第148篇		Paper 148
在伯赛大培训福音传道者		Training Evangelists at Bethsaida
148:0.1 (1657.1) 从公元28年5月3日到10月3日，耶稣和使徒一行人住在伯赛大的西庇太家中。在这5个月的旱季时期，在靠近西庇太住处的海边附近维持着一个大的营地，它已被大大扩展来容纳耶稣不断增加的家人。这个被真理寻求者、疗愈候选者和好奇热衷者所组成的不断变动人口占据的海边营地，为数从五百人到一千五百人，这个帐篷城处于大卫•西庇太的总体监管之下，并由阿尔斐孪生兄弟所协助。营地在秩序和卫生上以及在其总体管理上都是一个典范。不同类型病者被隔离开来，并处在一个信奉者医师、名叫埃尔曼的叙利亚人的监管下。		148:0.1 (1657.1) FROM May 3 to October 3, a.d. 28, Jesus and the apostolic party were in residence at the Zebedee home at Bethsaida. Throughout this five months’ period of the dry season an enormous camp was maintained by the seaside near the Zebedee residence, which had been greatly enlarged to accommodate the growing family of Jesus. This seaside camp, occupied by an ever-changing population of truth seekers, healing candidates, and curiosity devotees, numbered from five hundred to fifteen hundred. This tented city was under the general supervision of David Zebedee, assisted by the Alpheus twins. The encampment was a model in order and sanitation as well as in its general administration. The sick of different types were segregated and were under the supervision of a believer physician, a Syrian named Elman.
148:0.2 (1657.2) 在这整个时期当中，使徒们至少一周一天会去打鱼，将他们的捕获物卖给大卫以供给海边营地使用。以此方式收得的基金，被转交给团体财库。十二人或许每月花一周与他们家人或朋友在一起。		148:0.2 (1657.2) Throughout this period the apostles would go fishing at least one day a week, selling their catch to David for consumption by the seaside encampment. The funds thus received were turned over to the group treasury. The twelve were permitted to spend one week out of each month with their families or friends.
148:0.3 (1657.3) 在安德鲁继续总体负责使徒活动的同时，彼得则完全负责福音传道者的学院。每个上午使徒们都在福音传道者的教导小组中做分享，在下午期间老师和学生们则教导人们。在晚餐后，使徒们一周五晚为了福音传道者的利益进行问答课。耶稣每周一次在这个问答时间主持，回答之前课上留存的问题。		148:0.3 (1657.3) While Andrew continued in general charge of the apostolic activities, Peter was in full charge of the school of the evangelists. The apostles all did their share in teaching groups of evangelists each forenoon, and both teachers and pupils taught the people during the afternoons. After the evening meal, five nights a week, the apostles conducted question classes for the benefit of the evangelists. Once a week Jesus presided at this question hour, answering the holdover questions from previous sessions.
148:0.4 (1657.4) 在五个月里，几千人往来于这个营地。来自罗马帝国每个部分以及来自幼发拉底河以东土地的感兴趣人们频繁出席。这是主的教导中最长的、既安定又有序的时期，耶稣的直系家人则在拿撒勒或迦拿度过了这大部分时间。		148:0.4 (1657.4) In five months several thousand came and went at this encampment. Interested persons from every part of the Roman Empire and from the lands east of the Euphrates were in frequent attendance. This was the longest settled and well-organized period of the Master’s teaching. Jesus’ immediate family spent most of this time at either Nazareth or Cana.
148:0.5 (1657.5) 营地不像使徒家族那样，作为具有共同利益的社区而经营。西庇太管理这个大的帐篷城，如此它成了一个自给自足的事业，尽管没有人被拒绝入内过。这个不断变化的营地是彼得福音传道者培训学院的一个不可缺少的特色。		148:0.5 (1657.5) The encampment was not conducted as a community of common interests, as was the apostolic family. David Zebedee managed this large tent city so that it became a self-sustaining enterprise, notwithstanding that no one was ever turned away. This ever-changing camp was an indispensable feature of Peter’s evangelistic training school.
1. 一所新的先知学院 ^top		1. A New School of the Prophets ^top
148:1.1 (1657.6) 彼得、詹姆斯和安德鲁是由耶稣所指定的委员会，来鉴定申请进入福音传道者学院的申请者。罗马世界和东方远至印度的所有种族和民族，在这所新的先知学院的学生中间都有所代表。这一学院是按学和做的计划得以进行的。学生们在上午期间所学东西，会在下午期间交给海边的集会者。在晚饭后，他们会非正式讨论上午所学和下午所教内容。		148:1.1 (1657.6) Peter, James, and Andrew were the committee designated by Jesus to pass upon applicants for admission to the school of evangelists. All the races and nationalities of the Roman world and the East, as far as India, were represented among the students in this new school of the prophets. This school was conducted on the plan of learning and doing. What the students learned during the forenoon they taught to the assembly by the seaside during the afternoon. After supper they informally discussed both the learning of the forenoon and the teaching of the afternoon.
148:1.2 (1658.1) 每个使徒导师教导他自己关于王国福音的观点。他们并未做出教导完全一样的努力；没有任何标准化的或是教条式的神学教义表述方式。尽管他们都教导同一真理，但每个使徒却都呈现出他自己对主的教导的个人阐释。耶稣支持这种在王国事务上个人体验之多样性的呈现，在他每周问答时间可靠地调和并协调这许多关于福音的不同观点。尽管有这种在教导事务上的极大程度个人自由，西蒙•彼得却倾向于主导这个福音传道者学院的神学。詹姆斯•西庇太，仅次于彼得施加着最大的个人影响力。		148:1.2 (1658.1) Each of the apostolic teachers taught his own view of the gospel of the kingdom. They made no effort to teach just alike; there was no standardized or dogmatic formulation of theologic doctrines. Though they all taught the same truth, each apostle presented his own personal interpretation of the Master’s teaching. And Jesus upheld this presentation of the diversity of personal experience in the things of the kingdom, unfailingly harmonizing and co-ordinating these many and divergent views of the gospel at his weekly question hours. Notwithstanding this great degree of personal liberty in matters of teaching, Simon Peter tended to dominate the theology of the school of evangelists. Next to Peter, James Zebedee exerted the greatest personal influence.
148:1.3 (1658.2) 在海边这五个多月期间，受过培训的一百多个福音传道者，描绘了（除了艾伯纳和约翰使徒以外）后来七十位福音导师和布道者从中提取内容的材料。福音传道者学院并未达至像十二人那般，在每样事上都拥有共同之处的同样程度。		148:1.3 (1658.2) The one hundred and more evangelists trained during this five months by the seaside represented the material from which (excepting Abner and John’s apostles) the later seventy gospel teachers and preachers were drawn. The school of evangelists did not have everything in common to the same degree as did the twelve.
148:1.4 (1658.3) 这些福音传道者，尽管他们教导和宣扬福音，但却并未洗礼信奉者，直至他们后来由耶稣认命并被委派为王国的七十位使者。在此地日落现场大批被治愈的人当中，只有七位被发现存在于这些福音传道者学生中间。那个迦百农贵族人的儿子，是那些在彼得的学院中为福音服务接受培训的人之一。		148:1.4 (1658.3) These evangelists, though they taught and preached the gospel, did not baptize believers until after they were later ordained and commissioned by Jesus as the seventy messengers of the kingdom. Only seven of the large number healed at the sundown scene at this place were to be found among these evangelistic students. The nobleman’s son of Capernaum was one of those trained for gospel service in Peter’s school.
2. 伯赛大医院 ^top		2. The Bethsaida Hospital ^top
148:2.1 (1658.4) 与海边营地相关的是，埃尔曼、这位叙利亚医师，在一个由二十五位年轻女子和十二位男子所组成的团队的协助下，组织并经营了应被视为王国第一所医院的地方达四个月。在这个位于离主帐篷城南边不远距离的医院，他们依照所有已知的物质方法，也根据祈祷和信仰鼓励的灵性做法治疗病人。耶稣不少于一周三次拜访这个营地的病者，并与每个受苦者做亲身交流。就我们所知，在一千名从这个医院得到改善或治愈而离开的受折磨病人当中，没有发生任何所谓的超自然疗愈奇迹。然而，这些受益的个人并没有停止宣称耶稣治愈了他们。		148:2.1 (1658.4) In connection with the seaside encampment, Elman, the Syrian physician, with the assistance of a corps of twenty-five young women and twelve men, organized and conducted for four months what should be regarded as the kingdom’s first hospital. At this infirmary, located a short distance to the south of the main tented city, they treated the sick in accordance with all known material methods as well as by the spiritual practices of prayer and faith encouragement. Jesus visited the sick of this encampment not less than three times a week and made personal contact with each sufferer. As far as we know, no so-called miracles of supernatural healing occurred among the one thousand afflicted and ailing persons who went away from this infirmary improved or cured. However, the vast majority of these benefited individuals ceased not to proclaim that Jesus had healed them.
148:2.2 (1658.5) 在耶稣为了埃尔曼的病人利益所做侍奉相关、而且由他所引发的许多治愈，确实看起来像奇迹的运作，不过我们被指示，它们只是心智和属灵的转化，正如在有期待的、受信仰主导的人的经历中所发生的那样，在一个强大、积极、行善人格体的即刻性和鼓舞性影响下，这个人的侍奉会消除恐惧、摧毁焦虑。		148:2.2 (1658.5) Many of the cures effected by Jesus in connection with his ministry in behalf of Elman’s patients did, indeed, appear to resemble the working of miracles, but we were instructed that they were only just such transformations of mind and spirit as may occur in the experience of expectant and faith-dominated persons who are under the immediate and inspirational influence of a strong, positive, and beneficent personality whose ministry banishes fear and destroys anxiety.
148:2.3 (1658.6) 埃尔曼和他的同伴们尽力就“邪灵附体”向这些病人教导真相，但他们却收效甚微。身体疾病和精神错乱可能是由一个所谓不洁之灵在受折磨之人的心智或身体中驻留所引起的，这一信念几近是普遍性的。		148:2.3 (1658.6) Elman and his associates endeavored to teach the truth to these sick ones concerning the “possession of evil spirits,” but they met with little success. The belief that physical sickness and mental derangement could be caused by the dwelling of a so-called unclean spirit in the mind or body of the afflicted person was well-nigh universal.
148:2.4 (1659.1) 在耶稣与病苦者交流中，当谈及治疗手段或对未知疾病原因的揭示时，他并未忽视他天堂兄长以马内利在他动身前往玉苒厦(Urantia)化身冒险之前给过他的指导。尽管有这一切，那些照顾病者的人通过观察耶稣鼓舞病苦者信仰和信心的方式，学到了许多有益的教训。		148:2.4 (1659.1) In all his contact with the sick and afflicted, when it came to the technique of treatment or the revelation of the unknown causes of disease, Jesus did not disregard the instructions of his Paradise brother, Immanuel, given ere he embarked upon the venture of the Urantia incarnation. Notwithstanding this, those who ministered to the sick learned many helpful lessons by observing the manner in which Jesus inspired the faith and confidence of the sick and suffering.
148:2.5 (1659.2) 营地在寒热病多发季节临近之前的一小段时间里解散了。		148:2.5 (1659.2) The camp disbanded a short time before the season for the increase in chills and fever drew on.
3. 父的事业 ^top		3. The Father’s Business ^top
148:3.1 (1659.3) 在这一整个时期当中，耶稣在营地进行过不到十二次公众礼拜，只在他们与新培训的福音传道者们开启他们第二次加利利公众布道之旅之前的第二个安息日，在迦百农就犹太教会堂讲过一次。		148:3.1 (1659.3) Throughout this period Jesus conducted public services at the encampment less than a dozen times and spoke only once in the Capernaum synagogue, the second Sabbath before their departure with the newly trained evangelists upon their second public preaching tour of Galilee.
148:3.2 (1659.4) 自从受洗以来，主从未像在伯赛大福音传道者培训营这一时期期间如此独处过。凡使徒中有任何一个敢问耶稣为何他从他们中间缺席时间如此之长，他总是会回答他“在忙于父的事”。		148:3.2 (1659.4) Not since his baptism had the Master been so much alone as during this period of the evangelists’ training encampment at Bethsaida. Whenever any one of the apostles ventured to ask Jesus why he was absent so much from their midst, he would invariably answer that he was “about the Father’s business.”
148:3.3 (1659.5) 在这些缺席的时期期间，耶稣仅有两个使徒陪伴。他已暂时将彼得、詹姆斯和约翰从他们做他随身同伴的委派中释放出来，这样他们也可以参与培训为数一百多人的新福音传道者候选人。当主想要去往山里忙于父的事情时，他会召唤任意两个或许有空的使徒陪伴他。以此方式十二人中的每一个都享有了与耶稣紧密相伴和亲密交流的机会。		148:3.3 (1659.5) During these periods of absence, Jesus was accompanied by only two of the apostles. He had released Peter, James, and John temporarily from their assignment as his personal companions that they might also participate in the work of training the new evangelistic candidates, numbering more than one hundred. When the Master desired to go to the hills about the Father’s business, he would summon to accompany him any two of the apostles who might be at liberty. In this way each of the twelve enjoyed an opportunity for close association and intimate contact with Jesus.
148:3.4 (1659.6) 关于这一记载的目的尚未被揭示，不过我们被引向推断，主在山里的这些独处时节中，有许多次与他宇宙事务的主要主管者们有着直接行政关联。自从他受洗的时间以来，我们宇宙的这位化身的主权者在某些宇宙管理方面的主管上变得渐趋有意识的活跃起来。我们一直持有这种观点，即在这渐少参与世上事务的这些周期间，他以某种未向他随身同伴揭示的方式，忙于对那些负责一个庞大宇宙运行的高灵智能存有的主管。人类耶稣选择了将他从事的这类活动指涉为“忙于他父的事”。		148:3.4 (1659.6) It has not been revealed for the purposes of this record, but we have been led to infer that the Master, during many of these solitary seasons in the hills, was in direct and executive association with many of his chief directors of universe affairs. Ever since about the time of his baptism this incarnated Sovereign of our universe had become increasingly and consciously active in the direction of certain phases of universe administration. And we have always held the opinion that, in some way not revealed to his immediate associates, during these weeks of decreased participation in the affairs of earth he was engaged in the direction of those high spirit intelligences who were charged with the running of a vast universe, and that the human Jesus chose to designate such activities on his part as being “about his Father’s business.”
148:3.5 (1659.7) 许多次，当耶稣独处几小时，但当在他的两个使徒接近时，他们观察到他的容貌经历了迅速而又多样的变化，尽管他们未听到他讲任何话。他们也未曾观察到或许正与他们的主处于交流当中的天界存有的任何可见显现，他们有些人的确在一个随后场合见证到这些存有。		148:3.5 (1659.7) Many times, when Jesus was alone for hours, but when two of his apostles were near by, they observed his features undergo rapid and multitudinous changes, although they heard him speak no words. Neither did they observe any visible manifestation of celestial beings who might have been in communication with their Master, such as some of them did witness on a subsequent occasion.
4. 邪念、罪恶和罪孽 ^top		4. Evil, Sin, and Iniquity ^top
148:4.1 (1659.8) 耶稣的习惯是每周两次与想要与他交谈的个人，在西庇太花园某个人迹罕至的隐蔽角落，举行专门的会谈。在这些晚上私人对话的一个当中，多玛斯问了主这个问题：“对人们来说，为何有必要生于灵而进入王国？重生对于摆脱邪恶者的控制有必要吗？主，什么是邪恶？”当耶稣听到这些问题，他对多玛斯说：		148:4.1 (1659.8) It was the habit of Jesus two evenings each week to hold special converse with individuals who desired to talk with him, in a certain secluded and sheltered corner of the Zebedee garden. At one of these evening conversations in private Thomas asked the Master this question: “Why is it necessary for men to be born of the spirit in order to enter the kingdom? Is rebirth necessary to escape the control of the evil one? Master, what is evil?” When Jesus heard these questions, he said to Thomas:
148:4.2 (1660.1) “不要犯以下错误，即将邪恶与邪恶者、更准确地说是罪孽者相混淆。你所谓的邪恶者，是明知故犯性地从事故意反抗我父及其忠诚之子支配的自恋之子、高等管理者。不过我已经击败了这些罪恶的反叛者。在你心中弄清这些对于父和他宇宙的不同态度。不要忘记这些与父的意志相关的律法：		148:4.2 (1660.1) “Do not make the mistake of confusing evil with the evil one, more correctly the iniquitous one. He whom you call the evil one is the son of self-love, the high administrator who knowingly went into deliberate rebellion against the rule of my Father and his loyal Sons. But I have already vanquished these sinful rebels. Make clear in your mind these different attitudes toward the Father and his universe. Never forget these laws of relation to the Father’s will:
148:4.3 (1660.2) “邪恶是对神之律法、即父之意志无意识或是非故意的违反。邪恶同样也是对服从父之意志之不完美性的量度。		148:4.3 (1660.2) “Evil is the unconscious or unintended transgression of the divine law, the Father’s will. Evil is likewise the measure of the imperfectness of obedience to the Father’s will.
148:4.4 (1660.3) “罪恶是对神之律法、即父之意志有意识、明知性的故意违反。罪恶是对受神性引领和灵性指导之不情愿性的量度。		148:4.4 (1660.3) “Sin is the conscious, knowing, and deliberate transgression of the divine law, the Father’s will. Sin is the measure of unwillingness to be divinely led and spiritually directed.
148:4.5 (1660.4) “罪孽则是对神之律法、即父之意志有意坚决而又持续的违反。罪孽是对父之人格续存慈爱计划和子之仁慈拯救侍奉的持续拒绝的量度。		148:4.5 (1660.4) “Iniquity is the willful, determined, and persistent transgression of the divine law, the Father’s will. Iniquity is the measure of the continued rejection of the Father’s loving plan of personality survival and the Sons’ merciful ministry of salvation.
148:4.6 (1660.5) “从本质上讲，在重生于灵之前，凡人受制于固有的邪恶倾向，但这种自然的行为不完美既非罪恶也非罪孽。凡人刚开始他趋向天堂之父完美的漫长扬升。在天生禀赋上不完美或有偏向，并不是罪恶的。人的确受制于邪恶，但他绝不是邪恶者的子民，除非他明知故犯地选择了罪恶之路和罪孽之生活。邪恶固有于这个世界的自然秩序中，但罪恶却是由那些从灵性之光坠入幽暗中的存有带到这个世界的一种有意识的反叛态度。		148:4.6 (1660.5) “By nature, before the rebirth of the spirit, mortal man is subject to inherent evil tendencies, but such natural imperfections of behavior are neither sin nor iniquity. Mortal man is just beginning his long ascent to the perfection of the Father in Paradise. To be imperfect or partial in natural endowment is not sinful. Man is indeed subject to evil, but he is in no sense the child of the evil one unless he has knowingly and deliberately chosen the paths of sin and the life of iniquity. Evil is inherent in the natural order of this world, but sin is an attitude of conscious rebellion which was brought to this world by those who fell from spiritual light into gross darkness.
148:4.7 (1660.6) “多玛斯，你被希腊人的教义和波斯人的谬误所困惑了。你不理解邪恶与罪恶的关系，因为你视人类为伴随一个完美的亚当开始，经由罪恶而迅速退化到了人类的当前可悲状态。不过你为何拒绝去理解那揭示了亚当的儿子该隐如何去往诺德之地，并在那儿找到一位妻子的记载之意涵？你为何拒绝去阐释那描绘了神之子在人类之女中间寻找妻子的记载之意涵？		148:4.7 (1660.6) “You are confused, Thomas, by the doctrines of the Greeks and the errors of the Persians. You do not understand the relationships of evil and sin because you view mankind as beginning on earth with a perfect Adam and rapidly degenerating, through sin, to man’s present deplorable estate. But why do you refuse to comprehend the meaning of the record which discloses how Cain, the son of Adam, went over into the land of Nod and there got himself a wife? And why do you refuse to interpret the meaning of the record which portrays the sons of God finding wives for themselves among the daughters of men?
148:4.8 (1660.7) “人类的确在本性上是邪恶的，但并不一定是罪恶的。新生 -- 即灵之洗礼，对摆脱邪恶是必要的，对进入天国是必需的。但所有这一切都不会减损人是神之子民这一事实。潜在邪恶的这一固有存在，也并不意味着人以某种神秘方式与天上的父相疏远，以致作为一个异己、外人或继子，他必须以某种方式寻求父的合法收养。所有这类观念，首先出于你对父的误解，其次出于你对人类起源、本质和天命的无知。		148:4.8 (1660.7) “Men are, indeed, by nature evil, but not necessarily sinful. The new birth—the baptism of the spirit—is essential to deliverance from evil and necessary for entrance into the kingdom of heaven, but none of this detracts from the fact that man is the son of God. Neither does this inherent presence of potential evil mean that man is in some mysterious way estranged from the Father in heaven so that, as an alien, foreigner, or stepchild, he must in some manner seek for legal adoption by the Father. All such notions are born, first, of your misunderstanding of the Father and, second, of your ignorance of the origin, nature, and destiny of man.
148:4.9 (1660.8) “希腊人及其他人教导你，人正在从似神般完美稳步下沉到湮没或毁灭；我前来展示的是，人，通过进入王国，在逐渐确实而又肯定往上扬升至神和神性完美。任意一个以任何方式对永恒之父的意志缺乏神圣灵性理念的存有，潜在上是邪恶的，不过这类存有绝不是罪恶的，更不是罪孽的。		148:4.9 (1660.8) “The Greeks and others have taught you that man is descending from godly perfection steadily down toward oblivion or destruction; I have come to show that man, by entrance into the kingdom, is ascending certainly and surely up to God and divine perfection. Any being who in any manner falls short of the divine and spiritual ideals of the eternal Father’s will is potentially evil, but such beings are in no sense sinful, much less iniquitous.
148:4.10 (1661.1) “多玛斯，难道你没在《圣经》中读过这一段，其中写道：‘你是你上主神的子民。’‘我将是他的父，他必是我的子。’‘我已经选定他是我的子 -- 我将是他的父。’‘将我的众子从远方带来，将我的众女从地极领回；将凡因我的名而被召唤之人带来，因为我为自己的荣耀而创造了他们。’‘你们是永活之神的子女。’‘那些拥有神之灵的人的确是神的子女。’尽管有人类父亲的一个物质性部分存在于一个自然的孩子身上，但也有天父的一个灵性部分存在于每个信实的王国之子身中。”		148:4.10 (1661.1) “Thomas, have you not read about this in the Scriptures, where it is written: ‘You are the children of the Lord your God.’ ‘I will be his Father and he shall be my son.’ ‘I have chosen him to be my son—I will be his Father.’ ‘Bring my sons from far and my daughters from the ends of the earth; even every one who is called by my name, for I have created them for my glory.’ ‘You are the sons of the living God.’ ‘They who have the spirit of God are indeed the sons of God.’ While there is a material part of the human father in the natural child, there is a spiritual part of the heavenly Father in every faith son of the kingdom.”
148:4.11 (1661.2) 耶稣对多玛斯说了这一切以及更多内容，这个使徒理解了其中许多，尽管耶稣告诫他“不要就这些事务向其他人讲，直到我回到父那里之后。”多玛斯并未提及这一面谈，直到主离开这个世界之后。		148:4.11 (1661.2) All this and much more Jesus said to Thomas, and much of it the apostle comprehended, although Jesus admonished him to “speak not to the others concerning these matters until after I shall have returned to the Father.” And Thomas did not mention this interview until after the Master had departed from this world.
5. 苦难的目的 ^top		5. The Purpose of Affliction ^top
148:5.1 (1661.3) 在花园中另一场私密的面谈中，纳撒尼尔问耶稣：“主，尽管我逐渐开始理解你为何拒绝不加区别地进行疗愈，但我却仍不明白，为何慈爱的天父让他世上如此多子女遭受那么多的苦难。”主回答了纳撒尼尔，说道：		148:5.1 (1661.3) At another of these private interviews in the garden Nathaniel asked Jesus: “Master, though I am beginning to understand why you refuse to practice healing indiscriminately, I am still at a loss to understand why the loving Father in heaven permits so many of his children on earth to suffer so many afflictions.” The Master answered Nathaniel, saying:
148:5.2 (1661.4) “纳撒尼尔，你和许多其他人因此困惑，是因为你们并不理解这个世界的自然秩序已经因为某些反抗父之意志的叛逆者的罪恶冒险而多次混乱。我前来开始把这些事情整理就序。但却需要许多世代来将这部分宇宙复原到先前道路上，并由此将人类子女从罪恶和反叛的额外负担中释放出来。邪恶本身的存在对人类扬升就是足够的考验了 -- 罪恶对于续存来说并非是必要的。”		148:5.2 (1661.4) “Nathaniel, you and many others are thus perplexed because you do not comprehend how the natural order of this world has been so many times upset by the sinful adventures of certain rebellious traitors to the Father’s will. And I have come to make a beginning of setting these things in order. But many ages will be required to restore this part of the universe to former paths and thus release the children of men from the extra burdens of sin and rebellion. The presence of evil alone is sufficient test for the ascension of man—sin is not essential to survival.
148:5.3 (1661.5) “不过，我的孩子，你应该知道父并非有意折磨他的子女。人类由于自己持续拒绝走在充满神之意志的更好道路上，而将不必要的苦难带到自己身上。苦难潜在于邪恶之中，但它许多是由罪恶和罪孽造成的。不过你或许要确信一件事：父并未将苦难作为一种对作恶的任意惩罚而发出。邪恶所造成的诸多不完美和不利因素是固有的；对罪恶的惩罚是不可避免的；罪孽的毁灭性后果是不可阻挡的。人不应该因为那些作为他选择过的生活之自然结果的诸多苦难而责怪神；人也不应该拒绝那些在这个世界上所过生活这一部分的经历。凡人应该坚持持续不断朝向他世上状态的改善而工作，这是父的意志。智能的应用将会使人克服他的大多世上痛苦。		148:5.3 (1661.5) “But, my son, you should know that the Father does not purposely afflict his children. Man brings down upon himself unnecessary affliction as a result of his persistent refusal to walk in the better ways of the divine will. Affliction is potential in evil, but much of it has been produced by sin and iniquity. Many unusual events have transpired on this world, and it is not strange that all thinking men should be perplexed by the scenes of suffering and affliction which they witness. But of one thing you may be sure: The Father does not send affliction as an arbitrary punishment for wrongdoing. The imperfections and handicaps of evil are inherent; the penalties of sin are inevitable; the destroying consequences of iniquity are inexorable. Man should not blame God for those afflictions which are the natural result of the life which he chooses to live; neither should man complain of those experiences which are a part of life as it is lived on this world. It is the Father’s will that mortal man should work persistently and consistently toward the betterment of his estate on earth. Intelligent application would enable man to overcome much of his earthly misery.
148:5.4 (1662.1) “纳撒尼尔，我们的使命是帮助人们解决他们的灵性问题，并以此方式加快他们的心智，这样他们或许会更好做准备和受启发去着手解决他们多种多样的物质性问题。我了解你的困惑，因为你读过圣经。时常盛行一种将无知人类难以理解的每件事的责任都归因于神的倾向。父并不对你们未能理解的一切亲身负责。不要仅因为他命定的某种公正而又明确的律法，由于你无意或故意违反这一神圣法令而偶然折磨你就怀疑父之爱。		148:5.4 (1662.1) “Nathaniel, it is our mission to help men solve their spiritual problems and in this way to quicken their minds so that they may be the better prepared and inspired to go about solving their manifold material problems. I know of your confusion as you have read the Scriptures. All too often there has prevailed a tendency to ascribe to God the responsibility for everything which ignorant man fails to understand. The Father is not personally responsible for all you may fail to comprehend. Do not doubt the love of the Father just because some just and wise law of his ordaining chances to afflict you because you have innocently or deliberately transgressed such a divine ordinance.
148:5.5 (1662.2) “不过，纳撒尼尔，在《圣经》中有许多内容本会指导你，若你怀着辨别去读的话。你难道不记得书中写道：‘我的孩子，不要轻视上主的惩治；也不可厌烦他的责备，因为上主所爱的他必责备，正如父亲责备他所喜爱的儿子。’‘上主不愿使人受苦，在我受苦之前，我走迷了路，但我现在却遵守你的律法。受苦对我有益，我藉此可以学习神之律例。’‘我知道你的悲伤，永恒之神是你的庇护所，下面是永久的臂膀。’‘上主也是受压迫者的庇护所，在患难之时的休憩避难所。’‘上主将会扶持病榻上的他；上主不会忘记病者。’‘父亲怎样怜恤他的儿女，上主也怎样怜恤敬畏他的人。他了解你的身体；他记得你是尘土。’‘他医好伤心之人，裹好他们的伤处。’‘他是穷人的希望，困乏之人急难中的保障，躲暴风的庇护所，避炎热的荫凉。’‘他赐能力给疲乏者，他给软弱者以力量。’‘压伤的芦苇他不折断，将残的灯火他不吹灭。’‘当你经过苦难之水，我必与你同在；当不幸之河淹没你，我不会放弃你。’‘他差遣我医好伤心之人，向被掳者宣告解放，安慰悲哀者。’‘痛苦中有惩治；苦难并非出于尘土。’”		148:5.5 (1662.2) “But, Nathaniel, there is much in the Scriptures which would have instructed you if you had only read with discernment. Do you not remember that it is written: ‘My son, despise not the chastening of the Lord; neither be weary of his correction, for whom the Lord loves he corrects, even as the father corrects the son in whom he takes delight.’ ‘The Lord does not afflict willingly.’ ‘Before I was afflicted, I went astray, but now do I keep the law. Affliction was good for me that I might thereby learn the divine statutes.’ ‘I know your sorrows. The eternal God is your refuge, while underneath are the everlasting arms.’ ‘The Lord also is a refuge for the oppressed, a haven of rest in times of trouble.’ ‘The Lord will strengthen him upon the bed of affliction; the Lord will not forget the sick.’ ‘As a father shows compassion for his children, so is the Lord compassionate to those who fear him. He knows your body; he remembers that you are dust.’ ‘He heals the brokenhearted and binds up their wounds.’ ‘He is the hope of the poor, the strength of the needy in his distress, a refuge from the storm, and a shadow from the devastating heat.’ ‘He gives power to the faint, and to them who have no might he increases strength.’ ‘A bruised reed shall he not break, and the smoking flax he will not quench.’ ‘When you pass through the waters of affliction, I will be with you, and when the rivers of adversity overflow you, I will not forsake you.’ ‘He has sent me to bind up the brokenhearted, to proclaim liberty to the captives, and to comfort all who mourn.’ ‘There is correction in suffering; affliction does not spring forth from the dust.’”
6. 对痛苦的误解 关于约伯的论述 ^top		6. The Misunderstanding of Suffering— Discourse on Job ^top
148:6.1 (1662.3) 正是在伯赛大的这同一晚，约翰还询问了耶稣为何那么多看似无辜的人遭受了那么多疾病的痛苦，经历了那么多苦难。在回答约翰问题过程中，主在许多其他事情中间说道：		148:6.1 (1662.3) It was this same evening at Bethsaida that John also asked Jesus why so many apparently innocent people suffered from so many diseases and experienced so many afflictions. In answering John’s questions, among many other things, the Master said:
148:6.2 (1662.4) “我的孩子，你并不理解逆境的意义和痛苦的使命。你难道没读过闪族文学的杰作 -- 约伯受难的圣经故事吗？你难道没忆起这个精彩的寓言何以始自对这个上主仆人物质富裕的叙述吗？你清楚记得约伯被赐予子女、财富、尊严、地位、健康，以及人们在这场世俗生活中重视的每样其他东西。依照亚伯拉罕子女历史悠久的教导，这种物质富裕是神助的所有充分证据。不过这种物质财产和这类世俗富裕却并不暗示神的偏爱。我天上的父爱穷人就像爱富人那样多；他一视同仁。		148:6.2 (1662.4) “My son, you do not comprehend the meaning of adversity or the mission of suffering. Have you not read that masterpiece of Semitic literature—the Scripture story of the afflictions of Job? Do you not recall how this wonderful parable begins with the recital of the material prosperity of the Lord’s servant? You well remember that Job was blessed with children, wealth, dignity, position, health, and everything else which men value in this temporal life. According to the time-honored teachings of the children of Abraham such material prosperity was all-sufficient evidence of divine favor. But such material possessions and such temporal prosperity do not indicate God’s favor. My Father in heaven loves the poor just as much as the rich; he is no respecter of persons.
148:6.3 (1663.1) “虽然对神圣律法的违反迟早会带来惩罚的后果，尽管人们必然终归会收获他们所播种的，你仍然应该知道，人类痛苦并不总是一种对先前罪恶的惩罚。约伯和他的朋友们未能找到针对他们困惑的真正答案。伴随你此时享有的领悟，你很难将其归于撒旦或神在这一独特寓言中所扮演的角色。尽管约伯并未通过痛苦而找到针对他智性烦恼的决议，以及针对他哲学难题的解答，但他的确获得了伟大的胜利；即便在他神学辩护崩溃面前，他仍上升到了那些他能够真诚说‘我厌恶自己’的灵性高度；那时便授予他具有神之视野的救赎。因此即便通过误解的痛苦，约伯仍上升到了具有道德理解和灵性洞见的超人类层面。当遭受痛苦的仆人获得了一种神的视野时，随之而来的便是一种超越了一切人类理解的灵魂安宁。		148:6.3 (1663.1) “Although transgression of divine law is sooner or later followed by the harvest of punishment, while men certainly eventually do reap what they sow, still you should know that human suffering is not always a punishment for antecedent sin. Both Job and his friends failed to find the true answer for their perplexities. And with the light you now enjoy you would hardly assign to either Satan or God the parts they play in this unique parable. While Job did not, through suffering, find the resolution of his intellectual troubles or the solution of his philosophical difficulties, he did achieve great victories; even in the very face of the breakdown of his theological defenses he ascended to those spiritual heights where he could sincerely say, ‘I abhor myself’; then was there granted him the salvation of a vision of God. So even through misunderstood suffering, Job ascended to the superhuman plane of moral understanding and spiritual insight. When the suffering servant obtains a vision of God, there follows a soul peace which passes all human understanding.
148:6.4 (1663.2) “约伯朋友中的第一个，以利法，劝诫这个受苦者在他苦难中展现出他在富裕期间为他人所开的坚毅药方。这个虚假的抚慰者说道：‘信任你的宗教，约伯；要记住，受苦的是邪恶之人，而非正义之人。你必定应得这一惩罚，不然你不会有苦难。你清楚知道在神眼中没有人能是正义的。你知道邪恶者永远不会真正兴盛。无论如何，人似会注定有麻烦，或许上主只是为了你自己的益处才惩戒你。’难怪可怜的约伯未能从这样一种对人类受苦问题的阐释中得到太多安慰。		148:6.4 (1663.2) “The first of Job’s friends, Eliphaz, exhorted the sufferer to exhibit in his afflictions the same fortitude he had prescribed for others during the days of his prosperity. Said this false comforter: ‘Trust in your religion, Job; remember that it is the wicked and not the righteous who suffer. You must deserve this punishment, else you would not be afflicted. You well know that no man can be righteous in God’s sight. You know that the wicked never really prosper. Anyway, man seems predestined to trouble, and perhaps the Lord is only chastising you for your own good.’ No wonder poor Job failed to get much comfort from such an interpretation of the problem of human suffering.
148:6.5 (1663.3) “不过他第二个朋友比勒达的劝告甚至更为令人沮丧，尽管从当时所接纳神学立场来看，它有其正确性。比勒达说道：‘神不可能是不公正的。你的子女必定是犯罪者，因为他们死去了；你必定有错，不然你不会如此受苦。若你是真正正义的，神必定会令你从你的苦难中摆脱出来。你应当从神与人打交道的历史中学习全能者仅摧毁邪恶者。’		148:6.5 (1663.3) “But the counsel of his second friend, Bildad, was even more depressing, notwithstanding its soundness from the standpoint of the then accepted theology. Said Bildad: ‘God cannot be unjust. Your children must have been sinners since they perished; you must be in error, else you would not be so afflicted. And if you are really righteous, God will certainly deliver you from your afflictions. You should learn from the history of God’s dealings with man that the Almighty destroys only the wicked.’
148:6.6 (1663.4) “然后你记得约伯如何回答他的朋友们，他说：‘我清楚知道神并未听到我请求帮助的呼求。神何以是公正的，与此同时又如此彻底无视我的无辜？我逐渐了解到，我无法从呼求全能者中得到任何满足。你们难道没有辨别出神容忍恶者对善者的迫害吗？由于人是如此脆弱，在全能之神的手中，他还有什么机会值得考虑？神造出了我所是的样子，当他如此对我时，我是毫无防备的。神为何如此创造我，以这种悲惨方式受苦呢？’		148:6.6 (1663.4) “And then you remember how Job replied to his friends, saying: ‘I well know that God does not hear my cry for help. How can God be just and at the same time so utterly disregard my innocence? I am learning that I can get no satisfaction from appealing to the Almighty. Cannot you discern that God tolerates the persecution of the good by the wicked? And since man is so weak, what chance has he for consideration at the hands of an omnipotent God? God has made me as I am, and when he thus turns upon me, I am defenseless. And why did God ever create me just to suffer in this miserable fashion?’
148:6.7 (1663.5) “考虑到约伯朋友们的劝告和占据他自己心智的关于神的错误观念，谁又能挑战约伯的态度呢？你难道没有看出，约伯渴望一个人性之神，渴求与一个知晓人类暂存状态并理解正义之人必须经常要无辜受苦、作为这一漫长天堂扬升之第一世一部分的神性存有交流吗？为此人子从父那里前来，以肉身过这样一种生活，从而他将能够安慰并援助所有那些自此以后必定被召唤来忍受约伯所受苦难的人。		148:6.7 (1663.5) “And who can challenge the attitude of Job in view of the counsel of his friends and the erroneous ideas of God which occupied his own mind? Do you not see that Job longed for a human God, that he hungered to commune with a divine Being who knows man’s mortal estate and understands that the just must often suffer in innocence as a part of this first life of the long Paradise ascent? Wherefore has the Son of Man come forth from the Father to live such a life in the flesh that he will be able to comfort and succor all those who must henceforth be called upon to endure the afflictions of Job.
148:6.8 (1663.6) “约伯的第三个朋友，琐法，之后说了更缺少安慰性的话语，这时他说：‘由于你如此受苦，你声称正义是愚蠢的。不过我承认，理解神之道是不可能的。或许在你的所有悲惨境遇中有某种隐藏的目的。’当约伯听完他所有三个朋友的话，他直接向神请求帮助，申诉‘人为女人所生，日子短少，多有患难’这一事实。		148:6.8 (1663.6) “Job’s third friend, Zophar, then spoke still less comforting words when he said: ‘You are foolish to claim to be righteous, seeing that you are thus afflicted. But I admit that it is impossible to comprehend God’s ways. Perhaps there is some hidden purpose in all your miseries.’ And when Job had listened to all three of his friends, he appealed directly to God for help, pleading the fact that ‘man, born of woman, is few of days and full of trouble.’
148:6.9 (1664.1) “之后与他朋友们开始了第二轮会话。以利法变得更为严厉、苛责和刻薄，比勒达则因约伯对他朋友们的轻视而愤愤不平。琐法则重申了他令人忧郁的建议。到此时为止，约伯已对他朋友们感到厌恶，并再次呼求神，此时他呼求一个公正之神，而非体现在他朋友哲学中的、乃至铭记在他自己宗教态度中的不公正之神。接下来约伯在来生的慰藉中寻求庇护，在来生中凡人生存的不公可得到更为公正的解决。未能从人类那里接受帮助，迫使约伯转向神。之后，他心中接着而来的是在信仰与怀疑之间的挣扎。最终，这个人类受苦者开始看到生命之光；他受折磨的灵魂上升到了充满希望和勇气的崭新高度；他或许继续受苦乃至死去，但他的受启灵魂此时发出了那一充满胜利的呼喊，‘我的救主活着！’		148:6.9 (1664.1) “Then began the second session with his friends. Eliphaz grew more stern, accusing, and sarcastic. Bildad became indignant at Job’s contempt for his friends. Zophar reiterated his melancholy advice. Job by this time had become disgusted with his friends and appealed again to God, and now he appealed to a just God against the God of injustice embodied in the philosophy of his friends and enshrined even in his own religious attitude. Next Job took refuge in the consolation of a future life in which the inequities of mortal existence may be more justly rectified. Failure to receive help from man drives Job to God. Then ensues the great struggle in his heart between faith and doubt. Finally, the human sufferer begins to see the light of life; his tortured soul ascends to new heights of hope and courage; he may suffer on and even die, but his enlightened soul now utters that cry of triumph, ‘My Vindicator lives!’
148:6.10 (1664.2) “当约伯挑战‘神为了惩罚父亲而让孩子受苦’的教义时，他是完全正确的。约伯永远乐意承认神是正义的，但他渴望某种对这位永恒者之人格性品格的令灵魂满足的启示。那便是我们在世上的使命。受苦的凡人不应再被拒绝知晓神之爱和理解天上之父怜悯的慰藉。尽管从旋风中说话的神之讲话对于它发出的时代来说是一个雄伟的概念，但你已经了解到，父并不会以此方式展现他自身，而是他作为一种寂静而又微小的声音在人心中讲话，说：‘这便是道路，走在其中吧。’你难道不理解神居于你心中，他已成为你所是，以致他可以令你成为他所是！”		148:6.10 (1664.2) “Job was altogether right when he challenged the doctrine that God afflicts children in order to punish their parents. Job was ever ready to admit that God is righteous, but he longed for some soul-satisfying revelation of the personal character of the Eternal. And that is our mission on earth. No more shall suffering mortals be denied the comfort of knowing the love of God and understanding the mercy of the Father in heaven. While the speech of God spoken from the whirlwind was a majestic concept for the day of its utterance, you have already learned that the Father does not thus reveal himself, but rather that he speaks within the human heart as a still, small voice, saying, ‘This is the way; walk therein.’ Do you not comprehend that God dwells within you, that he has become what you are that he may make you what he is!”
148:6.11 (1664.3) 之后耶稣做了这一最后陈述：“天上的父并非有意折磨人类子女。首先，人类因时间性意外以及不成熟肉体存在之不幸所产生的诸多不完美而受苦。其次，他遭受了罪恶 -- 即对充满光与生命之律法的违反所带来的不可抗拒后果。最后，人类因他自身在反抗上天在世上正义统治上的罪孽坚持而自食其果。但人的诸多悲惨境遇并非神之审判的一种亲身显现。人类能够、也将会做很多来减少他世间的受苦。但却要一劳永逸地从以下迷信中解脱出来，即神应恶者要求而令人受苦。研究《约伯记》就会发现即便好人也或许真诚怀有的许多对神的错误观念；之后会留意到，即便受痛苦折磨的约伯，尽管有这些错误教导，是如何找到抚慰和救赎之神的。最后他的信仰穿越了痛苦的阴云，辨识出生命之光作为疗愈性怜悯和永久性正义从父那里倾泻下来。”		148:6.11 (1664.3) Then Jesus made this final statement: “The Father in heaven does not willingly afflict the children of men. Man suffers, first, from the accidents of time and the imperfections of the evil of an immature physical existence. Next, he suffers the inexorable consequences of sin—the transgression of the laws of life and light. And finally, man reaps the harvest of his own iniquitous persistence in rebellion against the righteous rule of heaven on earth. But man’s miseries are not a personal visitation of divine judgment. Man can, and will, do much to lessen his temporal sufferings. But once and for all be delivered from the superstition that God afflicts man at the behest of the evil one. Study the Book of Job just to discover how many wrong ideas of God even good men may honestly entertain; and then note how even the painfully afflicted Job found the God of comfort and salvation in spite of such erroneous teachings. At last his faith pierced the clouds of suffering to discern the light of life pouring forth from the Father as healing mercy and everlasting righteousness.”
148:6.12 (1664.4) 约翰在心中思量了这些话语很多天。他之后整个生活因这次与主在花园中的交谈而被明显改变了，在之后时间里，他做了许多，令其他使徒改变了他们关于常见人类苦难的起源、本质以及目的的观点。但约翰直到主离世后从未提及这一讨论。		148:6.12 (1664.4) John pondered these sayings in his heart for many days. His entire afterlife was markedly changed as a result of this conversation with the Master in the garden, and he did much, in later times, to cause the other apostles to change their viewpoints regarding the source, nature, and purpose of commonplace human afflictions. But John never spoke of this conference until after the Master had departed.
7. 枯手的男人 ^top		7. The Man with the Withered Hand ^top
148:7.1 (1664.5) 在使徒们和新的福音传道者团队启程前往第二次加利利布道之旅之前的第二个安息日，耶稣在迦百农犹太教会堂讲了关于“正义生活之喜悦”。当耶稣结束讲话时，一大群残疾者、跛足者、生病者和受苦者挤在了他的周围寻求治愈。使徒们、许多新的福音布道者和来自耶路撒冷的法利赛人密探也在人群中。耶稣去到哪儿（除了在山上从事他父的事以外），六个耶路撒冷密探也必定跟着。		148:7.1 (1664.5) The second Sabbath before the departure of the apostles and the new corps of evangelists on the second preaching tour of Galilee, Jesus spoke in the Capernaum synagogue on the “Joys of Righteous Living.” When Jesus had finished speaking, a large group of those who were maimed, halt, sick, and afflicted crowded up around him, seeking healing. Also in this group were the apostles, many of the new evangelists, and the Pharisaic spies from Jerusalem. Everywhere that Jesus went (except when in the hills about the Father’s business) the six Jerusalem spies were sure to follow.
148:7.2 (1665.1) 当耶稣站着对人们讲话时，暗中监视的法利赛人的领头人诱导一个枯手的男人接近他，并询问在安息日被治愈是否符合律法，还是他应在另一天寻求帮助。当耶稣看到这个男人，听到他的话语，察觉到他是法利赛人派来的，他说道：“走上前来，我问你一个问题。如果你有只羊，它在安息日掉进深坑里，你会伸出手抓住它把它拉出来吗？在安息日做这种事符合律法吗？”这个男人回答道：“是的，主，在安息日这么做会是符合律法的。”之后耶稣对他们所有人说：“我知道你们为何派这个人到我面前。如果你们能够引诱我在安息日展示怜悯，你们将会在我身上找到犯罪的理由。你们都默默同意，即便在安息日将这只不幸的羔羊拉出深坑是符合律法的，我召唤你们来见证在安息日不只对动物、也向人们展示慈爱，也是符合律法的。人比羊有价值的多！我宣称在安息日对人们行善是符合律法的。”当他们所有人默默站在耶稣面前，他向这个枯手的男人说话，道：“站在我身边，这样所有人都会看到你。既然你或许知道你在安息日行善是我父的意志，若你拥有能被治愈的信仰，我请你伸出你的手。”		148:7.2 (1665.1) The leader of the spying Pharisees, as Jesus stood talking to the people, induced a man with a withered hand to approach him and ask if it would be lawful to be healed on the Sabbath day or should he seek help on another day. When Jesus saw the man, heard his words, and perceived that he had been sent by the Pharisees, he said: “Come forward while I ask you a question. If you had a sheep and it should fall into a pit on the Sabbath day, would you reach down, lay hold on it, and lift it out? Is it lawful to do such things on the Sabbath day?” And the man answered: “Yes, Master, it would be lawful thus to do well on the Sabbath day.” Then said Jesus, speaking to all of them: “I know wherefore you have sent this man into my presence. You would find cause for offense in me if you could tempt me to show mercy on the Sabbath day. In silence you all agreed that it was lawful to lift the unfortunate sheep out of the pit, even on the Sabbath, and I call you to witness that it is lawful to exhibit loving-kindness on the Sabbath day not only to animals but also to men. How much more valuable is a man than a sheep! I proclaim that it is lawful to do good to men on the Sabbath day.” And as they all stood before him in silence, Jesus, addressing the man with the withered hand, said: “Stand up here by my side that all may see you. And now that you may know that it is my Father’s will that you do good on the Sabbath day, if you have the faith to be healed, I bid you stretch out your hand.”
148:7.3 (1665.2) 当这个男人伸出他的枯手时，它便复原了。人们有意要攻击法利赛人，但耶稣请他们保持平静，说道：“我刚告诉过你们在安息日行善、挽救生命是符合律法的，不过我并未指导你们为害并屈服于杀欲。”被激怒的法利赛人离开了，尽管是安息日，他们却立即赶往提比里亚与希律商量，尽他们一切所能来激起他的偏见，以便确保希律党人成为反对耶稣的盟友。但希律拒绝对耶稣采取行动，建议他们将他们的投诉带到耶路撒冷。		148:7.3 (1665.2) And as this man stretched forth his withered hand, it was made whole. The people were minded to turn upon the Pharisees, but Jesus bade them be calm, saying: “I have just told you that it is lawful to do good on the Sabbath, to save life, but I did not instruct you to do harm and give way to the desire to kill.” The angered Pharisees went away, and notwithstanding it was the Sabbath day, they hastened forthwith to Tiberias and took counsel with Herod, doing everything in their power to arouse his prejudice in order to secure the Herodians as allies against Jesus. But Herod refused to take action against Jesus, advising that they carry their complaints to Jerusalem.
148:7.4 (1665.3) 这是由耶稣回应他仇敌挑战所做出的第一例奇迹。主展现了这个所谓的奇迹，并非作为他治愈能力的一种展示，而是作为一种有效的抗议，反对将安息日作为一种宗教休息日，一种充满对全人类无意义限制的名副其实的束缚。这个人作为一个石匠而返回工作，证实成了那些治愈后满怀一生感恩并充满正义之人的当中一员。		148:7.4 (1665.3) This is the first case of a miracle to be wrought by Jesus in response to the challenge of his enemies. And the Master performed this so-called miracle, not as a demonstration of his healing power, but as an effective protest against making the Sabbath rest of religion a veritable bondage of meaningless restrictions upon all mankind. This man returned to his work as a stone mason, proving to be one of those whose healing was followed by a life of thanksgiving and righteousness.
8. 在伯赛大的最后一周 ^top		8. Last Week at Bethsaida ^top
148:8.1 (1665.4) 耶路撒冷密探们在伯赛大逗留的最后一周，在他们对耶稣及其教导的态度上变得大有分歧。这些法利赛人当中有三个对他们所见所闻极为印象深刻。与此同时，在耶路撒冷，犹太教公会一个年轻而又富有影响力的成员亚伯拉罕，公开拥护耶稣的教导，并在西罗亚池受了艾伯纳的洗礼。整个耶路撒冷都为这件事激动不已，信徒被立即派往召回这六个暗中监视的法利赛人。		148:8.1 (1665.4) The last week of the sojourn at Bethsaida the Jerusalem spies became much divided in their attitude toward Jesus and his teachings. Three of these Pharisees were tremendously impressed by what they had seen and heard. Meanwhile, at Jerusalem, Abraham, a young and influential member of the Sanhedrin, publicly espoused the teachings of Jesus and was baptized in the pool of Siloam by Abner. All Jerusalem was agog over this event, and messengers were immediately dispatched to Bethsaida recalling the six spying Pharisees.
148:8.2 (1666.1) 在先前加利利之行中，被王国赢得的希腊哲学家，带着某些富有的亚历山大犹太人回来了，他们再次邀请耶稣来到他们城市，为的是建立一个哲学和宗教的联合学院，以及一个医治病者的医院。不过耶稣礼貌的拒绝了这个要求。		148:8.2 (1666.1) The Greek philosopher who had been won for the kingdom on the previous tour of Galilee returned with certain wealthy Jews of Alexandria, and once more they invited Jesus to come to their city for the purpose of establishing a joint school of philosophy and religion as well as an infirmary for the sick. But Jesus courteously declined the invitation.
148:8.3 (1666.2) 大约在这时，一个名叫柯迈斯的来自巴格达的出神先知抵达了伯赛大营地。这个所谓的先知在出神状态时有过奇特的视景，并在他的睡眠被打扰时梦到过奇幻的梦境。他在营地造成了相当大的干扰，奋锐党人西蒙支持宁可粗暴对待这个自欺的伪装者，不过耶稣介入了，并让他完全自由行动了几天。所有听到他布道的人，不久便认识到他的教导依照王国福音来判断并不正确，他很快便返回了巴格达，仅随身带走了五六个不稳定的古怪灵魂。但在耶稣为这个巴格达先知说情之前，大卫•西庇太在一个自任委员会的协助下，将柯迈斯带出来扔到湖中，在反复将他浸入水中后，劝告他从此离开，去组织和构建他自己的营地。		148:8.3 (1666.2) About this time there arrived at the Bethsaida encampment a trance prophet from Bagdad, one Kirmeth. This supposed prophet had peculiar visions when in trance and dreamed fantastic dreams when his sleep was disturbed. He created a considerable disturbance at the camp, and Simon Zelotes was in favor of dealing rather roughly with the self-deceived pretender, but Jesus intervened and allowed him entire freedom of action for a few days. All who heard his preaching soon recognized that his teaching was not sound as judged by the gospel of the kingdom. He shortly returned to Bagdad, taking with him only a half dozen unstable and erratic souls. But before Jesus interceded for the Bagdad prophet, David Zebedee, with the assistance of a self-appointed committee, had taken Kirmeth out into the lake and, after repeatedly plunging him into the water, had advised him to depart hence—to organize and build a camp of his own.
148:8.4 (1666.3) 在这同一天，贝丝-玛丽安，一个腓尼基女人，变得如此狂热，以致她失去了理智，在尝试水上行走几近淹死后，被她的朋友们打发走了。		148:8.4 (1666.3) On this same day, Beth-Marion, a Phoenician woman, became so fanatical that she went out of her head and, after almost drowning from trying to walk on the water, was sent away by her friends.
148:8.5 (1666.4) 新的耶路撒冷皈依者，法利赛人亚伯拉罕，将他的所有财产都给了使徒财库，这一捐献为有可能立即派出一百名新培训的福音传道者做了许多。安德鲁已宣布了营地的关闭，每个人要么准备好回家，要么跟随福音传道者们进入加利利。		148:8.5 (1666.4) The new Jerusalem convert, Abraham the Pharisee, gave all of his worldly goods to the apostolic treasury, and this contribution did much to make possible the immediate sending forth of the one hundred newly trained evangelists. Andrew had already announced the closing of the encampment, and everybody prepared either to go home or else to follow the evangelists into Galilee.
9. 治愈瘫子 ^top		9. Healing the Paralytic ^top
148:9.1 (1666.5) 10月1日周五下午，当耶稣与使徒们福音传道者们，以及将要解散营地的其他领导者们举行他的最后一次会议。伴随六个来自耶路撒冷的法利赛人就坐于这一在西庇太家中宽敞而又扩大了的前厅中集会的前排时，发生了一件在耶稣的整个世上生活中最为奇异和最为独特的插曲之一。此时，主站在这个被建造来在雨季容纳这些集会的大房间中讲话，房子被一大群人整个围了起来，他们竖起耳朵来捕捉到耶稣论述的某一部分。		148:9.1 (1666.5) On Friday afternoon, October 1, when Jesus was holding his last meeting with the apostles, evangelists, and other leaders of the disbanding encampment, and with the six Pharisees from Jerusalem seated in the front row of this assembly in the spacious and enlarged front room of the Zebedee home, there occurred one of the strangest and most unique episodes of all Jesus’ earth life. The Master was, at this time, speaking as he stood in this large room, which had been built to accommodate these gatherings during the rainy season. The house was entirely surrounded by a vast concourse of people who were straining their ears to catch some part of Jesus’ discourse.
148:9.2 (1666.6) 当房子由此挤满了人，并被热切的倾听者们完全围住时，一个长期受麻痹症折磨的人被他的朋友们放在一个小坐榻上，从迦百农抬了过来。这个瘫子听说了耶稣就要离开伯赛大，与那个近来刚被复原的石匠亚伦谈过后，他下定决心要被带到耶稣面前，他能在那儿寻求治愈。他的朋友们试图从前门和后门进入西庇太家，但太多人挤在一起了。不过这个瘫子拒绝接受失败；他指示他的朋友们获得梯子，他们藉此上升到耶稣正在讲话的这个房间的屋顶，在揭开瓦片后，他们大胆地用绳子将这个坐榻上的病人放下去，直到这个受折磨的人就落在主面前的地板上。当耶稣看到他们所做一切，他停下了讲话，而那些与他在房间里的人则惊叹于这个病人和他朋友们的坚持不懈。这个瘫子说道：“主，我不想打扰您的教导，不过我下定决心想得以复原。我不像那些接受治愈就立刻忘记您教导的人。我想被复原，这样我可以在天国中服务。”此时，尽管这个人的痛苦是由于他自己虚度的生命而被带到他身上的，但那看到了他信仰的耶稣对这个瘫子说：“”孩子，不要害怕；你的罪被赦免了。你的信仰必拯救你。		148:9.2 (1666.6) While the house was thus thronged with people and entirely surrounded by eager listeners, a man long afflicted with paralysis was carried down from Capernaum on a small couch by his friends. This paralytic had heard that Jesus was about to leave Bethsaida, and having talked with Aaron the stone mason, who had been so recently made whole, he resolved to be carried into Jesus’ presence, where he could seek healing. His friends tried to gain entrance to Zebedee’s house by both the front and back doors, but too many people were crowded together. But the paralytic refused to accept defeat; he directed his friends to procure ladders by which they ascended to the roof of the room in which Jesus was speaking, and after loosening the tiles, they boldly lowered the sick man on his couch by ropes until the afflicted one rested on the floor immediately in front of the Master. When Jesus saw what they had done, he ceased speaking, while those who were with him in the room marveled at the perseverance of the sick man and his friends. Said the paralytic: “Master, I would not disturb your teaching, but I am determined to be made whole. I am not like those who received healing and immediately forgot your teaching. I would be made whole that I might serve in the kingdom of heaven.” Now, notwithstanding that this man’s affliction had been brought upon him by his own misspent life, Jesus, seeing his faith, said to the paralytic: “Son, fear not; your sins are forgiven. Your faith shall save you.”
148:9.3 (1667.1) 当来自耶路撒冷的法利赛人，与其他与他们同坐的文士和律法学家们听到耶稣所做这一宣布时，他们开始心里说：“这个人何以敢如此说？他难道不理解这样的话语亵渎神灵吗？除了神以外谁能赦免罪？”耶稣以他的灵察觉到他们以此方式在他们自己心中、并在他们中间推理时，对他们讲话了，说道“你们为何在心中如此推理？你们是谁，以致要对我进行评判？我对这个瘫子说你的罪被赦免了，或是说站起来，拿起你的床褥走起来有什么不同？不过你们见证所有这一切的人，或许最终会知道人子在世上有权能去赦免罪，我要对这个受折磨的人说，站起来，拿起你的床褥，去你自己家。”当耶稣这样说完时，这个瘫子站起来了，随着他们给他让路，他当着他们所有人的面走出去了。那些看到这些事的人吃惊了。彼得解散了聚会的人，此时许多人祈祷并荣耀神，承认他们以前从未见过如此奇怪的事情。		148:9.3 (1667.1) When the Pharisees from Jerusalem, together with other scribes and lawyers who sat with them, heard this pronouncement by Jesus, they began to say to themselves: “How dare this man thus speak? Does he not understand that such words are blasphemy? Who can forgive sin but God?” Jesus, perceiving in his spirit that they thus reasoned within their own minds and among themselves, spoke to them, saying: “Why do you so reason in your hearts? Who are you that you sit in judgment over me? What is the difference whether I say to this paralytic, your sins are forgiven, or arise, take up your bed, and walk? But that you who witness all this may finally know that the Son of Man has authority and power on earth to forgive sins, I will say to this afflicted man, Arise, take up your bed, and go to your own house.” And when Jesus had thus spoken, the paralytic arose, and as they made way for him, he walked out before them all. And those who saw these things were amazed. Peter dismissed the assemblage, while many prayed and glorified God, confessing that they had never before seen such strange happenings.
148:9.4 (1667.2) 大约在此时，犹太教公会的信使们抵达来吩咐六个密探返回耶路撒冷。当他们听到这一消息，他们彼此间陷入了热切的辩论；在他们完成讨论后，领头的和他的两个同伴和信使们一起返回耶路撒冷，而三个暗中侦探的法利赛人则承认了对耶稣的信仰，立即去往湖边受彼得洗礼，并被使徒们作为王国子民纳入了团队。		148:9.4 (1667.2) And it was about this time that the messengers of the Sanhedrin arrived to bid the six spies return to Jerusalem. When they heard this message, they fell to earnest debate among themselves; and after they had finished their discussions, the leader and two of his associates returned with the messengers to Jerusalem, while three of the spying Pharisees confessed faith in Jesus and, going immediately to the lake, were baptized by Peter and fellowshipped by the apostles as children of the kingdom.