第150篇		Paper 150
第三次布道之旅		The Third Preaching Tour
150:0.1 (1678.1) 公元29年1月16日周日晚上，艾伯纳与约翰的使徒们一起抵达了伯赛大，并在第二天与安德鲁以及耶稣的使徒们进行了联合会议，艾伯纳和他的同伴们将他们总部设在希伯仑，并养成了定期来到伯赛大参加这些会议的习惯。		150:0.1 (1678.1) ON SUNDAY evening, January 16, a.d. 29, Abner, with the apostles of John, reached Bethsaida and went into joint conference with Andrew and the apostles of Jesus the next day. Abner and his associates made their headquarters at Hebron and were in the habit of coming up to Bethsaida periodically for these conferences.
150:0.2 (1678.2) 在这次联合会议上，许多予以考虑的事务当中，是用某种形式的膏油为病者涂抹，并伴以寻求疗愈的祈祷之做法。耶稣再次拒绝参加他们的讨论，也拒绝就他们的结论表达自己意见。约翰的使徒们总是在他们对病苦者的侍奉中使用这种膏油，他们也寻求将这确定为两个团体的统一做法，不过耶稣的使徒们拒绝令自身遵守这样的规定。		150:0.2 (1678.2) Among the many matters considered by this joint conference was the practice of anointing the sick with certain forms of oil in connection with prayers for healing. Again did Jesus decline to participate in their discussions or to express himself regarding their conclusions. The apostles of John had always used the anointing oil in their ministry to the sick and afflicted, and they sought to establish this as a uniform practice for both groups, but the apostles of Jesus refused to bind themselves by such a regulation.
150:0.3 (1678.3) 1月18日周二，经受住考验的福音传道者，为数大约七十五人，加入到伯赛大西庇太家中的这二十四人当中，准备好被派出进行第三次加利利布道之旅，这第三次使命持续了七个周的时期。		150:0.3 (1678.3) On Tuesday, January 18, the twenty-four were joined by the tested evangelists, about seventy-five in number, at the Zebedee house in Bethsaida preparatory to being sent forth on the third preaching tour of Galilee. This third mission continued for a period of seven weeks.
150:0.4 (1678.4) 福音传道者们按五人一组的方式被派出，而耶稣和十二人则大多时间一起旅行，当时机需要，使徒们会两两出去洗礼信奉者。几近三个周的时期中，艾伯纳和他的同伴们也与福音传道者团队一起运作，建议他们并洗礼信奉者。他们造访了抹大拉、提比里亚、拿撒勒，以及加利利中南部的所有主要城市乡村，之前造访过的所有地方以及许多其他地方。这是他们对加利利除了北部以外的最后一次差使。		150:0.4 (1678.4) The evangelists were sent out in groups of five, while Jesus and the twelve traveled together most of the time, the apostles going out two and two to baptize believers as occasion required. For a period of almost three weeks Abner and his associates also worked with the evangelistic groups, advising them and baptizing believers. They visited Magdala, Tiberias, Nazareth, and all the principal cities and villages of central and southern Galilee, all the places previously visited and many others. This was their last message to Galilee, except to the northern portions.
1. 女性的福音布道者团队 ^top		1. The Women’s Evangelistic Corps ^top
150:1.1 (1678.5) 耶稣在与他世上生涯相关所做的所有大胆之事当中，最为令人吃惊的是他在1月16日晚上的突然宣布：“明天我们将派出十名女性进行王国的侍奉工作。”在使徒们和福音传道者们离开伯赛大进行休假的两周时期之开头，耶稣请求大卫召唤他父母返回家中，并派遣信使们将十名曾在之前营地和帐篷医院管理上服务过的虔诚女人召到伯赛大。这些女人都听过给予年轻福音布道者们的指示，但她们自己和她们的导师都没有想到，耶稣竟敢于委派女人去教导王国福音和照顾病者。这十名由耶稣拣选和委派的女人是：苏珊娜（注：圣经中译为苏撒拿），拿撒勒犹太教会堂前任领班的女儿；乔安娜（注：圣经中译为约亚拿），希律•安提帕斯的管家库扎的妻子；伊丽莎白，提比里亚和塞佛瑞斯一个富有犹太人的女儿；玛莎，安德鲁和彼得的大姐；瑞琪尔，主的肉身弟弟犹大的妻妹；娜桑塔，叙利亚医师埃尔曼的女儿；米尔加，使徒多玛斯的表妹；露丝，马太•利未的长女；塞尔塔，一个罗马百夫长的女儿；阿加曼，大马士革的一个寡妇。随后，耶稣将其他两位女性 -- 即抹大拉的玛利亚以及丽贝卡，阿里玛提亚的约瑟夫的女儿加入到了这一团体中。		150:1.1 (1678.5) Of all the daring things which Jesus did in connection with his earth career, the most amazing was his sudden announcement on the evening of January 16: “On the morrow we will set apart ten women for the ministering work of the kingdom.” At the beginning of the two weeks’ period during which the apostles and the evangelists were to be absent from Bethsaida on their furlough, Jesus requested David to summon his parents back to their home and to dispatch messengers calling to Bethsaida ten devout women who had served in the administration of the former encampment and the tented infirmary. These women had all listened to the instruction given the young evangelists, but it had never occurred to either themselves or their teachers that Jesus would dare to commission women to teach the gospel of the kingdom and minister to the sick. These ten women selected and commissioned by Jesus were: Susanna, the daughter of the former chazan of the Nazareth synagogue; Joanna, the wife of Chuza, the steward of Herod Antipas; Elizabeth, the daughter of a wealthy Jew of Tiberias and Sepphoris; Martha, the elder sister of Andrew and Peter; Rachel, the sister-in-law of Jude, the Master’s brother in the flesh; Nasanta, the daughter of Elman, the Syrian physician; Milcha, a cousin of the Apostle Thomas; Ruth, the eldest daughter of Matthew Levi; Celta, the daughter of a Roman centurion; and Agaman, a widow of Damascus. Subsequently, Jesus added two other women to this group—Mary Magdalene and Rebecca, the daughter of Joseph of Arimathea.
150:1.2 (1679.1) 耶稣授权这些女人形成她们自己的组织，并指示犹大为他们的装备和驮畜提供资金。这十个人选举了苏珊娜作为她们的首领，选举了乔安娜作为她们的财务主管。从这时起她们供应自己的资金；她们再没向犹大寻求支持。		150:1.2 (1679.1) Jesus authorized these women to effect their own organization and directed Judas to provide funds for their equipment and for pack animals. The ten elected Susanna as their chief and Joanna as their treasurer. From this time on they furnished their own funds; never again did they draw upon Judas for support.
150:1.3 (1679.2) 在女人甚至不被允许出现在犹太教会堂的主会场（被限于女人长廊）的那个时代，看到她们被承认为新王国福音的授权导师是极为令人震惊的。当耶稣派他们出去进行福音教导和侍奉时，他给这十个女性的吩咐是令所有时代所有女人得自由的解放宣言；男人不要再将女人视为他的灵性从属者。这甚至对十二使徒来说也是一种决定性冲击。尽管他们许多次听主说“在天国中不分富人和穷人，不分自由人和受役人，不分男人和女人，所有人都同样是神的儿女”，当他正式提议委派这十名女性作为宗教导师，甚至允许她们与他们一起出行时，他们实在是目瞪口呆了。整个国家因这一行动而被搅乱了，耶稣的敌人从这一举动中取得了极大资本，不过在各处，福音的女性信奉者们都坚定站在她们授权的姐妹们身后，并对女性在宗教工作中的这一迟到的承认表达了毫无疑问的赞成。这种对女人的解放，给予她们适当的承认，在主离开之后立即被使徒们所践行，尽管在随后时代中他们又退回到旧有的习俗中了。在基督教教会的早期日子当中，女性导师和侍奉者被称为女执事，并被给予普遍的承认。不过，保罗却从未真正将它吸纳进他自己的态度中，并亲身发现很难在实践中执行，尽管有他在理论上不情愿地承认所有这一切这个事实。		150:1.3 (1679.2) It was most astounding in that day, when women were not even allowed on the main floor of the synagogue (being confined to the women’s gallery), to behold them being recognized as authorized teachers of the new gospel of the kingdom. The charge which Jesus gave these ten women as he set them apart for gospel teaching and ministry was the emancipation proclamation which set free all women and for all time; no more was man to look upon woman as his spiritual inferior. This was a decided shock to even the twelve apostles. Notwithstanding they had many times heard the Master say that “in the kingdom of heaven there is neither rich nor poor, free nor bond, male nor female, all are equally the sons and daughters of God,” they were literally stunned when he proposed formally to commission these ten women as religious teachers and even to permit their traveling about with them. The whole country was stirred up by this proceeding, the enemies of Jesus making great capital out of this move, but everywhere the women believers in the good news stood stanchly behind their chosen sisters and voiced no uncertain approval of this tardy acknowledgment of woman’s place in religious work. And this liberation of women, giving them due recognition, was practiced by the apostles immediately after the Master’s departure, albeit they fell back to the olden customs in subsequent generations. Throughout the early days of the Christian church women teachers and ministers were called deaconesses and were accorded general recognition. But Paul, despite the fact that he conceded all this in theory, never really incorporated it into his own attitude and personally found it difficult to carry out in practice.
2. 在抹大拉的停留 ^top		2. The Stop at Magdala ^top
150:2.1 (1679.3) 当使徒团体从伯赛大出行时，女人们行在后面。在会议时间当中，她们总是成群坐在前面，讲话者的右方。渐渐地，女人们变成了王国福音的信奉者，当她们想要与耶稣或一个使徒进行个人对话时，总是困难重重，尴尬不断。此时，所有这一切都被改变了。当女性信奉者当中任何一个想要见到主或是与使徒们商量时，她们会去到苏珊娜那里，并在十二个女性福音传道者当中一位的陪同下，她们会立即去到主或他的一个使徒的面前。		150:2.1 (1679.3) As the apostolic party journeyed from Bethsaida, the women traveled in the rear. During the conference time they always sat in a group in front and to the right of the speaker. Increasingly, women had become believers in the gospel of the kingdom, and it had been a source of much difficulty and no end of embarrassment when they had desired to hold personal converse with Jesus or one of the apostles. Now all this was changed. When any of the women believers desired to see the Master or confer with the apostles, they went to Susanna, and in company with one of the twelve women evangelists, they would go at once into the presence of the Master or one of his apostles.
150:2.2 (1680.1) 正是在抹大拉，女人们最先展示了她们的有用之处，并证明了她们选择的明智之处。关于与女人一起做人事工作，安德鲁对他的同伴们施加了略微严格的规则，尤其是与那些有可疑品格的女人们。当团队进入抹大拉时，这十个女性福音传道者自由进入邪恶度假地，并直接向所有她们的院内姐妹宣扬好消息。当造访病者时，这些女人能够在侍奉她们受折磨姐妹时非常亲近，作为这十个女人（后来被称为十二女人）在此地侍奉的结果，抹大拉的玛利亚也被赢入到王国中。经由一系列不幸以及由于声誉好的社会对犯下这类判断错误的女人的态度，这个女人发现自己留在了抹大拉的一个不法度假地当中，正是玛莎和瑞琪尔向玛利亚清楚说明了王国的门户甚至像她这样的人敞开。玛利亚相信了福音，并在第二天受了彼得的洗礼。		150:2.2 (1680.1) It was at Magdala that the women first demonstrated their usefulness and vindicated the wisdom of their choosing. Andrew had imposed rather strict rules upon his associates about doing personal work with women, especially with those of questionable character. When the party entered Magdala, these ten women evangelists were free to enter the evil resorts and preach the glad tidings directly to all their inmates. And when visiting the sick, these women were able to draw very close in their ministry to their afflicted sisters. As the result of the ministry of these ten women (afterward known as the twelve women) at this place, Mary Magdalene was won for the kingdom. Through a succession of misfortunes and in consequence of the attitude of reputable society toward women who commit such errors of judgment, this woman had found herself in one of the nefarious resorts of Magdala. It was Martha and Rachel who made plain to Mary that the doors of the kingdom were open to even such as she. Mary believed the good news and was baptized by Peter the next day.
150:2.3 (1680.2) 抹大拉的玛利亚成了这十二女性福音传道者中间最为有效的福音导师。在她皈依之后，她被派出与丽贝卡一起在约塔帕塔从事这种服务。玛利亚和丽贝卡，与这一团体的其他人一样，在耶稣世上生活的余下时间里，继续为她们被蹂躏姐妹们的启蒙和提升忠诚而又有效地劳作；当耶稣剧本中最后一幕悲惨情节得以上演时，尽管使徒们除了一个人以外都逃离了，但这些女人却都在场，没有一个人拒绝或背叛他。		150:2.3 (1680.2) Mary Magdalene became the most effective teacher of the gospel among this group of twelve women evangelists. She was set apart for such service, together with Rebecca, at Jotapata about four weeks subsequent to her conversion. Mary and Rebecca, with the others of this group, went on through the remainder of Jesus’ life on earth, laboring faithfully and effectively for the enlightenment and uplifting of their downtrodden sisters; and when the last and tragic episode in the drama of Jesus’ life was being enacted, notwithstanding the apostles all fled but one, these women were all present, and not one either denied or betrayed him.
3. 提比里亚的安息日 ^top		3. Sabbath at Tiberias ^top
150:3.1 (1680.3) 依照来自耶稣的指示，安德鲁将使徒团队的安息日礼拜放到了女人们的手中。当然这意味着它们无法在新的犹太教会堂举行。女人们选择了乔安娜掌管这一场合，集会得以在希律新宫殿的宴会厅举行，希律离开到比利亚的朱利亚斯住处去了。乔安娜从圣经中朗读了关于女人在以色列宗教生活中的工作，提到了米里亚姆、底波拉、以斯帖及其他人。		150:3.1 (1680.3) The Sabbath services of the apostolic party had been put in the hands of the women by Andrew, upon instructions from Jesus. This meant, of course, that they could not be held in the new synagogue. The women selected Joanna to have charge of this occasion, and the meeting was held in the banquet room of Herod’s new palace, Herod being away in residence at Julias in Perea. Joanna read from the Scriptures concerning woman’s work in the religious life of Israel, making reference to Miriam, Deborah, Esther, and others.
150:3.2 (1680.4) 那天晚上，耶稣给了聚在一起的团队一场关于“魔法与迷信”的难忘谈话。在那些日子，一颗明亮而又被称作是新星的出现，被视为暗示了一个伟人已在世上诞生的标志。这样一颗新星那时新近刚被观察到，安德鲁询问耶稣这些信念是否有坚实基础。在回答安德鲁问题的长时间答复中，主对人类迷信整个主题进入了一场彻底的讨论。耶稣在这时所做陈述以现代措辞可被总结如下：		150:3.2 (1680.4) Late that evening Jesus gave the united group a memorable talk on “Magic and Superstition.” In those days the appearance of a bright and supposedly new star was regarded as a token indicating that a great man had been born on earth. Such a star having then recently been observed, Andrew asked Jesus if these beliefs were well founded. In the long answer to Andrew’s question the Master entered upon a thoroughgoing discussion of the whole subject of human superstition. The statement which Jesus made at this time may be summarized in modern phraseology as follows:
150:3.3 (1680.5) 1．天上星辰的路线与人类世上生活中的事件没有任何关系。天文学是一种适当的科学追求，但占星学却是一堆迷信谬误，在王国福音中没有任何位置。		150:3.3 (1680.5) 1. The courses of the stars in the heavens have nothing whatever to do with the events of human life on earth. Astronomy is a proper pursuit of science, but astrology is a mass of superstitious error which has no place in the gospel of the kingdom.
150:3.4 (1680.6) 2．对新近被杀动物内脏的检视，无法揭示任何关于天气、未来事件或人类事务结果的东西。		150:3.4 (1680.6) 2. The examination of the internal organs of an animal recently killed can reveal nothing about weather, future events, or the outcome of human affairs.
150:3.5 (1680.7) 3．死者之灵不会返回与活人中间他们的家人或他们一度的朋友沟通。		150:3.5 (1680.7) 3. The spirits of the dead do not come back to communicate with their families or their onetime friends among the living.
150:3.6 (1681.1) 4．护符和圣物无力去疗愈疾病、避开灾难或影响邪灵；对所有这类影响灵性世界的物质性方式的相信，只不过是粗劣的迷信。		150:3.6 (1681.1) 4. Charms and relics are impotent to heal disease, ward off disaster, or influence evil spirits; the belief in all such material means of influencing the spiritual world is nothing but gross superstition.
150:3.7 (1681.2) 5．掷签或许是一种解决许多较小困难的便捷方式，但却并非一种旨在展示神之意志的方法。这类结果纯粹是物质性机会的事务。与灵性世界交流的唯一方式，被蕴含在人类的属灵禀赋，即内驻的父之灵，外加上子浇灌之灵和无限之灵的全在影响中。		150:3.7 (1681.2) 5. Casting lots, while it may be a convenient way of settling many minor difficulties, is not a method designed to disclose the divine will. Such outcomes are purely matters of material chance. The only means of communion with the spiritual world is embraced in the spirit endowment of mankind, the indwelling spirit of the Father, together with the outpoured spirit of the Son and the omnipresent influence of the Infinite Spirit.
150:3.8 (1681.3) 6．占卜、法术和巫术，是无知心智者的迷信，正如对魔法的错觉也是如此。对魔法数字、好运的预兆和厄运的前兆之相信，是纯粹、毫无根据的迷信。		150:3.8 (1681.3) 6. Divination, sorcery, and witchcraft are superstitions of ignorant minds, as also are the delusions of magic. The belief in magic numbers, omens of good luck, and harbingers of bad luck, is pure and unfounded superstition.
150:3.9 (1681.4) 7．解梦在很大程度上是由无知荒诞猜测所形成的一套迷信无据的体系。王国福音必定与这些原始宗教的占卜祭司们没有任何共同之处。		150:3.9 (1681.4) 7. The interpretation of dreams is largely a superstitious and groundless system of ignorant and fantastic speculation. The gospel of the kingdom must have nothing in common with the soothsayer priests of primitive religion.
150:3.10 (1681.5) 8．善灵或恶灵都无法居住在由粘土、木头或金属组成的物质性象征物内；偶像不过是造它们的物质而已。		150:3.10 (1681.5) 8. The spirits of good or evil cannot dwell within material symbols of clay, wood, or metal; idols are nothing more than the material of which they are made.
150:3.11 (1681.6) 9．幻术师、巫师、魔法师和术士的做法，源自埃及人、亚述人、巴比伦人和古迦南人的许多迷信。护符和各种各样咒语，无益于赢得善灵的保护或是避开所谓的邪灵。		150:3.11 (1681.6) 9. The practices of the enchanters, the wizards, the magicians, and the sorcerers, were derived from the superstitions of the Egyptians, the Assyrians, the Babylonians, and the ancient Canaanites. Amulets and all sorts of incantations are futile either to win the protection of good spirits or to ward off supposed evil spirits.
150:3.12 (1681.7) 10．他揭开并谴责了他们对符咒、神判、施蛊、诅咒、迹象、曼陀罗、结绳以及所有其他充满无知奴役性迷信形式的信念。		150:3.12 (1681.7) 10. He exposed and denounced their belief in spells, ordeals, bewitching, cursing, signs, mandrakes, knotted cords, and all other forms of ignorant and enslaving superstition.
4. 派使徒们两两出去 ^top		4. Sending the Apostles Out Two and Two ^top
150:4.1 (1681.8) 第二天晚上，耶稣把十二使徒、约翰的使徒和新委任的女性团队聚到一起，说道：“你们自己会看到收获是丰饶的，不过劳作者却很少。因此，让我们所有人都祈祷收获之主他派出更多劳作者进入他的田地。在我留下来慰藉和指导较年轻导师的同时，我想要派较年长的导师们两两出去，这样他们快速越过整个加利利，在它还是方便和平静的时候宣扬王国福音。”之后他指派了他想要他们一起出去的使徒搭档，他们是：安德鲁和彼得，詹姆斯•西庇太和约翰•西庇太，菲利普和纳撒尼尔、多玛斯和马太，詹姆斯•阿尔斐和犹大•阿尔斐，奋锐党人西蒙和犹大•以斯加略。		150:4.1 (1681.8) The next evening, having gathered together the twelve apostles, the apostles of John, and the newly commissioned women’s group, Jesus said: “You see for yourselves that the harvest is plenteous, but the laborers are few. Let us all, therefore, pray the Lord of the harvest that he send forth still more laborers into his fields. While I remain to comfort and instruct the younger teachers, I would send out the older ones two and two that they may pass quickly over all Galilee preaching the gospel of the kingdom while it is yet convenient and peaceful.” Then he designated the pairs of apostles as he desired them to go forth, and they were: Andrew and Peter, James and John Zebedee, Philip and Nathaniel, Thomas and Matthew, James and Judas Alpheus, Simon Zelotes and Judas Iscariot.
150:4.2 (1681.9) 耶稣安排了在拿撒勒迎接十二人的日期，他在离别时说道：“在这次使命中，不要去任何有外邦人的城市，也不要去撒玛利亚，而是去到以色列家迷失的羊那里。宣扬王国福音并宣布人是神之子民这一拯救性真理。要记住，徒弟很难超过他的师父，仆人也很难大过他的主人。徒弟与他的师父平等、仆人变得像他的主人一样就足够了。若有人胆敢称呼家主是别西卜的同伴，那么他们又会把他家的那些人看作是什么更糟糕的东西呢！不过你们不应害怕这些不信的敌人。我向你们宣称，一切被掩盖的事都被揭露；一切被隐藏的事都会被知晓。我私下教导你们的，要怀着智慧公开宣扬。我在内室揭示给你们的，你们要在适当时机从房顶宣扬。我要对你们说，我的朋友和门徒，不要害怕那些能杀死身体但却不能毁灭灵魂的人；而是要将你们的信任放在那个能维持身体并拯救灵魂的他身上。		150:4.2 (1681.9) Jesus arranged the date for meeting the twelve at Nazareth, and in parting, he said: “On this mission go not to any city of the gentiles, neither go into Samaria, but go instead to the lost sheep of the house of Israel. Preach the gospel of the kingdom and proclaim the saving truth that man is a son of God. Remember that the disciple is hardly above his master nor a servant greater than his lord. It is enough for the disciple to be equal with his master and the servant to become like his lord. If some people have dared to call the master of the house an associate of Beelzebub, how much more shall they so regard those of his household! But you should not fear these unbelieving enemies. I declare to you that there is nothing covered up that is not going to be revealed; there is nothing hidden that shall not be known. What I have taught you privately, that preach with wisdom in the open. What I have revealed to you in the inner chamber, that you are to proclaim in due season from the housetops. And I say to you, my friends and disciples, be not afraid of those who can kill the body, but who are not able to destroy the soul; rather put your trust in Him who is able to sustain the body and save the soul.
150:4.3 (1682.1) “两个麻雀不是卖一分银吗？我还宣称，在神的眼中，它们没有一个被忘掉。你们难道不知道你们头上的头发都被数算过了吗？因此，不要害怕；你们比一大群麻雀更有价值。不要对我的教导感到羞耻；出去宣扬和平与善意，但不要被欺骗 -- 和平并不总是会出席你们的布道。我前来将和平带到世上，但当人们拒绝我的礼物，就会导致分裂和动荡。当一家人都接受了王国福音，真正的和平会在那家停留；但当家中有人进入王国，而其他人拒绝福音，这种分裂只会造成痛苦和悲伤。热诚劳作去拯救一家人，以免一个人的仇敌变成了他自己家的人。不过，当你们为每家的所有人都尽了最大努力时，我要向你们宣称，爱父母胜过爱这一福音的人，不配拥有这个王国。”		150:4.3 (1682.1) “Are not two sparrows sold for a penny? And yet I declare that not one of them is forgotten in God’s sight. Know you not that the very hairs of your head are all numbered? Fear not, therefore; you are of more value than a great many sparrows. Be not ashamed of my teaching; go forth proclaiming peace and good will, but be not deceived—peace will not always attend your preaching. I came to bring peace on earth, but when men reject my gift, division and turmoil result. When all of a family receive the gospel of the kingdom, truly peace abides in that house; but when some of the family enter the kingdom and others reject the gospel, such division can produce only sorrow and sadness. Labor earnestly to save the whole family lest a man’s foes become those of his own household. But, when you have done your utmost for all of every family, I declare to you that he who loves father or mother more than this gospel is not worthy of the kingdom.”
150:4.4 (1682.2) 当十二人听完这些话语，他们准备好出发了。直到他们在依照主安排的那样，在拿撒勒与耶稣和其他门徒会集之时，他们才再次来到一起。		150:4.4 (1682.2) When the twelve had heard these words, they made ready to depart. And they did not again come together until the time of their assembling at Nazareth to meet with Jesus and the other disciples as the Master had arranged.
5. 我要做什么才会得救？ ^top		5. What Must I Do to Be Saved? ^top
150:5.1 (1682.3) 一天晚上在舒念，在约翰的使徒返回希伯仑之后，以及在耶稣使徒被两两派出之后，当主和十二名女人一起忙于教导一群由十二人组成的、在雅各主管下的较年轻福音传道者时，瑞琪尔问了耶稣这个问题：“主，当女人们问我们，我要做什么才会得救时，我们该回答什么？”当耶稣听到这个问题，他回答道：		150:5.1 (1682.3) One evening at Shunem, after John’s apostles had returned to Hebron, and after Jesus’ apostles had been sent out two and two, when the Master was engaged in teaching a group of twelve of the younger evangelists who were laboring under the direction of Jacob, together with the twelve women, Rachel asked Jesus this question: “Master, what shall we answer when women ask us, What shall I do to be saved?” When Jesus heard this question, he answered:
150:5.2 (1682.4) “当男人和女人问我们要做什么才会得救，你们应该回答，相信这一王国福音；接受神的宽恕。通过信仰认出神的内驻之灵，对它的接纳使你成为神的一个子民。你们难道没在《圣经》中读过以下所说，‘在上主身中我拥有正义与力量。’父也在某处说道，‘我的正义临近了，我的拯救发出了，我的臂膀必环绕我的民。’‘我的灵魂在我神的爱中必会喜悦，因为他已经给我穿上拯救之衣，为我覆上他的正义之袍。’你们难道没读过关于父的内容，他的名‘必被称作我们的正义之主。’‘脱去自以为是的污秽外衣，给我的孩子穿上充满神圣正义和永恒救赎的衣袍。’以下是永远真实的，‘义人因信得生。’进入父的王国是完全自由的，不过对于在其中的持续，进展 -- 即怀着恩典成长却是必不可少的。		150:5.2 (1682.4) “When men and women ask what shall we do to be saved, you shall answer, Believe this gospel of the kingdom; accept divine forgiveness. By faith recognize the indwelling spirit of God, whose acceptance makes you a son of God. Have you not read in the Scriptures where it says, ‘In the Lord have I righteousness and strength.’ Also where the Father says, ‘My righteousness is near; my salvation has gone forth, and my arms shall enfold my people.’ ‘My soul shall be joyful in the love of my God, for he has clothed me with the garments of salvation and has covered me with the robe of his righteousness.’ Have you not also read of the Father that his name ‘shall be called the Lord our righteousness.’ ‘Take away the filthy rags of self-righteousness and clothe my son with the robe of divine righteousness and eternal salvation.’ It is forever true, ‘the just shall live by faith.’ Entrance into the Father’s kingdom is wholly free, but progress—growth in grace—is essential to continuance therein.
150:5.3 (1682.5) “救赎是父的赠与，并由他的儿子所启示。就你而言，因信接纳使你成为神性本质的共享者，神的一个子女。你会因信称义；你会因信得救；你会因这同一信仰得以在充满渐进性神性完美的道路上永恒进步。亚伯拉罕因信称义，并以麦基洗德的教导而获知救赎。历个时代以来，这同一信仰拯救了人类子女，但此时一个儿子从父那里来，却让救赎变得更为真实、更易接受。”		150:5.3 (1682.5) “Salvation is the gift of the Father and is revealed by his Sons. Acceptance by faith on your part makes you a partaker of the divine nature, a son or a daughter of God. By faith you are justified; by faith are you saved; and by this same faith are you eternally advanced in the way of progressive and divine perfection. By faith was Abraham justified and made aware of salvation by the teachings of Melchizedek. All down through the ages has this same faith saved the sons of men, but now has a Son come forth from the Father to make salvation more real and acceptable.”
150:5.4 (1683.1) 当耶稣停止讲话，在那些听到这些亲切话语的人中间充满了极大的喜悦，他们都怀着新的力量、怀着更新的精力和热情，在接下的日子里继续宣扬王国福音。女人们则更为欣喜地知道，她们被包含在这些在世上创建王国的计划中。		150:5.4 (1683.1) When Jesus had left off speaking, there was great rejoicing among those who had heard these gracious words, and they all went on in the days that followed proclaiming the gospel of the kingdom with new power and with renewed energy and enthusiasm. And the women rejoiced all the more to know they were included in these plans for the establishment of the kingdom on earth.
150:5.5 (1683.2) 耶稣在总结他的最后陈述时，说道：“你们无法买到救赎；你们无法赢得正义。救赎是神之赐与，正义则是王国中子民身份所形成的、由灵所生的生命之自然果实。你们不会因为过一种正义的生活而被拯救；反倒是你们之所以过一种正义的生活，是因为你们已被拯救，你们已经认出子民身份为神的赠与，在王国中服务为世上生活的至高喜悦。当人们相信这一福音、这一对神之良善的启示，他们会被引向对所有已知罪恶的自愿悔改。对子民身份的认知与对罪恶的渴望是不相容的，王国信奉者渴求正义，渴求神性完美。”		150:5.5 (1683.2) In summing up his final statement, Jesus said: “You cannot buy salvation; you cannot earn righteousness. Salvation is the gift of God, and righteousness is the natural fruit of the spirit-born life of sonship in the kingdom. You are not to be saved because you live a righteous life; rather is it that you live a righteous life because you have already been saved, have recognized sonship as the gift of God and service in the kingdom as the supreme delight of life on earth. When men believe this gospel, which is a revelation of the goodness of God, they will be led to voluntary repentance of all known sin. Realization of sonship is incompatible with the desire to sin. Kingdom believers hunger for righteousness and thirst for divine perfection.”
6. 晚上的课程 ^top		6. The Evening Lessons ^top
150:6.1 (1683.3) 在晚上的讨论中，耶稣谈及了许多主题。在这次旅行的余下时间 -- 在他们所有人在拿撒勒重聚之前，他讨论了“神之爱”，“梦想与愿景”，“恶意”，“谦卑与温顺”，“勇气与忠诚”，“音乐与崇拜”，“服从与服务”，“骄傲与放肆”，“宽恕与悔改的关系”，“和平与完美”，“恶语与嫉妒”，“邪恶、罪恶与诱惑”，“怀疑与不信”，“智慧与崇拜”。由于较年长的使徒们都不在，这些较年轻的男女所形成的团队更为自由地与主进入这些讨论中。		150:6.1 (1683.3) At the evening discussions Jesus talked upon many subjects. During the remainder of this tour—before they all reunited at Nazareth—he discussed “The Love of God,” “Dreams and Visions,” “Malice,” “Humility and Meekness,” “Courage and Loyalty,” “Music and Worship,” “Service and Obedience,” “Pride and Presumption,” “Forgiveness in Relation to Repentance,” “Peace and Perfection,” “Evil Speaking and Envy,” “Evil, Sin, and Temptation,” “Doubts and Unbelief,” “Wisdom and Worship.” With the older apostles away, these younger groups of both men and women more freely entered into these discussions with the Master.
150:6.2 (1683.4) 在与由十二名福音传道者组成的团队一起度过两三天之后，耶稣想要继续去参加另一个团队，他被大卫的信使们不断告知所有这些工作者的下落和动向。由于这是女人们的第一次旅行，她们大多时间与耶稣待在一起。通过信使服务，这些团队中的每一个都被充分告知这次旅行的进展，从其他团队收到信息对这些分散隔开的工作者们来说总是一种鼓舞之源。		150:6.2 (1683.4) After spending two or three days with one group of twelve evangelists, Jesus would move on to join another group, being informed as to the whereabouts and movements of all these workers by David’s messengers. This being their first tour, the women remained much of the time with Jesus. Through the messenger service each of these groups was kept fully informed concerning the progress of the tour, and the receipt of news from other groups was always a source of encouragement to these scattered and separated workers.
150:6.3 (1683.5) 在他们分开之前，已经安排好十二使徒、与福音传道者和女性团队一起，应在3月4日周五在拿撒勒会集来迎接主。相应地，大约在此时，这些不同的、由使徒和福音传道者们组成的团队，开始从加利利中南部所有各处移向拿撒勒。到下午三时左右，最后到达的安德鲁和彼得也抵达了由早到者所准备的、位于该城北面高地上的营地。这也是耶稣自他公众侍奉开始以来第一次造访拿撒勒。		150:6.3 (1683.5) Before their separation it had been arranged that the twelve apostles, together with the evangelists and the women’s corps, should assemble at Nazareth to meet the Master on Friday, March 4. Accordingly, about this time, from all parts of central and southern Galilee these various groups of apostles and evangelists began moving toward Nazareth. By midafternoon, Andrew and Peter, the last to arrive, had reached the encampment prepared by the early arrivals and situated on the highlands to the north of the city. And this was the first time Jesus had visited Nazareth since the beginning of his public ministry.
7. 在拿撒勒的逗留 ^top		7. The Sojourn at Nazareth ^top
150:7.1 (1683.6) 这个周五下午，耶稣在拿撒勒散步，完全未被注意到，也完全未被认出。他经过了他的童年家园和木匠作坊，并花了半小时在他小时如此喜爱的山上。自从他在约旦河中受约翰洗礼那天以来，人子从未有过这样一股人类情感洪流在他灵魂中激荡。从山上下来时，他听到了熟悉的、宣告太阳落山的号角鸣响声，正如他在拿撒勒作为男孩逐渐长大时那么多次听过的一样。在返回营地之前，他走过他上过学的犹太教会堂，并沉浸在他对童年时光的许多回忆中。这天早些时候，耶稣派多玛斯去与这个犹太教会堂的掌管者安排他在安息日早上礼拜的布道。		150:7.1 (1683.6) This Friday afternoon Jesus walked about Nazareth quite unobserved and wholly unrecognized. He passed by the home of his childhood and the carpenter shop and spent a half hour on the hill which he so much enjoyed when a lad. Not since the day of his baptism by John in the Jordan had the Son of Man had such a flood of human emotion stirred up within his soul. While coming down from the mount, he heard the familiar sounds of the trumpet blast announcing the going down of the sun, just as he had so many, many times heard it when a boy growing up in Nazareth. Before returning to the encampment, he walked down by the synagogue where he had gone to school and indulged his mind in many reminiscences of his childhood days. Earlier in the day Jesus had sent Thomas to arrange with the ruler of the synagogue for his preaching at the Sabbath morning service.
150:7.2 (1684.1) 拿撒勒的人们从未因虔诚和正义生活而闻名。随着岁月流逝，这个村镇渐趋受到临近塞佛瑞斯低下道德标准的污染。在耶稣的整个少年和年轻成人期间，拿撒勒人对于他有过意见分歧；当他搬到迦百农时，曾有过许多怨恨。尽管拿撒勒的居民听过许多关于他们先前木匠的行为，但他们感到受冒犯的是，他从未将他的出生村镇包含在他早前布道之旅任何一个当中。他们的确听过耶稣的名声，但大多居民很生气，因为他并未在他年少所在城市做过任何壮举。多个月以来，拿撒勒的人们讨论过耶稣许多，但他们的观点总体上对他是不利的。		150:7.2 (1684.1) The people of Nazareth were never reputed for piety and righteous living. As the years passed, this village became increasingly contaminated by the low moral standards of near-by Sepphoris. Throughout Jesus’ youth and young manhood there had been a division of opinion in Nazareth regarding him; there was much resentment when he moved to Capernaum. While the inhabitants of Nazareth had heard much about the doings of their former carpenter, they were offended that he had never included his native village in any of his earlier preaching tours. They had indeed heard of Jesus’ fame, but the majority of the citizens were angry because he had done none of his great works in the city of his youth. For months the people of Nazareth had discussed Jesus much, but their opinions were, on the whole, unfavorable to him.
150:7.3 (1684.2) 因此主的确发现自己并未处在一种欢迎回家的氛围当中，而是处在一种明显敌对和吹毛求疵的氛围当中。但这还不是全部，他的仇敌知道他要在拿撒勒度过这个安息日，并料想到他会在犹太教会堂讲话，便雇了许多粗莽之人去骚扰他，以每种尽可能的方式制造麻烦。		150:7.3 (1684.2) Thus did the Master find himself in the midst of, not a welcome homecoming, but a decidedly hostile and hypercritical atmosphere. But this was not all. His enemies, knowing that he was to spend this Sabbath day in Nazareth and supposing that he would speak in the synagogue, had hired numerous rough and uncouth men to harass him and in every way possible make trouble.
150:7.4 (1684.3) 耶稣朋友中大多年长者，包括他少年时偏爱他的领班老师都已过世，或是离开了拿撒勒，较年轻一代易于怀着强烈的嫉妒憎恨他的名声。他们未能记起他对他父亲家族的早期奉献，他们尖刻批评他忽视了造访他生活在拿撒勒的弟弟和他已婚的妹妹们。耶稣家人对他的态度也倾向于增加市民的这种不友好感。犹太人中间的正统者甚至擅自批评耶稣，因为他在这个安息日早上前往犹太教会堂的路上走得太快。		150:7.4 (1684.3) Most of the older of Jesus’ friends, including the doting chazan teacher of his youth, were dead or had left Nazareth, and the younger generation was prone to resent his fame with strong jealousy. They failed to remember his early devotion to his father’s family, and they were bitter in their criticism of his neglect to visit his brother and his married sisters living in Nazareth. The attitude of Jesus’ family toward him had also tended to increase this unkind feeling of the citizenry. The orthodox among the Jews even presumed to criticize Jesus because he walked too fast on the way to the synagogue this Sabbath morning.
8. 安息日礼拜 ^top		8. The Sabbath Service ^top
150:8.1 (1684.4) 这个安息日是美好的一天，所有拿撒勒人，无论朋友和敌人，都打扮好去听他们城镇的这个先前居民在犹太教会堂讲演。许多使徒随从不得不留在犹太教会堂外面；并非所有前来听他讲话的人都有地方。耶稣作为一个年轻人时曾经常在这个崇拜之地讲话，这天早上当这个犹太教会堂的掌管者将圣经经卷交给他去朗读圣经教训时，在场似乎没有人记起这正是他呈献给这一犹太教会堂的那本手抄本。		150:8.1 (1684.4) This Sabbath was a beautiful day, and all Nazareth, friends and foes, turned out to hear this former citizen of their town discourse in the synagogue. Many of the apostolic retinue had to remain without the synagogue; there was not room for all who had come to hear him. As a young man Jesus had often spoken in this place of worship, and this morning, when the ruler of the synagogue handed him the roll of sacred writings from which to read the Scripture lesson, none present seemed to recall that this was the very manuscript which he had presented to this synagogue.
150:8.2 (1684.5) 这天的礼拜正如耶稣作为一个男孩参加的那样得以举行。他与这个犹太教会堂的掌管者一起登上讲台，礼拜以朗诵两段祈祷文开始：“上主、世界之王是应当称颂的，他形成了光，创造了暗，他形成了和平，创造了万物；他怀着仁慈，把光给予大地和那些居于其上的人，怀着良善日复一日更新造物杰作。我们的上主神是应当称颂的，因他手工之荣耀，因他造出的供他称赞的发光之众光。西拉，我们的上主神应当称颂，他形成了众光。”		150:8.2 (1684.5) The services on this day were conducted just as when Jesus had attended them as a boy. He ascended the speaking platform with the ruler of the synagogue, and the service was begun by the recital of two prayers: “Blessed is the Lord, King of the world, who forms the light and creates the darkness, who makes peace and creates everything; who, in mercy, gives light to the earth and to those who dwell upon it and in goodness, day by day and every day, renews the works of creation. Blessed is the Lord our God for the glory of his handiworks and for the light-giving lights which he has made for his praise. Selah. Blessed is the Lord our God, who has formed the lights.”
150:8.3 (1685.1) 在一刻的停顿之后，他们再次祈祷：“我们的上主神怀着极大的爱爱我们，怀着极为充溢的怜悯怜悯我们，我们的父和我们的王，为了我们信任他的先辈之故。您教导他们生活之律令；怜悯我们，教导我们。在律法上开启我们的双眼；令我们的心坚守您的诫命；团结我们的心灵，来热爱和敬畏您的名，我们必不会蒙羞，世界没有尽头。因为您是一位准备了救赎之神，您从万邦万言中间选定了我们，您的确让我们接近您的伟大之名 -- 西拉 -- 我们可以慈爱称赞您的统一。上主是应当称颂的，他怀着爱选定了他的以色列之民。”		150:8.3 (1685.1) After a moment’s pause they again prayed: “With great love has the Lord our God loved us, and with much overflowing pity has he pitied us, our Father and our King, for the sake of our fathers who trusted in him. You taught them the statutes of life; have mercy upon us and teach us. Enlighten our eyes in the law; cause our hearts to cleave to your commandments; unite our hearts to love and fear your name, and we shall not be put to shame, world without end. For you are a God who prepares salvation, and us have you chosen from among all nations and tongues, and in truth have you brought us near your great name—selah—that we may lovingly praise your unity. Blessed is the Lord, who in love chose his people Israel.”
150:8.4 (1685.2) 会众之后朗诵了犹太人的信条《施玛篇》，这一仪式在于重复来自律法书的众多段落，并表明崇拜者们负担起了天国之轭，以及应用于日夜的诫命之轭。		150:8.4 (1685.2) The congregation then recited the Shema, the Jewish creed of faith. This ritual consisted in repeating numerous passages from the law and indicated that the worshipers took upon themselves the yoke of the kingdom of heaven, also the yoke of the commandments as applied to the day and the night.
150:8.5 (1685.3) 第三个祈祷文紧随其后：“确实，您就是雅威，我们的神和我们先辈的神；我们的王和我们先辈的王；我们的救主和我们先辈的救主；我们的造物主和我们救赎的磐石；我们的救助者和我们的拯救者。您的名自古长存，除您以外，别无他神。他们那些被拯救者在海岸边为您的名唱了一首新歌；所有人一起赞颂并承认您是王，并说，雅威必支配一切，世界没有尽头，拯救以色列的上主应当称颂。”		150:8.5 (1685.3) And then followed the third prayer: “True it is that you are Yahweh, our God and the God of our fathers; our King and the King of our fathers; our Savior and the Savior of our fathers; our Creator and the rock of our salvation; our help and our deliverer. Your name is from everlasting, and there is no God beside you. A new song did they that were delivered sing to your name by the seashore; together did all praise and own you King and say, Yahweh shall reign, world without end. Blessed is the Lord who saves Israel.”
150:8.6 (1685.4) 这个犹太教会堂的掌管者之后在盛有圣经的柜箱前就位，开始对十九段祈祷文颂词赐福的朗诵。不过在这一场合，缩短礼拜以便贵宾有更多时间演讲是合意的；相应地，只有赐福的第一段和最后一段得以朗诵了。第一段是：“我们的上主神应当称颂，他是我们先辈之神，亚伯拉罕之神，以撒之神，雅各之神；伟大、强力和可怕之神，他展示了怜悯和仁慈，创造了万物，记得对先辈的恩许，为他自己之名，怀着爱将一名救主带给了他的子孙。啊君主，救助者、救主和防护者！您应当称颂，啊，雅威，亚伯拉罕的防护者。”		150:8.6 (1685.4) The ruler of the synagogue then took his place before the ark, or chest, containing the sacred writings and began the recitation of the nineteen prayer eulogies, or benedictions. But on this occasion it was desirable to shorten the service in order that the distinguished guest might have more time for his discourse; accordingly, only the first and last of the benedictions were recited. The first was: “Blessed is the Lord our God, and the God of our fathers, the God of Abraham, and the God of Isaac, and the God of Jacob; the great, the mighty, and the terrible God, who shows mercy and kindness, who creates all things, who remembers the gracious promises to the fathers and brings a savior to their children’s children for his own name’s sake, in love. O King, helper, savior, and shield! Blessed are you, O Yahweh, the shield of Abraham.”
150:8.7 (1685.5) 最后一段赐福紧随其后：“啊，赐给您的以色列子民永远的伟大和平吧，因为您是王，所有和平之主。在您眼中，每时每刻赐予以色列和平是好的。您应当称颂，雅威，赐他的以色列子民以和平。”当掌管者朗诵赐福时，会众便未看他。紧随赐福之后，他献上了一段适合这一场合的非正式祈祷文，当他结束时，所有会众一起说阿门。		150:8.7 (1685.5) Then followed the last benediction: “O bestow on your people Israel great peace forever, for you are King and the Lord of all peace. And it is good in your eyes to bless Israel at all times and at every hour with peace. Blessed are you, Yahweh, who blesses his people Israel with peace.” The congregation looked not at the ruler as he recited the benedictions. Following the benedictions he offered an informal prayer suitable for the occasion, and when this was concluded, all the congregation joined in saying amen.
150:8.8 (1685.6) 之后领班朝柜子走去，拿出一个经卷，他将它呈献给耶稣，这样他可以朗读经文教训。按惯例，要请七个人来朗读不少于三节的律法书，不过这一做法在这一场合被免掉了，这样造访者可以阅读他自己选定的教训。耶稣接过经卷，站起来开始朗读《申命记》中的一段：“今日我给你们的诫命不会对你们有所隐瞒，它也并不远离。它不在天上，以致你们该说，谁替我们上到天上，将它带下来给我们，这样我们可以听到并履行它？它也不在海外，以致你们该说，谁替我们渡海，将诫命带给我们，这样我们可以听到并履行它？不，生命之道离你非常近，甚至就在你身中，在你心中，这样你可以知晓并服从它。”		150:8.8 (1685.6) Then the chazan went over to the ark and brought out a roll, which he presented to Jesus that he might read the Scripture lesson. It was customary to call upon seven persons to read not less than three verses of the law, but this practice was waived on this occasion that the visitor might read the lesson of his own selection. Jesus, taking the roll, stood up and began to read from Deuteronomy: “For this commandment which I give you this day is not hidden from you, neither is it far off. It is not in heaven, that you should say, who shall go up for us to heaven and bring it down to us that we may hear and do it? Neither is it beyond the sea, that you should say, who will go over the sea for us to bring the commandment to us that we may hear and do it? No, the word of life is very near to you, even in your presence and in your heart, that you may know and obey it.”
150:8.9 (1686.1) 当他停止从律法书的朗读，他转向了《以赛亚书》并开始读道：“上主之灵在我身上，因为他施膏于我，去向穷人宣扬福音。他差遣我向被掳者宣告释放，向盲者宣告视力恢复，让受伤者重获自由，并宣告上主的悦纳之年。”		150:8.9 (1686.1) And when he had ceased reading from the law, he turned to Isaiah and began to read: “The spirit of the Lord is upon me because he has anointed me to preach good tidings to the poor. He has sent me to proclaim release to the captives and the recovering of sight to the blind, to set at liberty those who are bruised and to proclaim the acceptable year of the Lord.”
150:8.10 (1686.2) 耶稣合起书，在将它递还给这个犹太教会堂的掌管者之后，坐下来开始向人们讲演。他以下文开始：“今日这些经文会得以应验。”之后，耶稣就“神的子女”讲了接近十五分钟。许多人对这个讲演十分高兴，他们惊叹于他的亲切和智慧。		150:8.10 (1686.2) Jesus closed the book and, after handing it back to the ruler of the synagogue, sat down and began to discourse to the people. He began by saying: “Today are these Scriptures fulfilled.” And then Jesus spoke for almost fifteen minutes on “The Sons and Daughters of God.” Many of the people were pleased with the discourse, and they marveled at his graciousness and wisdom.
150:8.11 (1686.3) 按照这个犹太教会堂惯例，在正式礼拜结束之后，讲演者要留下，这样那些或许感兴趣的人能够问他问题。相应地，在这个安息日早上，耶稣走下来，进入到挤向前面问问题的人群中。在这个群体中有许多吵闹的人，他们一心想恶作剧，而在这一群人边缘，散布着那些被雇来给耶稣制造麻烦的低劣男人。留在外面的使徒和福音传道者中的许多人此时挤进了这个犹太教会堂，并很快意识到麻烦正在酝酿。他们试图带主离开，不过他不愿与他们一起走。		150:8.11 (1686.3) It was customary in the synagogue, after the conclusion of the formal service, for the speaker to remain so that those who might be interested could ask him questions. Accordingly, on this Sabbath morning Jesus stepped down into the crowd which pressed forward to ask questions. In this group were many turbulent individuals whose minds were bent on mischief, while about the fringe of this crowd there circulated those debased men who had been hired to make trouble for Jesus. Many of the disciples and evangelists who had remained without now pressed into the synagogue and were not slow to recognize that trouble was brewing. They sought to lead the Master away, but he would not go with them.
9. 拿撒勒的拒绝 ^top		9. The Nazareth Rejection ^top
150:9.1 (1686.4) 耶稣发现自己被一大群他的敌人和少量他自己的追随者围在了这个犹太教会堂中，在回答他们粗鲁问题和阴险嘲弄的过程中，他半幽默地评论道：“是的，我是约瑟夫的儿子；我是那个木匠，你们提醒我这个谚语，‘医生，医治你自己吧，’你们挑战我在拿撒勒做你们听过我在迦百农所做的事，我并不奇怪；不过我召唤你们来见证，甚至圣经也宣称‘先知除了在自己家乡和自己人们中间以外，没有不受尊敬的。’”		150:9.1 (1686.4) Jesus found himself surrounded in the synagogue by a great throng of his enemies and a sprinkling of his own followers, and in reply to their rude questions and sinister banterings he half humorously remarked: “Yes, I am Joseph’s son; I am the carpenter, and I am not surprised that you remind me of the proverb, ‘Physician heal yourself,’ and that you challenge me to do in Nazareth what you have heard I did at Capernaum; but I call you to witness that even the Scriptures declare that ‘a prophet is not without honor save in his own country and among his own people.’”
150:9.2 (1686.5) 但他们推搡他，并用指责性的手指指向他，说道：“你以为你比拿撒勒人更好，你搬离了我们，不过你的弟弟却是一个普通工人，你的妹妹们仍生活在我们中间。我们认识你的母亲，玛利亚。他们今天在哪儿？我们听说，关于你的许多伟大之事，不过我们留意到，当你回来时，你并未做任何奇事。”耶稣回答他们：“我热爱住在这个城市的人们，我在这儿长大，我将会很高兴看到你们都进入天国，不过神的作为不是由我决定的。充满恩典的转变，在回应那些受益者的鲜活信仰时才得以运作。”		150:9.2 (1686.5) But they jostled him and, pointing accusing fingers at him, said: “You think you are better than the people of Nazareth; you moved away from us, but your brother is a common workman, and your sisters still live among us. We know your mother, Mary. Where are they today? We hear big things about you, but we notice that you do no wonders when you come back.” Jesus answered them: “I love the people who dwell in the city where I grew up, and I would rejoice to see you all enter the kingdom of heaven, but the doing of the works of God is not for me to determine. The transformations of grace are wrought in response to the living faith of those who are the beneficiaries.”
150:9.3 (1686.6) 若不是他自己使徒当中的一个、奋锐党人西蒙的战术性大错，他在一个较年轻福音传道者拿赫的帮助下，与此同时将耶稣的一群朋友从人群中间聚到了一起，采取了一种好战的态度，正式警告主的敌人走开，耶稣本已和颜悦色地管理人群甚至有效令他暴力的敌人缓和下来。耶稣长久以来教导，一个温和的回答会平息暴怒。不过他的追随者们不习惯看到他们挚爱的导师，他们如此情愿称他为主的人，被怀着无礼和蔑视对待。这对他们来说太过分了，他们发现自己诉诸于强烈怨恨的表达，所有这一切只易于激起这样龌龊粗野人员中的暴民精神。因此，在受雇者的领导下，这些歹徒抓住耶稣并带他冲出犹太教会堂，来到附近一座陡峭的山崖上，他们在那儿打算将他推出悬崖摔死在下面。不过正当他们要将他推出悬崖边时，耶稣突然转向他的捕捉者们，面对他们，静静交叉双臂。他一言不发，但当他开始走向前，暴徒们分开并让他不受干扰地过去时，他的朋友们更为吃惊了。		150:9.3 (1686.6) Jesus would have good-naturedly managed the crowd and effectively disarmed even his violent enemies had it not been for the tactical blunder of one of his own apostles, Simon Zelotes, who, with the help of Nahor, one of the younger evangelists, had meanwhile gathered together a group of Jesus’ friends from among the crowd and, assuming a belligerent attitude, had served notice on the enemies of the Master to go hence. Jesus had long taught the apostles that a soft answer turns away wrath, but his followers were not accustomed to seeing their beloved teacher, whom they so willingly called Master, treated with such discourtesy and disdain. It was too much for them, and they found themselves giving expression to passionate and vehement resentment, all of which only tended to arouse the mob spirit in this ungodly and uncouth assembly. And so, under the leadership of hirelings, these ruffians laid hold upon Jesus and rushed him out of the synagogue to the brow of a near-by precipitous hill, where they were minded to shove him over the edge to his death below. But just as they were about to push him over the edge of the cliff, Jesus turned suddenly upon his captors and, facing them, quietly folded his arms. He said nothing, but his friends were more than astonished when, as he started to walk forward, the mob parted and permitted him to pass on unmolested.
150:9.4 (1687.1) 耶稣在他使徒伴随下行进到他们的营地，所有这一切在那儿得以重述。他们那晚准备好了，按耶稣指示的，在第二天一大早返回迦百农。第三次公众布道之旅的这一吵闹结束，在耶稣追随者们身上形成了一种发人深省的效果。他们开始认识到主的教导内容中某些的意涵；他们逐渐意识到了这个事实，即王国只会通过许多的悲伤和苦涩的失望才会到来。		150:9.4 (1687.1) Jesus, followed by his disciples, proceeded to their encampment, where all this was recounted. And they made ready that evening to go back to Capernaum early the next day, as Jesus had directed. This turbulent ending of the third public preaching tour had a sobering effect upon all of Jesus’ followers. They were beginning to realize the meaning of some of the Master’s teachings; they were awaking to the fact that the kingdom would come only through much sorrow and bitter disappointment.
150:9.5 (1687.2) 他们在这个周日早上离开了拿撒勒，经由不同路线旅行，他们最终都在3月10日周四中午之前在伯赛大集合。他们作为一群清醒而又严肃的、丢掉幻想的真理福音传道者，而非作为一群充满热情、征服一切的胜利远征者队伍来到一起。		150:9.5 (1687.2) They left Nazareth this Sunday morning, and traveling by different routes, they all finally assembled at Bethsaida by noon on Thursday, March 10. They came together as a sober and serious group of disillusioned preachers of the gospel of truth and not as an enthusiastic and all-conquering band of triumphant crusaders.