第142篇		Paper 142
在耶路撒冷的逾越节		The Passover at Jerusalem
142:0.1 (1596.1) 四月这个月耶稣和使徒们在耶路撒冷工作，每晚出城在伯大尼过夜。耶稣自身在耶路撒冷一个希腊裔犹太人弗拉维乌斯家中过一两夜，许多杰出的犹太人秘密前来这里与耶稣面谈。		142:0.1 (1596.1) THE month of April Jesus and the apostles worked in Jerusalem, going out of the city each evening to spend the night at Bethany. Jesus himself spent one or two nights each week in Jerusalem at the home of Flavius, a Greek Jew, where many prominent Jews came in secret to interview him.
142:0.2 (1596.2) 在耶路撒冷的第一天，耶稣拜访了他前些年的朋友亚那，一度的大祭司和西庇太妻子撒罗米的亲戚。亚那听说过有关耶稣和他的教导，当耶稣拜访大祭司家时，他受到了冷遇。当耶稣察觉到亚那的冷淡时，他立即离开了，在他离开时说道：“恐惧是人的主要奴役者，骄傲则是人的极大弱点；难道你要出卖自身陷入到这两种喜悦自由之破坏者的束缚中吗？”不过亚那未做任何回答。主再没见到亚那，直到亚那与他女婿一起审判人子之时。		142:0.2 (1596.2) The first day in Jerusalem Jesus called upon his friend of former years, Annas, the onetime high priest and relative of Salome, Zebedee’s wife. Annas had been hearing about Jesus and his teachings, and when Jesus called at the high priest’s home, he was received with much reserve. When Jesus perceived Annas’s coldness, he took immediate leave, saying as he departed: “Fear is man’s chief enslaver and pride his great weakness; will you betray yourself into bondage to both of these destroyers of joy and liberty?” But Annas made no reply. The Master did not again see Annas until the time when he sat with his son-in-law in judgment on the Son of Man.
1. 在圣殿的教导 ^top		1. Teaching in the Temple ^top
142:1.1 (1596.3) 在这一整个月当中，耶稣或是使徒中的一员每天在圣殿教导。当逾越节人太多以致无法找到圣殿教导的入口时，使徒们便在神圣内区的外面带领了许多教导团体。他们讯息负载的是：		142:1.1 (1596.3) Throughout this month Jesus or one of the apostles taught daily in the temple. When the Passover crowds were too great to find entrance to the temple teaching, the apostles conducted many teaching groups outside the sacred precincts. The burden of their message was:
142:1.2 (1596.4) 1. 天国近在咫尺。		142:1.2 (1596.4) 1. The kingdom of heaven is at hand.
142:1.3 (1596.5) 2. 经由信任神的父亲身份，你们可进入天国，由此成为神的子民。		142:1.3 (1596.5) 2. By faith in the fatherhood of God you may enter the kingdom of heaven, thus becoming the sons of God.
142:1.4 (1596.6) 3. 爱是在王国生活的准则 -- 对神至高奉献，同时爱邻如己。		142:1.4 (1596.6) 3. Love is the rule of living within the kingdom—supreme devotion to God while loving your neighbor as yourself.
142:1.5 (1596.7) 4. 服从于父的意志，在个人生活中结出属灵果实是王国的律法。		142:1.5 (1596.7) 4. Obedience to the will of the Father, yielding the fruits of the spirit in one’s personal life, is the law of the kingdom.
142:1.6 (1596.8) 前来庆祝逾越节的群众听到了耶稣的这一教导，他们中成百上千人为这个好消息感到高兴。犹太人的主祭司和掌管者们十分关注耶稣和他的使徒，并就如何应对他们彼此争论。		142:1.6 (1596.8) The multitudes who came to celebrate the Passover heard this teaching of Jesus, and hundreds of them rejoiced in the good news. The chief priests and rulers of the Jews became much concerned about Jesus and his apostles and debated among themselves as to what should be done with them.
142:1.7 (1596.9) 除了在圣殿之内和周围教导，使徒们和其他信奉者们也忙于在逾越节人群中间做许多个人工作。这些感兴趣的男女们将耶稣的讯息这一消息从这一逾越节庆祝带到了罗马帝国的边远地区，还有东方。这便是王国福音向外面世界传播的开端。耶稣的工作不再限于巴勒斯坦。		142:1.7 (1596.9) Besides teaching in and about the temple, the apostles and other believers were engaged in doing much personal work among the Passover throngs. These interested men and women carried the news of Jesus’ message from this Passover celebration to the uttermost parts of the Roman Empire and also to the East. This was the beginning of the spread of the gospel of the kingdom to the outside world. No longer was the work of Jesus to be confined to Palestine.
2. 神的暴怒 ^top		2. God’s Wrath ^top
142:2.1 (1597.1) 在耶路撒冷参加逾越节庆祝活动的人中间有一个叫雅各布的人，一个来自克里特岛的富有犹太商人，他来到安德鲁面前，请求私下见耶稣。安德鲁将这场与耶稣的密会安排到第二天晚上弗拉维乌斯家里。这个人无法理解主的教导，他之所以前来，是因为他想要更为充分地问询关于神之王国的内容。雅各布向耶稣说道：“不过，拉比，摩西和旧时先知们告诉我们，雅威是一个忌邪的神，一个有着极大暴怒和暴烈怒火的神。先知们说他痛恨作恶者并报复那些不服从律法的人。您和您的使徒们却都教导我们神是一个和蔼而又富有同情心的父亲，他如此爱所有人，以致他想要欢迎他们进入这个新的天国中，您们宣称它如此近在咫尺。”		142:2.1 (1597.1) There was in Jerusalem in attendance upon the Passover festivities one Jacob, a wealthy Jewish trader from Crete, and he came to Andrew making request to see Jesus privately. Andrew arranged this secret meeting with Jesus at Flavius’s home the evening of the next day. This man could not comprehend the Master’s teachings, and he came because he desired to inquire more fully about the kingdom of God. Said Jacob to Jesus: “But, Rabbi, Moses and the olden prophets tell us that Yahweh is a jealous God, a God of great wrath and fierce anger. The prophets say he hates evildoers and takes vengeance on those who obey not his law. You and your disciples teach us that God is a kind and compassionate Father who so loves all men that he would welcome them into this new kingdom of heaven, which you proclaim is so near at hand.”
142:2.2 (1597.2) 当雅各布讲完，耶稣回答道：“雅各布，你很好地陈述了旧时先知们的教导，他们依照他们时代之领悟教导他们世代的子女。我们的天父是不变的。不过关于他本质的概念，从摩西的时代往下，经由阿摩司的时代乃至到先知以赛亚的时代已经扩展和成长了。此时我以肉身前来怀着崭新的荣光来启示父，向所有世界的所有人们展示他的爱和仁慈。随着这一王国福音伴随其对所有人充满欢喜和善意的讯息，在所有民族家庭中间会成长出改善的更好关系。随着时间流逝，父亲和其子女们会更加彼此相爱，由此会产生一种对天上之父对其世上子女之爱的更好理解。要记住，雅各布，一个真正好父亲不仅爱他的家庭如同一个整体 -- 即作为一家，他也真正热爱并深情照顾每个个体成员。”		142:2.2 (1597.2) When Jacob finished speaking, Jesus replied: “Jacob, you have well stated the teachings of the olden prophets who taught the children of their generation in accordance with the light of their day. Our Father in Paradise is changeless. But the concept of his nature has enlarged and grown from the days of Moses down through the times of Amos and even to the generation of the prophet Isaiah. And now have I come in the flesh to reveal the Father in new glory and to show forth his love and mercy to all men on all worlds. As the gospel of this kingdom shall spread over the world with its message of good cheer and good will to all men, there will grow up improved and better relations among the families of all nations. As time passes, fathers and their children will love each other more, and thus will be brought about a better understanding of the love of the Father in heaven for his children on earth. Remember, Jacob, that a good and true father not only loves his family as a whole—as a family—but he also truly loves and affectionately cares for each individual member.”
142:2.3 (1597.3) 在对天父品格的重大讨论后，耶稣停下来说道：“你，雅各布，作为一个许多孩子的父亲，清楚知道我话语的真实性。”雅各布说道：“不过，主，谁告诉过您我是六个孩子的父亲？您怎么知道关于我的这一切？”主回答道：“这足以说明父和子知道所有事情，因为他们的确了知一切。作为一个世上的父亲爱你的孩子，你此时必会将天父对你的爱接受为一种实相 -- 不只是对亚伯拉罕的所有子女，而且对你、你这一个个体灵魂。”		142:2.3 (1597.3) After considerable discussion of the heavenly Father’s character, Jesus paused to say: “You, Jacob, being a father of many, know well the truth of my words.” And Jacob said: “But, Master, who told you I was the father of six children? How did you know this about me?” And the Master replied: “Suffice it to say that the Father and the Son know all things, for indeed they see all. Loving your children as a father on earth, you must now accept as a reality the love of the heavenly Father for you—not just for all the children of Abraham, but for you, your individual soul.”
142:2.4 (1597.4) 之后耶稣继续说道：“当你的孩子们非常小、不成熟时，当你必须要惩罚他们时，他们可能会反思到他们的父亲是生气了，充满了怨愤，他们的不成熟无法看到惩罚以外，无法辨别出父亲充满远见和校正的深情。但当这些孩子长大成人，他们想要坚持这些较早期关于他们父亲的错误观念不是很愚蠢吗？作为男女，他们此时应辨别出他们父亲在这些早期惩罚中的爱了。随着诸多世纪过去，人类难道不应逐渐更好理解天上之父的真正本质和慈爱品格吗？若你们坚持像摩西和先知们看待神那般看待神，你们能从逐代的灵性启发中得到什么益处？我要对你说，雅各布，在此时的明亮之光下，你不应像那些先前之人所曾看到过的那般看待父。以此方式看待他，你应欢喜于进入这个由这一位仁慈之父所支配的王国，你应自此以后让他爱的意志主导你的生活。”		142:2.4 (1597.4) Then Jesus went on to say: “When your children are very young and immature, and when you must chastise them, they may reflect that their father is angry and filled with resentful wrath. Their immaturity cannot penetrate beyond the punishment to discern the father’s farseeing and corrective affection. But when these same children become grown-up men and women, would it not be folly for them to cling to these earlier and misconceived notions regarding their father? As men and women they should now discern their father’s love in all these early disciplines. And should not mankind, as the centuries pass, come the better to understand the true nature and loving character of the Father in heaven? What profit have you from successive generations of spiritual illumination if you persist in viewing God as Moses and the prophets saw him? I say to you, Jacob, under the bright light of this hour you should see the Father as none of those who have gone before ever beheld him. And thus seeing him, you should rejoice to enter the kingdom wherein such a merciful Father rules, and you should seek to have his will of love dominate your life henceforth.”
142:2.5 (1598.1) 雅各布回答道：“拉比，我相信；我渴望您引领我进入父的王国。”		142:2.5 (1598.1) And Jacob answered: “Rabbi, I believe; I desire that you lead me into the Father’s kingdom.”
3. 关于神的概念 ^top		3. The Concept of God ^top
142:3.1 (1598.2) 十二使徒，其中大多已经听过这一关于神之品格的讨论，那晚问了耶稣许多关于天上之父的问题。主对这些问题的回答可以现代措辞，藉着以下总结而得到最好的呈现：		142:3.1 (1598.2) The twelve apostles, most of whom had listened to this discussion of the character of God, that night asked Jesus many questions about the Father in heaven. The Master’s answers to these questions can best be presented by the following summary in modern phraseology:
142:3.2 (1598.3) 主人温和地责备了十二人，他大意上说道：你们难道不知道以色列关于雅威观念成长的诸多传说吗？你们难道对于圣经中关于神之教义的教导一无所知吗？之后主的确继续就神灵概念在犹太民族整个发展过程中的演进指导了使徒们。他唤起大家对神之观念以下成长阶段的注意：		142:3.2 (1598.3) Jesus mildly upbraided the twelve, in substance saying: Do you not know the traditions of Israel relating to the growth of the idea of Yahweh, and are you ignorant of the teaching of the Scriptures concerning the doctrine of God? And then did the Master proceed to instruct the apostles about the evolution of the concept of Deity throughout the course of the development of the Jewish people. He called attention to the following phases of the growth of the God idea:
142:3.3 (1598.4) 1．雅威 -- 西奈部族之神。这是关于神灵的原始概念，摩西将它抬升到了以色列上主神的更高层次。天上之父会永远接受他世上子女的真诚崇拜，无论他们关于神灵的概念是多么粗陋，或是他们通过什么名字将他的神性本质象征化。		142:3.3 (1598.4) 1. Yahweh—the god of the Sinai clans. This was the primitive concept of Deity which Moses exalted to the higher level of the Lord God of Israel. The Father in heaven never fails to accept the sincere worship of his children on earth, no matter how crude their concept of Deity or by what name they symbolize his divine nature.
142:3.4 (1598.5) 2．极高者。这一关于天上之父的概念，由麦基洗德向亚伯拉罕所宣扬，并由那些随后信奉这一对神灵之扩大和扩展观念的人从撒冷带向远方。亚伯拉罕和他兄弟之所以离开乌尔，是由于太阳崇拜的已然确立，他们成了麦基洗德关于埃尔•埃里昂 -- 即极高神教导的信奉者。他们的概念是一种对神的复合性概念，包含了对他们旧有美索不达米亚观念和极高者教义的混合。		142:3.4 (1598.5) 2. The Most High. This concept of the Father in heaven was proclaimed by Melchizedek to Abraham and was carried far from Salem by those who subsequently believed in this enlarged and expanded idea of Deity. Abraham and his brother left Ur because of the establishment of sun worship, and they became believers in Melchizedek’s teaching of El Elyon—the Most High God. Theirs was a composite concept of God, consisting in a blending of their older Mesopotamian ideas and the Most High doctrine.
142:3.5 (1598.6) 3．埃尔•沙代。在这些早期的日子期间，许多希伯来人崇拜埃尔•沙代，即埃及人对于天神的概念，他们是在尼罗河流域被囚期间获知的。在麦基洗德之后许久，所有这三种关于神的概念结合在一起形成了关于造物神灵、即以色列上主神的教义。		142:3.5 (1598.6) 3. El Shaddai. During these early days many of the Hebrews worshiped El Shaddai, the Egyptian concept of the God of heaven, which they learned about during their captivity in the land of the Nile. Long after the times of Melchizedek all three of these concepts of God became joined together to form the doctrine of the creator Deity, the Lord God of Israel.
142:3.6 (1598.7) 4．埃洛希姆。从亚当时代关于天堂三位一体的教导就已持续了。你们难道没记起圣经通过断言“起初各神创造天地”而开始的吗？这表明了当那一记载得以做出时，三神合一的三位一体概念已经在我们祖先的宗教中找到立足点了。		142:3.6 (1598.7) 4. Elohim. From the times of Adam the teaching of the Paradise Trinity has persisted. Do you not recall how the Scriptures begin by asserting that “In the beginning the Gods created the heavens and the earth”? This indicates that when that record was made the Trinity concept of three Gods in one had found lodgment in the religion of our forebears.
142:3.7 (1598.8) 5．至高者雅威。到以赛亚时代为止，这些关于神的信奉已经扩展到一个既全能又全慈的万有之造物主的概念。这一关于神的不断演进、不断扩大概念，实际上取代了我们祖先宗教中关于神灵的所有先前观念。		142:3.7 (1598.8) 5. The Supreme Yahweh. By the times of Isaiah these beliefs about God had expanded into the concept of a Universal Creator who was simultaneously all-powerful and all-merciful. And this evolving and enlarging concept of God virtually supplanted all previous ideas of Deity in our fathers’ religion.
142:3.8 (1598.9) 6．天上的父。此时我们的确知道了神为我们天上的父。我们的教导提供了一个宗教，它的信奉者是神的子民。那便是关于天国福音的好消息。与上父共存的是上子和上灵，对这三位天堂神灵之本质和侍奉的启示，在神之扬升子民永恒灵性进展的无尽时代中将会继续扩展改善。在所有时间和所有时代期间，任何人的真正崇拜 -- 就个人的灵性进展而言，都会被内驻之灵承认为对天上之父所呈现的敬意。		142:3.8 (1598.9) 6. The Father in heaven. And now do we know God as our Father in heaven. Our teaching provides a religion wherein the believer is a son of God. That is the good news of the gospel of the kingdom of heaven. Coexistent with the Father are the Son and the Spirit, and the revelation of the nature and ministry of these Paradise Deities will continue to enlarge and brighten throughout the endless ages of the eternal spiritual progression of the ascending sons of God. At all times and during all ages the true worship of any human being—as concerns individual spiritual progress—is recognized by the indwelling spirit as homage rendered to the Father in heaven.
142:3.9 (1599.1) 当使徒们听到对关于神的概念在犹太人先前诸时代人心中成长的重述之际，他们从未如此震惊过；他们太过困惑，以致没有问问题。当他们默默坐在耶稣面前，主继续说道：“若你们读过圣经，你们已经知晓这些真理了。你们难道没有在《撒母耳记中》读过以下所说：‘上主向以色列人发怒，以致他激起大卫反对他们，吩咐去数点以色列人和犹太人’？这并不奇怪，因为在撒母耳的时代，亚伯拉罕的子女真的相信雅威既创造了善，也创造了恶。但当一个后来的作者陈述这些事件时，继于犹太人关于神之概念的扩展，他不再敢将邪恶归属到雅威身上；因此他说道：‘撒旦站起来反对以色列，并激发大卫数算以色列人。’你们难道分辨不出圣经中的这类记载清楚展示了关于神之本质的概念如何从一代人到另一代身上不断成长吗？		142:3.9 (1599.1) Never before had the apostles been so shocked as they were upon hearing this recounting of the growth of the concept of God in the Jewish minds of previous generations; they were too bewildered to ask questions. As they sat before Jesus in silence, the Master continued: “And you would have known these truths had you read the Scriptures. Have you not read in Samuel where it says: ‘And the anger of the Lord was kindled against Israel, so much so that he moved David against them, saying, go number Israel and Judah’? And this was not strange because in the days of Samuel the children of Abraham really believed that Yahweh created both good and evil. But when a later writer narrated these events, subsequent to the enlargement of the Jewish concept of the nature of God, he did not dare attribute evil to Yahweh; therefore he said: ‘And Satan stood up against Israel and provoked David to number Israel.’ Cannot you discern that such records in the Scriptures clearly show how the concept of the nature of God continued to grow from one generation to another?
142:3.10 (1599.2) “你们也应已辨别出对神圣律法理解的成长与这些不断扩展的神性概念完美一致。当以色列的子民在对雅威的扩展启示之前时代走出埃及时，他们有担当他们律法的十诫，直到他们在西奈山前得以安营的时代。这十诫是：		142:3.10 (1599.2) “Again should you have discerned the growth of the understanding of divine law in perfect keeping with these enlarging concepts of divinity. When the children of Israel came out of Egypt in the days before the enlarged revelation of Yahweh, they had ten commandments which served as their law right up to the times when they were encamped before Sinai. And these ten commandments were:
142:3.11 (1599.3) “1．你们不可崇拜别的神，因为上主是一个忌邪之神。		142:3.11 (1599.3) “1. You shall worship no other god, for the Lord is a jealous God.
142:3.12 (1599.4) “2．你们不可铸造神像。		142:3.12 (1599.4) “2. You shall not make molten gods.
142:3.13 (1599.5) “3．你们不可忽视守住无酵节。		142:3.13 (1599.5) “3. You shall not neglect to keep the feast of unleavened bread.
142:3.14 (1599.6) “4．上主说，人和牛的所有公性中，头生子都是我的。		142:3.14 (1599.6) “4. Of all the males of men or cattle, the first-born are mine, says the Lord.
142:3.15 (1599.7) “5．你们可工作六天，但第七天你们应该休息。		142:3.15 (1599.7) “5. Six days you may work, but on the seventh day you shall rest.
142:3.16 (1599.8) “6．你们应该谨守初熟节和年底的收藏节。		142:3.16 (1599.8) “6. You shall not fail to observe the feast of the first fruits and the feast of the ingathering at the end of the year.
142:3.17 (1599.9) “7．你们不应将任何祭献物的血和有酵饼一同献上。		142:3.17 (1599.9) “7. You shall not offer the blood of any sacrifice with leavened bread.
142:3.18 (1599.10) “8．逾越节的祭献物不应留到早晨。		142:3.18 (1599.10) “8. The sacrifice of the feast of the Passover shall not be left until morning.
142:3.19 (1599.11) “9．地上首选初熟之物你们应送到你们上主神的殿里。		142:3.19 (1599.11) “9. The first of the first fruits of the ground you shall bring to the house of the Lord your God.
142:3.20 (1599.12) “10．你们不应该用母山羊羔的奶煮山羊羔。		142:3.20 (1599.12) “10. You shall not seethe a kid in its mother’s milk.
142:3.21 (1599.13) “之后，在西奈山的电闪雷鸣中，摩西将这新的十诫给了他们，你们都容许的这十诫是伴随不断扩展的雅威神灵概念更为相称的表达。你们难道从没注意到这十诫曾被两次记载到圣经中，在第一种情况下从埃及脱身被指派为持守安息日的理由， 而在较后的记录中，我们祖先不断提升的宗教信仰则要求这一切被改为对创世这一事实的承认而作为谨守安息日的理由？		142:3.21 (1599.13) “And then, amidst the thunders and lightnings of Sinai, Moses gave them the new ten commandments, which you will all allow are more worthy utterances to accompany the enlarging Yahweh concepts of Deity. And did you never take notice of these commandments as twice recorded in the Scriptures, that in the first case deliverance from Egypt is assigned as the reason for Sabbath keeping, while in a later record the advancing religious beliefs of our forefathers demanded that this be changed to the recognition of the fact of creation as the reason for Sabbath observance?
142:3.22 (1599.14) “之后，你们将会再次记起 -- 在以赛亚时代的更大灵性启蒙中 -- 这十条消极的诫命被改成了伟大而又积极的爱之律法，无上爱神和爱人如己的指令。正是这一爱神和爱人的至高律法，我也要向你们宣布作为构成人类之全部职责的律法。”		142:3.22 (1599.14) “And then will you remember that once again—in the greater spiritual enlightenment of Isaiah’s day—these ten negative commandments were changed into the great and positive law of love, the injunction to love God supremely and your neighbor as yourself. And it is this supreme law of love for God and for man that I also declare to you as constituting the whole duty of man.”
142:3.23 (1600.1) 当他讲完时，无人问他问题。他们每个人都去睡觉了。		142:3.23 (1600.1) And when he had finished speaking, no man asked him a question. They went, each one to his sleep.
4. 弗拉维乌斯与希腊文化 ^top		4. Flavius and Greek Culture ^top
142:4.1 (1600.2) 弗拉维乌斯这个希腊裔犹太人，是一个改换宗教者，既未受过割礼，也未受过洗礼；由于他是艺术和雕塑方面美好物件的极大爱好者，他居住在耶路撒冷时所拥有的房子是一所优美的大建筑。这个家园用无价的珍宝所精巧装饰，他在其世界旅行中四处收集了这些珍宝。当他起初考虑邀请耶稣到他家时，他担心主看到这些所谓的偶像或许会介意。但在耶稣进入家中时，令弗拉维乌斯喜出望外的是，他并未指责他拥有这些散落在房子周围的所谓偶像，反而对整个收藏显示出极大兴趣，并在弗拉维乌斯伴随他逐个房间向他展示他所有喜爱雕像时，对每个物件问了许多有鉴赏力的问题。		142:4.1 (1600.2) Flavius, the Greek Jew, was a proselyte of the gate, having been neither circumcised nor baptized; and since he was a great lover of the beautiful in art and sculpture, the house which he occupied when sojourning in Jerusalem was a beautiful edifice. This home was exquisitely adorned with priceless treasures which he had gathered up here and there on his world travels. When he first thought of inviting Jesus to his home, he feared that the Master might take offense at the sight of these so-called images. But Flavius was agreeably surprised when Jesus entered the home that, instead of rebuking him for having these supposedly idolatrous objects scattered about the house, he manifested great interest in the entire collection and asked many appreciative questions about each object as Flavius escorted him from room to room, showing him all of his favorite statues.
142:4.2 (1600.3) 主看到了他的招待者被他关于艺术的友好态度困惑了；因此，当他们完成了对整个收藏的纵览时，耶稣说道：“由于你欣赏我父所创造、并由人的艺术之手所做成的优美之物，为何你应期待受到指责呢？由于摩西一度寻求与偶像崇拜和对假神的崇拜做斗争，为何所有人应对充满优雅与美好的复制品不悦呢？我要对你说，弗拉维乌斯，摩西的后代误解了他，此时他们的确用他所禁止的偶像造出假神，以及与天上地下诸物相似的形象。不过，即便摩西向那些日子的变黑暗心智教导了这些限制，那与天上之父被启示为万有之属灵支配者的这个时代有什么关系？弗拉维乌斯，我宣称，在即将到来的王国中，他们不必再教导，‘不要崇拜这，不要崇拜那’；他们不必再令自身与禁止做这，注意不要做那的命令关联起来，所有人只应关心一个至高的职责。人类的这一职责被表达为两大特权：对无限造物主、即天父的真诚崇拜，对一个人同伴所赠与的爱心服务。让你爱邻如己，你会真正知道你是神的一个子民。		142:4.2 (1600.3) The Master saw that his host was bewildered at his friendly attitude toward art; therefore, when they had finished the survey of the entire collection, Jesus said: “Because you appreciate the beauty of things created by my Father and fashioned by the artistic hands of man, why should you expect to be rebuked? Because Moses onetime sought to combat idolatry and the worship of false gods, why should all men frown upon the reproduction of grace and beauty? I say to you, Flavius, Moses’ children have misunderstood him, and now do they make false gods of even his prohibitions of images and the likeness of things in heaven and on earth. But even if Moses taught such restrictions to the darkened minds of those days, what has that to do with this day when the Father in heaven is revealed as the universal Spirit Ruler over all? And, Flavius, I declare that in the coming kingdom they shall no longer teach, ‘Do not worship this and do not worship that’; no longer shall they concern themselves with commands to refrain from this and take care not to do that, but rather shall all be concerned with one supreme duty. And this duty of man is expressed in two great privileges: sincere worship of the infinite Creator, the Paradise Father, and loving service bestowed upon one’s fellow men. If you love your neighbor as you love yourself, you really know that you are a son of God.
142:4.3 (1600.4) “在一个我父尚未被清楚理解的时代，摩西在他抵制偶像崇拜的尝试上是有正当理由的，但在即将到来的时代，父在子的生活中已被启示；这种对神的崭新启示将会使得永远没有必要将造物之父与石头偶像或金银偶像混在一起了。自此以后，智能的人们可以享受艺术珍宝，而无需将对美的这种物质性欣赏，与对天父、万物众生之神的崇拜服务混在一起了。”		142:4.3 (1600.4) “In an age when my Father was not well understood, Moses was justified in his attempts to withstand idolatry, but in the coming age the Father will have been revealed in the life of the Son; and this new revelation of God will make it forever unnecessary to confuse the Creator Father with idols of stone or images of gold and silver. Henceforth, intelligent men may enjoy the treasures of art without confusing such material appreciation of beauty with the worship and service of the Father in Paradise, the God of all things and all beings.”
142:4.4 (1600.5) 弗拉维乌斯相信了耶稣教导他的一切，第二天他去了约旦河那边的伯大尼，并被约翰的门徒施洗了。他之所以这样做，是因为耶稣的使徒们还未洗礼信奉者。当弗拉维乌斯返回耶路撒冷时，他为耶稣大摆盛宴，并邀请了他的六十个朋友。这些宾客中有许多也成了即将到来王国这一讯息的信奉者。		142:4.4 (1600.5) Flavius believed all that Jesus taught him. The next day he went to Bethany beyond the Jordan and was baptized by the disciples of John. And this he did because the apostles of Jesus did not yet baptize believers. When Flavius returned to Jerusalem, he made a great feast for Jesus and invited sixty of his friends. And many of these guests also became believers in the message of the coming kingdom.
5. 关于确信的论述 ^top		5. The Discourse on Assurance ^top
142:5.1 (1601.1) 耶稣在这个逾越节周在圣殿中所宣扬的伟大布道之一，是对他的一个听众、一个来自大马士革的男子所问问题的回答。这个男子问耶稣：“不过，拉比，我们何以确定知道，您是由神派来的，以及我们可以真的进入您和您的门徒宣称的近在咫尺的这一王国？”耶稣回答道:		142:5.1 (1601.1) One of the great sermons which Jesus preached in the temple this Passover week was in answer to a question asked by one of his hearers, a man from Damascus. This man asked Jesus: “But, Rabbi, how shall we know of a certainty that you are sent by God, and that we may truly enter into this kingdom which you and your disciples declare is near at hand?” And Jesus answered:
142:5.2 (1601.2) “就我的讯息和我门徒的教导而言，你们应该根据它们的成果来评判它们。若我们向你们宣扬属灵真理，那属灵将会在你们心中见证我们的讯息是真实的。就王国和你对受天父接纳的确信而言，让我问一下你们中间相称而又善心的父亲，就他儿子在家中的地位或是他在他父亲内心深情中的可靠位置而言，他何以要将他儿子留在焦虑或悬疑中呢？你们世间父亲会用你们孩子在你们人类内心持久之爱中不确定的地位来折磨他们取乐吗？你们天上的父也不会就他信实属灵子民在王国中的地位让他们处于怀疑不定中。若你们接受神为你们的父亲，那么你们的确真正是神的子民。如果你们是子民，那么你们在所有一切关于永恒神圣儿子身份的位置和身份上都是确保的。若你们相信我的话语，你们会彼此相信派我来的他，藉由相信父亲，你们已经令你们在天界公民身份上的地位稳固了。若你们履行天上之父的意志，你们必不会在神之王国永恒进展性生命的达成上失败。		142:5.2 (1601.2) “As to my message and the teaching of my disciples, you should judge them by their fruits. If we proclaim to you the truths of the spirit, the spirit will witness in your hearts that our message is genuine. Concerning the kingdom and your assurance of acceptance by the heavenly Father, let me ask what father among you who is a worthy and kindhearted father would keep his son in anxiety or suspense regarding his status in the family or his place of security in the affections of his father’s heart? Do you earth fathers take pleasure in torturing your children with uncertainty about their place of abiding love in your human hearts? Neither does your Father in heaven leave his faith children of the spirit in doubtful uncertainty as to their position in the kingdom. If you receive God as your Father, then indeed and in truth are you the sons of God. And if you are sons, then are you secure in the position and standing of all that concerns eternal and divine sonship. If you believe my words, you thereby believe in Him who sent me, and by thus believing in the Father, you have made your status in heavenly citizenship sure. If you do the will of the Father in heaven, you shall never fail in the attainment of the eternal life of progress in the divine kingdom.
142:5.3 (1601.3) “至高之灵将会与你们的灵一起见证你们真的是神的子民。若你们是神的子女，那么你们已经生于神之灵；凡是生于这个灵的人自身有能力克服所有疑问，这便是克服所有不确定乃至你们信仰的胜利。		142:5.3 (1601.3) “The Supreme Spirit shall bear witness with your spirits that you are truly the children of God. And if you are the sons of God, then have you been born of the spirit of God; and whosoever has been born of the spirit has in himself the power to overcome all doubt, and this is the victory that overcomes all uncertainty, even your faith.
142:5.4 (1601.4) “提及这些时期，先知以赛亚说过：‘当这灵从天上浇灌到我们身上时，正义的工作在那时将会永远变得平和、安宁和确信。’对于所有真正相信这一福音的人，我对他们被我父王国的永恒仁慈和永久生命所接纳会成为保证人。那时，你们那些听到这一讯息并相信这一王国福音的人是神的子民，你们会拥有永久的生命；你们生于这灵、面向全世界的证据是，你们彼此真诚相爱。”		142:5.4 (1601.4) “Said the Prophet Isaiah, speaking of these times: ‘When the spirit is poured upon us from on high, then shall the work of righteousness become peace, quietness, and assurance forever.’ And for all who truly believe this gospel, I will become surety for their reception into the eternal mercies and the everlasting life of my Father’s kingdom. You, then, who hear this message and believe this gospel of the kingdom are the sons of God, and you have life everlasting; and the evidence to all the world that you have been born of the spirit is that you sincerely love one another.”
142:5.5 (1601.5) 大群听众与耶稣呆了很长时间，问他问题并专注听他抚慰性的回答。甚至使徒们因耶稣的教导而更有胆量去怀着更多权能和确信宣扬王国福音。在耶路撒冷的这一经历，对这十二人是一个极大的鼓舞。这是他们第一次与如此庞大的人群接触，他们学到了许多有价值的经验教训，这些经验教训证明在他们后来工作中有极大帮助。		142:5.5 (1601.5) The throng of listeners remained many hours with Jesus, asking him questions and listening attentively to his comforting answers. Even the apostles were emboldened by Jesus’ teaching to preach the gospel of the kingdom with more power and assurance. This experience at Jerusalem was a great inspiration to the twelve. It was their first contact with such enormous crowds, and they learned many valuable lessons which proved of great assistance in their later work.
6. 与尼哥德姆的闲谈 ^top		6. The Visit with Nicodemus ^top
142:6.1 (1601.6) 一天晚上在弗拉维乌斯家中，有一个名叫尼哥德姆的人、犹太公会中一个富有的年长成员前来见耶稣。他已经听说了许多关于这个加利利人的教导，因此他在耶稣于圣殿庭院中教导时有一天下午前去听他讲。他本想经常去听耶稣教导，但他担心被听耶稣讲课的人看到，因为犹太人的统治者们已经与耶稣不和，因此公会的成员不想以任何公开方式与耶稣相一致。相应地，尼哥德姆已与安德鲁安排私下在这一特定夜晚夜幕降临后见耶稣。当这一面谈开始时，彼得、詹姆斯和约翰都在弗拉维乌斯的花园中，不过后来他们都进入了屋子，谈话在里面继续。		142:6.1 (1601.6) One evening at the home of Flavius there came to see Jesus one Nicodemus, a wealthy and elderly member of the Jewish Sanhedrin. He had heard much about the teachings of this Galilean, and so he went one afternoon to hear him as he taught in the temple courts. He would have gone often to hear Jesus teach, but he feared to be seen by the people in attendance upon his teaching, for already were the rulers of the Jews so at variance with Jesus that no member of the Sanhedrin would want to be identified in any open manner with him. Accordingly, Nicodemus had arranged with Andrew to see Jesus privately and after nightfall on this particular evening. Peter, James, and John were in Flavius’s garden when the interview began, but later they all went into the house where the discourse continued.
142:6.2 (1602.1) 在接待尼哥德姆的过程中，耶稣并未展现出任何特定的顺从；在与他交谈过程中，没有任何妥协或过分说服。主从未尝试拒绝他秘密的访客，他也不会采用讽刺。在耶稣与这位尊贵访客的所有交往中，他是平静、真挚和有尊严的。尼哥德姆并非公会的正式代表；他前来进耶稣，完全是因为他对主的教导的个人真诚兴趣。		142:6.2 (1602.1) In receiving Nicodemus, Jesus showed no particular deference; in talking with him, there was no compromise or undue persuasiveness. The Master made no attempt to repulse his secretive caller, nor did he employ sarcasm. In all his dealings with the distinguished visitor, Jesus was calm, earnest, and dignified. Nicodemus was not an official delegate of the Sanhedrin; he came to see Jesus wholly because of his personal and sincere interest in the Master’s teachings.
142:6.3 (1602.2) 在被弗拉维乌斯介绍之际，尼哥德姆说道：“拉比，我们知道您是由神派来的导师，因为没有人会如此教导，除非神与他在一起。我渴望知道更多关于你有关即将到来王国的教导。”		142:6.3 (1602.2) Upon being presented by Flavius, Nicodemus said: “Rabbi, we know that you are a teacher sent by God, for no mere man could so teach unless God were with him. And I am desirous of knowing more about your teachings regarding the coming kingdom.”
142:6.4 (1602.3) 耶稣回答尼哥德姆：“我实实在在对你说，尼哥德姆，人若不重生，他就无法见到神的王国。”尼哥德姆之后回答：“但人老时如何重生？他无法再进入母腹生出来。”		142:6.4 (1602.3) Jesus answered Nicodemus: “Verily, verily, I say to you, Nicodemus, except a man be born from above, he cannot see the kingdom of God.” Then replied Nicodemus: “But how can a man be born again when he is old? He cannot enter a second time into his mother’s womb to be born.”
142:6.5 (1602.4) 耶稣说道：“尽管如此，我向你宣布，人若不是生于灵，他就无法进入神的王国，生于肉身的，就是肉身；生于灵的，就是灵。不过你不应惊奇于我说的你必须要重生。当风吹动时，你会听到树叶沙沙声，但你并未见到风 -- 它来自哪里或去向哪里 -- 每个生于灵的人也是如此。你用肉眼可以见到灵的显现，但你却无法实际辨出灵。”		142:6.5 (1602.4) Jesus said: “Nevertheless, I declare to you, except a man be born of the spirit, he cannot enter into the kingdom of God. That which is born of the flesh is flesh, and that which is born of the spirit is spirit. But you should not marvel that I said you must be born from above. When the wind blows, you hear the rustle of the leaves, but you do not see the wind—whence it comes or whither it goes—and so it is with everyone born of the spirit. With the eyes of the flesh you can behold the manifestations of the spirit, but you cannot actually discern the spirit.”
142:6.6 (1602.5) 尼哥德姆回答道：“但我不理解 -- 怎么可能是那样？”耶稣说道：“你是一位以色列人的导师，怎能不知道这一切？那么，来向那些仅辨出物质世界显现的人揭示这些事情，会成为那些知晓灵之实相的人的职责。不过，若我们告诉你关于天界真理的内容，你会相信我们吗？尼哥德姆，你有勇气相信一个从天上降临的人、乃至人子吗？”		142:6.6 (1602.5) Nicodemus replied: “But I do not understand—how can that be?” Said Jesus: “Can it be that you are a teacher in Israel and yet ignorant of all this? It becomes, then, the duty of those who know about the realities of the spirit to reveal these things to those who discern only the manifestations of the material world. But will you believe us if we tell you of the heavenly truths? Do you have the courage, Nicodemus, to believe in one who has descended from heaven, even the Son of Man?”
142:6.7 (1602.6) 尼哥德姆说道：“但我如何能开始把握为进入王国做好准备而重造我的这个灵呢？”耶稣回答道：“天父的这个灵已内驻在你身中了。若你想要被这个来自上天的灵引领，你很快便会开始以这个灵的双眼看，之后经由属灵指引所产生的全心新选择，你会生于灵，因为你生活的唯一目的将是履行天父的意志。由于就这样发现你自己生于灵并幸福处在神的王国中，你将会开始在你日常生活中结出丰盛的属灵果实。”		142:6.7 (1602.6) And Nicodemus said: “But how can I begin to lay hold upon this spirit which is to remake me in preparation for entering into the kingdom?” Jesus answered: “Already does the spirit of the Father in heaven indwell you. If you would be led by this spirit from above, very soon would you begin to see with the eyes of the spirit, and then by the wholehearted choice of spirit guidance would you be born of the spirit since your only purpose in living would be to do the will of your Father who is in heaven. And so finding yourself born of the spirit and happily in the kingdom of God, you would begin to bear in your daily life the abundant fruits of the spirit.”
142:6.8 (1602.7) 尼哥德姆是彻底真诚的。他深受感动，但却迷惑不解地走了。尼哥德姆在自我发展、自我约束乃至在高尚道德品质上是有所成就的。他是高雅的、利己和利他的；但他却不知如何如同一个小孩子愿意服从一个明智慈爱的世间父亲之指导和引领那样，令他的意志服从于神圣之父的意志，藉此实际成为神的一个子民，永恒王国的一个渐进继承者。		142:6.8 (1602.7) Nicodemus was thoroughly sincere. He was deeply impressed but went away bewildered. Nicodemus was accomplished in self-development, in self-restraint, and even in high moral qualities. He was refined, egoistic, and altruistic; but he did not know how to submit his will to the will of the divine Father as a little child is willing to submit to the guidance and leading of a wise and loving earthly father, thereby becoming in reality a son of God, a progressive heir of the eternal kingdom.
142:6.9 (1603.1) 不过尼哥德姆的确唤起足够的信仰来把握住王国。当他的公会同事们试图不举行听证会而给耶稣定罪时，他微弱地抗议过；他后来勇敢承认了他的信仰，甚至当大多使徒怀着恐惧从他们主最终受难死亡现场逃离时，他与阿里玛提亚的约瑟夫一起认领了耶稣的遗体。		142:6.9 (1603.1) But Nicodemus did summon faith enough to lay hold of the kingdom. He faintly protested when his colleagues of the Sanhedrin sought to condemn Jesus without a hearing; and with Joseph of Arimathea, he later boldly acknowledged his faith and claimed the body of Jesus, even when most of the disciples had fled in fear from the scenes of their Master’s final suffering and death.
7. 关于家庭的教训 ^top		7. The Lesson on the Family ^top
142:7.1 (1603.2) 在耶路撒冷逾越节周忙碌的教导和个人工作时期后，耶稣花了接下来的周三与他的使徒们一起在伯大尼休息。那天下午，多玛斯问了一个问题，它引出了一个长时间的有益回答。多玛斯说道：“主，在我们被分开担当王国使者的那天，您告诉了我们许多事情，就我们的个人生活方式指导我们，不过我们该教导大众什么？在王国更为充分到来之后，这些人要如何生活？您的使徒们该拥有奴仆吗？您的信奉者们该追求贫穷，避开财产吗？只有仁慈单独盛行，以致我们不该拥有再多律法和公平吗？”耶稣和这十二人花了整个下午和晚餐后的整个晚上讨论多玛斯的问题。为了这一记载的目的，我们呈献了以下关于主指导的概要：		142:7.1 (1603.2) After the busy period of teaching and personal work of Passover week in Jerusalem, Jesus spent the next Wednesday at Bethany with his apostles, resting. That afternoon, Thomas asked a question which elicited a long and instructive answer. Said Thomas: “Master, on the day we were set apart as ambassadors of the kingdom, you told us many things, instructed us regarding our personal mode of life, but what shall we teach the multitude? How are these people to live after the kingdom more fully comes? Shall your disciples own slaves? Shall your believers court poverty and shun property? Shall mercy alone prevail so that we shall have no more law and justice?” Jesus and the twelve spent all afternoon and all that evening, after supper, discussing Thomas’s questions. For the purposes of this record we present the following summary of the Master’s instruction:
142:7.2 (1603.3) 耶稣首先试图向他的使徒们讲清楚，他自身在世上过一种独特的肉身生活，他们十二人，被召唤参与人子的这一赠与经历；作为合作者，他们也必须要分担整个赠与经历的特殊限制和义务。有一个含蓄的暗示是，人子是生活在世上既能洞察神之心灵又能洞察人类灵魂深处的唯一之人。		142:7.2 (1603.3) Jesus sought first to make plain to his apostles that he himself was on earth living a unique life in the flesh, and that they, the twelve, had been called to participate in this bestowal experience of the Son of Man; and as such coworkers, they, too, must share in many of the special restrictions and obligations of the entire bestowal experience. There was a veiled intimation that the Son of Man was the only person who had ever lived on earth who could simultaneously see into the very heart of God and into the very depths of man’s soul.
142:7.3 (1603.4) 耶稣非常清楚地解释道，天国是一种演进性经验，从世上这里开始，并经历相继的生命驿站，而向上渐进达至天堂。在晚上的进程中，他明确陈述道，在王国发展的某个未来阶段，他将会以灵性权能和神性荣耀重访这个世界。		142:7.3 (1603.4) Very plainly Jesus explained that the kingdom of heaven was an evolutionary experience, beginning here on earth and progressing up through successive life stations to Paradise. In the course of the evening he definitely stated that at some future stage of kingdom development he would revisit this world in spiritual power and divine glory.
142:7.4 (1603.5) 他接下来解释道，“王国观念”并非阐释人与神关系的最佳方式；他之所以采用这种比喻说法，是因为犹太民族正期待这个王国，也因为约翰曾以即将到来王国的措辞宣扬过。耶稣说道：“另一个时代的人将会更好理解这一王国福音，那时它会以表达家庭关系的措辞得以呈现 -- 那时人类会理解宗教为关于神之父亲身份和人类兄弟情谊、与神的亲子关系的教导。”之后主相当详细地论述了世间家庭，作为一种对天界家庭的例示，并重述了两个根本的生活律法：热爱父亲、即家中首领的第一个诫命，以及孩子间彼此热爱、如爱自己般爱你兄弟的第二个诫命。之后他解释到，这样一种兄弟般深情品质将会在无私慈爱的社会服务中一成不变地将自身显现出来。		142:7.4 (1603.5) He next explained that the “kingdom idea” was not the best way to illustrate man’s relation to God; that he employed such figures of speech because the Jewish people were expecting the kingdom, and because John had preached in terms of the coming kingdom. Jesus said: “The people of another age will better understand the gospel of the kingdom when it is presented in terms expressive of the family relationship—when man understands religion as the teaching of the fatherhood of God and the brotherhood of man, sonship with God.” Then the Master discoursed at some length on the earthly family as an illustration of the heavenly family, restating the two fundamental laws of living: the first commandment of love for the father, the head of the family, and the second commandment of mutual love among the children, to love your brother as yourself. And then he explained that such a quality of brotherly affection would invariably manifest itself in unselfish and loving social service.
142:7.5 (1603.6) 紧接那之后，对家庭生活之根本特征以及它们对存在于神与人之间关系的应用进行了难忘的讨论。耶稣陈述道，一个真正的家庭基于以下七个事实之上:		142:7.5 (1603.6) Following that, came the memorable discussion of the fundamental characteristics of family life and their application to the relationship existing between God and man. Jesus stated that a true family is founded on the following seven facts:
142:7.6 (1604.1) 1．存在之事实。凡人相像之本质与现象的关系，与家庭息息相关：孩子继承了某些双亲的特性。孩子源于父母；人格体存在有赖于亲体的行为。父与子的关系固有于整个自然中并遍及所有生命存在。		142:7.6 (1604.1) 1. The fact of existence. The relationships of nature and the phenomena of mortal likenesses are bound up in the family: Children inherit certain parental traits. The children take origin in the parents; personality existence depends on the act of the parent. The relationship of father and child is inherent in all nature and pervades all living existences.
142:7.7 (1604.2) 2．安全和快乐。真正的父亲十分乐于提供他们子女所需。许多父亲不只满足于提供他们子女必需品，还乐于为他们的快乐做准备。		142:7.7 (1604.2) 2. Security and pleasure. True fathers take great pleasure in providing for the needs of their children. Many fathers are not content with supplying the mere wants of their children but enjoy making provision for their pleasures also.
142:7.8 (1604.3) 3．教育和培训。明智的父亲仔细为他们子女的教育和充足培训规划。当他们年轻时，他们为后来生活的更大责任做好准备。		142:7.8 (1604.3) 3. Education and training. Wise fathers carefully plan for the education and adequate training of their sons and daughters. When young they are prepared for the greater responsibilities of later life.
142:7.9 (1604.4) 4．纪律和约束。有远见的父亲还为他们年轻幼稚后代的必要纪律、指导校正和时常约束做准备。		142:7.9 (1604.4) 4. Discipline and restraint. Farseeing fathers also make provision for the necessary discipline, guidance, correction, and sometimes restraint of their young and immature offspring.
142:7.10 (1604.5) 5．陪伴和忠诚。深情的父亲与他子女持有亲密慈爱的交流。他的耳朵总是倾听他们的请求；他总是乐于分担他们的困苦，并协助他们克服困难。父亲对他后代的渐进福祉极为感兴趣。		142:7.10 (1604.5) 5. Companionship and loyalty. The affectionate father holds intimate and loving intercourse with his children. Always is his ear open to their petitions; he is ever ready to share their hardships and assist them over their difficulties. The father is supremely interested in the progressive welfare of his progeny.
142:7.11 (1604.6) 6．爱心和仁慈。一个慈悲的父亲是慷慨宽恕的；父亲不像法官、仇敌或债主。真正家庭建立在容忍、耐心和宽恕之上。		142:7.11 (1604.6) 6. Love and mercy. A compassionate father is freely forgiving; fathers do not hold vengeful memories against their children. Fathers are not like judges, enemies, or creditors. Real families are built upon tolerance, patience, and forgiveness.
142:7.12 (1604.7) 7．为将来准备。世上父亲喜欢为他们子女留下遗产。家庭从一代向另一代延续下去。死亡仅终结了一代，标志着另一代开始。死亡会终结一个人的生活，但却未必会终结家庭。		142:7.12 (1604.7) 7. Provision for the future. Temporal fathers like to leave an inheritance for their sons. The family continues from one generation to another. Death only ends one generation to mark the beginning of another. Death terminates an individual life but not necessarily the family.
142:7.13 (1604.8) 主讨论了家庭生活这些特征对世上孩子、即人类与天堂之父、即神之间关系的应用达几个小时。以下是他的结论：“我完美了解子女与父的这一整个关系，尽管你们必须要在永恒之未来获得这种我此时已获得的儿子身份。人子准备好了升到父的右手边，因此，在你们完成荣耀进展变得如你们天父那般完美之前，此时仍向你们所有人更为宽敞开放来见到神的道路在我身上。		142:7.13 (1604.8) For hours the Master discussed the application of these features of family life to the relations of man, the earth child, to God, the Paradise Father. And this was his conclusion: “This entire relationship of a son to the Father, I know in perfection, for all that you must attain of sonship in the eternal future I have now already attained. The Son of Man is prepared to ascend to the right hand of the Father, so that in me is the way now open still wider for all of you to see God and, ere you have finished the glorious progression, to become perfect, even as your Father in heaven is perfect.”
142:7.14 (1604.9) 当使徒们听到这些令人吃惊的话语时，他们回想起了约翰在耶稣受洗时所做的宣布，继主死亡和复活之后，他们也生动回想起了这一与其布道和教导相关的经历。		142:7.14 (1604.9) When the apostles heard these startling words, they recalled the pronouncements which John made at the time of Jesus’ baptism, and they also vividly recalled this experience in connection with their preaching and teaching subsequent to the Master’s death and resurrection.
142:7.15 (1604.10) 耶稣是一位神子，万有之父完全信任的神子。他曾经与父在一起，并完全理解他。他此时过他的世上生活，获得父的完全满意，这次在肉身中的化身使得他充分理解了人类。耶稣是完美之人，他已达至了这种完美，所有真正信奉者注定在他身内并经由他达至这种完美。耶稣向人类启示了一个完美之神，并亲身向神呈献了一个诸域的完美化之子。		142:7.15 (1604.10) Jesus is a divine Son, one in the Universal Father’s full confidence. He had been with the Father and comprehended him fully. He had now lived his earth life to the full satisfaction of the Father, and this incarnation in the flesh had enabled him fully to comprehend man. Jesus was the perfection of man; he had attained just such perfection as all true believers are destined to attain in him and through him. Jesus revealed a God of perfection to man and presented in himself the perfected son of the realms to God.
142:7.16 (1605.1) 尽管耶稣论述了几个小时，多玛斯仍未满意，因为他说道：“不过，主，我们并未发现天上的父总是和善而又仁慈地对待我们。很多时候我们极其痛苦地在世上受苦，我们的祈祷并不总是得到回答。我们在哪些地方未能把握您教导的意涵呢？”		142:7.16 (1605.1) Although Jesus discoursed for several hours, Thomas was not yet satisfied, for he said: “But, Master, we do not find that the Father in heaven always deals kindly and mercifully with us. Many times we grievously suffer on earth, and not always are our prayers answered. Where do we fail to grasp the meaning of your teaching?”
142:7.17 (1605.2) 耶稣回答道：“多玛斯啊，多玛斯，还要多久之后你才会获得用属灵之耳倾听的能力？多久之后你才会辨别出这个王国是一个灵性王国，我的父也是一个灵性存在？你难道不理解我把你们当作天界属灵家庭中的灵性子女来教导，这个家庭的父首是一个无限永恒之灵？你们难道不让我使用世间家庭作为一种对神圣关系的例证，不去从字面上将我的教导应用到物质性事务吗？在你们心智中，你们难道不能将王国的灵性实相与这个时代的物质性、社会性、经济性和政治性问题分开来吗？当我讲属灵语言时，你们为何坚持将我的意涵转译成肉身语言，仅因我为了例示之目的而假定采用普通和字面意义上的关系吗？我的孩子们，我恳求你们停止将属灵王国的教导应用到奴隶制、贫穷、房屋、土地这些肮脏的事务上，以及人类平等和公平的物质性问题上。这些世俗事务是这个世界人们关心的事，尽管它们在某种方式上影响所有人，你们却被召唤来在世上代表我，正如我代表我的父一样。你们是一个灵性王国的灵性使者，属灵之父的专门代表。到此时为止，我应该有可能把你们当作属灵王国的完全成熟之人来指导了。难道我必须永远只把你们当孩子来说话吗？难道你们永远不会在属灵觉知上成长吗？尽管如此，我仍爱你们，将会容忍你们，直到我们在肉身中的协作结束。即便那时，我的灵将会在你们之前进入世界。”		142:7.17 (1605.2) Jesus replied: “Thomas, Thomas, how long before you will acquire the ability to listen with the ear of the spirit? How long will it be before you discern that this kingdom is a spiritual kingdom, and that my Father is also a spiritual being? Do you not understand that I am teaching you as spiritual children in the spirit family of heaven, of which the fatherhead is an infinite and eternal spirit? Will you not allow me to use the earth family as an illustration of divine relationships without so literally applying my teaching to material affairs? In your minds cannot you separate the spiritual realities of the kingdom from the material, social, economic, and political problems of the age? When I speak the language of the spirit, why do you insist on translating my meaning into the language of the flesh just because I presume to employ commonplace and literal relationships for purposes of illustration? My children, I implore that you cease to apply the teaching of the kingdom of the spirit to the sordid affairs of slavery, poverty, houses, and lands, and to the material problems of human equity and justice. These temporal matters are the concern of the men of this world, and while in a way they affect all men, you have been called to represent me in the world, even as I represent my Father. You are spiritual ambassadors of a spiritual kingdom, special representatives of the spirit Father. By this time it should be possible for me to instruct you as full-grown men of the spirit kingdom. Must I ever address you only as children? Will you never grow up in spirit perception? Nevertheless, I love you and will bear with you, even to the very end of our association in the flesh. And even then shall my spirit go before you into all the world.”
8. 在犹地亚南部 ^top		8. In Southern Judea ^top
142:8.1 (1605.3) 到四月底，法利赛人和撒都该人中间对耶稣的反对已变得如此明显，以致主和他的使徒们决定离开耶路撒冷一段时间，往南走在伯利恒和希伯伦运作。五月一整月花在了在这些城市中和周围乡村的人们中间做个人工作。在这场旅行中没有做任何公众不倒布道，只有挨家挨户的探视。这段时期中，耶稣和艾伯纳在使徒们教导福音和照料病患者的同时，花了一部分时间在隐基底拜访拿细耳人侨居地。施洗者约翰从这个地方出去，艾伯纳也曾是这一团体的首领。拿细耳人兄弟会的许多人成了耶稣的信奉者，但这些苦行的古怪人们拒绝接受他为上天派来的导师，因为他它并未教导禁食和其他形式的克己。		142:8.1 (1605.3) By the end of April the opposition to Jesus among the Pharisees and Sadducees had become so pronounced that the Master and his apostles decided to leave Jerusalem for a while, going south to work in Bethlehem and Hebron. The entire month of May was spent in doing personal work in these cities and among the people of the surrounding villages. No public preaching was done on this trip, only house-to-house visitation. A part of this time, while the apostles taught the gospel and ministered to the sick, Jesus and Abner spent at Engedi, visiting the Nazarite colony. John the Baptist had gone forth from this place, and Abner had been head of this group. Many of the Nazarite brotherhood became believers in Jesus, but the majority of these ascetic and eccentric men refused to accept him as a teacher sent from heaven because he did not teach fasting and other forms of self-denial.
142:8.2 (1605.4) 生活在这一地区的人们并不知道耶稣生于伯利恒。他们总是假定主如同他大多门徒那样生于拿撒勒，不过十二人知道这一事实。		142:8.2 (1605.4) The people living in this region did not know that Jesus had been born in Bethlehem. They always supposed the Master had been born at Nazareth, as did the vast majority of his disciples, but the twelve knew the facts.
142:8.3 (1605.5) 在犹地亚南部的这一逗留是一段宁静而又富有成果的劳作时期；许多灵魂被加入到了王国中。到六月前几天，反对耶稣的煽动在耶路撒冷静了下来，以致主和使徒们返回指导和抚慰信奉者们。		142:8.3 (1605.5) This sojourn in the south of Judea was a restful and fruitful season of labor; many souls were added to the kingdom. By the first days of June the agitation against Jesus had so quieted down in Jerusalem that the Master and the apostles returned to instruct and comfort believers.
142:8.4 (1606.1) 尽管耶稣和使徒们在耶路撒冷或周围度过了整个六月，但他们并未在这个时期期间做任何公众教导。他们大多时间住在帐篷中，他们将其搭在一个阴凉的公园或是说花园中，在那个时代被称作客西马尼。这个公园坐落于橄榄山的西坡，离汲沦溪不远。安息周结束，他们通常与拉撒路和他的姐妹们在伯大尼度过。耶稣仅进入耶路撒冷城内几次，但一大群感兴趣的问询者出来到客西马尼来与他闲谈。一个周五晚上，尼哥德姆和阿里玛提亚的约瑟夫冒着危险出来见耶稣，但即便在他们站在主帐篷入口，也因为害怕转身回去了。当然，他们并未察觉到耶稣知道他们的所有举动。		142:8.4 (1606.1) Although Jesus and the apostles spent the entire month of June in or near Jerusalem, they did no public teaching during this period. They lived for the most part in tents, which they pitched in a shaded park, or garden, known in that day as Gethsemane. This park was situated on the western slope of the Mount of Olives not far from the brook Kidron. The Sabbath weekends they usually spent with Lazarus and his sisters at Bethany. Jesus entered within the walls of Jerusalem only a few times, but a large number of interested inquirers came out to Gethsemane to visit with him. One Friday evening Nicodemus and one Joseph of Arimathea ventured out to see Jesus but turned back through fear even after they were standing before the entrance to the Master’s tent. And, of course, they did not perceive that Jesus knew all about their doings.
142:8.5 (1606.2) 当犹太人的统治者们得知耶稣已经返回耶路撒冷时，他们准备要逮捕他；但当他们观察到他并未做任何公众布道时，他们断定他已经因为他们之前的煽动变得害怕了，并决定允许他以这种私密方式继续他的教导，不去进一步干扰了。就这样诸多事物事务安静往前移进到六月的最后几天，这时一个名叫西蒙的人、公会的一个成员公开信奉耶稣的教导，在那之后在犹太人的统治者们面前表明了态度。一种对耶稣逮捕的新的煽动立即突起，并变得如此强烈，以致主决定退隐到撒玛利亚和德加波利斯的一些城市。		142:8.5 (1606.2) When the rulers of the Jews learned that Jesus had returned to Jerusalem, they prepared to arrest him; but when they observed that he did no public preaching, they concluded that he had become frightened by their previous agitation and decided to allow him to carry on his teaching in this private manner without further molestation. And thus affairs moved along quietly until the last days of June, when one Simon, a member of the Sanhedrin, publicly espoused the teachings of Jesus, after so declaring himself before the rulers of the Jews. Immediately a new agitation for Jesus’ apprehension sprang up and grew so strong that the Master decided to retire into the cities of Samaria and the Decapolis.