第149篇		Paper 149
第二次布道之旅		The Second Preaching Tour
149:0.1 (1668.1) 第二次加利利公开布道之旅始于公元28年10月3日周日，持续了近三个月，终于12月30日。参与这一努力的是耶稣和他的十二个使徒，由新招募的117名福音传道者所组成的团队，以及众多其他感兴趣的个人所协助。在这一旅行中他们造访了加大拉、托勒密斯、雅非亚、达巴里塔、米吉多、耶斯列、锡索波利斯、塔利奇、希波斯、迦马拉、伯赛大-朱利亚斯，以及许多其他城市和村庄。		149:0.1 (1668.1) THE second public preaching tour of Galilee began on Sunday, October 3, a.d. 28, and continued for almost three months, ending on December 30. Participating in this effort were Jesus and his twelve apostles, assisted by the newly recruited corps of 117 evangelists and by numerous other interested persons. On this tour they visited Gadara, Ptolemais, Japhia, Dabaritta, Megiddo, Jezreel, Scythopolis, Tarichea, Hippos, Gamala, Bethsaida-Julias, and many other cities and villages.
149:0.2 (1668.2) 在这个周日早上出发之前，安德鲁和彼得请求耶稣向新的福音布道者给予最后的吩咐。不过主拒绝了，说做那些别人能适意执行的事情并非他的职权。在适当考虑后，大家决定詹姆斯•西庇太应该执行这一吩咐，在詹姆斯的话结尾，耶稣对福音传道者们说：“现在出去做你们所被吩咐的工作吧，以后当你们展示出自身有能力和虔诚时，我将会任命你们去宣扬王国福音。”		149:0.2 (1668.2) Before the departure on this Sunday morning Andrew and Peter asked Jesus to give the final charge to the new evangelists, but the Master declined, saying that it was not his province to do those things which others could acceptably perform. After due deliberation it was decided that James Zebedee should administer the charge. At the conclusion of James’s remarks Jesus said to the evangelists: “Go now forth to do the work as you have been charged, and later on, when you have shown yourselves competent and faithful, I will ordain you to preach the gospel of the kingdom.”
149:0.3 (1668.3) 在这次旅行中，只有詹姆斯和约翰与耶稣同行。彼得和其他使徒每个人随身带领大约十二个福音传道者并与他们保持紧密联系，与此同时他们进行他们的布道和教导工作。一旦信奉者们准备好进入王国，使徒们便会执行洗礼。在这三个月期间，耶稣和他的两个同伴广泛游历，经常在一天当中造访两个城市去观察福音传道者们的工作，并在他们创建王国的努力上鼓励他们。这整个第二次布道之旅，主要是为这个由117名新受训的福音传道者所组成团队提供实践经历的努力。		149:0.3 (1668.3) On this tour only James and John traveled with Jesus. Peter and the other apostles each took with them about one dozen of the evangelists and maintained close contact with them while they carried on their work of preaching and teaching. As fast as believers were ready to enter the kingdom, the apostles would administer baptism. Jesus and his two companions traveled extensively during these three months, often visiting two cities in one day to observe the work of the evangelists and to encourage them in their efforts to establish the kingdom. This entire second preaching tour was principally an effort to afford practical experience for this corps of 117 newly trained evangelists.
149:0.4 (1668.4) 在这一整个时期以及随后直到耶稣和十二人最终动身前往耶路撒冷之时，大卫•西庇太在他父亲的伯赛大家中，为王国的工作保有一个永久的总部。这是耶稣在世上工作的信息交换所，也是大卫在巴勒斯坦各个部分和邻近地区的工作者们之间所进行信使服务的中继站。他出于自身主动性做了所有这一切，不过也获得了安德鲁的批准。大卫雇了四十到五十个信使进入快速扩大并扩展的王国工作的这一情报部门。在以此方式雇人之同时，他也通过花些时间从事他旧有的捕鱼工作部分支持自身。		149:0.4 (1668.4) Throughout this period and subsequently, up to the time of the final departure of Jesus and the twelve for Jerusalem, David Zebedee maintained a permanent headquarters for the work of the kingdom in his father’s house at Bethsaida. This was the clearinghouse for Jesus’ work on earth and the relay station for the messenger service which David carried on between the workers in various parts of Palestine and adjacent regions. He did all of this on his own initiative but with the approval of Andrew. David employed forty to fifty messengers in this intelligence division of the rapidly enlarging and extending work of the kingdom. While thus employed, he partially supported himself by spending some of his time at his old work of fishing.
1. 耶稣的广泛名声 ^top		1. The Widespread Fame of Jesus ^top
149:1.1 (1668.5) 到伯赛大营地被解散之时，耶稣、尤其作为一个疗愈者的名声，已经传到了巴勒斯坦所有部分，并遍及整个叙利亚以及周围国家。在他们离开伯赛大大约数周期间，病者不断抵达，当他们并未找到主，在从大卫那里得知他在哪里之际，他们想要去寻找他。在这一旅行中，耶稣并未有意识施展任何所谓的疗愈奇迹。尽管如此，许多受折磨的人由于驱使他们寻求疗愈的强烈信仰之重建性力量，发现了健康和幸福的恢复。		149:1.1 (1668.5) By the time the camp at Bethsaida had been broken up, the fame of Jesus, particularly as a healer, had spread to all parts of Palestine and through all of Syria and the surrounding countries. For weeks after they left Bethsaida, the sick continued to arrive, and when they did not find the Master, on learning from David where he was, they would go in search of him. On this tour Jesus did not deliberately perform any so-called miracles of healing. Nevertheless, scores of afflicted found restoration of health and happiness as a result of the reconstructive power of the intense faith which impelled them to seek for healing.
149:1.2 (1669.1) 大约在这一次使命之时，一系列独特而又无法解释的疗愈现象开始出现，并在耶稣世上生活余下部分持续不断。在这三个月的旅行过程中，一百多个来自犹地亚、以土买、加利利、叙利亚、泰尔（注：圣经中译为推罗）、西顿以及约旦河另一边的男女和儿童，都是耶稣所做这种无意识疗愈的受益者，他们返回家园时，增添了耶稣名声的扩大。尽管每次耶稣观察到这些自发治愈案例中的一个，总是直接吩咐受益者“不要告诉任何人”，他们还是这样做了。		149:1.2 (1669.1) There began to appear about the time of this mission—and continued throughout the remainder of Jesus’ life on earth—a peculiar and unexplained series of healing phenomena. In the course of this three months’ tour more than one hundred men, women, and children from Judea, Idumea, Galilee, Syria, Tyre, and Sidon, and from beyond the Jordan were beneficiaries of this unconscious healing by Jesus and, returning to their homes, added to the enlargement of Jesus’ fame. And they did this notwithstanding that Jesus would, every time he observed one of these cases of spontaneous healing, directly charge the beneficiary to “tell no man.”
149:1.3 (1669.2) 在这些自发而又无意识的疗愈的案例中发生了什么，从未揭示给我们。主从未向他使徒们解释这些疗愈是如何得以引发的，除了在几个场合他仅说道：“我察觉到力量从我身上出去了。”在一个场合，他在被一个生病的孩子触碰时说道，“我察觉到活力从我身上出去了。”		149:1.3 (1669.2) It was never revealed to us just what occurred in these cases of spontaneous or unconscious healing. The Master never explained to his apostles how these healings were effected, other than that on several occasions he merely said, “I perceive that power has gone forth from me.” On one occasion he remarked when touched by an ailing child, “I perceive that life has gone forth from me.”
149:1.4 (1669.3) 关于这些自发疗愈案例之本质，缺乏来自主的直接话语，对我们来说，要进行解释它们是如何完成的将会是冒昧的，不过记录我们关于所有这类疗愈现象的观点将是可以允许的。我们相信，许多这些看似的疗愈奇迹，在它们发生在耶稣的世间侍奉过程中，是以下三种强大、有力而又相互关联影响共存之结果：		149:1.4 (1669.3) In the absence of direct word from the Master regarding the nature of these cases of spontaneous healing, it would be presuming on our part to undertake to explain how they were accomplished, but it will be permissible to record our opinion of all such healing phenomena. We believe that many of these apparent miracles of healing, as they occurred in the course of Jesus’ earth ministry, were the result of the coexistence of the following three powerful, potent, and associated influences:
149:1.5 (1669.4) 1．坚定寻求疗愈的人心中强烈、主导而又鲜活的信仰，加上想要这类疗愈是为了其灵性利益、而非仅是为了肉体恢复之事实的存在。		149:1.5 (1669.4) 1. The presence of strong, dominant, and living faith in the heart of the human being who persistently sought healing, together with the fact that such healing was desired for its spiritual benefits rather than for purely physical restoration.
149:1.6 (1669.5) 2．伴随这种人类信仰的、化身且仁慈占主导的、在身内实际拥有接近无限制性、无时间性创造疗愈能力和特权的神之造物之子伟大同情和慈悲的存在。		149:1.6 (1669.5) 2. The existence, concomitant with such human faith, of the great sympathy and compassion of the incarnated and mercy-dominated Creator Son of God, who actually possessed in his person almost unlimited and timeless creative healing powers and prerogatives.
149:1.7 (1669.6) 3．随同受造物的信仰和造物者的活力一起，还应被留意的是这个神人是父之意志的人格化表达。在人类需求与满足它的神性力量相接触过程中，若父并未以其他方式使用意志力，那么这二者便会合一，疗愈便会无意识发生在人性耶稣身上，不过却会立即被他的神性本质所认出。那么，对这些疗愈案例中许多的解释必定会在我们长久知晓的伟大律法中得以找到，也就是说，造物之子想要什么，永恒之父的意志便是什么。		149:1.7 (1669.6) 3. Along with the faith of the creature and the life of the Creator it should also be noted that this God-man was the personified expression of the Father’s will. If, in the contact of the human need and the divine power to meet it, the Father did not will otherwise, the two became one, and the healing occurred unconsciously to the human Jesus but was immediately recognized by his divine nature. The explanation, then, of many of these cases of healing must be found in a great law which has long been known to us, namely, What the Creator Son desires and the eternal Father wills IS.
149:1.8 (1669.7) 那么，我们的观点是，在耶稣的亲身在场中，某些形式的深刻人类信仰，通过某些创造力以及彼时与人子紧密关联的宇宙人格体们，确实而又真正的不由自主成为疗愈的显现。因此，耶稣的确在他在场时频繁令人们通过他们强大的个人信仰疗愈自身。		149:1.8 (1669.7) It is, then, our opinion that, in the personal presence of Jesus, certain forms of profound human faith were literally and truly compelling in the manifestation of healing by certain creative forces and personalities of the universe who were at that time so intimately associated with the Son of Man. It therefore becomes a fact of record that Jesus did frequently suffer men to heal themselves in his presence by their powerful, personal faith.
149:1.9 (1670.1) 许多其他人为了全然自私的目的而寻求疗愈。泰尔（注：圣经中译为推罗）的一个有钱的寡妇，与她的随从一起前来寻求治愈她的许多疾病；当她跟随耶稣周围历经加利利之时，她不断提供越来越多的钱，仿佛神之力量是要被最高出价者购买的东西。不过她从未对王国福音感兴趣过；她只寻求对她肉体疾病的治愈。		149:1.9 (1670.1) Many others sought healing for wholly selfish purposes. A rich widow of Tyre, with her retinue, came seeking to be healed of her infirmities, which were many; and as she followed Jesus about through Galilee, she continued to offer more and more money, as if the power of God were something to be purchased by the highest bidder. But never would she become interested in the gospel of the kingdom; it was only the cure of her physical ailments that she sought.
2. 人们的态度 ^top		2. Attitude of the People ^top
149:2.1 (1670.2) 耶稣理解人们的心智。他知道人的内心有什么，设若他的教导如他呈现给他们的那样得以留下，唯一的注释是由他世上生活所提供的鼓舞性阐释的话，那么这个世界所有民族和所有宗教本将会迅速接纳王国福音。耶稣早期追随者们重述他的教导，为了令它们更易为某些民族、种族和宗教所接受、出于好心的努力，只导致了令这些教导更不易为所有其他民族、种族和宗教所接受。		149:2.1 (1670.2) Jesus understood the minds of men. He knew what was in the heart of man, and had his teachings been left as he presented them, the only commentary being the inspired interpretation afforded by his earth life, all nations and all religions of the world would speedily have embraced the gospel of the kingdom. The well-meant efforts of Jesus’ early followers to restate his teachings so as to make them the more acceptable to certain nations, races, and religions, only resulted in making such teachings the less acceptable to all other nations, races, and religions.
149:2.2 (1670.3) 使徒保罗，在他试图引起他的时代某些群体对耶稣教导喜爱留意的努力过程中，写了许多指导和告诫的信件。耶稣福音的其他导师也同样做了，不过他们都未意识到，这些作品中的某些随后会被那些将其设定为耶稣教导之体现的人放到了一起。因此，尽管所谓的基督教的确比任何其他宗教包含了更多关于主的福音之内容，它的确也包含了许多耶稣并未教导过的内容。除了将来自波斯密教的许多教导和许多希腊哲学的内容合编到早期基督教以外，还犯了两大错误：		149:2.2 (1670.3) The Apostle Paul, in his efforts to bring the teachings of Jesus to the favorable notice of certain groups in his day, wrote many letters of instruction and admonition. Other teachers of Jesus’ gospel did likewise, but none of them realized that some of these writings would subsequently be brought together by those who would set them forth as the embodiment of the teachings of Jesus. And so, while so-called Christianity does contain more of the Master’s gospel than any other religion, it does also contain much that Jesus did not teach. Aside from the incorporation of many teachings from the Persian mysteries and much of the Greek philosophy into early Christianity, two great mistakes were made:
149:2.3 (1670.4) 1．将福音教导直接联系到犹太教神学上的努力，正如基督教赎罪教义所例示的那样 -- 即耶稣是来满足父的严厉公平、并平息神之暴怒的被牺牲的圣子之教导。这些教导源于一种令王国福音更易为不信的犹太人所接受的可贵努力。尽管这些努力就赢得犹太人而言失败了，但它们在所有相继世代却成功迷惑并离间了许多诚实灵魂。		149:2.3 (1670.4) 1. The effort to connect the gospel teaching directly onto the Jewish theology, as illustrated by the Christian doctrines of the atonement—the teaching that Jesus was the sacrificed Son who would satisfy the Father’s stern justice and appease the divine wrath. These teachings originated in a praiseworthy effort to make the gospel of the kingdom more acceptable to disbelieving Jews. Though these efforts failed as far as winning the Jews was concerned, they did not fail to confuse and alienate many honest souls in all subsequent generations.
149:2.4 (1670.5) 2．主的早期追随者们的第二大错、所有相继世代坚持保持的一个大错，是如此彻底的围绕耶稣这个人物组织基督教教导。这种在基督教神学中对耶稣人格的过分强调，起到了隐蔽他教导的作用，所有这一切使得犹太教教徒、印度教教徒和其他东方宗教的笃信者渐趋难以接受耶稣的教导。我们不想贬低耶稣这个人物在一个或许带有其名字的宗教中的地位，但我们却不想让这种考虑遮蔽他鼓舞人的一生，或是取代他的拯救性讯息：即神的父亲身份和人的兄弟情谊。		149:2.4 (1670.5) 2. The second great blunder of the Master’s early followers, and one which all subsequent generations have persisted in perpetuating, was to organize the Christian teaching so completely about the person of Jesus. This overemphasis of the personality of Jesus in the theology of Christianity has worked to obscure his teachings, and all of this has made it increasingly difficult for Jews, Mohammedans, Hindus, and other Eastern religionists to accept the teachings of Jesus. We would not belittle the place of the person of Jesus in a religion which might bear his name, but we would not permit such consideration to eclipse his inspired life or to supplant his saving message: the fatherhood of God and the brotherhood of man.
149:2.5 (1670.6) 关于耶稣的这个宗教的导师们，应当怀着对其他宗教所共同持有的真理之承认而接触这些宗教（这些真理中有许多直接或间接来自耶稣的讯息），与此同时，他们要避免将太多重点放在差异上。		149:2.5 (1670.6) The teachers of the religion of Jesus should approach other religions with the recognition of the truths which are held in common (many of which come directly or indirectly from Jesus’ message) while they refrain from placing so much emphasis on the differences.
149:2.6 (1671.1) 尽管在那一特定时代，耶稣的名声主要停留在他作为一名疗愈者的名声之上，但这并不意味着它会继续如此保持下去。随着时间流逝，人们越来越多寻求他进行灵性救助。不过正是肉体的治愈，对于普通人来说造成了最为直接和立即的吸引。逐渐地，受道德奴役和精神困扰的受害者们也寻求耶稣，他也一成不变地教导他们解脱的道路。父亲们就对他们儿子的管理寻求他的建议，母亲们在指导她们女儿方面先来寻求帮助。那些处于黑暗中的人来到他面前，他向他们展示了生命之光。他的耳朵总是对人类的悲伤之事敞开，他始终帮助那些寻求他侍奉的人。		149:2.6 (1671.1) While, at that particular time, the fame of Jesus rested chiefly upon his reputation as a healer, it does not follow that it continued so to rest. As time passed, more and more he was sought for spiritual help. But it was the physical cures that made the most direct and immediate appeal to the common people. Jesus was increasingly sought by the victims of moral enslavement and mental harassments, and he invariably taught them the way of deliverance. Fathers sought his advice regarding the management of their sons, and mothers came for help in the guidance of their daughters. Those who sat in darkness came to him, and he revealed to them the light of life. His ear was ever open to the sorrows of mankind, and he always helped those who sought his ministry.
149:2.7 (1671.2) 当造物者自己以凡人肉身之形化身在世上时，不可避免的是，某些非凡之事必定会发生。但你们决不应通过这些所谓的奇迹事件接近耶稣。要学会通过耶稣接近奇迹，但不要犯下通过奇迹接近耶稣的错误。这一告诫是得到担保的，尽管拿撒勒的耶稣是一个宗教的唯一奠基人，他却在世上施展过超物质性的行动。		149:2.7 (1671.2) When the Creator himself was on earth, incarnated in the likeness of mortal flesh, it was inevitable that some extraordinary things should happen. But you should never approach Jesus through these so-called miraculous occurrences. Learn to approach the miracle through Jesus, but do not make the mistake of approaching Jesus through the miracle. And this admonition is warranted, notwithstanding that Jesus of Nazareth is the only founder of a religion who performed supermaterial acts on earth.
149:2.8 (1671.3) 迈克尔在世上使命的最为惊人性和最为革命性特征，是他对女人的态度。在一个男人在公共场合甚至不应向他自己妻子打招呼的日子和世代中，耶稣竟敢于随身带着女人们担当与他第三次加利利之行相关的福音导师。他还是在以下宣称“将律法文字烧掉比传给女人更好” 的拉比教导面前，拥有无上勇气去做这一切。		149:2.8 (1671.3) The most astonishing and the most revolutionary feature of Michael’s mission on earth was his attitude toward women. In a day and generation when a man was not supposed to salute even his own wife in a public place, Jesus dared to take women along as teachers of the gospel in connection with his third tour of Galilee. And he had the consummate courage to do this in the face of the rabbinic teaching which declared that it was “better that the words of the law should be burned than delivered to women.”
149:2.9 (1671.4) 在一个世代中，耶稣将女人从多个时代以来无礼遗忘和奴性苦役中提升了出来。而对于这个擅自采用耶稣名字的宗教来说，它在随后对于女人态度方面缺乏道德勇气来紧随这一高贵示范，这是一件可耻的事情。		149:2.9 (1671.4) In one generation Jesus lifted women out of the disrespectful oblivion and the slavish drudgery of the ages. And it is the one shameful thing about the religion that presumed to take Jesus’ name that it lacked the moral courage to follow this noble example in its subsequent attitude toward women.
149:2.10 (1671.5) 当耶稣与人们打成一片时，他们发现他完全没有那个时代的迷信。他没有宗教偏见；他从未不包容过。他心中从未有过像社会对抗这类东西。在他遵照他先辈宗教中的良善之同时，他也毫不犹豫忽视充满迷信和束缚的人为传统。他敢于教导的是，自然类灾害、时间类意外以及其他灾难性事件，并非神之审判的显现或天意的神秘分配。他谴责了对无意义仪式的奴性奉献，并揭露了物质主义崇拜的谬误。他大胆宣称了人的灵性自由，并敢于教导有血有肉的凡人确实真正是永活之神的子民。		149:2.10 (1671.5) As Jesus mingled with the people, they found him entirely free from the superstitions of that day. He was free from religious prejudices; he was never intolerant. He had nothing in his heart resembling social antagonism. While he complied with the good in the religion of his fathers, he did not hesitate to disregard man-made traditions of superstition and bondage. He dared to teach that catastrophes of nature, accidents of time, and other calamitous happenings are not visitations of divine judgments or mysterious dispensations of Providence. He denounced slavish devotion to meaningless ceremonials and exposed the fallacy of materialistic worship. He boldly proclaimed man’s spiritual freedom and dared to teach that mortals of the flesh are indeed and in truth sons of the living God.
149:2.11 (1671.6) 当耶稣大胆用洁净心灵代替洁净双手作为真正宗教标志之时，他超越了他先辈的所有教导。他用实相取代了传统，将充满虚荣和伪善的矫饰扫除殆净。然而，这个无畏的神人并未对他时代的宗教、社会、经济和政治惯例吐露毁灭性批评或展现出一种彻底的无视。他并非一个好斗的革命者；他是一个渐进的演进者。只有当他同时提供给他同伴们本应有的上乘之物取代旧有之物时，他才从事于对后者的毁灭。		149:2.11 (1671.6) Jesus transcended all the teachings of his forebears when he boldly substituted clean hearts for clean hands as the mark of true religion. He put reality in the place of tradition and swept aside all pretensions of vanity and hypocrisy. And yet this fearless man of God did not give vent to destructive criticism or manifest an utter disregard of the religious, social, economic, and political usages of his day. He was not a militant revolutionist; he was a progressive evolutionist. He engaged in the destruction of that which was only when he simultaneously offered his fellows the superior thing which ought to be.
149:2.12 (1672.1) 耶稣无须苛求他追随者的服从便获得了这一服从。只有三个接受他亲身召唤的人拒绝了接受门徒身份的邀请。他对人们施加了一种独特的吸引力，但他却并非是独裁的。他博得了信任，没有人曾憎恨他给出的命令。他对他的门徒承担了绝对的权威，但却没人反对过。他允许他的追随者们叫他主。		149:2.12 (1672.1) Jesus received the obedience of his followers without exacting it. Only three men who received his personal call refused to accept the invitation to discipleship. He exercised a peculiar drawing power over men, but he was not dictatorial. He commanded confidence, and no man ever resented his giving a command. He assumed absolute authority over his disciples, but no one ever objected. He permitted his followers to call him Master.
149:2.13 (1672.2) 除了那些怀有根深蒂固宗教偏见的人、或是那些认为他们在他的教导中辨别出政治危险的人以外，主受到所有遇见他的人的钦佩。人们惊讶于他教导的独创性和权威性。他们惊叹于他在处理落后而又麻烦的问询者的耐心。他在来到他侍奉下的所有人心中激发出了希望和信心。只有那些没遇到他的人害怕他，只有那些将他视为注定要推翻他们决意要不惜一切代价在心中持有的邪恶和谬误的那一真理之拥护者的人才恨他。		149:2.13 (1672.2) The Master was admired by all who met him except by those who entertained deep-seated religious prejudices or those who thought they discerned political dangers in his teachings. Men were astonished at the originality and authoritativeness of his teaching. They marveled at his patience in dealing with backward and troublesome inquirers. He inspired hope and confidence in the hearts of all who came under his ministry. Only those who had not met him feared him, and he was hated only by those who regarded him as the champion of that truth which was destined to overthrow the evil and error which they had determined to hold in their hearts at all cost.
149:2.14 (1672.3) 在朋友和敌人身上，他施加了一种强大而尤为迷人的影响力。群众会追随他好几个周，只为了听听他高尚的话语，注视他简单的生活。投入的男女怀着一种几近超人类的深情热爱着耶稣。他们了解他越多，他们就越热爱他。所有这一切仍是真实的；即便今日以及在所有未来时代，人类越了解这个神人，他就会越热爱并追随他。		149:2.14 (1672.3) On both friends and foes he exercised a strong and peculiarly fascinating influence. Multitudes would follow him for weeks, just to hear his gracious words and behold his simple life. Devoted men and women loved Jesus with a well-nigh superhuman affection. And the better they knew him the more they loved him. And all this is still true; even today and in all future ages, the more man comes to know this God-man, the more he will love and follow after him.
3. 宗教领袖们的敌意 ^top		3. Hostility of the Religious Leaders ^top
149:3.1 (1672.4) 尽管耶稣和他的教导被普通人所喜爱接受，但耶路撒冷的宗教领袖们却变得渐趋警觉和敌对。法利赛人已经形成了一种系统而又教条的神学。耶稣则是一个因势利导的导师；他并非是一个系统性的导师。耶稣从律法中教导的内容不如他从生活中、靠寓言教导得多。（而当他采用一个寓言例示他的讯息时，他旨在仅利用这个故事的一个特色来达到那一目的。关于耶稣教导的许多错误观念，或许是通过试图从他寓言中造出讽喻而得来的。）		149:3.1 (1672.4) Notwithstanding the favorable reception of Jesus and his teachings by the common people, the religious leaders at Jerusalem became increasingly alarmed and antagonistic. The Pharisees had formulated a systematic and dogmatic theology. Jesus was a teacher who taught as the occasion served; he was not a systematic teacher. Jesus taught not so much from the law as from life, by parables. (And when he employed a parable for illustrating his message, he designed to utilize just one feature of the story for that purpose. Many wrong ideas concerning the teachings of Jesus may be secured by attempting to make allegories out of his parables.)
149:3.2 (1672.5) 由于年轻亚伯拉罕的改宗，以及因为已被彼得施洗的三个密探的背弃，他们此时在加利利这第二次布道之旅中与福音传道者们一同出去，耶路撒冷的宗教领袖们变得几近疯狂了。犹太教领袖们逐渐被恐惧和偏见所蒙蔽，与此同时，他们的心也因对王国福音诸多引人真理的持续拒绝而变得坚硬。当人们切断对内驻于他们内心之灵的诉求时，很少能做什么来改变他们的态度了。		149:3.2 (1672.5) The religious leaders at Jerusalem were becoming well-nigh frantic as a result of the recent conversion of young Abraham and by the desertion of the three spies who had been baptized by Peter, and who were now out with the evangelists on this second preaching tour of Galilee. The Jewish leaders were increasingly blinded by fear and prejudice, while their hearts were hardened by the continued rejection of the appealing truths of the gospel of the kingdom. When men shut off the appeal to the spirit that dwells within them, there is little that can be done to modify their attitude.
149:3.3 (1672.6) 当耶稣第一次在伯赛大营地见到福音传道者们时，在他结束致辞时，他说道：“”你们应当记住，人们在身心上 -- 即情感上以各自方式反应。关于人们唯一统一的东西是内驻之灵。尽管神性之灵在其经历的本质和范围上或许有所不同，但它们对所有灵性诉求都统一反应。只有通过并经由对这一属灵的诉求，人类才能达至团结和兄弟情谊。但犹太人的许多领袖们却都关闭了他们的内心对于福音的灵性诉求之门。从这天起，他们不停计划密谋主的毁灭。他们确信，耶稣必须要作为一个宗教冒犯者、一个对犹太教神圣律法基本教导的违背者而被逮捕，被判有罪并被处决。		149:3.3 (1672.6) When Jesus first met with the evangelists at the Bethsaida camp, in concluding his address, he said: “You should remember that in body and mind—emotionally—men react individually. The only uniform thing about men is the indwelling spirit. Though divine spirits may vary somewhat in the nature and extent of their experience, they react uniformly to all spiritual appeals. Only through, and by appeal to, this spirit can mankind ever attain unity and brotherhood.” But many of the leaders of the Jews had closed the doors of their hearts to the spiritual appeal of the gospel. From this day on they ceased not to plan and plot for the Master’s destruction. They were convinced that Jesus must be apprehended, convicted, and executed as a religious offender, a violator of the cardinal teachings of the Jewish sacred law.
4. 布道之旅的进展 ^top		4. Progress of the Preaching Tour ^top
149:4.1 (1673.1) 耶稣在这一布道之旅中很少做公众工作，不过在他碰巧与詹姆斯和约翰一起旅居过的大多城市和村子中，他与信奉者们进行了许多晚上的课程。在这些晚上课程的一节中，一个较年轻的福音报道者问了耶稣一个关于愤怒的问题，正在讲其他事的主回答说道：		149:4.1 (1673.1) Jesus did very little public work on this preaching tour, but he conducted many evening classes with the believers in most of the cities and villages where he chanced to sojourn with James and John. At one of these evening sessions one of the younger evangelists asked Jesus a question about anger, and the Master, among other things, said in reply:
149:4.2 (1673.2) “一般说来，愤怒是一种代表了灵性本质未能掌控智性和肉体本质之程度的物质性显现。愤怒表明了你缺乏容忍性的兄弟之爱，外加你缺乏自尊和自制。愤怒会耗尽健康，贬损心智，阻碍人之灵魂的属灵导师。难道你没在《圣经》中读过‘愤怒害死愚人’，‘人在愤怒中将自己撕裂’？‘不轻易发怒的，大有聪明’，而‘性情暴躁的，大显愚妄’？你们都知道，‘柔和的回答使愤怒消退’，‘暴戾的话语可以触动怒气’。‘审慎会使愤怒延迟’，而‘对自己没有控制之人，就像没有城墙的无御之城’。‘暴怒是残忍的，愤怒是不可接受的’。‘愤怒之人挑起争端，暴怒之人多有过犯’。‘不要性情暴躁，因为愤怒存于愚人胸中。’”在耶稣停止讲话之前，他进一步说道：“让你的心被爱主导，这样你的属灵向导将在令你从吐露那些与神性子民身份不符的动物性愤怒爆发的倾向之摆脱上少有麻烦。”		149:4.2 (1673.2) “Anger is a material manifestation which represents, in a general way, the measure of the failure of the spiritual nature to gain control of the combined intellectual and physical natures. Anger indicates your lack of tolerant brotherly love plus your lack of self-respect and self-control. Anger depletes the health, debases the mind, and handicaps the spirit teacher of man’s soul. Have you not read in the Scriptures that ‘wrath kills the foolish man,’ and that man ‘tears himself in his anger’? That ‘he who is slow of wrath is of great understanding,’ while ‘he who is hasty of temper exalts folly’? You all know that ‘a soft answer turns away wrath,’ and how ‘grievous words stir up anger.’ ‘Discretion defers anger,’ while ‘he who has no control over his own self is like a defenseless city without walls.’ ‘Wrath is cruel and anger is outrageous.’ ‘Angry men stir up strife, while the furious multiply their transgressions.’ ‘Be not hasty in spirit, for anger rests in the bosom of fools.’” Before Jesus ceased speaking, he said further: “Let your hearts be so dominated by love that your spirit guide will have little trouble in delivering you from the tendency to give vent to those outbursts of animal anger which are inconsistent with the status of divine sonship.”
149:4.3 (1673.3) 在这同一场合，主还向一个团体谈了有关拥有均衡品格的愿望。他承认大多人们有必要致力于对某种职业的掌握，但他也哀叹所有趋于过度专门化、趋于变得心胸狭隘并在生命活动中受限的倾向。他唤起人们注意以下事实，任何美德，若走极端，则可能变成恶习。耶稣总是宣扬节制，并教导一贯性 -- 即对生活问题的适当调节。他指出，过多的同情和怜悯可能会退化为严重的情感不稳；热情可能会变成狂热。他讨论了他们先前同伴中一个人的想象力让他离开从事空想而又不切实际的事业。与此同时，他也警告他们过度保守平庸所带来的迟钝之危险。		149:4.3 (1673.3) On this same occasion the Master talked to the group about the desirability of possessing well-balanced characters. He recognized that it was necessary for most men to devote themselves to the mastery of some vocation, but he deplored all tendency toward overspecialization, toward becoming narrow-minded and circumscribed in life’s activities. He called attention to the fact that any virtue, if carried to extremes, may become a vice. Jesus always preached temperance and taught consistency—proportionate adjustment of life problems. He pointed out that overmuch sympathy and pity may degenerate into serious emotional instability; that enthusiasm may drive on into fanaticism. He discussed one of their former associates whose imagination had led him off into visionary and impractical undertakings. At the same time he warned them against the dangers of the dullness of overconservative mediocrity.
149:4.4 (1673.4) 之后耶稣论述了勇气和信仰的危险，它们可以时常将不加思考的灵魂导向鲁莽和放肆。他也展示了谨慎和慎重，当做得过火时，会导致怯懦和失败。他劝诫他的听者们努力追求独创性，同时他们要避免趋于怪癖的一切倾向。他恳求没有多愁善感的同情，没有道貌岸然的虔诚。他教导摆脱了恐惧和迷信的崇敬。		149:4.4 (1673.4) And then Jesus discoursed on the dangers of courage and faith, how they sometimes lead unthinking souls on to recklessness and presumption. He also showed how prudence and discretion, when carried too far, lead to cowardice and failure. He exhorted his hearers to strive for originality while they shunned all tendency toward eccentricity. He pleaded for sympathy without sentimentality, piety without sanctimoniousness. He taught reverence free from fear and superstition.
149:4.5 (1674.1) 耶稣教导有关均衡品格给他同伴们留下的印象，远不及他自己生活是他教导这样雄辩的一个例证这一事实深刻。他生活在压力与风暴当中，但他却从未动摇。他的敌人不断给他设下陷阱，但它们却从未令他陷入其中。聪慧博学者竭力要绊倒他，但他却从未绊倒到过。他们试图使他卷入辩论，但他的答复却总是有启发性、有尊严和最终性的。当他在论述中被群众问题打断时，他的答复总是重要的和决定性的。他也从不在面对他敌人不断压力时求助于不光彩的手段，而他敌人则毫不犹豫对他采用各种虚假、不公和不义的攻击方式。		149:4.5 (1674.1) It was not so much what Jesus taught about the balanced character that impressed his associates as the fact that his own life was such an eloquent exemplification of his teaching. He lived in the midst of stress and storm, but he never wavered. His enemies continually laid snares for him, but they never entrapped him. The wise and learned endeavored to trip him, but he did not stumble. They sought to embroil him in debate, but his answers were always enlightening, dignified, and final. When he was interrupted in his discourses with multitudinous questions, his answers were always significant and conclusive. Never did he resort to ignoble tactics in meeting the continuous pressure of his enemies, who did not hesitate to employ every sort of false, unfair, and unrighteous mode of attack upon him.
149:4.6 (1674.2) 尽管许多男女必须要刻苦勤勉地致力于某种明确的追求作为一种谋生职业是真实的，但人类却应该在过世上生活时，培养对生活的广泛文化熟悉性。真正有教养的人并不满足于停留在对他同伴生活及作为的无知当中。		149:4.6 (1674.2) While it is true that many men and women must assiduously apply themselves to some definite pursuit as a livelihood vocation, it is nevertheless wholly desirable that human beings should cultivate a wide range of cultural familiarity with life as it is lived on earth. Truly educated persons are not satisfied with remaining in ignorance of the lives and doings of their fellows.
5. 关于满足的教训 ^top		5. Lesson Regarding Contentment ^top
149:5.1 (1674.3) 当耶稣造访一群在奋锐党人西蒙监督下工作的福音传道者时，在他们的晚上会议期间西蒙向主问道：“为何有些人比他人更为快乐满足得多呢？满足是一种宗教体验事务吗？” 耶稣在说其他事情中间回复西蒙问题道：		149:5.1 (1674.3) When Jesus was visiting the group of evangelists working under the supervision of Simon Zelotes, during their evening conference Simon asked the Master: “Why are some persons so much more happy and contented than others? Is contentment a matter of religious experience?” Among other things, Jesus said in answer to Simon’s question:
149:5.2 (1674.4) “西蒙，有些人天生比其他人更快乐，这在很大程度上取决人想被活于他心中的父之灵引领和主导的意愿。你难道没有在《圣经》中读过一个智者的话语，‘人之灵是上主之灯，探寻所有内在部分’？这类受灵引领的凡人也会说：‘绳子丈量给我美好的地界；啊，我有一份很好的产业。’ ‘一个义人拥有的虽少，但却好过许多恶人的富裕’，‘因为一个善人必从他内心感到满足。’ ‘心中喜乐，便面带笑容，并常享盛宴。少有财宝，敬畏上主，好过多有财宝，烦乱不安。一顿素餐，爱心所在，好过一顿肥牛，憎恨相伴，少有财宝，行事正义，好过多有财利，行事不义。’‘心中喜乐，如同良药。’‘一把满盈，面带平静，好过过度盈余，精神悲伤苦恼。’		149:5.2 (1674.4) “Simon, some persons are naturally more happy than others. Much, very much, depends upon the willingness of man to be led and directed by the Father’s spirit which lives within him. Have you not read in the Scriptures the words of the wise man, ‘The spirit of man is the candle of the Lord, searching all the inward parts’? And also that such spirit-led mortals say: ‘The lines are fallen to me in pleasant places; yes, I have a goodly heritage.’ ‘A little that a righteous man has is better than the riches of many wicked,’ for ‘a good man shall be satisfied from within himself.’ ‘A merry heart makes a cheerful countenance and is a continual feast. Better is a little with the reverence of the Lord than great treasure and trouble therewith. Better is a dinner of herbs where love is than a fatted ox and hatred therewith. Better is a little with righteousness than great revenues without rectitude.’ ‘A merry heart does good like a medicine.’ ‘Better is a handful with composure than a superabundance with sorrow and vexation of spirit.’
149:5.3 (1674.5) “人的大多悲伤，源于对其报复的失望以及其自尊受到伤害。尽管人们自身负有责任来充分利用他们的世上生活，并由此真诚尽力而为，他们应该欣然接受其命运，并在最大限度利用落入他们手中一切过程中发挥独创性。人的太多烦恼源于他自己天生心灵中的恐惧之壤。‘恶人在无人追赶时也逃跑’。‘恶人就像翻腾的海，因为它无法平息，但它的水却涌出淤泥和污垢；神说，恶人必不得安宁’。		149:5.3 (1674.5) “Much of man’s sorrow is born of the disappointment of his ambitions and the wounding of his pride. Although men owe a duty to themselves to make the best of their lives on earth, having thus sincerely exerted themselves, they should cheerfully accept their lot and exercise ingenuity in making the most of that which has fallen to their hands. All too many of man’s troubles take origin in the fear soil of his own natural heart. ‘The wicked flee when no man pursues.’ ‘The wicked are like the troubled sea, for it cannot rest, but its waters cast up mire and dirt; there is no peace, says God, for the wicked.’
149:5.4 (1674.6) “那么，不要寻求虚假的安宁和短暂的快乐，而要寻求信仰之确保和神之子民身份的担保，它们会产生镇定、满足和精神上的至高喜悦。”		149:5.4 (1674.6) “Seek not, then, for false peace and transient joy but rather for the assurance of faith and the sureties of divine sonship which yield composure, contentment, and supreme joy in the spirit.”
149:5.5 (1675.1) 耶稣几乎不把这个世界视为一个“眼泪之谷”。他反而将它视为天堂扬升之永恒不朽之灵的诞生星球，即“灵魂生成之谷”。		149:5.5 (1675.1) Jesus hardly regarded this world as a “vale of tears.” He rather looked upon it as the birth sphere of the eternal and immortal spirits of Paradise ascension, the “vale of soul making.”
6. “对上主之畏惧” ^top		6. The “Fear of the Lord” ^top
149:6.1 (1675.2) 正是在迦马拉，在晚上会议期间，菲利普对耶稣说：“主，为何《圣经》只是我们要‘畏惧上主’，而您却要我们无畏地指望天上的父？我们要如何协调这些教导？”耶稣回答了菲利普，说道：		149:6.1 (1675.2) It was at Gamala, during the evening conference, that Philip said to Jesus: “Master, why is it that the Scriptures instruct us to ‘fear the Lord,’ while you would have us look to the Father in heaven without fear? How are we to harmonize these teachings?” And Jesus replied to Philip, saying:
149:6.2 (1675.3) “我的孩子们，我并不奇怪你们会问这类问题。起初，只有通过畏惧人才能学会尊崇，不过我以前来启示父之爱，如此你们会通过一个儿子对父亲深刻完美之爱深情承认和回报的牵引，将会被引向对这位永恒者的崇拜。我将会令你们从通过奴性畏惧驱使你们自己进入到对一个忌邪愤怒之君神的令人厌恶服务的束缚中解脱出来。我会在神与人之父子关系上指示你们，如此你们或许会被欣然引入到对一个慈爱、公正和仁慈之父神的崇高而又超凡的自由崇拜当中。		149:6.2 (1675.3) “My children, I am not surprised that you ask such questions. In the beginning it was only through fear that man could learn reverence, but I have come to reveal the Father’s love so that you will be attracted to the worship of the Eternal by the drawing of a son’s affectionate recognition and reciprocation of the Father’s profound and perfect love. I would deliver you from the bondage of driving yourselves through slavish fear to the irksome service of a jealous and wrathful King-God. I would instruct you in the Father-son relationship of God and man so that you may be joyfully led into that sublime and supernal free worship of a loving, just, and merciful Father-God.
149:6.3 (1675.4) “在相继时代中，‘对上主的畏惧’ 有过不同的意涵，从畏惧开始，经由痛苦和惧怕，到敬畏和尊崇。此时从尊崇，我想要通过承认、领悟和欣赏，引领你们往上达至爱。当人只认识到神的杰作时，他会被引向畏惧这位无上者；但当人开始理解并体验这位永活之神的人格和品质时，他会渐趋被引向热爱这样一位良善而又完美、万有而又永恒的父。正是人与神之关系的这一逐渐转变，构成了人子在世上的使命。		149:6.3 (1675.4) “The ‘fear of the Lord’ has had different meanings in the successive ages, coming up from fear, through anguish and dread, to awe and reverence. And now from reverence I would lead you up, through recognition, realization, and appreciation, to love. When man recognizes only the works of God, he is led to fear the Supreme; but when man begins to understand and experience the personality and character of the living God, he is led increasingly to love such a good and perfect, universal and eternal Father. And it is just this changing of the relation of man to God that constitutes the mission of the Son of Man on earth.
149:6.4 (1675.5) “智能的孩子不会为了从他们父亲手中接受美好的礼物而畏惧他；不过已然接受通过父对他子女的深情所形成之指令所赠与的充沛美好之物，这些备受热爱的子女怀着对这种慷慨捐赠的相应认可欣赏，被引向热爱他们的父。神之良善会引向悔改；神之慈善会引向服务；神之怜悯会引向拯救；而神之爱则会引向智能而又坦率的崇拜。		149:6.4 (1675.5) “Intelligent children do not fear their father in order that they may receive good gifts from his hand; but having already received the abundance of good things bestowed by the dictates of the father’s affection for his sons and daughters, these much loved children are led to love their father in responsive recognition and appreciation of such munificent beneficence. The goodness of God leads to repentance; the beneficence of God leads to service; the mercy of God leads to salvation; while the love of God leads to intelligent and freehearted worship.
149:6.5 (1675.6) “你们的祖先之所以畏惧神，是因为他是强大而又神秘的。你们将会爱戴他，因为他有着壮丽之爱、丰饶之慈和荣耀之真。神之权能会在人心中产生畏惧，但他人格的高贵和正义则会引起尊崇、热爱和自愿的崇拜。一个本分而又深情的儿子并不畏惧或惧怕甚至一个强大而又高贵的父亲。我来到这个世界来用爱代替畏惧，用喜悦代替悲伤，用信心代替惧怕，用爱心服务和感激崇拜代替奴性束缚和毫无意义的仪式。不过对于那些处于黑暗中的人来说，‘对上主的畏惧是智慧的开端’。但当光明更为充分到来时，神之子民会因这位无限者之所是赞美他，而非因他所为畏惧他。		149:6.5 (1675.6) “Your forebears feared God because he was mighty and mysterious. You shall adore him because he is magnificent in love, plenteous in mercy, and glorious in truth. The power of God engenders fear in the heart of man, but the nobility and righteousness of his personality beget reverence, love, and willing worship. A dutiful and affectionate son does not fear or dread even a mighty and noble father. I have come into the world to put love in the place of fear, joy in the place of sorrow, confidence in the place of dread, loving service and appreciative worship in the place of slavish bondage and meaningless ceremonies. But it is still true of those who sit in darkness that ‘the fear of the Lord is the beginning of wisdom.’ But when the light has more fully come, the sons of God are led to praise the Infinite for what he is rather than to fear him for what he does.
149:6.6 (1675.7) “当孩子年少无知时，他们必然有必要被告诫来尊敬父母；但当他们逐渐长大，并对父母侍奉和保护之得益有点更为欣赏时，他们会经由体谅尊重和渐增深情而被引领到他们实际因为他们父母所是而非所为而热爱父母的那一经验层次。父亲自然而然爱他的孩子，不过孩子则必须要从畏惧父亲所能做的，经由敬畏、惧怕、信赖和尊崇到对爱的欣赏和深情尊重来发展出他对父亲的爱。		149:6.6 (1675.7) “When children are young and unthinking, they must necessarily be admonished to honor their parents; but when they grow older and become somewhat more appreciative of the benefits of the parental ministry and protection, they are led up, through understanding respect and increasing affection, to that level of experience where they actually love their parents for what they are more than for what they have done. The father naturally loves his child, but the child must develop his love for the father from the fear of what the father can do, through awe, dread, dependence, and reverence, to the appreciative and affectionate regard of love.
149:6.7 (1676.1) “你们已经被教导过，你们应该‘畏惧神并谨守他的诫命，因为那是人全部职责。’不过我前来给予你们一个全新而又更高的诫命。我想教导你们来‘爱神并学会履行他的意志，因为那是得到解脱的神之子民们的最高特权。’你们的先辈被教导‘畏惧神 -- 即全能之王’。我要教导你们，‘热爱神 -- 即全慈之父。’		149:6.7 (1676.1) “You have been taught that you should ‘fear God and keep his commandments, for that is the whole duty of man.’ But I have come to give you a new and higher commandment. I would teach you to ‘love God and learn to do his will, for that is the highest privilege of the liberated sons of God.’ Your fathers were taught to ‘fear God—the Almighty King.’ I teach you, ‘Love God—the all-merciful Father.’
149:6.8 (1676.2) “在我前来要宣称的这个天国中，并没有高等而又强大的国王；这个王国是一个神性家族。这一由智能存有所形成的广阔兄弟会中，获得普遍承认和毫无保留崇拜的中心和头领是我的父，也是你们的父。我是他的儿子，你们也是他的子民。因此，以下是永恒真实的，你我是天国产业中的兄弟，由于我们已在世上生活的肉身中成为兄弟，更是如此。那么，不要再将神作为一个国王而去畏惧，不要再将他作为一个主人而去服务；学会将他尊崇为造物主；将他作为你属灵幼者的父而去尊重；将他作为一个仁慈的守护者而去热爱；并最终将他作为你们更为成熟灵性认识和欣赏上的慈爱和全智之父而崇拜。		149:6.8 (1676.2) “In the kingdom of heaven, which I have come to declare, there is no high and mighty king; this kingdom is a divine family. The universally recognized and unreservedly worshiped center and head of this far-flung brotherhood of intelligent beings is my Father and your Father. I am his Son, and you are also his sons. Therefore it is eternally true that you and I are brethren in the heavenly estate, and all the more so since we have become brethren in the flesh of the earthly life. Cease, then, to fear God as a king or serve him as a master; learn to reverence him as the Creator; honor him as the Father of your spirit youth; love him as a merciful defender; and ultimately worship him as the loving and all-wise Father of your more mature spiritual realization and appreciation.
149:6.9 (1676.3) “你们错误的谦卑观念和你们的太多伪善，都出自于你们对天上之父的错误概念。人类依照本性和起源或许是尘虫，但当他被我父的灵所内驻时，人在其命运上便会变得神圣。我父的赠与之灵肯定会返回神性之源和宇宙起源之层次，必会变成这一内驻之灵重生之子的凡人之人性灵魂，则必定会与这一神圣之灵升至永恒之父的亲身临在中。		149:6.9 (1676.3) “Out of your wrong concepts of the Father in heaven grow your false ideas of humility and springs much of your hypocrisy. Man may be a worm of the dust by nature and origin, but when he becomes indwelt by my Father’s spirit, that man becomes divine in his destiny. The bestowal spirit of my Father will surely return to the divine source and universe level of origin, and the human soul of mortal man which shall have become the reborn child of this indwelling spirit shall certainly ascend with the divine spirit to the very presence of the eternal Father.
149:6.10 (1676.4) “从天上之父那里接受所有这些礼物的凡人确实会变得谦卑，尽管也会有一种神性尊严附加到所有这类参与天国永恒扬升的信实候选人身上。充满一种招摇而又虚伪的谦卑之无意义卑微做法，与对你拯救之源的欣赏和对你由灵所生的灵魂之天命的承认是不相容的。在神面前的谦卑在你们内心深处是完全适当的；在人们之前的温顺是值得赞扬的；不过，自我有意识而又追求注意的谦卑所产生的伪善，对于王国的开悟子民来说则是幼稚的和不配的。		149:6.10 (1676.4) “Humility, indeed, becomes mortal man who receives all these gifts from the Father in heaven, albeit there is a divine dignity attached to all such faith candidates for the eternal ascent of the heavenly kingdom. The meaningless and menial practices of an ostentatious and false humility are incompatible with the appreciation of the source of your salvation and the recognition of the destiny of your spirit-born souls. Humility before God is altogether appropriate in the depths of your hearts; meekness before men is commendable; but the hypocrisy of self-conscious and attention-craving humility is childish and unworthy of the enlightened sons of the kingdom.
149:6.11 (1676.5) “你们在神面前变得温顺，在人面前变得自制做得很好，不过要让你们的温顺变成具有灵性起源，而非是一种自以为是的优越感的一种自我有意识的自欺性展示。当一位先知说‘怀着谦卑与神同行’，他是怀着深思熟虑而说的，因为尽管天上的父是一位无限者与永恒者，但他也‘与有着悔悟之心和谦卑之灵的人’住在一起。我的父鄙弃傲慢，厌恶伪善，憎恨罪孽。正是在天父的慈爱支持和信实指导上强调忠诚和完美信任之价值，我才如此经常提及小孩，作为凡人进入天国属灵实相如此必要的心智态度和属灵回应之例示。		149:6.11 (1676.5) “You do well to be meek before God and self-controlled before men, but let your meekness be of spiritual origin and not the self-deceptive display of a self-conscious sense of self-righteous superiority. The prophet spoke advisedly when he said, ‘Walk humbly with God,’ for, while the Father in heaven is the Infinite and the Eternal, he also dwells ‘with him who is of a contrite mind and a humble spirit.’ My Father disdains pride, loathes hypocrisy, and abhors iniquity. And it was to emphasize the value of sincerity and perfect trust in the loving support and faithful guidance of the heavenly Father that I have so often referred to the little child as illustrative of the attitude of mind and the response of spirit which are so essential to the entrance of mortal man into the spirit realities of the kingdom of heaven.
149:6.12 (1677.1) “当先知耶利米说‘你口中与神相近，心中却与他远离’时，他的确很好地描述了许多凡人。你们难道没读过以下这个先知的可怕警告，他说过：‘祭司为雇金而教导，先知为金钱行占卜。与此同时，他们却自称虔诚，并宣称上主与他们同在。’你们难道没被很好警告过那些‘对邻人讲和平而他们心中却是不和’的人，那些‘嘴唇油滑、心口不一’之人？在一个充满信任之人的所有悲伤中，没有什么比‘在一个受信任朋友家中受伤’更为可怕了。”		149:6.12 (1677.1) “Well did the Prophet Jeremiah describe many mortals when he said: ‘You are near God in the mouth but far from him in the heart.’ And have you not also read that direful warning of the prophet who said: ‘The priests thereof teach for hire, and the prophets thereof divine for money. At the same time they profess piety and proclaim that the Lord is with them.’ Have you not been well warned against those who ‘speak peace to their neighbors when mischief is in their hearts,’ those who ‘flatter with the lips while the heart is given to double-dealing’? Of all the sorrows of a trusting man, none are so terrible as to be ‘wounded in the house of a trusted friend.’”
7. 返回伯赛大 ^top		7. Returning to Bethsaida ^top
149:7.1 (1677.2) 安德鲁在与西蒙•彼得商量并经耶稣同意后，指示伯赛大的大卫派遣信使带着结束旅程并在12月30日周四某个时间返回伯赛大的指示去往各个布道团队。到那个雨天的晚餐时间，使徒团队所有人和正在教导的福音传道者们都已经抵达了西庇太家。		149:7.1 (1677.2) Andrew, in consultation with Simon Peter and with the approval of Jesus, had instructed David at Bethsaida to dispatch messengers to the various preaching groups with instructions to terminate the tour and return to Bethsaida sometime on Thursday, December 30. By supper time on that rainy day all of the apostolic party and the teaching evangelists had arrived at the Zebedee home.
149:7.2 (1677.3) 这一团体到整个安息日结束都待在一起，被安置在伯赛大以及附近迦百农的家中，在那之后，整个团队被授予了两个周的休息，去回家到家人那里，造访他们朋友，或是去捕鱼。他们一起在伯赛大的两三天的确是令人兴奋和令人鼓舞的；甚至较年长的导师们也在年轻布道者们叙述他们经历时受到了他们的启发。		149:7.2 (1677.3) The group remained together over the Sabbath day, being accommodated in the homes of Bethsaida and near-by Capernaum, after which the entire party was granted a two weeks’ recess to go home to their families, visit their friends, or go fishing. The two or three days they were together in Bethsaida were, indeed, exhilarating and inspiring; even the older teachers were edified by the young preachers as they narrated their experiences.
149:7.3 (1677.4) 在117名参与这第二次加利利布道之旅的福音布道者当中，只有大约七十五人经受住了这场充满实际经历的考验，并在两个周休息结束时在场被委以服务。耶稣与安德鲁、彼得、詹姆斯和约翰一起留在西庇太家，就王国的福祉和扩展花了许多时间商讨。		149:7.3 (1677.4) Of the 117 evangelists who participated in this second preaching tour of Galilee, only about seventy-five survived the test of actual experience and were on hand to be assigned to service at the end of the two weeks’ recess. Jesus, with Andrew, Peter, James, and John, remained at the Zebedee home and spent much time in conference regarding the welfare and extension of the kingdom.