great stumbling block of Jesus’ early disciples. They grasped the human concept of the Messiah as the son of David, as presented by the earlier prophets; as the Son of Man, the superhuman idea of Daniel and some of the later prophets; and even as the Son of God, as depicted by the author of the Book of Enoch and by certain of his contemporaries; but never had they for a single moment entertained the true concept of the union in one earth personality of the two natures, the human and the divine. The incarnation of the Creator in the form of the creature had not been revealed beforehand. It was revealed only in Jesus; the world knew nothing of such things until the Creator Son was made flesh and dwelt among the mortals of the realm.
2. 耶稣的洗礼 ^top		2. The Baptism of Jesus ^top
136:2.1 (1510.4) 耶稣在约翰布道之顶峰受洗，此时巴勒斯坦怀着对他讯息 -- “神之王国近在咫尺”的期待，而被点燃了，此时所有犹太人都忙于严肃庄重的自省。犹太人的种族团结感非常深刻。犹太人不仅相信父亲的罪恶或许会使他的孩子痛苦，而且他们还坚定相信一个个人的罪恶或许会诅咒这个民族。相应地，并非所有受约翰洗礼的人都是自身犯了约翰所谴责的特定罪恶。许多虔诚的灵魂受约翰洗礼，是为了以色列之利益。他们害怕唯恐他们身上的某个无知之罪或许会延迟弥赛亚的到来。他们觉得自己属于一个受罪疚和罪恶所诅咒的民族，他们将自身献出受洗，以致他们或许凭借这么做显现种族赎罪的果实。因此显而易见，耶稣绝非将约翰的洗礼接受为一种悔改仪式，或是为了罪的赦免。在接受约翰用双手洗礼的过程中，耶稣仅是以许多虔诚的以色列人为榜样。		136:2.1 (1510.4) Jesus was baptized at the very height of John’s preaching when Palestine was aflame with the expectancy of his message—“the kingdom of God is at hand”—when all Jewry was engaged in serious and solemn self-examination. The Jewish sense of racial solidarity was very profound. The Jews not only believed that the sins of the father might afflict his children, but they firmly believed that the sin of one individual might curse the nation. Accordingly, not all who submitted to John’s baptism regarded themselves as being guilty of the specific sins which John denounced. Many devout souls were baptized by John for the good of Israel. They feared lest some sin of ignorance on their part might delay the coming of the Messiah. They felt themselves to belong to a guilty and sin-cursed nation, and they presented themselves for baptism that they might by so doing manifest fruits of race penitence. It is therefore evident that Jesus in no sense received John’s baptism as a rite of repentance or for the remission of sins. In accepting baptism at the hands of John, Jesus was only following the example of many pious Israelites.
136:2.2 (1511.1) 当拿撒勒的耶稣走下到约旦河中受洗时，他是已在所有涉及对心智征服和与属灵自我认同所有事务中达至人类进化扬升顶峰的一个该域凡人。在那天，他作为时空进化世界的一个完美化凡人站在约旦河中。耶稣的凡人心智与内驻属灵调整者、即他天堂之父的神性赠与之间，已经建立了一种完美的同步和全面的交流。除了耶稣的调整者之前曾通过类似的内驻于另外一个以凡人肉身之形化身的超人类、玛可文塔•麦基洗德以为这次特殊使命做好准备以外，自从迈克尔上升至他宇宙的头领地位以来，这样的调整者内驻于所有生活在玉苒厦(Urantia)的正常人当中。		136:2.2 (1511.1) When Jesus of Nazareth went down into the Jordan to be baptized, he was a mortal of the realm who had attained the pinnacle of human evolutionary ascension in all matters related to the conquest of mind and to self-identification with the spirit. He stood in the Jordan that day a perfected mortal of the evolutionary worlds of time and space. Perfect synchrony and full communication had become established between the mortal mind of Jesus and the indwelling spirit Adjuster, the divine gift of his Father in Paradise. And just such an Adjuster indwells all normal beings living on Urantia since the ascension of Michael to the headship of his universe, except that Jesus’ Adjuster had been previously prepared for this special mission by similarly indwelling another superhuman incarnated in the likeness of mortal flesh, Machiventa Melchizedek.
136:2.3 (1511.2) 通常，当一个该域凡人达到这样高的人格完美化水平时，会发生那些初步的灵性提升现象，它们也该凡人变成熟灵魂与其相伴神性调整者的最终融合而告终。在那天拿撒勒的耶稣与他两个弟弟要受约翰洗礼而走向约旦河时，这样一种变化看似如期发生在他的人格经历中。这一仪式就是他在玉苒厦(Urantia)上纯人类生活的最后一幕，许多超人类观察者期待见证这一调整者与他内驻心智的融合，但他们注定要遭受失望。某样更新乃至更伟大之事发生了。当约翰将手放在耶稣身上去给他施洗时，内驻的调整者最终离开了约书亚•本•约瑟夫的完美化人类灵魂。过了一会儿，这个神性实体便作为一个人格化的调整者以及整个内巴顿(Nebadon)地方宇宙其类首领而从神之圣都返回。就这样，耶稣观察他自身先前的神性之灵以人格化的形式逐渐降回到他身上。他听到这同一个具有天堂起源的属灵此时讲话了，说道，“这是我的爱子，我所喜悦的。”约翰和耶稣的两个弟弟一起，也听到了这些话语。站在水边的约翰门徒却并未听到这些话语，他们也未看到人格化调整者的显灵。只有耶稣的双眼看到了人格化的调整者。		136:2.3 (1511.2) Ordinarily, when a mortal of the realm attains such high levels of personality perfection, there occur those preliminary phenomena of spiritual elevation which terminate in eventual fusion of the matured soul of the mortal with its associated divine Adjuster. And such a change was apparently due to take place in the personality experience of Jesus of Nazareth on that very day when he went down into the Jordan with his two brothers to be baptized by John. This ceremony was the final act of his purely human life on Urantia, and many superhuman observers expected to witness the fusion of the Adjuster with its indwelt mind, but they were all destined to suffer disappointment. Something new and even greater occurred. As John laid his hands upon Jesus to baptize him, the indwelling Adjuster took final leave of the perfected human soul of Joshua ben Joseph. And in a few moments this divine entity returned from Divinington as a Personalized Adjuster and chief of his kind throughout the entire local universe of Nebadon. Thus did Jesus observe his own former divine spirit descending on its return to him in personalized form. And he heard this same spirit of Paradise origin now speak, saying, “This is my beloved Son in whom I am well pleased.” And John, with Jesus’ two brothers, also heard these words. John’s disciples, standing by the water’s edge, did not hear these words, neither did they see the apparition of the Personalized Adjuster. Only the eyes of Jesus beheld the Personalized Adjuster.
136:2.4 (1511.3) 当这个返回的、此时得到晋升的人格化调整者以此方式讲话之时，万籁俱寂。当四个人在水中逗留之时，耶稣抬头看着附近的调整者，祈祷道：“我在天上掌权的父亲，愿您的名字受尊崇。您的王国要到来了！愿您的意志行在地上，如同行在天上。”当他祈祷时，“天就开了”，人子看到了由此时人格化的调整者所呈现的、他自身在以凡人肉身之形来到世上之前所曾是的以及在化身生活本当结束时将会是的神子之视景。这一天界视景只可被耶稣看到。		136:2.4 (1511.3) When the returned and now exalted Personalized Adjuster had thus spoken, all was silence. And while the four of them tarried in the water, Jesus, looking up to the near-by Adjuster, prayed: “My Father who reigns in heaven, hallowed be your name. Your kingdom come! Your will be done on earth, even as it is in heaven.” When he had prayed, the “heavens were opened,” and the Son of Man saw the vision, presented by the now Personalized Adjuster, of himself as a Son of God as he was before he came to earth in the likeness of mortal flesh, and as he would be when the incarnated life should be finished. This heavenly vision was seen only by Jesus.
136:2.5 (1512.1) 约翰和耶稣听到的正是代表万有之父讲话的人格化调整者的声音，因为调整者来自、也如同天堂之父。在耶稣世上生活的余下部分，这个人格化的调整者在他所有劳作中都伴随着他；耶稣与这个受到晋升的调整者不断交融。		136:2.5 (1512.1) It was the voice of the Personalized Adjuster that John and Jesus heard, speaking in behalf of the Universal Father, for the Adjuster is of, and as, the Paradise Father. Throughout the remainder of Jesus’ earth life this Personalized Adjuster was associated with him in all his labors; Jesus was in constant communion with this exalted Adjuster.
136:2.6 (1512.2) 当耶稣受洗时，他未忏悔任何罪行；他未忏悔任何罪恶。他的洗礼是献身于履行天父意志的洗礼。在他洗礼时，他听到了他父亲的无误召唤、即从事他父事业的最终召唤，他也离开去往私下隐居四十天来仔细考虑这些多样的问题。在以此方式退隐一段时期、免于和他世间同伴进行活跃人格接触的过程中，耶稣如他在玉苒厦(Urantia)上过去那般，遵守一个扬升凡人与万有之父内心临在融合时在灵质性世界上所获得的程序。		136:2.6 (1512.2) When Jesus was baptized, he repented of no misdeeds; he made no confession of sin. His was the baptism of consecration to the performance of the will of the heavenly Father. At his baptism he heard the unmistakable call of his Father, the final summons to be about his Father’s business, and he went away into private seclusion for forty days to think over these manifold problems. In thus retiring for a season from active personality contact with his earthly associates, Jesus, as he was and on Urantia, was following the very procedure that obtains on the morontia worlds whenever an ascending mortal fuses with the inner presence of the Universal Father.
136:2.7 (1512.3) 洗礼这天结束了耶稣的纯人类生活。这位神之子已经找到了他的父，万有之父也找到了他化身的儿子，他们彼此交谈。		136:2.7 (1512.3) This day of baptism ended the purely human life of Jesus. The divine Son has found his Father, the Universal Father has found his incarnated Son, and they speak the one to the other.
136:2.8 (1512.4) （当耶稣受洗时，他几近三十一岁半。尽管路加说耶稣在提庇留•凯撒统治的第十五年受洗，由于奥古斯都死于公元14年，那本应是公元29年，但应被记起的是，提庇留在奥古斯都死前曾与奥古斯都是共治皇帝达两年半时间，前者在公元11年10月以他的名义铸币。因此他实际统治的第十五年正是公元26年这年，即耶稣的受洗之年。这也是本丢•彼拉多作为犹地亚总督开始其统治之年。）		136:2.8 (1512.4) (Jesus was almost thirty-one and one-half years old when he was baptized. While Luke says that Jesus was baptized in the fifteenth year of the reign of Tiberius Caesar, which would be a.d. 29 since Augustus died in a.d. 14, it should be recalled that Tiberius was coemperor with Augustus for two and one-half years before the death of Augustus, having had coins struck in his honor in October, a.d. 11. The fifteenth year of his actual rule was, therefore, this very year of a.d. 26, that of Jesus’ baptism. And this was also the year that Pontius Pilate began his rule as governor of Judea.)
3. 四十天 ^top		3. The Forty Days ^top
136:3.1 (1512.5) 当耶稣在被赫尔蒙山上的露水打湿达六个周之时，他已经忍受了他洗礼之前凡人赠与的极大试炼。在赫尔蒙山那儿，作为一个未受协助的该域凡人，他已遇到并击败了玉苒厦(Urantia)的觊觎者、这个世界的君王卡里迦夏。在宇宙记载上的那一重大日子，拿撒勒的耶稣成了玉苒厦的行星君王。这个不久后被宣称为内巴顿至高主权者的玉苒厦君王，此时进入四十天的退隐来制定计划，并决定宣扬神在人们心中新王国所采用的手段。		136:3.1 (1512.5) Jesus had endured the great temptation of his mortal bestowal before his baptism when he had been wet with the dews of Mount Hermon for six weeks. There on Mount Hermon, as an unaided mortal of the realm, he had met and defeated the Urantia pretender, Caligastia, the prince of this world. That eventful day, on the universe records, Jesus of Nazareth had become the Planetary Prince of Urantia. And this Prince of Urantia, so soon to be proclaimed supreme Sovereign of Nebadon, now went into forty days of retirement to formulate the plans and determine upon the technique of proclaiming the new kingdom of God in the hearts of men.
136:3.2 (1512.6) 在他洗礼之后，他进入了四十天令自身适应因其调整者人格化所引起的这个世界与这个宇宙之诸多变动关系。在比利亚山中的这段隔离期中，他决定了他就要开创的崭新而又改变的世上生活阶段要追求的方针以及要采用的方法。		136:3.2 (1512.6) After his baptism he entered upon the forty days of adjusting himself to the changed relationships of the world and the universe occasioned by the personalization of his Adjuster. During this isolation in the Perean hills he determined upon the policy to be pursued and the methods to be employed in the new and changed phase of earth life which he was about to inaugurate.
136:3.3 (1512.7) 耶稣并非为了禁食和他灵魂所遭受苦难而进入退隐。他并不是一个苦行者，他前来要永远摧毁所有关于接近神的这类概念。他寻求这一退隐的理由，完全不同于那些驱使摩西、以利亚、施洗者约翰的理由。耶稣彼时就他与他所造宇宙以及与天堂之父、他天上的父所监管的众多宇宙所组成宇宙的关系，是完全自觉的。他此时完全忆起了在他进入玉苒厦(Urantia)化身之前他兄长以马内利所给予的赠与之责及其指导。他此时清晰而又全面地理解了所有这些广泛的关系，他渴望离开进行一段静思，以致他能想出他代表这个世界以及为了他地方宇宙所有其他世界进行公众劳作的程序。		136:3.3 (1512.7) Jesus did not go into retirement for the purpose of fasting and for the affliction of his soul. He was not an ascetic, and he came forever to destroy all such notions regarding the approach to God. His reasons for seeking this retirement were entirely different from those which had actuated Moses and Elijah, and even John the Baptist. Jesus was then wholly self-conscious concerning his relation to the universe of his making and also to the universe of universes, supervised by the Paradise Father, his Father in heaven. He now fully recalled the bestowal charge and its instructions administered by his elder brother, Immanuel, ere he entered upon his Urantia incarnation. He now clearly and fully comprehended all these far-flung relationships, and he desired to be away for a season of quiet meditation so that he could think out the plans and decide upon the procedures for the prosecution of his public labors in behalf of this world and for all other worlds in his local universe.
136:3.4 (1513.1) 当在山中徘徊、寻找一个合适的避身之处时，耶稣遇到了他的宇宙首席执行官、内巴顿(Nebadon)的明亮晨星加百列。加百列此时与这个宇宙的造物之子重建起了亲身的交流；自从迈克尔在去往伊甸厦为进入玉苒厦赠与做准备而离开他在萨尔文顿的同伴们以来，他们第一次直接见面了。加百列，依照以马内利的指令，并根据尤沃萨(Uversa)亘古常在者们的权威，此时将表明就他宇宙之完美化主权的赢得和路西法反叛的终结而言、他在玉苒厦的赠与经历实际上已经结束的信息摆在他面前。前一个是在他洗礼之日，那时他调整者的人格化显示他以凡人肉身之形赠与的完美与完满，后一个则是在他从赫尔蒙山下来与等待的孩子提格拉汇合之日，它已成为一个历史事实。基于这个地方宇宙和超级宇宙的最高权威，耶稣此时被告知，他的赠与工作就其影响他与主权和反叛相关的个人地位而言已经结束了。在他洗礼视景以及在他内驻思想调整者的人格化现象中，他已经获得了直接来自天堂的确保。		136:3.4 (1513.1) While wandering about in the hills, seeking a suitable shelter, Jesus encountered his universe chief executive, Gabriel, the Bright and Morning Star of Nebadon. Gabriel now re-established personal communication with the Creator Son of the universe; they met directly for the first time since Michael took leave of his associates on Salvington when he went to Edentia preparatory to entering upon the Urantia bestowal. Gabriel, by direction of Immanuel and on authority of the Uversa Ancients of Days, now laid before Jesus information indicating that his bestowal experience on Urantia was practically finished so far as concerned the earning of the perfected sovereignty of his universe and the termination of the Lucifer rebellion. The former was achieved on the day of his baptism when the personalization of his Adjuster demonstrated the perfection and completion of his bestowal in the likeness of mortal flesh, and the latter was a fact of history on that day when he came down from Mount Hermon to join the waiting lad, Tiglath. Jesus was now informed, upon the highest authority of the local universe and the superuniverse, that his bestowal work was finished in so far as it affected his personal status in relation to sovereignty and rebellion. He had already had this assurance direct from Paradise in the baptismal vision and in the phenomenon of the personalization of his indwelling Thought Adjuster.
136:3.5 (1513.2) 当他在山上逗留与加百列交谈时，伊甸厦的星座之父亲身向耶稣和加百列显现，说道：“记录已经完成。第611,121号迈克尔对其内巴顿宇宙的主权已经在万有之父的右手边安置完成。我将以马内利、你玉苒厦化身之保荐者兼兄长的赠与解除令带给你。你此时或在任一随后时间、以你自己选择的方式随意终结你的化身赠与，上升到你父的右手边，接受你的主权，承担你应得的对整个内巴顿的无条件支配权。我还证明由亘古常在者们授权、与你宇宙中所有罪恶反叛之终结有关以及赋予你全面而又无限制的权威去处理未来任一及所有可能动乱之超级宇宙记录的完成。”		136:3.5 (1513.2) While he tarried on the mountain, talking with Gabriel, the Constellation Father of Edentia appeared to Jesus and Gabriel in person, saying: “The records are completed. The sovereignty of Michael number 611,121 over his universe of Nebadon rests in completion at the right hand of the Universal Father. I bring to you the bestowal release of Immanuel, your sponsor-brother for the Urantia incarnation. You are at liberty now or at any subsequent time, in the manner of your own choosing, to terminate your incarnation bestowal, ascend to the right hand of your Father, receive your sovereignty, and assume your well-earned unconditional rulership of all Nebadon. I also testify to the completion of the records of the superuniverse, by authorization of the Ancients of Days, having to do with the termination of all sin-rebellion in your universe and endowing you with full and unlimited authority to deal with any and all such possible upheavals in the future. Technically, your work on Urantia and in the flesh of the mortal creature is finished. Your course from now on is a matter of your own choosing.”
136:3.6 (1513.3) 当伊甸厦的极高父者离开时，耶稣就这个宇宙的福祉与加百利有过长谈，并向以马内利传达了问候，还提供了他的保证，即在他将要在玉苒厦(Urantia)上所从事的工作中，他将永远铭记他在萨尔文顿所收到的与赠与前之责相关的忠告。		136:3.6 (1513.3) When the Most High Father of Edentia had taken leave, Jesus held long converse with Gabriel regarding the welfare of the universe and, sending greetings to Immanuel, proffered his assurance that, in the work which he was about to undertake on Urantia, he would be ever mindful of the counsel he had received in connection with the prebestowal charge administered on Salvington.
136:3.7 (1514.1) 在这四十天的隔离当中，西庇太的儿子詹姆斯和约翰忙着寻找耶稣。许多次他们都离他的居处不远，但他们却从未找到他。		136:3.7 (1514.1) Throughout all of these forty days of isolation James and John the sons of Zebedee were engaged in searching for Jesus. Many times they were not far from his abiding place, but never did they find him.
4. 公众工作计划 ^top		4. Plans for Public Work ^top
136:4.1 (1514.2) 一天又一天，耶稣在山上为他玉苒厦(Urantia)赠与的剩余部分制定计划。他首先决定不与约翰同时教导。他计划保留相对的退隐，直到约翰的工作达到了其目的，直到约翰突然因监禁而停下。耶稣清楚知道，约翰无畏而又不智的布道不久便会引起统治者们的恐惧和敌意。鉴于约翰岌岌可危的处境，耶稣明确地开始代表他的民众和这个世界、代表他一整个庞大宇宙每一居住世界，计划他的公众劳作计划。迈克尔的凡人赠与是在玉苒厦上，但却是为了内巴顿的所有世界。		136:4.1 (1514.2) Day by day, up in the hills, Jesus formulated the plans for the remainder of his Urantia bestowal. He first decided not to teach contemporaneously with John. He planned to remain in comparative retirement until the work of John achieved its purpose, or until John was suddenly stopped by imprisonment. Jesus well knew that John’s fearless and tactless preaching would presently arouse the fears and enmity of the civil rulers. In view of John’s precarious situation, Jesus began definitely to plan his program of public labors in behalf of his people and the world, in behalf of every inhabited world throughout his vast universe. Michael’s mortal bestowal was on Urantia but for all worlds of Nebadon.
136:4.2 (1514.3) 在仔细考虑了令他的计划与约翰活动相协调的总体计划之后，耶稣所做的第一件事就是在他心中回顾以马内利的指导。他仔细考虑了给予他的关于他劳作方式的建议，他不应在这个星球上留下任何永久的笔迹。耶稣再也未在除了沙子以外的东西上书写。在他下次造访拿撒勒时，令他弟弟约瑟夫十分伤心的是，耶稣毁掉了所有他保留在木匠作坊周围木板上以及挂在旧家墙上的书写物。耶稣也仔细考虑了以马内利涉及他对这个世界本应以为的经济、社会和政治态度的建议。		136:4.2 (1514.3) The first thing Jesus did, after thinking through the general plan of co-ordinating his program with John’s movement, was to review in his mind the instructions of Immanuel. Carefully he thought over the advice given him concerning his methods of labor, and that he was to leave no permanent writing on the planet. Never again did Jesus write on anything except sand. On his next visit to Nazareth, much to the sorrow of his brother Joseph, Jesus destroyed all of his writing that was preserved on the boards about the carpenter shop, and which hung upon the walls of the old home. And Jesus pondered well over Immanuel’s advice pertaining to his economic, social, and political attitude toward the world as he should find it.
136:4.3 (1514.4) 耶稣在这四十天的隔离期间并未禁食。他没吃东西的最长时期是他在山中的前两天，那时他如此全神贯注于他的思考，以致他忘了吃饭。但在第三天，他便去寻找食物了。在这段时间期间，他也未被停留在这一世界或来自任何其他世界的任何邪灵或反叛人格体所引诱。		136:4.3 (1514.4) Jesus did not fast during this forty days’ isolation. The longest period he went without food was his first two days in the hills when he was so engrossed with his thinking that he forgot all about eating. But on the third day he went in search of food. Neither was he tempted during this time by any evil spirits or rebel personalities of station on this world or from any other world.
136:4.4 (1514.5) 这四十天是人性心智与神性心智之间最终协商的时机, 更确切的说是这两种此时合二为一的心智首次真正运作。这一重大的沉思时期所造成的结果决定性地表明了神性心智已成功在灵性上主导了人性心智。人之心智从此时起已成为神之心智，尽管人之心智的自我身份是常在的，但这一灵性化人之心智的确总是会说，“得以履行的是你的意志，而不是我的意志。”		136:4.4 (1514.5) These forty days were the occasion of the final conference between the human and the divine minds, or rather the first real functioning of these two minds as now made one. The results of this momentous season of meditation demonstrated conclusively that the divine mind has triumphantly and spiritually dominated the human intellect. The mind of man has become the mind of God from this time on, and though the selfhood of the mind of man is ever present, always does this spiritualized human mind say, “Not my will but yours be done.”
136:4.5 (1514.6) 这段重大时间的事务并不是一个饥饿虚弱头脑的奇异幻景，它们也不是后来获记载为“耶稣在旷野受试探”的迷惑幼稚象征。不如说，这是一段仔细思考整个玉苒厦(Urantia)赠与多事而又多变生涯、为进一步最好服务这个世界、同时也为所有其他反叛隔离星球的改善做点贡献的侍奉仔细制定那些计划的时期。耶稣仔细考虑了玉苒厦上人类生活的整个跨度，从安东和芳达的日子，往下经由亚当的违约，再往下到撒冷的麦基洗德之侍奉。		136:4.5 (1514.6) The transactions of this eventful time were not the fantastic visions of a starved and weakened mind, neither were they the confused and puerile symbolisms which afterward gained record as the “temptations of Jesus in the wilderness.” Rather was this a season for thinking over the whole eventful and varied career of the Urantia bestowal and for the careful laying of those plans for further ministry which would best serve this world while also contributing something to the betterment of all other rebellion-isolated spheres. Jesus thought over the whole span of human life on Urantia, from the days of Andon and Fonta, down through Adam’s default, and on to the ministry of the Melchizedek of Salem.
136:4.6 (1514.7) 加百列曾提醒耶稣，若他选择在玉苒厦(Urantia)上逗留一段时间，他可以有两种将自身展现给这一世界的方式。向耶稣得以表明的是，他在这一事务上的选择，既不与他的宇宙主权有任何关联，也不与路西法反叛的终结有任何关联。这两种世界侍奉方式是：		136:4.6 (1514.7) Gabriel had reminded Jesus that there were two ways in which he might manifest himself to the world in case he should choose to tarry on Urantia for a time. And it was made clear to Jesus that his choice in this matter would have nothing to do with either his universe sovereignty or the termination of the Lucifer rebellion. These two ways of world ministry were:
136:4.7 (1515.1) 1. 他自己的方式 -- 从这一世界即刻需要和他自己宇宙的当下启迪立场来看，最为令人愉快和有益的方式。		136:4.7 (1515.1) 1. His own way—the way that might seem most pleasant and profitable from the standpoint of the immediate needs of this world and the present edification of his own universe.
136:4.8 (1515.2) 2. 父的方式 -- 由众多宇宙所组成宇宙的高等天堂管理人格体们所设想的一种受造物生活之有远见理想的范例。		136:4.8 (1515.2) 2. The Father’s way—the exemplification of a farseeing ideal of creature life visualized by the high personalities of the Paradise administration of the universe of universes.
136:4.9 (1515.3) 这样向耶稣得以表明的是，有两种方式他可以命定他世上生活的剩余部分。根据即时状况来看，这两种方式都有其可取之处。这位人子清楚知道，他在这两种行为模式之间的选择，与他对宇宙主权的接受没有任何关联；那是一件已经在众多宇宙所组成宇宙的记录中得以解决和封印的事务，仅待他亲身的要求。不过向耶稣有所表明的是，若他，耶稣，如他总是依父意志崇高地开始他世上的化身生涯一样，觉得以此方式完成他这一生涯合适的话，这会令他兄长以马内利极为满意。在这一隔离的第三天，耶稣许诺他自己将会返回世界以结束他的世上生涯，在任何涉及这两种方式的状况下，他将总是选择父的意志。他总是忠于那一决心，而活过了他世上生活的剩余部分。即便对于痛苦的结局，他也一成不变地令他的主权意志服从于他天父的意志。		136:4.9 (1515.3) It was thus made clear to Jesus that there were two ways in which he could order the remainder of his earth life. Each of these ways had something to be said in its favor as it might be regarded in the light of the immediate situation. The Son of Man clearly saw that his choice between these two modes of conduct would have nothing to do with his reception of universe sovereignty; that was a matter already settled and sealed on the records of the universe of universes and only awaited his demand in person. But it was indicated to Jesus that it would afford his Paradise brother, Immanuel, great satisfaction if he, Jesus, should see fit to finish up his earth career of incarnation as he had so nobly begun it, always subject to the Father’s will. On the third day of this isolation Jesus promised himself he would go back to the world to finish his earth career, and that in a situation involving any two ways he would always choose the Father’s will. And he lived out the remainder of his earth life always true to that resolve. Even to the bitter end he invariably subordinated his sovereign will to that of his heavenly Father.
136:4.10 (1515.4) 在山野的四十天并不是对主极大试探的一段时期，而是他重大决定的一段时期。在他自己与他父的即刻临在 -- 即人格化的调整者（他不再拥有一名贴身的炽天使守护者）单独交流的这些日子期间，他做出了一个又一个控制他世上生涯剩余部分之方针与行为的重大决定。后来，一个极大试探的传说通过与赫尔蒙山斗争片断性叙述的混淆而附加到这一隔离时期中，进一步也因为让所有伟大先知和人类领袖通过这些所谓的禁食和祈祷时期来开始其公众生涯也成了习俗。当面对任何新的或是重要决定时，退隐与于他自己的属灵交流总是耶稣的做法，如此他可以寻求知晓神的意志。		136:4.10 (1515.4) The forty days in the mountain wilderness were not a period of great temptation but rather the period of the Master’s great decisions. During these days of lone communion with himself and his Father’s immediate presence—the Personalized Adjuster (he no longer had a personal seraphic guardian)—he arrived, one by one, at the great decisions which were to control his policies and conduct for the remainder of his earth career. Subsequently the tradition of a great temptation became attached to this period of isolation through confusion with the fragmentary narratives of the Mount Hermon struggles, and further because it was the custom to have all great prophets and human leaders begin their public careers by undergoing these supposed seasons of fasting and prayer. It had always been Jesus’ practice, when facing any new or serious decisions, to withdraw for communion with his own spirit that he might seek to know the will of God.
136:4.11 (1515.5) 在为他世上生活剩余部分的所有这一切规划过程中，在耶稣的人内心中，他总是被两种相反的行为进程撕扯着：		136:4.11 (1515.5) In all this planning for the remainder of his earth life, Jesus was always torn in his human heart by two opposing courses of conduct:
136:4.12 (1515.6) 1．他怀有一种强烈的渴望去赢得他的民众 -- 以及整个世界，去相信他，并去接受他的崭新灵性王国。他也清楚知道他们关于即将到来弥赛亚的想法。		136:4.12 (1515.6) 1. He entertained a strong desire to win his people—and the whole world—to believe in him and to accept his new spiritual kingdom. And he well knew their ideas concerning the coming Messiah.
136:4.13 (1515.7) 2．如他了解他父会赞成的那样去生活和工作，代表其他所需世界进行他的工作，并继续在王国创立过程中启示父并展示他爱的神性品格。		136:4.13 (1515.7) 2. To live and work as he knew his Father would approve, to conduct his work in behalf of other worlds in need, and to continue, in the establishment of the kingdom, to reveal the Father and show forth his divine character of love.
136:4.14 (1515.8) 在这些重大的日子里，耶稣住在一个古老的岩洞中，在一个一度被称作贝特•阿地斯村子附近山一侧的掩蔽处。他从来自这一岩石掩蔽处附近山边的小泉饮水。		136:4.14 (1515.8) Throughout these eventful days Jesus lived in an ancient rock cavern, a shelter in the side of the hills near a village sometime called Beit Adis. He drank from the small spring which came from the side of the hill near this rock shelter.
5. 第一个重大决定 ^top		5. The First Great Decision ^top
136:5.1 (1516.1) 在开始他自己与他人格化调整者之间协商后的第三天，耶稣被呈现以集合的内巴顿天界大军的视景，他们由其指挥官所派来，服侍他们挚爱主权者的意志。这一强大军队包含了十二个军团的炽天使，以及适量的各类宇宙智能存有。耶稣隔离的第一个重大决定与他是否愿意利用这些强大人格体涉入他随后在玉苒厦(Urantia)上的公众工作计划有关。		136:5.1 (1516.1) On the third day after beginning this conference with himself and his Personalized Adjuster, Jesus was presented with the vision of the assembled celestial hosts of Nebadon sent by their commanders to wait upon the will of their beloved Sovereign. This mighty host embraced twelve legions of seraphim and proportionate numbers of every order of universe intelligence. And the first great decision of Jesus’ isolation had to do with whether or not he would make use of these mighty personalities in connection with the ensuing program of his public work on Urantia.
136:5.2 (1516.2) 耶稣决定，他不会利用这一庞大集合体的任一人格体，除非它应变得显而易见这是他父的意志。尽管有这一大体决定，这一庞大军队仍在他世上生活的余下部分伴随着他，始终准备服从其主权者意志最微不足道的表达。尽管耶稣并未时常会用其肉眼看到这些伴随的人格体，但他相伴的人格化调整者的确时常看到，并能与他们全体交流。		136:5.2 (1516.2) Jesus decided that he would not utilize a single personality of this vast assemblage unless it should become evident that this was his Father’s will. Notwithstanding this general decision, this vast host remained with him throughout the balance of his earth life, always in readiness to obey the least expression of their Sovereign’s will. Although Jesus did not constantly behold these attendant personalities with his human eyes, his associated Personalized Adjuster did constantly behold, and could communicate with, all of them.
136:5.3 (1516.3) 在从这四十天的山中退隐重返世间之前，耶稣将这一相伴宇宙人格体大军的即时指挥权委派给他新近人格化的调整者，四年多以来，这些从各部宇宙智能存有中选拔出的人格体们在这一晋升的资深人格化神秘告诫监管者的明智引导下顺从而又恭敬地运作。在承担这一强大集合体指挥权的过程中，这个一度是天堂之父一部分和精华的调整者，向耶稣保证，这些超人类代理者们决不会获允在涉及或代表他世间生涯过程中服务或显现自身，除非发展为父想要如此干预。就这样，通过这一重大决定，耶稣自愿在所有涉及他余下凡人生涯事务中令自身剥夺了所有超人类的配合，除非父或许会独立选择参与这个儿子世间劳作的某一特定行动或插曲。		136:5.3 (1516.3) Before coming down from the forty days’ retreat in the hills, Jesus assigned the immediate command of this attendant host of universe personalities to his recently Personalized Adjuster, and for more than four years of Urantia time did these selected personalities from every division of universe intelligences obediently and respectfully function under the wise guidance of this exalted and experienced Personalized Mystery Monitor. In assuming command of this mighty assembly, the Adjuster, being a onetime part and essence of the Paradise Father, assured Jesus that in no case would these superhuman agencies be permitted to serve, or manifest themselves in connection with, or in behalf of, his earth career unless it should develop that the Father willed such intervention. Thus by one great decision Jesus voluntarily deprived himself of all superhuman co-operation in all matters having to do with the remainder of his mortal career unless the Father might independently choose to participate in some certain act or episode of the Son’s earth labors.
136:5.4 (1516.4) 在接受对伴随基督•迈克尔的这一宇宙大军指挥权的过程中，这个人格化的调整者煞费苦心向耶稣指出，尽管这样一群宇宙受造物可能因他们造物者的代理权限而在其空间活动中受到限制，但这种限制在涉及其在时间中的职能时却不会起作用。这一限制有赖于调整者们一旦其被人格化之时，便是非时间性存有这一事实。相应地，耶稣被告诫，尽管调整者对置于他指挥下的鲜活智能存有的控制，就所有涉及空间的事务来说，是彻底而又完美的，但就时间而言，却不可能存在这种完美的限制。这一调整者说道：“我将会如你所指示的，在涉及你世上生涯时，不得以任何方式吩咐对这一相伴宇宙智能存有大军的使用，除了在那些天堂之父指示我释放这类代理者以便令你所选择的他的神圣意志得以完成的情况下，以及在那些你可从事你神性兼人性意志中仅牵涉就时间而论脱离自然世间秩序的任何选择或行动的情况下。在所有这类事件中，我是无能为力的，以完美统一之力量集合于此的你的受造物们也同样无能为力。若你统一起来的本性一旦怀有这种渴望，你的选择之指令会被立即执行。你在所有这类事务中的心愿将会构成时间的缩减，所投射之物便会即刻存在。在我的指挥下，这会构成可施加到你潜在主权之上的最充分可能限制。在我的自我意识中，时间是不存在的，因此我无法在与那相关的任何事中限制你的受造物们。”		136:5.4 (1516.4) In accepting this command of the universe hosts in attendance upon Christ Michael, the Personalized Adjuster took great pains to point out to Jesus that, while such an assembly of universe creatures could be limited in their space activities by the delegated authority of their Creator, such limitations were not operative in connection with their function in time. And this limitation was dependent on the fact that Adjusters are nontime beings when once they are personalized. Accordingly was Jesus admonished that, while the Adjuster’s control of the living intelligences placed under his command would be complete and perfect as to all matters involving space, there could be no such perfect limitations imposed regarding time. Said the Adjuster: “I will, as you have directed, enjoin the employment of this attendant host of universe intelligences in any manner in connection with your earth career except in those cases where the Paradise Father directs me to release such agencies in order that his divine will of your choosing may be accomplished, and in those instances where you may engage in any choice or act of your divine-human will which shall only involve departures from the natural earth order as to time. In all such events I am powerless, and your creatures here assembled in perfection and unity of power are likewise helpless. If your united natures once entertain such desires, these mandates of your choice will be forthwith executed. Your wish in all such matters will constitute the abridgment of time, and the thing projected is existent. Under my command this constitutes the fullest possible limitation which can be imposed upon your potential sovereignty. In my self-consciousness time is nonexistent, and therefore I cannot limit your creatures in anything related thereto.”
136:5.5 (1517.1) 就这样，耶稣获悉了他继续作为人们中间一个人生活之决定的结果。他凭这一单独决定，便已排除了他所有相伴的、由不同智能存有所组成的宇宙大军参与他随后的公众侍奉，除了在仅涉及时间这类事务中。因此，显而易见的是，耶稣侍奉任何可能的超自然或所谓的超人类伴随物，完全与时间的消除有关，除非天上的父特意以其他方式裁定。除了在这一特定阐明的时间事务中以外，牵涉耶稣余下世间劳作所发生的任何奇迹、仁慈侍奉或任何其他可能事件，都不可能具有一种超越当他在玉苒厦(Urantia)生活时在人类事务方面所既定的和例行的自然法则之行为所产生的本质和特性。当然，没有任何限制能被置于“父之意志”的显现之上。与这一潜在宇宙主权者表达出来的愿望相关的时间去消除，只能通过这一神人的直接明确意志行为而得以避免，大意即，就讨论中的行为或事件而言，时间不应被缩减或消除。为了避免明显时间奇迹的出现，耶稣有必要时常保持时间自觉。他身上涉及明确愿望持有的任何时间失效，相当于这位造物之子心中所设想之事的实施，无需时间的介入。		136:5.5 (1517.1) Thus did Jesus become apprised of the working out of his decision to go on living as a man among men. He had by a single decision excluded all of his attendant universe hosts of varied intelligences from participating in his ensuing public ministry except in such matters as concerned time only. It therefore becomes evident that any possible supernatural or supposedly superhuman accompaniments of Jesus’ ministry pertained wholly to the elimination of time unless the Father in heaven specifically ruled otherwise. No miracle, ministry of mercy, or any other possible event occurring in connection with Jesus’ remaining earth labors could possibly be of the nature or character of an act transcending the natural laws established and regularly working in the affairs of man as he lives on Urantia except in this expressly stated matter of time. No limits, of course, could be placed upon the manifestations of “the Father’s will.” The elimination of time in connection with the expressed desire of this potential Sovereign of a universe could only be avoided by the direct and explicit act of the will of this God-man to the effect that time, as related to the act or event in question, should not be shortened or eliminated. In order to prevent the appearance of apparent time miracles, it was necessary for Jesus to remain constantly time conscious. Any lapse of time consciousness on his part, in connection with the entertainment of definite desire, was equivalent to the enactment of the thing conceived in the mind of this Creator Son, and without the intervention of time.
136:5.6 (1517.2) 通过他相伴人格化调整者的监管控制，迈克尔有可能完美限制他自身就空间而言的所有世间活动，但就时间而言，这位人子不可能以此方式限制他作为内巴顿潜在主权者的崭新世间身份。这便是拿撒勒的耶稣在玉苒厦(Urantia)上出去开始他的公众侍奉时他的实际身份。		136:5.6 (1517.2) Through the supervising control of his associated and Personalized Adjuster it was possible for Michael perfectly to limit his personal earth activities with reference to space, but it was not possible for the Son of Man thus to limit his new earth status as potential Sovereign of Nebadon as regards time. And this was the actual status of Jesus of Nazareth as he went forth to begin his public ministry on Urantia.
6. 第二个决定 ^top		6. The Second Decision ^top
136:6.1 (1517.3) 由于耶稣已经解决了他涉及其所造智能存有所有类别之所有人格体的方针，只要鉴于他新的神性身份之内在潜能这一切都能被决定了，他此时便将他的思考转向他自身。他此时已为全然自觉的存在于这一宇宙中的万物众生之创造者，在当他返回加利利在人们中间继续他的工作时将会立即面对他的重复生活状况中，要对这些造物者特权如何处理？事实上，就在他处于这些孤寂山中之际，在获得食物这一事务中，这一问题便强有力地呈现出来。到他单独沉思的第三天为止，人类身体变得饥饿了。他应该像普通人那样寻找食物，还是仅运用他正常的造物能力，随手造出合适的身体滋养物？主的这一重大决定对你们来说被描述成一种试探 -- 描述成由所谓仇敌挑战他“吩咐这些石头变成几块面包”。		136:6.1 (1517.3) Having settled his policy concerning all personalities of all classes of his created intelligences, so far as this could be determined in view of the inherent potential of his new status of divinity, Jesus now turned his thoughts toward himself. What would he, now the fully self-conscious creator of all things and beings existent in this universe, do with these creator prerogatives in the recurring life situations which would immediately confront him when he returned to Galilee to resume his work among men? In fact, already, and right where he was in these lonely hills, had this problem forcibly presented itself in the matter of obtaining food. By the third day of his solitary meditations the human body grew hungry. Should he go in quest of food as any ordinary man would, or should he merely exercise his normal creative powers and produce suitable bodily nourishment ready at hand? And this great decision of the Master has been portrayed to you as a temptation—as a challenge by supposed enemies that he “command that these stones become loaves of bread.”
136:6.2 (1518.1) 耶稣就这样为他世上劳作的剩余部分制定了另一项一贯的方针。就他个人所需而言，甚至在他与其他人格体的大体关系上，他此时有意选择追求正常世间生存之路；他明确决定反对一种将会超越、违背或侮辱他自己设定自然法则的方针。但正如他已被他人格化调整者所警告过的，他无法许诺自己这些自然法则在某些想得到的情况下不会被极大加速。原则上，耶稣决定他的毕生工作应该依照自然法则并与现存社会组织相协调而加以组织和贯彻。主因此选择了一种拒绝奇迹和奇观的生活计划。他再次决定有利于“父的意志”；他再次将一切交托到他天堂之父的手中。		136:6.2 (1518.1) Jesus thus settled upon another and consistent policy for the remainder of his earth labors. As far as his personal necessities were concerned, and in general even in his relations with other personalities, he now deliberately chose to pursue the path of normal earthly existence; he definitely decided against a policy which would transcend, violate, or outrage his own established natural laws. But he could not promise himself, as he had already been warned by his Personalized Adjuster, that these natural laws might not, in certain conceivable circumstances, be greatly accelerated. In principle, Jesus decided that his lifework should be organized and prosecuted in accordance with natural law and in harmony with the existing social organization. The Master thereby chose a program of living which was the equivalent of deciding against miracles and wonders. Again he decided in favor of “the Father’s will”; again he surrendered everything into the hands of his Paradise Father.
136:6.3 (1518.2) 耶稣的人类本质命定了第一职责便是自我保护；那是时空世界上自然人类的正常态度，因此，它是一个玉苒厦(Urantia)凡人的正当反应。但耶稣不仅关注这个世界及其受造物；他在过一种旨在指导和鼓舞一个广袤宇宙多样受造物的生活。		136:6.3 (1518.2) Jesus’ human nature dictated that the first duty was self-preservation; that is the normal attitude of the natural man on the worlds of time and space, and it is, therefore, a legitimate reaction of a Urantia mortal. But Jesus was not concerned merely with this world and its creatures; he was living a life designed to instruct and inspire the manifold creatures of a far-flung universe.
136:6.4 (1518.3) 在他洗礼受启之前，他以完美服从于他天上之父的意志和引导而生活。他断然决定就要以这种对天父意志的笃定凡人信赖继续。他有意要遵循非自然的路线 -- 他决定不去寻求自我保护。他选择继续追求拒绝防卫他自身的方针。他以其人类心智所熟悉的圣经中的话语明确表达了他的结论：“人活着不是单靠食物，而是靠神口里所出的每句话。”在得出涉及被表达为渴求食物的具有肉体本性的食欲这一结论过程中，这位人子做出了他关于肉体所有其他冲动和人类本性自然冲动的最终宣布。		136:6.4 (1518.3) Before his baptismal illumination he had lived in perfect submission to the will and guidance of his heavenly Father. He emphatically decided to continue on in just such implicit mortal dependence on the Father’s will. He purposed to follow the unnatural course—he decided not to seek self-preservation. He chose to go on pursuing the policy of refusing to defend himself. He formulated his conclusions in the words of Scripture familiar to his human mind: “Man shall not live by bread alone but by every word that proceeds from the mouth of God.” In reaching this conclusion in regard to the appetite of the physical nature as expressed in hunger for food, the Son of Man made his final declaration concerning all other urges of the flesh and the natural impulses of human nature.
136:6.5 (1518.4) 他或许可能为其他人使用他的超人类能力，但却从不为他自身使用。他一贯追求这一方针，直至最后，当有人嘲笑他说：“他救了别人；他却不能救自己”时 -- 因为他不愿意。		136:6.5 (1518.4) His superhuman power he might possibly use for others, but for himself, never. And he pursued this policy consistently to the very end, when it was jeeringly said of him: “He saved others; himself he cannot save”—because he would not.
136:6.6 (1518.5) 犹太人期待着一个将会比摩西行使更伟大奇事的弥赛亚，据称摩西从沙漠之地的岩石中取出水，并以旷野中的吗哪喂养他们的祖先。耶稣知道他的同胞们所期待的弥赛亚类型，他拥有所有能力和特权去达至他们最为乐观的期望，但他决定不采取这样一种充满权能和荣耀的宏伟计划。耶稣将这样一种预期的奇迹运作过程视为一种向古时岁月的无知魔法和野蛮巫医退化做法的回归。为了拯救他的受造物，他或许可能加速自然法则，但为了他自身利益或他同伴的大感敬畏而来超越他自己的法则，他却不愿意做。主的决定是最终性的。		136:6.6 (1518.5) The Jews were expecting a Messiah who would do even greater wonders than Moses, who was reputed to have brought forth water from the rock in a desert place and to have fed their forefathers with manna in the wilderness. Jesus knew the sort of Messiah his compatriots expected, and he had all the powers and prerogatives to measure up to their most sanguine expectations, but he decided against such a magnificent program of power and glory. Jesus looked upon such a course of expected miracle working as a harking back to the olden days of ignorant magic and the degraded practices of the savage medicine men. Possibly, for the salvation of his creatures, he might accelerate natural law, but to transcend his own laws, either for the benefit of himself or the overawing of his fellow men, that he would not do. And the Master’s decision was final.
136:6.7 (1518.6) 耶稣为他的民众悲伤；他们被逐渐引到对即将到来弥赛亚的期待，那时“地上会产出万倍果实，一个藤上将会有上千枝条，每个枝条将会产出上千葡萄，每个葡萄将会产出一加仑酒。”犹太人相信这个弥赛亚将会开启一个充满大量奇迹的时代。希伯来人长久以来被奇迹的传统和奇观的传说所熏陶。		136:6.7 (1518.6) Jesus sorrowed for his people; he fully understood how they had been led up to the expectation of the coming Messiah, the time when “the earth will yield its fruits ten thousandfold, and on one vine there will be a thousand branches, and each branch will produce a thousand clusters, and each cluster will produce a thousand grapes, and each grape will produce a gallon of wine.” The Jews believed the Messiah would usher in an era of miraculous plenty. The Hebrews had long been nurtured on traditions of miracles and legends of wonders.
136:6.8 (1519.1) 他不是一个前来增产面包和酒的弥赛亚。他前来不是仅为了照料世间需求；他前来向他世上子民启示他天上的父，与此同时他寻求引领他的世上子民加入他怀着一种真诚努力来如此生活，从而来履行天上之父的意志。		136:6.8 (1519.1) He was not a Messiah coming to multiply bread and wine. He came not to minister to temporal needs only; he came to reveal his Father in heaven to his children on earth, while he sought to lead his earth children to join him in a sincere effort so to live as to do the will of the Father in heaven.
136:6.9 (1519.2) 在这一决定上，拿撒勒的耶稣向一个旁观的宇宙描绘了为了个人夸耀或纯粹为了自私得利和得荣耀滥用神性才能和神赐能力的愚蠢和罪恶。那便是路西法和卡里迦夏的罪恶。		136:6.9 (1519.2) In this decision Jesus of Nazareth portrayed to an onlooking universe the folly and sin of prostituting divine talents and God-given abilities for personal aggrandizement or for purely selfish gain and glorification. That was the sin of Lucifer and Caligastia.
136:6.10 (1519.3) 耶稣的这一重大决定引人注目地描绘了这一真理，即自私满意和感官满足就本身而言并不能给不断演进的人类带来幸福。凡人生存中存在更高价值 -- 智性掌控和灵性达成 -- 这些远超人类的纯肉体欲望和冲动所产生的必要满足。人的才能和能力之自然禀赋，应被主要致力于他更高心智和属灵力量的发展和高贵。		136:6.10 (1519.3) This great decision of Jesus portrays dramatically the truth that selfish satisfaction and sensuous gratification, alone and of themselves, are not able to confer happiness upon evolving human beings. There are higher values in mortal existence—intellectual mastery and spiritual achievement—which far transcend the necessary gratification of man’s purely physical appetites and urges. Man’s natural endowment of talent and ability should be chiefly devoted to the development and ennoblement of his higher powers of mind and spirit.
136:6.11 (1519.4) 耶稣以此方式向他宇宙的受造物展示了空间世界上进化人类存在具有崭新而又更好的方式、更高生活道德价值以及更深灵性满足的手段。		136:6.11 (1519.4) Jesus thus revealed to the creatures of his universe the technique of the new and better way, the higher moral values of living and the deeper spiritual satisfactions of evolutionary human existence on the worlds of space.
7. 第三个决定 ^top		7. The Third Decision ^top
136:7.1 (1519.5) 在做出了有关像食物、对他物质身体需求的肉体照料、对他自身以及他同伴健康的照顾等各种决定以后，还有其他各种问题有待解决。当面对个人危险时，他的态度将是什么？他决定对他人身安全运用正常照看，采取适当的预防以防止他肉身生涯的过早终止，但却在他肉身生活危机到来时避免所有的超人类干预。当耶稣在形成这一决定时，他正坐在悬伸岩脊上一颗树的荫蔽中，悬崖就在他面前。他全然认识到他可以从岩脊上投身而出进入空中，设若他撤销他的第一个不调用他天界智能存有介入他在玉苒厦(Urantia)上毕生工作之进行的重大决定，设若他废除他第二个关于他对自我保护之态度的决定，没有什么能伤害他。		136:7.1 (1519.5) Having made his decisions regarding such matters as food and physical ministration to the needs of his material body, the care of the health of himself and his associates, there remained yet other problems to solve. What would be his attitude when confronted by personal danger? He decided to exercise normal watchcare over his human safety and to take reasonable precaution to prevent the untimely termination of his career in the flesh but to refrain from all superhuman intervention when the crisis of his life in the flesh should come. As he was formulating this decision, Jesus was seated under the shade of a tree on an overhanging ledge of rock with a precipice right there before him. He fully realized that he could cast himself off the ledge and out into space, and that nothing could happen to harm him provided he would rescind his first great decision not to invoke the interposition of his celestial intelligences in the prosecution of his lifework on Urantia, and provided he would abrogate his second decision concerning his attitude toward self-preservation.
136:7.2 (1519.6) 耶稣知道他的同胞正期待一个会超越自然法则的弥赛亚。他已被很好的传授了那段经文：“祸患必不临到你，灾害也不挨近你的住处。因为他必定为你吩咐他的使者，在你行的一切路上保护你。他们必用手托着你，免得你的脚碰到石头上。”这种假定这种对他父引力法则的违抗，会被证明有必要来保护他避免可能的伤害，或是可能会赢得他受误导和被分心民众的信心吗？但这样一种过程，对于寻求迹象的犹太人无论多么令人满足，却不是对他父的启示，而是对众多宇宙所组成宇宙既定法则的一种可疑轻慢。		136:7.2 (1519.6) Jesus knew his fellow countrymen were expecting a Messiah who would be above natural law. Well had he been taught that Scripture: “There shall no evil befall you, neither shall any plague come near your dwelling. For he shall give his angels charge over you, to keep you in all your ways. They shall bear you up in their hands lest you dash your foot against a stone.” Would this sort of presumption, this defiance of his Father’s laws of gravity, be justified in order to protect himself from possible harm or, perchance, to win the confidence of his mistaught and distracted people? But such a course, however gratifying to the sign-seeking Jews, would be, not a revelation of his Father, but a questionable trifling with the established laws of the universe of universes.
136:7.3 (1519.7) 理解所有这一切并知道主就他个人行为而言，拒绝违背他既定的自然法则而运作，你们确定会知道他并未在水上行走，也未做过任何其他对其管理世界之物质秩序是一种侮辱的事；当然，始终要记住，到那时为止，在与那些置于人格化调整者管辖之下的事务相关情况下，他还未找到任何可凭借的方式能完全从缺乏对时间因素的控制中摆脱出来。		136:7.3 (1519.7) Understanding all of this and knowing that the Master refused to work in defiance of his established laws of nature in so far as his personal conduct was concerned, you know of a certainty that he never walked on the water nor did anything else which was an outrage to his material order of administering the world; always, of course, bearing in mind that there had, as yet, been found no way whereby he could be wholly delivered from the lack of control over the element of time in connection with those matters put under the jurisdiction of the Personalized Adjuster.
136:7.4 (1520.1) 在耶稣整个世间生活中，他对这一决定一贯是忠诚的。无论法利赛人如何嘲弄他展示一个迹象，还是骷髅地的看守者挑动他从十字架上下来，他坚定地遵守了此时在山坡上做出的这一决定。		136:7.4 (1520.1) Throughout his entire earth life Jesus was consistently loyal to this decision. No matter whether the Pharisees taunted him for a sign, or the watchers at Calvary dared him to come down from the cross, he steadfastly adhered to the decision of this hour on the hillside.
8. 第四个决定 ^top		8. The Fourth Decision ^top
136:8.1 (1520.2) 这个神人努力要解决的下一个重大问题，他不久也依照天上之父的意志所决定的问题，涉及有关他任何超人类能力是否应为了吸引他同伴注意和赢得他们的依附而加以采用的问题。他是否应该以任何方式用他的宇宙力量来满足犹太人对壮观非凡之事的渴望？他决定他不应该。他确定了一套程序方针，除去所有这类像令其使命为人们所注意所用方式等诸多做法。他始终如一地实践这一重大决定。即便当他允许众多缩短时间之仁慈服侍的显现，他几近一成不变地告诫他疗愈侍奉的接收者们，不要告诉任何人有关他们所获的益处。他也的确总是拒绝他仇敌“给我们展示一个神迹”这种嘲弄性挑战以证明和展示他的神性。		136:8.1 (1520.2) The next great problem with which this God-man wrestled and which he presently decided in accordance with the will of the Father in heaven, concerned the question as to whether or not any of his superhuman powers should be employed for the purpose of attracting the attention and winning the adherence of his fellow men. Should he in any manner lend his universe powers to the gratification of the Jewish hankering for the spectacular and the marvelous? He decided that he should not. He settled upon a policy of procedure which eliminated all such practices as the method of bringing his mission to the notice of men. And he consistently lived up to this great decision. Even when he permitted the manifestation of numerous time-shortening ministrations of mercy, he almost invariably admonished the recipients of his healing ministry to tell no man about the benefits they had received. And always did he refuse the taunting challenge of his enemies to “show us a sign” in proof and demonstration of his divinity.
136:8.2 (1520.3) 耶稣非常明智地预见到，奇迹的运作和奇观的执行，仅会通过威慑物质性心智而唤起外在的忠诚；这类表演既不会启示神，也不会拯救人。他拒绝成为一个纯粹的奇迹运作者。他下定决心专注于仅一个单一任务 -- 天国的建立。		136:8.2 (1520.3) Jesus very wisely foresaw that the working of miracles and the execution of wonders would call forth only outward allegiance by overawing the material mind; such performances would not reveal God nor save men. He refused to become a mere wonder-worker. He resolved to become occupied with but a single task—the establishment of the kingdom of heaven.
136:8.3 (1520.4) 在耶稣与他自身交流的所有这一切重大对话中，存在着质问和近乎怀疑的人性因素，因为耶稣既是神，也是人。显而易见，若他不运作奇迹的话，他绝不会被犹太人接受为弥赛亚。此外，若他只做一件非自然之事，人类心智将会肯定知道它从属于一种真正的神性心智。对于神性心智来说，对人性心智的怀疑本性做出这一让步会与“父的意志”相符吗？耶稣决定它不相符，并将人格化调整者的临在引为神性与人性合作之充足证据。		136:8.3 (1520.4) Throughout all this momentous dialogue of Jesus’ communing with himself, there was present the human element of questioning and near-doubting, for Jesus was man as well as God. It was evident he would never be received by the Jews as the Messiah if he did not work wonders. Besides, if he would consent to do just one unnatural thing, the human mind would know of a certainty that it was in subservience to a truly divine mind. Would it be consistent with “the Father’s will” for the divine mind to make this concession to the doubting nature of the human mind? Jesus decided that it would not and cited the presence of the Personalized Adjuster as sufficient proof of divinity in partnership with humanity.
136:8.4 (1520.5) 耶稣旅行了很多；他回想起罗马、亚历山大和大马士革。他知道这个世界的方法 -- 人们如何通过妥协和外交在政治和商业中达到其目的。他要在推进他世间使命过程中利用这一知识吗？他同样决定，在王国建立过程中反对所有与这个世界智慧和富人影响的妥协。他再次选择完全依赖于父的意志。		136:8.4 (1520.5) Jesus had traveled much; he recalled Rome, Alexandria, and Damascus. He knew the methods of the world—how people gained their ends in politics and commerce by compromise and diplomacy. Would he utilize this knowledge in the furtherance of his mission on earth? No! He likewise decided against all compromise with the wisdom of the world and the influence of riches in the establishment of the kingdom. He again chose to depend exclusively on the Father’s will.
136:8.5 (1520.6) 耶稣充分意识到对他诸多能力当中之一敞开的捷径。他知道许多令这个民族和整个世界的注意力立即得以集中到他身上的方式。不久逾越节就要在耶路撒冷加以庆祝了；这个城市将会被造访者所挤满。他可以上升到圣殿的尖顶上，在迷惑的人群面前走出到空中；那将是他们所寻求的那类弥赛亚。但他随后将会令他们失望，因为他并非前来重建大卫的王权。他也知晓卡里迦夏试图赶超实现神性意图之自然缓慢和可靠方式之方法的无用性。这位人子再次顺从地服从于父的方式，父的意志。		136:8.5 (1520.6) Jesus was fully aware of the short cuts open to one of his powers. He knew many ways in which the attention of the nation, and the whole world, could be immediately focused upon himself. Soon the Passover would be celebrated at Jerusalem; the city would be thronged with visitors. He could ascend the pinnacle of the temple and before the bewildered multitude walk out on the air; that would be the kind of a Messiah they were looking for. But he would subsequently disappoint them since he had not come to re-establish David’s throne. And he knew the futility of the Caligastia method of trying to get ahead of the natural, slow, and sure way of accomplishing the divine purpose. Again the Son of Man bowed obediently to the Father’s way, the Father’s will.
136:8.6 (1521.1) 耶稣选择了通过自然、普通、困难和费劲的方法在人类心中建立天国，正如他世上的子民随后必须要在他们扩展和延伸那一天国的工作中所要遵循的这类程序一样。因为这位人子清楚知道，正是要“通过许多苦难，所有世代的子民中才会有许多会进入这一王国。”耶稣此时正在通过文明人的巨大考验，以拥有力量并坚定拒绝为了纯自私或个人意图使用它。		136:8.6 (1521.1) Jesus chose to establish the kingdom of heaven in the hearts of mankind by natural, ordinary, difficult, and trying methods, just such procedures as his earth children must subsequently follow in their work of enlarging and extending that heavenly kingdom. For well did the Son of Man know that it would be “through much tribulation that many of the children of all ages would enter into the kingdom.” Jesus was now passing through the great test of civilized man, to have power and steadfastly refuse to use it for purely selfish or personal purposes.
136:8.7 (1521.2) 在你们对人子生活和经历的考虑过程中，应当铭记在心的是，这位神之子化身于一个一世纪人类的心智中，而非化身于二十世纪或其他世纪凡人的心智中。藉此我们想要传递的想法是，耶稣的人类禀赋是来自自然的习得。他是他那一时代诸多遗传和环境因素的产物，外加他的培训和教育之影响。他的人性是真诚的、自然的，完全源自那一时代和世代实际智力状态和社会经济状况之前身，并受其培养。尽管在这一神人经历中总会存在神性心智超越人性智力的可能性，然而，当他人性心智运作时，他的确会作为在那一时代人类环境条件下的一种真正凡人心智而表现。		136:8.7 (1521.2) In your consideration of the life and experience of the Son of Man, it should be ever borne in mind that the Son of God was incarnate in the mind of a first-century human being, not in the mind of a twentieth-century or other-century mortal. By this we mean to convey the idea that the human endowments of Jesus were of natural acquirement. He was the product of the hereditary and environmental factors of his time, plus the influence of his training and education. His humanity was genuine, natural, wholly derived from the antecedents of, and fostered by, the actual intellectual status and social and economic conditions of that day and generation. While in the experience of this God-man there was always the possibility that the divine mind would transcend the human intellect, nonetheless, when, and as, his human mind functioned, it did perform as would a true mortal mind under the conditions of the human environment of that day.
136:8.8 (1521.3) 耶稣向他庞大宇宙的所有世界描绘了为了展示肆意权威之意图创造人为状况，以及为了提升道德价值或加速灵性进展之意图沉迷异常权能的愚蠢。耶稣决定，他不会让他的世上使命重复马加比家族令人失望的统治。他拒绝为了取得不相称的知名度和获得政治声望之意图，而出卖他的神性属性。他不愿赞同将神性创造能量转变为国家权能或国际声望。拿撒勒的耶稣拒绝与邪恶妥协，更不会与罪恶为伍。主成功地将对他父意志的忠诚置于所有其他世间暂存的考虑之上。		136:8.8 (1521.3) Jesus portrayed to all the worlds of his vast universe the folly of creating artificial situations for the purpose of exhibiting arbitrary authority or of indulging exceptional power for the purpose of enhancing moral values or accelerating spiritual progress. Jesus decided that he would not lend his mission on earth to a repetition of the disappointment of the reign of the Maccabees. He refused to prostitute his divine attributes for the purpose of acquiring unearned popularity or for gaining political prestige. He would not countenance the transmutation of divine and creative energy into national power or international prestige. Jesus of Nazareth refused to compromise with evil, much less to consort with sin. The Master triumphantly put loyalty to his Father’s will above every other earthly and temporal consideration.
9. 第五个决定 ^top		9. The Fifth Decision ^top
136:9.1 (1521.4) 在解决了诸如涉及他个人与自然法则和灵性力量关系之方针这类问题后，他将他的注意力转向了在神之王国宣扬和建立过程中要加以采用方法的选择。约翰已经开始了这一工作；他要如何继续这一讯息？他应如何接管约翰的使命？他应如何组织他的追随者们有效努力和智能合作？耶稣此时正在达至将会禁止他进一步视自己为犹太人弥赛亚、至少为那一时代普遍设想之弥赛亚的最终决定。		136:9.1 (1521.4) Having settled such questions of policy as pertained to his individual relations to natural law and spiritual power, he turned his attention to the choice of methods to be employed in the proclamation and establishment of the kingdom of God. John had already begun this work; how might he continue the message? How should he take over John’s mission? How should he organize his followers for effective effort and intelligent co-operation? Jesus was now reaching the final decision which would forbid that he further regard himself as the Jewish Messiah, at least as the Messiah was popularly conceived in that day.
136:9.2 (1522.1) 犹太人设想了一个怀着奇迹权能前来推翻以色列仇敌并将犹太人创建为世界统治者、免于穷困和压迫的拯救者。耶稣知道这一希望永远无法得以实现。他知道天国与推翻人们心中之邪恶有关，它纯粹是一种灵性关注的事务。他彻底思考了以一种灿烂耀眼之力量展示开启灵性王国的可取性 -- 这样一种进程本应是可允许的，并完全在迈克尔的权限之内 -- 但他全然决定反对这样一种计划。他不会与卡里迦夏的变革手段相妥协。他已通过服从于父的意志潜在上赢得了世界，他打算做为人子，如他所开始的那样完成他的工作。		136:9.2 (1522.1) The Jews envisaged a deliverer who would come in miraculous power to cast down Israel’s enemies and establish the Jews as world rulers, free from want and oppression. Jesus knew that this hope would never be realized. He knew that the kingdom of heaven had to do with the overthrow of evil in the hearts of men, and that it was purely a matter of spiritual concern. He thought out the advisability of inaugurating the spiritual kingdom with a brilliant and dazzling display of power—and such a course would have been permissible and wholly within the jurisdiction of Michael—but he fully decided against such a plan. He would not compromise with the revolutionary techniques of Caligastia. He had won the world in potential by submission to the Father’s will, and he proposed to finish his work as he had begun it, and as the Son of Man.
136:9.3 (1522.2) 设若这个此时潜在上握有天上地下所有权柄的神人，一旦决定展开主权之旗帜，以战斗阵列列集他创造奇观之军队，你们很难想象玉苒厦(Urantia)上将会发生什么！但他不愿妥协。他不愿服务于对神之崇拜可能源自于其中的邪恶。他想要遵守父的意志。他想要向一个旁观的宇宙宣称，“你应崇拜上主，你的神，你只应服务他。”		136:9.3 (1522.2) You can hardly imagine what would have happened on Urantia had this God-man, now in potential possession of all power in heaven and on earth, once decided to unfurl the banner of sovereignty, to marshal his wonder-working battalions in militant array! But he would not compromise. He would not serve evil that the worship of God might presumably be derived therefrom. He would abide by the Father’s will. He would proclaim to an onlooking universe, “You shall worship the Lord your God and him only shall you serve.”
136:9.4 (1522.3) 随着日子过去，耶稣带着不断增强的清晰感，感知到他要成为一个什么样的真理启示者。他认识到神之道并不将会是容易之道。他开始意识到他人类经历的剩余部分或许可能是一杯苦酒，但他决定要饮下它。		136:9.4 (1522.3) As the days passed, with ever-increasing clearness Jesus perceived what kind of a truth-revealer he was to become. He discerned that God’s way was not going to be the easy way. He began to realize that the cup of the remainder of his human experience might possibly be bitter, but he decided to drink it.
136:9.5 (1522.4) 甚至他的人类心智正在向大卫的王权告别。这一人类心智一步步跟随神之道路。这一人类心智仍会问诸多问题，但却可靠地接受神之解答作为这一所有时间无条件服从于履行父之永恒神圣意志、同时作为人生活在这一世界之结合生活的最终裁定。		136:9.5 (1522.4) Even his human mind is saying good-bye to the throne of David. Step by step this human mind follows in the path of the divine. The human mind still asks questions but unfailingly accepts the divine answers as final rulings in this combined life of living as a man in the world while all the time submitting unqualifiedly to the doing of the Father’s eternal and divine will.
136:9.6 (1522.5) 罗马是西方世界的女主。此时处于隔离并正在达成这些重大决定的人子，有天界大军供他调遣，代表了犹太人获得世界主导的最后机会；但这个尘世出生、拥有如此巨大智慧和权柄的犹太人，拒绝为了他自己的夸耀或是他民族的登基使用他的宇宙禀赋。可以说是，他看到了“这个世界的王国”，他拥有获得它们的权柄。伊甸厦的极高者们将所有这些权柄辞交到他的手中，但他却并不想要它们。世上王国是微不足道之物，难以令一个宇宙的创造者和支配者感兴趣。他只有一个目的，向人进一步启示神，天上的父在人类心中的支配、即天国的建立。		136:9.6 (1522.5) Rome was mistress of the Western world. The Son of Man, now in isolation and achieving these momentous decisions, with the hosts of heaven at his command, represented the last chance of the Jews to attain world dominion; but this earthborn Jew, who possessed such tremendous wisdom and power, declined to use his universe endowments either for the aggrandizement of himself or for the enthronement of his people. He saw, as it were, “the kingdoms of this world,” and he possessed the power to take them. The Most Highs of Edentia had resigned all these powers into his hands, but he did not want them. The kingdoms of earth were paltry things to interest the Creator and Ruler of a universe. He had only one objective, the further revelation of God to man, the establishment of the kingdom, the rule of the heavenly Father in the hearts of mankind.
136:9.7 (1522.6) 战斗、争夺和屠杀的想法令耶稣厌恶；他不想拥有这一切。他想要作为和平之君出现在世上，来启示一个慈爱之神。在他洗礼之前，他已再次拒绝了奋锐党人带领他们反抗罗马压迫者的提议。就那些他母亲教授他的经文，诸如：“上主曾对我说，‘你是我的儿子；我今日生你。你求我，我就将列国赐你为基业，将地极赐你为田产。你必用铁杖打破他们，你必将他们如同窑匠的瓦器摔碎。’” 他此时做出了他最终的决定。		136:9.7 (1522.6) The idea of battle, contention, and slaughter was repugnant to Jesus; he would have none of it. He would appear on earth as the Prince of Peace to reveal a God of love. Before his baptism he had again refused the offer of the Zealots to lead them in rebellion against the Roman oppressors. And now he made his final decision regarding those Scriptures which his mother had taught him, such as: “The Lord has said to me, ‘You are my Son; this day have I begotten you. Ask of me, and I will give you the heathen for your inheritance and the uttermost parts of the earth for your possession. You shall break them with a rod of iron; you shall dash them in pieces like a potter’s vessel.’”
136:9.8 (1522.7) 拿撒勒的耶稣得出了结论，这些话语并非指的是他。最后，人子的人类心智终于彻底清除了所有这些弥赛亚难题和矛盾 -- 希伯来经文、父母培训、领班教导、犹太人期望和人类奢望；他一劳永逸地决定了他自己的生涯。他想要返回加利利，静静开始宣扬天国，并信任他的父（人格化的调整者）制定出逐日的程序细节。		136:9.8 (1522.7) Jesus of Nazareth reached the conclusion that such utterances did not refer to him. At last, and finally, the human mind of the Son of Man made a clean sweep of all these Messianic difficulties and contradictions—Hebrew scriptures, parental training, chazan teaching, Jewish expectations, and human ambitious longings; once and for all he decided upon his course. He would return to Galilee and quietly begin the proclamation of the kingdom and trust his Father (the Personalized Adjuster) to work out the details of procedure day by day.
136:9.9 (1523.1) 当耶稣拒绝应用物质性测试来证明灵性问题，当他拒绝擅自违抗自然法则，他通过这些决定为一整个庞大宇宙每一个世界的每一个人设立了一个值得的榜样。当他拒绝抓住世俗权柄作为灵性荣耀之前奏，他也设立了一种宇宙忠诚和道德高尚之令人鼓舞的榜样。		136:9.9 (1523.1) By these decisions Jesus set a worthy example for every person on every world throughout a vast universe when he refused to apply material tests to prove spiritual problems, when he refused presumptuously to defy natural laws. And he set an inspiring example of universe loyalty and moral nobility when he refused to grasp temporal power as the prelude to spiritual glory.
136:9.10 (1523.2) 若人子在他洗礼后去往山上时还对他使命及其本质有任何疑问的话，那么在四十天的隔离和诸多决定后当他返回他同伴当中时，他没有任何疑问了。		136:9.10 (1523.2) If the Son of Man had any doubts about his mission and its nature when he went up in the hills after his baptism, he had none when he came back to his fellows following the forty days of isolation and decisions.
136:9.11 (1523.3) 耶稣为父之王国的建立制定了一个计划。他不会迎合人们的身体满足。他不会如他在罗马新近看到的那样将面包分给大众。他不会通过运作奇迹吸引注意力，即便犹太人就期待那种拯救者。他也不会通过政治权威和世俗权柄的展示寻求赢得对灵性讯息的接受。		136:9.11 (1523.3) Jesus has formulated a program for the establishment of the Father’s kingdom. He will not cater to the physical gratification of the people. He will not deal out bread to the multitudes as he has so recently seen it being done in Rome. He will not attract attention to himself by wonder-working, even though the Jews are expecting just that sort of a deliverer. Neither will he seek to win acceptance of a spiritual message by a show of political authority or temporal power.
136:9.12 (1523.4) 在拒绝这些提升期盼犹太人眼中即将到来王国的方法过程中，耶稣确信这些犹太人必定最终会拒绝他对权威和神性的所有宣称。由于知晓这一切，耶稣长久以来寻求阻止他的早期追随者们暗指他为弥赛亚。		136:9.12 (1523.4) In rejecting these methods of enhancing the coming kingdom in the eyes of the expectant Jews, Jesus made sure that these same Jews would certainly and finally reject all of his claims to authority and divinity. Knowing all this, Jesus long sought to prevent his early followers alluding to him as the Messiah.
136:9.13 (1523.5) 在他公众侍奉整个过程中，他面临处理三种不断反复发生状况的必要性：要被喂饱的叫嚷，对奇迹的坚持，以及他让他的追随者立他为王的最终请求。但耶稣从未背离他在其比利亚山中隔离的这些日子期间所做的决定。		136:9.13 (1523.5) Throughout his public ministry he was confronted with the necessity of dealing with three constantly recurring situations: the clamor to be fed, the insistence on miracles, and the final request that he allow his followers to make him king. But Jesus never departed from the decisions which he made during these days of his isolation in the Perean hills.
10. 第六个决定 ^top		10. The Sixth Decision ^top
136:10.1 (1523.6) 在这一值得纪念隔离的最后一天，在开始下山加入约翰及其门徒之前，人子做出了他的最后一个决定。他以这些话语向人格化的调整者交流了这一决定，“正如在这些此时所做决定记录一样，在所有其他事务中，我向你承诺我将服从于我父的意志。”当他这样说完时，他便从山上走下了。他的脸上闪耀着灵性胜利和道德成就的光辉。		136:10.1 (1523.6) On the last day of this memorable isolation, before starting down the mountain to join John and his disciples, the Son of Man made his final decision. And this decision he communicated to the Personalized Adjuster in these words, “And in all other matters, as in these now of decision-record, I pledge you I will be subject to the will of my Father.” And when he had thus spoken, he journeyed down the mountain. And his face shone with the glory of spiritual victory and moral achievement.