第143篇		Paper 143
通过撒玛利亚		Going Through Samaria
143:0.1 (1607.1) 公元27年6月底，由于犹太人宗教统治者们的渐增反对，耶稣和十二人在将他们帐篷和微薄个人物品送到伯大尼的拉撒路家中保存后，便离开了耶路撒冷。他们北行进入撒玛利亚，在伯特利过了安息日，在这儿他们向来自吉夫纳和以法莲的人布了几天道，一群来自阿里玛提亚和撒姆那的居民过来邀请耶稣访问他们的村子。主和他的使徒花了两个多周教导这一地区的犹太人和撒玛利亚人，他们许多从远至安提帕底的地方前来聆听王国喜讯。		143:0.1 (1607.1) AT THE end of June, a.d. 27, because of the increasing opposition of the Jewish religious rulers, Jesus and the twelve departed from Jerusalem, after sending their tents and meager personal effects to be stored at the home of Lazarus at Bethany. Going north into Samaria, they tarried over the Sabbath at Bethel. Here they preached for several days to the people who came from Gophna and Ephraim. A group of citizens from Arimathea and Thamna came over to invite Jesus to visit their villages. The Master and his apostles spent more than two weeks teaching the Jews and Samaritans of this region, many of whom came from as far as Antipatris to hear the good news of the kingdom.
143:0.2 (1607.2) 撒玛利亚南部的人们高兴地倾听耶稣，使徒们除了犹大•以斯加略以外，成功克服了他们对撒玛利亚人的偏见。犹大很难爱上这些撒玛利亚人。七月的最后一周，耶稣和他的同伴们准备好动身前往靠近约旦河的两个希腊新城法撒勒斯和阿基拉斯。		143:0.2 (1607.2) The people of southern Samaria heard Jesus gladly, and the apostles, with the exception of Judas Iscariot, succeeded in overcoming much of their prejudice against the Samaritans. It was very difficult for Judas to love these Samaritans. The last week of July Jesus and his associates made ready to depart for the new Greek cities of Phasaelis and Archelais near the Jordan.
1. 在阿基拉斯布道 ^top		1. Preaching at Archelais ^top
143:1.1 (1607.3) 八月的上半月，使徒团队将其总部设在阿基拉斯和法撒勒斯这两个希腊城市，他们在这儿拥有了他们向几近专门聚集的外邦人 -- 希腊人、罗马人和叙利亚人布道的最早经历，因为很少有犹太人居住在这两个希腊城中。在与这些罗马帝国公民接触过程中，使徒们在宣扬即将到来王国的讯息上遇到了新的难题，他们遇到了对耶稣教导的新的反对。在许多与他使徒夜晚会谈中的一个当中，当十二人复述了他们与其个人劳作对象的经历时，耶稣专注倾听了这些对王国福音的反对意见。		143:1.1 (1607.3) The first half of the month of August the apostolic party made its headquarters at the Greek cities of Archelais and Phasaelis, where they had their first experience preaching to well-nigh exclusive gatherings of gentiles—Greeks, Romans, and Syrians—for few Jews dwelt in these two Greek towns. In contacting with these Roman citizens, the apostles encountered new difficulties in the proclamation of the message of the coming kingdom, and they met with new objections to the teachings of Jesus. At one of the many evening conferences with his apostles, Jesus listened attentively to these objections to the gospel of the kingdom as the twelve repeated their experiences with the subjects of their personal labors.
143:1.2 (1607.4) 由菲利普所问的问题是他们难题中的典型。菲利普说道：“主，这些希腊人和罗马人轻视我们的讯息，说这种教导只适合弱者和奴隶。他们断言异教徒的宗教比我们的教导优越，因为它激发了一种坚强稳健和有进取心品格的获得。他们断言我们将会把所有人改变成消极不抵抗者的虚弱样本，不久便会从世上消失。他们喜爱您，主，并慷慨承认您的教导是极美好的和理想的，但他们不愿认真考虑我们。他们断言您的宗教不适合这个世界；人们无法按您所教导的生活。那么，主，我们该对这些外邦人说什么呢？”		143:1.2 (1607.4) A question asked by Philip was typical of their difficulties. Said Philip: “Master, these Greeks and Romans make light of our message, saying that such teachings are fit for only weaklings and slaves. They assert that the religion of the heathen is superior to our teaching because it inspires to the acquirement of a strong, robust, and aggressive character. They affirm that we would convert all men into enfeebled specimens of passive nonresisters who would soon perish from the face of the earth. They like you, Master, and freely admit that your teaching is heavenly and ideal, but they will not take us seriously. They assert that your religion is not for this world; that men cannot live as you teach. And now, Master, what shall we say to these gentiles?”
143:1.3 (1607.5) 在耶稣听了多玛斯、纳撒尼尔、奋锐党人西蒙和马太所呈现的对王国福音的类似反对意见后，他对这十二人说：		143:1.3 (1607.5) After Jesus had heard similar objections to the gospel of the kingdom presented by Thomas, Nathaniel, Simon Zelotes, and Matthew, he said to the twelve:
143:1.4 (1608.1) “我前来这个世界履行我父的意志，并将他的慈爱品格启示给所有人类。我的兄弟们，那是我的使命。我将做这一件事，不管这个时代或另一世代的犹太人和外邦人对我教导的误解。不过你们不应忽略以下事实，即便神之爱也拥有其严苛的纪律。一个父亲对他孩子的爱时常会迫使父亲约束他欠考虑后代的不智行为。孩子并不会总是理解父亲约束性纪律的明智慈爱动机。不过我要向你们宣布，我天堂的父确实通过他不可抗拒的爱的力量支配众多宇宙所组成的宇宙。爱是所有属灵实相中最伟大的实相。真理是一种解放性的启示，但爱却是至高性的关系。无论你们同伴人们在他们今日的世界管理上犯下什么大错，在到来的时代中，我向你们宣布的福音将会支配这个世界。人类进步的终极目标，是对神之父亲身份的虔诚承认和对人类兄弟情谊的慈爱具化。		143:1.4 (1608.1) “I have come into this world to do the will of my Father and to reveal his loving character to all mankind. That, my brethren, is my mission. And this one thing I will do, regardless of the misunderstanding of my teachings by Jews or gentiles of this day or of another generation. But you should not overlook the fact that even divine love has its severe disciplines. A father’s love for his son oftentimes impels the father to restrain the unwise acts of his thoughtless offspring. The child does not always comprehend the wise and loving motives of the father’s restraining discipline. But I declare to you that my Father in Paradise does rule a universe of universes by the compelling power of his love. Love is the greatest of all spirit realities. Truth is a liberating revelation, but love is the supreme relationship. And no matter what blunders your fellow men make in their world management of today, in an age to come the gospel which I declare to you will rule this very world. The ultimate goal of human progress is the reverent recognition of the fatherhood of God and the loving materialization of the brotherhood of man.
143:1.5 (1608.2) “不过谁告诉你们我的福音只适合奴隶和弱者？我选定的使徒们，你们像弱者吗？约翰像一个弱者吗？你们观察到我被恐惧所奴役吗？诚然，这代人中的贫穷受压迫者有福音向他们宣扬。这个世界的诸多宗教忽略了穷人，但我的父却一视同仁。况且，这个时代的穷人是最先留意悔改和接受子民身份召唤的。王国福音要向所有人们宣扬 -- 无论是犹太人和外邦人、希腊人和罗马人、富人和穷人、自由人和负债人 -- 对男女老少都是同等的。		143:1.5 (1608.2) “But who told you that my gospel was intended only for slaves and weaklings? Do you, my chosen apostles, resemble weaklings? Did John look like a weakling? Do you observe that I am enslaved by fear? True, the poor and oppressed of this generation have the gospel preached to them. The religions of this world have neglected the poor, but my Father is no respecter of persons. Besides, the poor of this day are the first to heed the call to repentance and acceptance of sonship. The gospel of the kingdom is to be preached to all men—Jew and gentile, Greek and Roman, rich and poor, free and bond—and equally to young and old, male and female.
143:1.6 (1608.3) “由于我的父是一个慈爱之神，并乐于仁慈的做法，不要接受王国服务将会是一种单调轻松服务的想法。天堂扬升是所有时间中的至高性冒险，永恒中的经久成就。在世上的王国服务要求你们和你们的合作者聚集所有勇敢的男子气概。你们许多人将会因你们对这一王国福音的忠诚而被处死。在肉搏战场上，当你们的勇气被你们战斗同胞的在场所加强时，很容易舍生入死，但要为了铭记在你们凡人心中的真理之爱平静而又孤单地舍弃你们的生命，这需要一种更高和更为深刻形式的人类勇气和奉献。		143:1.6 (1608.3) “Because my Father is a God of love and delights in the practice of mercy, do not imbibe the idea that the service of the kingdom is to be one of monotonous ease. The Paradise ascent is the supreme adventure of all time, the rugged achievement of eternity. The service of the kingdom on earth will call for all the courageous manhood that you and your coworkers can muster. Many of you will be put to death for your loyalty to the gospel of this kingdom. It is easy to die in the line of physical battle when your courage is strengthened by the presence of your fighting comrades, but it requires a higher and more profound form of human courage and devotion calmly and all alone to lay down your life for the love of a truth enshrined in your mortal heart.
143:1.7 (1608.4) “今日，不信者或许用宣扬一种不抵抗的福音和过非暴力的生活奚落你们，但你们却是一长排这一王国福音忠诚信奉者中的最先志愿者，这些信奉者将会因他们对这些教导的英雄奉献而令所有人类吃惊。世上没有任何军队曾展现过比出去到全世界宣扬喜讯 -- 即神之父亲身份和人为兄弟情谊的你们和你们忠诚继任者展示出更多勇气和勇敢了。肉身之勇是最低形式的勇敢，但最高无上的勇敢则是对深刻灵性实相开明确信的坚定忠诚。这种勇气构成了知神之人的英雄气概。你们都是知神之人；你们的的确确是人子的亲身伙伴。”		143:1.7 (1608.4) “Today, the unbelievers may taunt you with preaching a gospel of nonresistance and with living lives of nonviolence, but you are the first volunteers of a long line of sincere believers in the gospel of this kingdom who will astonish all mankind by their heroic devotion to these teachings. No armies of the world have ever displayed more courage and bravery than will be portrayed by you and your loyal successors who shall go forth to all the world proclaiming the good news—the fatherhood of God and the brotherhood of men. The courage of the flesh is the lowest form of bravery. Mind bravery is a higher type of human courage, but the highest and supreme is uncompromising loyalty to the enlightened convictions of profound spiritual realities. And such courage constitutes the heroism of the God-knowing man. And you are all God-knowing men; you are in very truth the personal associates of the Son of Man.”
143:1.8 (1608.5) 这并不是耶稣在那一场合所说的全部，但它是他致辞的引文，他继续对这一宣布做了详细论述说明。这是耶稣向这十二人所曾发表的最充满激情的致辞之一。主很少怀着强烈情感对他使徒讲话，这是他怀着明显诚挚、伴着显著情感说话的那几次场合中的一次。		143:1.8 (1608.5) This was not all that Jesus said on that occasion, but it is the introduction of his address, and he went on at great length in amplification and in illustration of this pronouncement. This was one of the most impassioned addresses which Jesus ever delivered to the twelve. Seldom did the Master speak to his apostles with evident strong feeling, but this was one of those few occasions when he spoke with manifest earnestness, accompanied by marked emotion.
143:1.9 (1609.1) 使徒们公众布道和个人侍奉的结果是立即的；从那天起，他们的讯息呈现出一种充满勇气主导的新调子。十二人在新王国福音上继续获得积极进取的精神。从这天起，他们不再如此忙于宣扬他们主多面教导中的消极美德和被动禁令。		143:1.9 (1609.1) The result upon the public preaching and personal ministry of the apostles was immediate; from that very day their message took on a new note of courageous dominance. The twelve continued to acquire the spirit of positive aggression in the new gospel of the kingdom. From this day forward they did not occupy themselves so much with the preaching of the negative virtues and the passive injunctions of their Master’s many-sided teaching.
2. 关于自我掌控的教训 ^top		2. Lesson on Self-Mastery ^top
143:2.1 (1609.2) 主是人类自我控制的完美化样本。当他被辱骂时，他并不辱骂；当他受折磨时，他并未向他的折磨人说出任何威胁的话；当他受到他仇敌谴责时，他仅把自身交托给天上之父的正义审判。		143:2.1 (1609.2) The Master was a perfected specimen of human self-control. When he was reviled, he reviled not; when he suffered, he uttered no threats against his tormentors; when he was denounced by his enemies, he simply committed himself to the righteous judgment of the Father in heaven.
143:2.2 (1609.3) 在一次傍晚讨论会上，安德鲁问耶稣：“主，我们要像约翰教导我们的那样练习自我克制，还是要努力达到您教导的自我控制呢？”耶稣回答道：“约翰的确依照他先辈的领悟和律法教导你们正义之道，那便是自我反省和自我克制之宗教。不过，我带着自我遗忘和自我控制的新讯息而前来。我向你们展示如我天上的父启示给我的生命之道。		143:2.2 (1609.3) At one of the evening conferences, Andrew asked Jesus: “Master, are we to practice self-denial as John taught us, or are we to strive for the self-control of your teaching? Wherein does your teaching differ from that of John?” Jesus answered: “John indeed taught you the way of righteousness in accordance with the light and laws of his fathers, and that was the religion of self-examination and self-denial. But I come with a new message of self-forgetfulness and self-control. I show to you the way of life as revealed to me by my Father in heaven.
143:2.3 (1609.4) “我实实在在对你们说，管好自己之人胜过取城掠地之人，自我掌控是对人类道德本性的衡量以及对他灵性发展的指示。在旧规中，你们禁食和祈祷；作为属灵重生的新受造物，你们会被教导去相信和欢喜。在父的王国中你们要成为新的受造物；旧的事物要消失；看我向你们展示万物如何更新。通过你们对彼此的爱，你们要令这个世界确信你们已从束缚转向自由，从死亡进入永生。		143:2.3 (1609.4) “Verily, verily, I say to you, he who rules his own self is greater than he who captures a city. Self-mastery is the measure of man’s moral nature and the indicator of his spiritual development. In the old order you fasted and prayed; as the new creature of the rebirth of the spirit, you are taught to believe and rejoice. In the Father’s kingdom you are to become new creatures; old things are to pass away; behold I show you how all things are to become new. And by your love for one another you are to convince the world that you have passed from bondage to liberty, from death into life everlasting.
143:2.4 (1609.5) “依照旧的道路，你们寻求压制、服从和遵守生活规则；依照新的道路，你们首先会被真理之灵转化，并藉此因你们心智的不断灵性更新在内在灵魂上得以加强。如此你们会被赋以确信而又喜悦地履行神之仁慈、合意和完美意志的力量。不要忘记 -- 正是你们在神之极其伟大而又珍贵应许上的个人信仰，会确保你们成为神之本质的分担者。就这样，通过你们的信仰和属灵的转化，你们实际上成为神的诸多圣殿，他的灵实际就驻在你们身内。那么，若这灵驻在你们身内，你们便不再是肉体的受缚奴隶，而是属灵的自由解放之子。新的属灵律法会赋予你们自我掌控之自由，取代旧的充满自我束缚之恐惧和自我否定之奴役的律法。		143:2.4 (1609.5) “By the old way you seek to suppress, obey, and conform to the rules of living; by the new way you are first transformed by the Spirit of Truth and thereby strengthened in your inner soul by the constant spiritual renewing of your mind, and so are you endowed with the power of the certain and joyous performance of the gracious, acceptable, and perfect will of God. Forget not—it is your personal faith in the exceedingly great and precious promises of God that ensures your becoming partakers of the divine nature. Thus by your faith and the spirit’s transformation, you become in reality the temples of God, and his spirit actually dwells within you. If, then, the spirit dwells within you, you are no longer bondslaves of the flesh but free and liberated sons of the spirit. The new law of the spirit endows you with the liberty of self-mastery in place of the old law of the fear of self-bondage and the slavery of self-denial.
143:2.5 (1609.6) “许多次，当你们作恶时，你们本想将你们的行为归于受邪恶者的影响，而实际上，这时你们不过是被你们的自然倾向引入歧途。先知耶利米很久以前不是告诉过你们，人心比万物都诡诈，甚至坏到极处？你们多么容易变得自欺，藉此陷入愚蠢恐惧、种种私欲、奴性享乐、怨恨、嫉妒乃至报复憎恨中！		143:2.5 (1609.6) “Many times, when you have done evil, you have thought to charge up your acts to the influence of the evil one when in reality you have but been led astray by your own natural tendencies. Did not the Prophet Jeremiah long ago tell you that the human heart is deceitful above all things and sometimes even desperately wicked? How easy for you to become self-deceived and thereby fall into foolish fears, divers lusts, enslaving pleasures, malice, envy, and even vengeful hatred!
143:2.6 (1610.1) “拯救是依靠属灵的重生，而非依靠肉体的自我正义之行。但你们却因信仰而称义，因恩典而与人交好，而非因肉体的恐惧和自我否定，尽管生于灵的父之子民始终永远是自我和所有与肉体欲望相关一切的掌控者。当你们知道你们因信仰而得救，你们便与神有真正的平安。所有追随这一天国平安道路的人，注定会被圣化到永恒之神不断进步子民的永恒服务团队中。自此以后，当你们在神之爱中寻求完美的同时，将你们自身从心智和身体的诸多邪恶中净化不再是一种职责，而是你们尊贵的特权。		143:2.6 (1610.1) “Salvation is by the regeneration of the spirit and not by the self-righteous deeds of the flesh. You are justified by faith and fellowshipped by grace, not by fear and the self-denial of the flesh, albeit the Father’s children who have been born of the spirit are ever and always masters of the self and all that pertains to the desires of the flesh. When you know that you are saved by faith, you have real peace with God. And all who follow in the way of this heavenly peace are destined to be sanctified to the eternal service of the ever-advancing sons of the eternal God. Henceforth, it is not a duty but rather your exalted privilege to cleanse yourselves from all evils of mind and body while you seek for perfection in the love of God.
143:2.7 (1610.2) “你的子民身份是基于信仰，你不会因恐惧而动摇。你的喜悦出自对神之话语的信任，因此你不会被引向怀疑父之爱心和仁慈的实相。正是神之善引领人们进入真实而又真正的悔改。你对自我掌控的奥秘与你对内驻之灵的信仰联系在一起，该灵始终以爱心运作。即便你们所拥有的这种拯救信仰不属于你们自身；它也是神的赠与。若你们是这一鲜活信仰的子民，你们便不再是自我的受缚奴隶，而是你们自身的胜利掌控者，神的受解放子民。		143:2.7 (1610.2) “Your sonship is grounded in faith, and you are to remain unmoved by fear. Your joy is born of trust in the divine word, and you shall not therefore be led to doubt the reality of the Father’s love and mercy. It is the very goodness of God that leads men into true and genuine repentance. Your secret of the mastery of self is bound up with your faith in the indwelling spirit, which ever works by love. Even this saving faith you have not of yourselves; it also is the gift of God. And if you are the children of this living faith, you are no longer the bondslaves of self but rather the triumphant masters of yourselves, the liberated sons of God.
143:2.8 (1610.3) “那时，我的孩子们，若你们生于属灵，你们便会从一种充满自我否定和对肉身欲望照看的生活之自觉束缚中永远解脱出来，你们会被转入属灵之欢乐王国中，由此你们会在你们日常生活中展示属灵的成果；属灵的成果是最高类型令人愉悦和令人高尚之自我控制、乃至世间凡人达成之顶峰 -- 即真正自我掌控的实质。”		143:2.8 (1610.3) “If, then, my children, you are born of the spirit, you are forever delivered from the self-conscious bondage of a life of self-denial and watchcare over the desires of the flesh, and you are translated into the joyous kingdom of the spirit, whence you spontaneously show forth the fruits of the spirit in your daily lives; and the fruits of the spirit are the essence of the highest type of enjoyable and ennobling self-control, even the heights of terrestrial mortal attainment—true self-mastery.”
3. 消遣与放松 ^top		3. Diversion and Relaxation ^top
143:3.1 (1610.4) 大约此时，一种充满极大紧张和情绪张力的状态在使徒和他们的直属门徒同伴中发展起来。他们很难习惯于一起生活工作。他们在与约翰门徒维持和谐关系上经历了渐增的困难。与外邦人和撒玛利亚人接触，对这些犹太人来说是一种极大的试炼。除了所有这一切，耶稣的近来话语增强了他们的心智失常状态。安德鲁几近发狂了；他不知接下来要做什么，因此他带着他的问题和困惑去到主那里。当耶稣听到这位使徒首领叙述他的麻烦时，他说道：“安德鲁，你无法说服人们摆脱困惑，此时他们达至了这样一种参与阶段，此时如此多怀有强烈情感的人都关注。我无法做你要求我做的 -- 我不会参与这些人事社会难题 -- 不过我会加入你们一起进行三天休息放松时期的享受。去到你们兄弟那儿，宣布你们所有人要与我一起上萨塔巴山。我想要在那儿休息一两天。		143:3.1 (1610.4) About this time a state of great nervous and emotional tension developed among the apostles and their immediate disciple associates. They had hardly become accustomed to living and working together. They were experiencing increasing difficulties in maintaining harmonious relations with John’s disciples. The contact with the gentiles and the Samaritans was a great trial to these Jews. And besides all this, the recent utterances of Jesus had augmented their disturbed state of mind. Andrew was almost beside himself; he did not know what next to do, and so he went to the Master with his problems and perplexities. When Jesus had listened to the apostolic chief relate his troubles, he said: “Andrew, you cannot talk men out of their perplexities when they reach such a stage of involvement, and when so many persons with strong feelings are concerned. I cannot do what you ask of me—I will not participate in these personal social difficulties—but I will join you in the enjoyment of a three-day period of rest and relaxation. Go to your brethren and announce that all of you are to go with me up on Mount Sartaba, where I desire to rest for a day or two.
143:3.2 (1610.5) “此时你应该去到你的十一个兄弟每一个那里，与他私下谈，说‘主想要我们与他一起离开休息放松一段时期，由于我们最近都经历了很多精神苦恼和心智压力，我提议在这个假日同时不要提及我们的试炼和麻烦。我能依靠你在这件事务上与我配合吗？’以此方式私下亲身接触你兄弟中的每个人。”安德鲁按照主指示他的做了。		143:3.2 (1610.5) “Now you should go to each of your eleven brethren and talk with him privately, saying: ‘The Master desires that we go apart with him for a season to rest and relax. Since we all have recently experienced much vexation of spirit and stress of mind, I suggest that no mention be made of our trials and troubles while on this holiday. Can I depend upon you to co-operate with me in this matter?’ In this way privately and personally approach each of your brethren.” And Andrew did as the Master had instructed him.
143:3.3 (1611.1) 这在他们每个人的经历中是一段非凡的时机；他们从未忘记上山的那天。在整个旅程中几乎没有说一句关于他们麻烦的话。在抵达山顶之际，耶稣让他们坐在他周围，同时他说道：“我的兄弟们，你们必须都要学习休息的价值和放松的功效。你们必须要认识到解决某些纠缠问题的最好方法就是放下它们一段时间。之后当你们从你们休息或崇拜中清新返回时，你们能够怀着更清醒的头脑和更稳定的手腕、更不用提更坚决的心灵来解决你们的麻烦了。此外，当你们休息你们身心时，会多次发现你们的问题在大小和比例上缩减了。”		143:3.3 (1611.1) This was a marvelous occasion in the experience of each of them; they never forgot the day going up the mountain. Throughout the entire trip hardly a word was said about their troubles. Upon reaching the top of the mountain, Jesus seated them about him while he said: “My brethren, you must all learn the value of rest and the efficacy of relaxation. You must realize that the best method of solving some entangled problems is to forsake them for a time. Then when you go back fresh from your rest or worship, you are able to attack your troubles with a clearer head and a steadier hand, not to mention a more resolute heart. Again, many times your problem is found to have shrunk in size and proportions while you have been resting your mind and body.”
143:3.4 (1611.2) 接下一天，耶稣委派给十二个人中的每一个一个讨论的话题。这一整天被用于回忆和细谈与他们宗教工作无关的事务。当耶稣在为他们正午午餐分面包甚至忽略了口头感恩时，他们瞬间震惊了。这是他们第一次观察到他忽略这种礼节。		143:3.4 (1611.2) The next day Jesus assigned to each of the twelve a topic for discussion. The whole day was devoted to reminiscences and to talking over matters not related to their religious work. They were momentarily shocked when Jesus even neglected to give thanks—verbally—when he broke bread for their noontide lunch. This was the first time they had ever observed him to neglect such formalities.
143:3.5 (1611.3) 当他们上山时，安德鲁的头脑充满了问题。约翰心中也非常困惑，詹姆斯在心灵上也受到了极大困扰。马太由于他们一直在外邦人中间逗留而资金紧张。彼得过度劳累，近来比以往更喜怒无常。犹大因敏感和自私的定期性攻击而遭受痛苦。西蒙在他把他的爱国主义与人类兄弟情谊之爱调和的努力上不同寻常的心烦意乱。菲利普因事情进展方式而越来越不知所措。纳撒尼尔自他们与外邦人口接触以来，越来越少幽默了。多玛斯则处于一段严重的沮丧当中。只有孪生兄弟是正常而为受扰动的。他们所有人关于如何与约翰门徒和平相处都极为困惑。		143:3.5 (1611.3) When they went up the mountain, Andrew’s head was full of problems. John was inordinately perplexed in his heart. James was grievously troubled in his soul. Matthew was hard pressed for funds inasmuch as they had been sojourning among the gentiles. Peter was overwrought and had recently been more temperamental than usual. Judas was suffering from a periodic attack of sensitiveness and selfishness. Simon was unusually upset in his efforts to reconcile his patriotism with the love of the brotherhood of man. Philip was more and more nonplused by the way things were going. Nathaniel had been less humorous since they had come in contact with the gentile populations, and Thomas was in the midst of a severe season of depression. Only the twins were normal and unperturbed. All of them were exceedingly perplexed about how to get along peaceably with John’s disciples.
143:3.6 (1611.4) 第三天，当他们开始下山返回他们营地时，一个巨大的变化来到他们身上。他们做出了以下重要发现，即许多人类困惑实际上是不存在的，许多紧迫的麻烦是夸大了恐惧的产物和增强忧惧的后代。他们已学到，所有这类困惑可通过被放弃而得以最好解决；通过离弃，他们让这类问题自行解决。		143:3.6 (1611.4) The third day when they started down the mountain and back to their camp, a great change had come over them. They had made the important discovery that many human perplexities are in reality nonexistent, that many pressing troubles are the creations of exaggerated fear and the offspring of augmented apprehension. They had learned that all such perplexities are best handled by being forsaken; by going off they had left such problems to solve themselves.
143:3.7 (1611.5) 他们从这一假期的返回，标志着一段与约翰追随者们极大改善关系时期的起始。他们中好多人真的让位于欢乐，这时十二人注意到了每个人心智的改变状态，并观察到了从紧张易怒中的解脱，这作为他们三天从生活例行职责中的假期之结果而来到他们身上。总会有这样的危险，人类接触的单调性将会极大增强困惑，放大困难。		143:3.7 (1611.5) Their return from this holiday marked the beginning of a period of greatly improved relations with the followers of John. Many of the twelve really gave way to mirth when they noted the changed state of everybody’s mind and observed the freedom from nervous irritability which had come to them as a result of their three days’ vacation from the routine duties of life. There is always danger that monotony of human contact will greatly multiply perplexities and magnify difficulties.
143:3.8 (1611.6) 在阿基拉斯和法撒勒斯这两个希腊城市中，没有许多外邦人信奉福音，不过这十二人在他们与专有外邦人口这一最初广泛工作中，获得了一种有价值的经验。在大约月中一个周一的早上，耶稣对安德鲁说：“我们进入撒玛利亚吧。”他们便立即动身前往靠近雅各井的叙加城。		143:3.8 (1611.6) Not many of the gentiles in the two Greek cities of Archelais and Phasaelis believed in the gospel, but the twelve apostles gained a valuable experience in this their first extensive work with exclusively gentile populations. On a Monday morning, about the middle of the month, Jesus said to Andrew: “We go into Samaria.” And they set out at once for the city of Sychar, near Jacob’s well.
4. 犹太人与撒玛利亚人 ^top		4. The Jews and the Samaritans ^top
143:4.1 (1612.1) 六百多年来，犹地亚的犹太人，还有后来加利利的那些犹太人，与撒玛利亚人互有敌意。犹太人和撒玛利亚人之间的这种反感以这种方式产生：大约公元前七百年，亚述国王萨尔贡在镇压巴勒斯坦中部的一场反叛过程中，带走并囚禁了二万五千多北以色列国的犹太人，并将几近同等数目的库塔人、西法瓦人和哈马人安置到他们位置上。后来，亚述巴尼帕还派了其他侨民住在撒玛利亚。		143:4.1 (1612.1) For more than six hundred years the Jews of Judea, and later on those of Galilee also, had been at enmity with the Samaritans. This ill feeling between the Jews and the Samaritans came about in this way: About seven hundred years b.c., Sargon, king of Assyria, in subduing a revolt in central Palestine, carried away and into captivity over twenty-five thousand Jews of the northern kingdom of Israel and installed in their place an almost equal number of the descendants of the Cuthites, Sepharvites, and the Hamathites. Later on, Ashurbanipal sent still other colonies to dwell in Samaria.
143:4.2 (1612.2) 犹太人和撒玛利亚人之间的宗教敌意源于前者从巴比伦囚禁的返回，此时撒玛利亚人极力阻止耶路撒冷的重建。后来他们由于向亚历山大的军队提供了友好援助，而冒犯了犹太人。作为对他们友谊的回报，亚历山大给予了撒玛利亚人准许来在基利辛山上建一座圣殿，他们在那儿崇拜雅威和他们的部落神，并大多依照耶路撒冷圣殿礼拜的等次供奉祭献物品。他们至少将这一崇拜继续直到马加比家族的时代，这时约翰•赫尔堪（一世）摧毁了他们在基利辛山上的圣殿。使徒菲利普在耶稣死后为撒玛利亚人劳作过程中，曾在这座古老撒玛利亚人圣殿的遗址上举行过许多会议。		143:4.2 (1612.2) The religious enmity between the Jews and the Samaritans dated from the return of the former from the Babylonian captivity, when the Samaritans worked to prevent the rebuilding of Jerusalem. Later they offended the Jews by extending friendly assistance to the armies of Alexander. In return for their friendship Alexander gave the Samaritans permission to build a temple on Mount Gerizim, where they worshiped Yahweh and their tribal gods and offered sacrifices much after the order of the temple services at Jerusalem. At least they continued this worship up to the time of the Maccabees, when John Hyrcanus destroyed their temple on Mount Gerizim. The Apostle Philip, in his labors for the Samaritans after the death of Jesus, held many meetings on the site of this old Samaritan temple.
143:4.3 (1612.3) 犹太人和撒玛利亚人之间的敌对历史悠久；自从亚历山大时代以来，他们渐趋彼此间不再来往。十二使徒不反对在德加波利斯和叙利亚的希腊人和其他外邦人城市布道，但当主说，“让我们进入撒玛利亚吧。”这是他们对他忠诚的一次严峻考验。不过在这年当中，以及他们与耶稣在一起的更多年月中，他们已发展出了一种甚至超出了他们对他教导之信仰以及他们对撒玛利亚人偏见的个人忠诚形式。		143:4.3 (1612.3) The antagonisms between the Jews and the Samaritans were time-honored and historic; increasingly since the days of Alexander they had had no dealings with each other. The twelve apostles were not averse to preaching in the Greek and other gentile cities of the Decapolis and Syria, but it was a severe test of their loyalty to the Master when he said, “Let us go into Samaria.” But in the year and more they had been with Jesus, they had developed a form of personal loyalty which transcended even their faith in his teachings and their prejudices against the Samaritans.
5. 叙加的女人 ^top		5. The Woman of Sychar ^top
143:5.1 (1612.4) 当主和十二人抵达雅各井时，耶稣由于旅途劳累在井旁逗留，而菲利普则带着使徒们与他一起协助从叙加带回食物和帐篷，因为他们打算在这附近呆一段。彼得和西庇太的两个儿子想与耶稣留在一起，但他要求他们与他们的兄弟一起去，说道：“不要担心我；这些撒玛利亚人将会是友好的；只有我的同胞犹太人才会寻求伤害我们。”在这个夏天傍晚，当耶稣在井边坐下等待使徒的返回时，已接近六点了。		143:5.1 (1612.4) When the Master and the twelve arrived at Jacob’s well, Jesus, being weary from the journey, tarried by the well while Philip took the apostles with him to assist in bringing food and tents from Sychar, for they were disposed to stay in this vicinity for a while. Peter and the Zebedee sons would have remained with Jesus, but he requested that they go with their brethren, saying: “Have no fear for me; these Samaritans will be friendly; only our brethren, the Jews, seek to harm us.” And it was almost six o’clock on this summer’s evening when Jesus sat down by the well to await the return of the apostles.
143:5.2 (1612.5) 雅各井的水比来自叙加水井的水较少矿物质，因此非常适合饮用。耶稣口渴了，但没办法从井里取水。就在这时，一个叙加女子带着她的水罐前来，并准备要从井中取水，耶稣对她说，“给我点水喝吧。”这个撒玛利亚女人通过耶稣的外表和衣着知道他是一个犹太人，从他的口音她还猜出他是一个加利利犹太人。她的名字是娜尔达，她是一个标致之人。她十分奇怪有一个犹太人在井边以此方式向她说话，并要水喝，因为在那些日子，对于一个自重的男子来说，在公开场合向一个女子说话被认为是不恰当的，更不用说一个犹太人与一个撒玛利亚人交谈了。因此娜尔达问耶稣，“你，作为一个犹太人，怎会向我、一个撒玛利亚女人要水喝？”耶稣回答道：“我的确向你要水喝，不过若你要是能够理解，你会想向我要活水（生命之水）喝。”之后娜尔达说道：“不过，先生，您没有任何东西来汲水，井也很深；那么，您这活水（生命之水）从哪里来？您难道比给我们这口井、他自己和他的子孙以及他的牲畜都从中饮水的我们祖先雅各更伟大吗？”		143:5.2 (1612.5) The water of Jacob’s well was less mineral than that from the wells of Sychar and was therefore much valued for drinking purposes. Jesus was thirsty, but there was no way of getting water from the well. When, therefore, a woman of Sychar came up with her water pitcher and prepared to draw from the well, Jesus said to her, “Give me a drink.” This woman of Samaria knew Jesus was a Jew by his appearance and dress, and she surmised that he was a Galilean Jew from his accent. Her name was Nalda and she was a comely creature. She was much surprised to have a Jewish man thus speak to her at the well and ask for water, for it was not deemed proper in those days for a self-respecting man to speak to a woman in public, much less for a Jew to converse with a Samaritan. Therefore Nalda asked Jesus, “How is it that you, being a Jew, ask for a drink of me, a Samaritan woman?” Jesus answered: “I have indeed asked you for a drink, but if you could only understand, you would ask me for a draught of the living water.” Then said Nalda: “But, Sir, you have nothing to draw with, and the well is deep; whence, then, have you this living water? Are you greater than our father Jacob who gave us this well, and who drank thereof himself and his sons and his cattle also?”
143:5.3 (1613.1) 耶稣回答道：“凡喝了这水的人都会再渴，但无论谁饮了这充满鲜活灵性之水，必不再渴。这一活水（生命之水）必在他身内变成一口精神更新之泉，乃至涌到永生。” 娜尔达之后说道：“给我这水吧，这样我就不再渴了，也不必远道而来到这里汲水了。再说，一个撒玛利亚女人能从这样一个值得赞美的犹太人身上接受任何东西，都将是一种乐事。”		143:5.3 (1613.1) Jesus replied: “Everyone who drinks of this water will thirst again, but whosoever drinks of the water of the living spirit shall never thirst. And this living water shall become in him a well of refreshment springing up even to eternal life.” Nalda then said: “Give me this water that I thirst not, neither come all the way hither to draw. Besides, anything which a Samaritan woman could receive from such a commendable Jew would be a pleasure.”
143:5.4 (1613.2) 娜尔达不知如何令耶稣乐意与她交谈，她从主的脸上看到了一个正直圣洁男人的面容，但她将友好误认为司空见惯的亲近，她将他的比喻说法当成一种向她求爱的形式。由于她是一个行为放荡的女子，她公然想要变得轻浮，这是耶稣直视她的双眼，用一种命令的口吻说道，“女子，去找你丈夫并把他带到这儿来。”这一命令让娜尔达恢复了理智。她领悟到她误判了耶稣的友善，她察觉到她曲解了他的说话方式。她害怕了；她开始意识到她站在一个不寻常人物的面前，她在心中摸索着想要找到一个合适的回答，她怀着极大困惑说道，“不过，先生，我无法叫我丈夫，因为我没有丈夫。”耶稣之后说道：“你已说了真话，因为尽管你或许一度有一个丈夫，但与你现在一起生活的却不是你的丈夫。如果你不再拿我的话开玩笑，并寻求我今天给你的活水（生命之水），这会好些。”		143:5.4 (1613.2) Nalda did not know how to take Jesus’ willingness to talk with her. She beheld in the Master’s face the countenance of an upright and holy man, but she mistook friendliness for commonplace familiarity, and she misinterpreted his figure of speech as a form of making advances to her. And being a woman of lax morals, she was minded openly to become flirtatious, when Jesus, looking straight into her eyes, with a commanding voice said, “Woman, go get your husband and bring him hither.” This command brought Nalda to her senses. She saw that she had misjudged the Master’s kindness; she perceived that she had misconstrued his manner of speech. She was frightened; she began to realize that she stood in the presence of an unusual person, and groping about in her mind for a suitable reply, in great confusion, she said, “But, Sir, I cannot call my husband, for I have no husband.” Then said Jesus: “You have spoken the truth, for, while you may have once had a husband, he with whom you are now living is not your husband. Better it would be if you would cease to trifle with my words and seek for the living water which I have this day offered you.”
143:5.5 (1613.3) 到这时娜尔达清醒了，她更好的自己被唤醒了。她并非完全出于自愿才成为一个不道德的女人。她被她丈夫无情而又不公地抛弃了，落魄潦倒才同意与一个希腊人同居，作为他的妻子，但却没有婚礼。娜尔达此时感到极为羞愧，她如此轻率地对耶稣讲话，她最为悔悟地向主致辞说道：“我的主，我后悔我向您说话的方式，因为我察觉到您是一个圣人或是一个先知。”她正要从主那儿寻求直接而又亲身的帮助，但这时她做了许多人之前和以后都做过的事 -- 通过转向神学和哲学讨论而逃避个人拯救的问题。她快速将对话从她个人需求转向了一个神学争议。她指向基利辛山，继续道：“我们的祖先在这座山上崇拜，然而你们却会说耶路撒冷才是人们应该崇拜的地方；那么，哪一个地方才是崇拜神的正确之地呢？”		143:5.5 (1613.3) By this time Nalda was sobered, and her better self was awakened. She was not an immoral woman wholly by choice. She had been ruthlessly and unjustly cast aside by her husband and in dire straits had consented to live with a certain Greek as his wife, but without marriage. Nalda now felt greatly ashamed that she had so unthinkingly spoken to Jesus, and she most penitently addressed the Master, saying: “My Lord, I repent of my manner of speaking to you, for I perceive that you are a holy man or maybe a prophet.” And she was just about to seek direct and personal help from the Master when she did what so many have done before and since—dodged the issue of personal salvation by turning to the discussion of theology and philosophy. She quickly turned the conversation from her own needs to a theological controversy. Pointing over to Mount Gerizim, she continued: “Our fathers worshiped on this mountain, and yet you would say that in Jerusalem is the place where men ought to worship; which, then, is the right place to worship God?”
143:5.6 (1613.4) 耶稣察觉到，这个女人灵魂想要避免与它的创造者做直接透彻接触的企图，不过他也看到在她灵魂中存在一种想要知道更好生活方式的渴望。毕竟，娜尔达心中存在一种对活水（生命之水）的真正渴求；因此，他与她耐心打交道，说道：“女子，让我对你说，你们既不在这座山上、也不在耶路撒冷崇拜父的那一天很快就要到来了。不过此时，你们崇拜你们所不了解的，一种由许多异教神和外邦哲学所形成的宗教混合物。犹太人至少知道他们崇拜谁；他们通过将他们的崇拜集中到一神雅威身上，而移除了所有困惑。不过，你应该相信我，当我说这一时刻会很快到来 --甚至此时就是 -- 这时所有真诚崇拜者以属灵方式真正崇拜父，因为父寻求的就是这类崇拜者。神就是灵，崇拜他的人必须要以属灵方式真正崇拜他。你的拯救并非来自知晓他人如何崇拜或是在哪崇拜，而是靠将我此时提供给你的这活水（生命之水）接受到你自己心中。”		143:5.6 (1613.4) Jesus perceived the attempt of the woman’s soul to avoid direct and searching contact with its Maker, but he also saw that there was present in her soul a desire to know the better way of life. After all, there was in Nalda’s heart a true thirst for the living water; therefore he dealt patiently with her, saying: “Woman, let me say to you that the day is soon coming when neither on this mountain nor in Jerusalem will you worship the Father. But now you worship that which you know not, a mixture of the religion of many pagan gods and gentile philosophies. The Jews at least know whom they worship; they have removed all confusion by concentrating their worship upon one God, Yahweh. But you should believe me when I say that the hour will soon come—even now is—when all sincere worshipers will worship the Father in spirit and in truth, for it is just such worshipers the Father seeks. God is spirit, and they who worship him must worship him in spirit and in truth. Your salvation comes not from knowing how others should worship or where but by receiving into your own heart this living water which I am offering you even now.”
143:5.7 (1614.1) 不过，娜尔达想要做出又一次努力来避免讨论关于她世上个人生活以及她灵魂在神面前地位的尴尬问题。她再次诉诸于一般宗教问题，说道：“是的，我知道，先生，约翰已经宣扬关于转变者、那个被称作拯救者之人的到来，当他到来时，他将向我们宣告所有事情” -- 耶稣打断娜尔达，带着惊人的确信说道，“对你说话的我就是他。”		143:5.7 (1614.1) But Nalda would make one more effort to avoid the discussion of the embarrassing question of her personal life on earth and the status of her soul before God. Once more she resorted to questions of general religion, saying: “Yes, I know, Sir, that John has preached about the coming of the Converter, he who will be called the Deliverer, and that, when he shall come, he will declare to us all things”—and Jesus, interrupting Nalda, said with startling assurance, “I who speak to you am he.”
143:5.8 (1614.2) 这是耶稣在世上所做的第一次直接、肯定和坦率的关于他神圣本质和圣子身份的宣布；它是对一个女人、一个撒玛利亚女人、一个在至今男人眼中有着可疑品格的女人、但却是一个被神人之眼视为违背她自身愿望而犯下罪过多过出于她自身愿望而犯下罪过的女人、此时作为一个渴望拯救、如此真诚而又全心渴望它的人类灵魂做出的，那就足够了。		143:5.8 (1614.2) This was the first direct, positive, and undisguised pronouncement of his divine nature and sonship which Jesus had made on earth; and it was made to a woman, a Samaritan woman, and a woman of questionable character in the eyes of men up to this moment, but a woman whom the divine eye beheld as having been sinned against more than as sinning of her own desire and as now being a human soul who desired salvation, desired it sincerely and wholeheartedly, and that was enough.
143:5.9 (1614.3) 当娜尔达正要表达她想要更美好事物和更高贵生活方式的真正个人渴求时，正当她准备要说出她心中真正渴望时，十二使徒从叙加返回了，碰上耶稣如此亲密与这一女子 -- 这一撒玛利亚女子独自交谈的场景，他们都超出惊讶了。他们快速存放了他们的供给物，聚到一边，没人敢指责他，同时耶稣对娜尔达说：“女人，你走吧；神已经宽恕你了。自此以后你将过一种新的生活，你已经接受了活水（生命之水），一种新的喜悦会从你灵魂中涌起，你将会成为极高者的女儿。”这个女人察觉到了使徒们的不快，丢下她的水罐逃到城里去了。		143:5.9 (1614.3) As Nalda was about to voice her real and personal longing for better things and a more noble way of living, just as she was ready to speak the real desire of her heart, the twelve apostles returned from Sychar, and coming upon this scene of Jesus’ talking so intimately with this woman—this Samaritan woman, and alone—they were more than astonished. They quickly deposited their supplies and drew aside, no man daring to reprove him, while Jesus said to Nalda: “Woman, go your way; God has forgiven you. Henceforth you will live a new life. You have received the living water, and a new joy will spring up within your soul, and you shall become a daughter of the Most High.” And the woman, perceiving the disapproval of the apostles, left her waterpot and fled to the city.
143:5.10 (1614.4) 当她进入城中，她向她遇到的每个人宣称：“出去到雅各井那儿，快去，因为在那儿你们将会看到一个告诉我我所曾做过一切的人。难道这人就是转变者吗？”在太阳落山之前，一大堆人聚集在了雅各井来听耶稣讲话。主向他们讲了更多关于生命之水、即内驻之灵赠与的内容。		143:5.10 (1614.4) As she entered the city, she proclaimed to everyone she met: “Go out to Jacob’s well and go quickly, for there you will see a man who told me all I ever did. Can this be the Converter?” And ere the sun went down, a great crowd had assembled at Jacob’s well to hear Jesus. And the Master talked to them more about the water of life, the gift of the indwelling spirit.
143:5.11 (1614.5) 使徒们一直被耶稣与女人、有着可疑品格的女人、甚至淫荡女人交谈的意愿所震惊。对于耶稣来说，很难教导他的使徒们女人、甚至所谓的淫荡女人也拥有能选择神作为她们父亲的灵魂，藉此成为神之女儿和永生的候选者。甚至在十九个世纪后，许多人仍表现出来把握主的诸多教导的同样不情愿。甚至基督教也持续围绕着基督之死的事实，而非他生活之真相而得以构建起来的。这个世界应该更为关注他愉快而又启示神的生活，而非他悲惨而又令人悲伤的死亡。		143:5.11 (1614.5) The apostles never ceased to be shocked by Jesus’ willingness to talk with women, women of questionable character, even immoral women. It was very difficult for Jesus to teach his apostles that women, even so-called immoral women, have souls which can choose God as their Father, thereby becoming daughters of God and candidates for life everlasting. Even nineteen centuries later many show the same unwillingness to grasp the Master’s teachings. Even the Christian religion has been persistently built up around the fact of the death of Christ instead of around the truth of his life. The world should be more concerned with his happy and God-revealing life than with his tragic and sorrowful death.
143:5.12 (1614.6) 娜尔达将这一整个故事在接下一天告诉了给了使徒约翰，但他从未将它完全透露给其他使徒，耶稣也未向十二人详细提及它。		143:5.12 (1614.6) Nalda told this entire story to the Apostle John the next day, but he never revealed it fully to the other apostles, and Jesus did not speak of it in detail to the twelve.
143:5.13 (1615.1) 娜尔达告诉过约翰，耶稣告诉过她“我所曾做过的一切。”约翰多次想问耶稣关于这次与娜尔达的闲谈，但他却从未问过。耶稣只告诉过她关于她自身的一件事，但他深入她双眼的注视，以及他与她打交道的方式，将她所有多变生活以一种全景回顾方式带到她心智面前，以致在一瞬间她将她过去生活的所有这一切自我展示与主的注视和话语关联了起来。耶稣从未告诉过她她有过五个丈夫。她自从她丈夫将她抛开以来，与四个不同男人生活过，这一切，与她所有过去，在她认识到耶稣是一个神人时如此生动地出现在她心智中，以致她随后向约翰重复耶稣真的告诉过她关于她自己的一切。		143:5.13 (1615.1) Nalda told John that Jesus had told her “all I ever did.” John many times wanted to ask Jesus about this visit with Nalda, but he never did. Jesus told her only one thing about herself, but his look into her eyes and the manner of his dealing with her had so brought all of her checkered life in panoramic review before her mind in a moment of time that she associated all of this self-revelation of her past life with the look and the word of the Master. Jesus never told her she had had five husbands. She had lived with four different men since her husband cast her aside, and this, with all her past, came up so vividly in her mind at the moment when she realized Jesus was a man of God that she subsequently repeated to John that Jesus had really told her all about herself.
6. 撒玛利亚人的复兴 ^top		6. The Samaritan Revival ^top
143:6.1 (1615.2) 在娜尔达带领众人走出叙加来见耶稣的这个傍晚，十二人刚带着食物返回，他们恳求耶稣与他们一起吃饭，而不是对人们讲话，因为他们一整天没吃东西了，十分饥饿。但耶稣知道夜色很快就会降临，因此他坚持他的决定，来在他送人们走之前对他们讲话。当安德鲁试图说服他在对人群讲话之前吃点东西时，耶稣说道，“我有吃东西，你们并不知道。”当使徒们听到这时，他们彼此说道：“有人给他带东西吃吗？难道是这个女人既给他喝的，又给他吃的了？”当耶稣听到他们彼此谈论时，在他对人们讲话之前，他转到一边对十二人说：“我的食物是履行派我来完成他工作的他之意志。你们不应在收割之前再说这是某某时间了。看看这些从撒玛利亚人城市出来听我们的人们；我告诉你们，田地里已经变白，可以收割了。收割的人会收到报酬，并收集这一果实直到永生；从而撒种的和收割的一同喜乐。俗话说‘一人播种，另一人收割’这话可见是真的。我现在派你们去收割你们所没有劳作之地；别人已经劳作过，你们就要分享他们的劳作。”他说的这一切指的是施洗者约翰的布道。		143:6.1 (1615.2) On the evening that Nalda drew the crowd out from Sychar to see Jesus, the twelve had just returned with food, and they besought Jesus to eat with them instead of talking to the people, for they had been without food all day and were hungry. But Jesus knew that darkness would soon be upon them; so he persisted in his determination to talk to the people before he sent them away. When Andrew sought to persuade him to eat a bite before speaking to the crowd, Jesus said, “I have meat to eat that you do not know about.” When the apostles heard this, they said among themselves: “Has any man brought him aught to eat? Can it be that the woman gave him food as well as drink?” When Jesus heard them talking among themselves, before he spoke to the people, he turned aside and said to the twelve: “My meat is to do the will of Him who sent me and to accomplish His work. You should no longer say it is such and such a time until the harvest. Behold these people coming out from a Samaritan city to hear us; I tell you the fields are already white for the harvest. He who reaps receives wages and gathers this fruit to eternal life; consequently the sowers and the reapers rejoice together. For herein is the saying true: ‘One sows and another reaps.’ I am now sending you to reap that whereon you have not labored; others have labored, and you are about to enter into their labor.” This he said in reference to the preaching of John the Baptist.
143:6.2 (1615.3) 耶稣和使徒们进入叙加布道了两天，之后他们在基利辛山上建立了他们的营地。叙加的许多居民相信了福音并请求洗礼，但耶稣的使徒们还未施洗。		143:6.2 (1615.3) Jesus and the apostles went into Sychar and preached two days before they established their camp on Mount Gerizim. And many of the dwellers in Sychar believed the gospel and made request for baptism, but the apostles of Jesus did not yet baptize.
143:6.3 (1615.4) 在基利辛山上营地的第一晚，使徒们预料耶稣会因他们对雅各井旁边女人的态度责备他们，但他却并未提及这件事。相反，他给予了他们那个关于“神之王国中首要实相”的难忘谈话。在任何一个宗教中，让价值变得不成比例并让事实来占据一个人神学上的真理之位置是非常容易的。十字架这一事实成了随后基督教的正中心；但它却并非这一宗教的中心真理，后者本可源自拿撒勒耶稣的生平和教导。		143:6.3 (1615.4) The first night of the camp on Mount Gerizim the apostles expected that Jesus would rebuke them for their attitude toward the woman at Jacob’s well, but he made no reference to the matter. Instead he gave them that memorable talk on “The realities which are central in the kingdom of God.” In any religion it is very easy to allow values to become disproportionate and to permit facts to occupy the place of truth in one’s theology. The fact of the cross became the very center of subsequent Christianity; but it is not the central truth of the religion which may be derived from the life and teachings of Jesus of Nazareth.
143:6.4 (1615.5) 耶稣在基利辛山上的教导主题是：他想要所有人视神为父亲兼朋友，正如他（耶稣）是一个兄长兼朋友一样。他再三给他们留下深刻印象的是，爱是世界上 -- 宇宙中最伟大的关系，正如真理是对这些神圣关系之观察的最伟大声明一样。		143:6.4 (1615.5) The theme of Jesus’ teaching on Mount Gerizim was: That he wants all men to see God as a Father-friend just as he (Jesus) is a brother-friend. And again and again he impressed upon them that love is the greatest relationship in the world—in the universe—just as truth is the greatest pronouncement of the observation of these divine relationships.
143:6.5 (1616.1) 耶稣之所以会如此全面地向撒玛利亚人宣称自身，是因为他能安全地那样做，也因为他知道，他不会再次造访撒玛利亚中心地带来宣扬王国福音了。		143:6.5 (1616.1) Jesus declared himself so fully to the Samaritans because he could safely do so, and because he knew that he would not again visit the heart of Samaria to preach the gospel of the kingdom.
143:6.6 (1616.2) 耶稣和十二人在基利辛山上宿营，直到八月底。他们白天向各个城市的撒玛利亚人宣扬王国的好消息 -- 即神的父亲身份，晚上则在营地度过。耶稣和十二人在这些撒玛利亚城市所做的工作，为王国带来了许多灵魂，并在耶稣死亡和复活并紧随使徒因耶路撒冷对信奉者惨痛迫害而分散到世上各个角落之后、为菲利普在这些地区的非凡工作铺好道路做了许多。		143:6.6 (1616.2) Jesus and the twelve camped on Mount Gerizim until the end of August. They preached the good news of the kingdom—the fatherhood of God—to the Samaritans in the cities by day and spent the nights at the camp. The work which Jesus and the twelve did in these Samaritan cities yielded many souls for the kingdom and did much to prepare the way for the marvelous work of Philip in these regions after Jesus’ death and resurrection, subsequent to the dispersion of the apostles to the ends of the earth by the bitter persecution of believers at Jerusalem.
7. 关于祈祷和崇拜的教导 ^top		7. Teachings About Prayer and Worship ^top
143:7.1 (1616.3) 在基利辛山上的晚上会谈中，耶稣教导了许多伟大真理，他尤其将重点放在以下内容上：		143:7.1 (1616.3) At the evening conferences on Mount Gerizim, Jesus taught many great truths, and in particular he laid emphasis on the following:
143:7.2 (1616.4) 真正宗教是一个个体灵魂在其与造物主的自觉关系上的行动；有组织宗教则是人想要将个体笃信宗教者们的崇拜社会化的尝试。		143:7.2 (1616.4) True religion is the act of an individual soul in its self-conscious relations with the Creator; organized religion is man’s attempt to socialize the worship of individual religionists.
143:7.3 (1616.5) 崇拜 -- 即灵性者的沉思，必须与服务相交替，与物质性现实相接触。工作应该与消遣相交替；宗教应该由幽默所平衡。深刻的哲学，应该被有韵律的诗歌所缓和。生活的压力 -- 即人格体的时间张力，应该由崇拜的安憩所放松。从人格体在宇宙中隔绝的恐惧所产生的不安全感，应该由对父的信实沉思和对至高者的尝试认知所化解。		143:7.3 (1616.5) Worship—contemplation of the spiritual—must alternate with service, contact with material reality. Work should alternate with play; religion should be balanced by humor. Profound philosophy should be relieved by rhythmic poetry. The strain of living—the time tension of personality—should be relaxed by the restfulness of worship. The feelings of insecurity arising from the fear of personality isolation in the universe should be antidoted by the faith contemplation of the Father and by the attempted realization of the Supreme.
143:7.4 (1616.6) 祈祷旨在让人更少思考而更多认知；它并非旨在增长知识，而是为了扩展洞见。		143:7.4 (1616.6) Prayer is designed to make man less thinking but more realizing; it is not designed to increase knowledge but rather to expand insight.
143:7.5 (1616.7) 崇拜旨在期待未来更好的生活，之后将这些新的灵性要义反映到此时的生活上。祈祷在灵性上是持续性的，但崇拜却在神性上是创造性的。		143:7.5 (1616.7) Worship is intended to anticipate the better life ahead and then to reflect these new spiritual significances back onto the life which now is. Prayer is spiritually sustaining, but worship is divinely creative.
143:7.6 (1616.8) 崇拜是看向一体者寻求对众多者服务启发的手段。崇拜是衡量灵魂从物质宇宙解脱，以及它对一切造物之灵性实相同时而又稳固附着之程度的标尺。		143:7.6 (1616.8) Worship is the technique of looking to the One for the inspiration of service to the many. Worship is the yardstick which measures the extent of the soul’s detachment from the material universe and its simultaneous and secure attachment to the spiritual realities of all creation.
143:7.7 (1616.9) 祈祷是自我提醒 -- 即崇高的思考；崇拜则是自我遗忘 -- 即超于思考。崇拜是毫不费力的关注、真正而又理想的灵魂安息，一种充满令人放松灵性发挥的形式。		143:7.7 (1616.9) Prayer is self-reminding—sublime thinking; worship is self-forgetting—superthinking. Worship is effortless attention, true and ideal soul rest, a form of restful spiritual exertion.
143:7.8 (1616.10) 崇拜是部分令自身与整体相同一的行动；是令有限者与无限者相同一的行动；是令子与父相同一的行动；是令以惊人步伐运作之时间与永恒相同一的行动。崇拜是子与神圣之父亲身交融的行动，是由人类灵魂兼属灵对清新、富创造性、友好和浪漫态度的采取。		143:7.8 (1616.10) Worship is the act of a part identifying itself with the Whole; the finite with the Infinite; the son with the Father; time in the act of striking step with eternity. Worship is the act of the son’s personal communion with the divine Father, the assumption of refreshing, creative, fraternal, and romantic attitudes by the human soul-spirit.
143:7.9 (1616.11) 尽管使徒们仅理解了他在营地教导的很少一部分，但其他世界却理解了，世上的其他世代也将会理解。		143:7.9 (1616.11) Although the apostles grasped only a few of his teachings at the camp, other worlds did, and other generations on earth will.