第159篇		Paper 159
德加波利斯之旅		The Decapolis Tour
159:0.1 (1762.1) 当耶稣和十二人抵达玛加丹园时，他们发现一个由几近一百名福音传道者和门徒、包括女性团队组成的群体正在等候他们，他们准备好了立即开始德加波利斯诸城市的教导和布道之旅。		159:0.1 (1762.1) WHEN Jesus and the twelve arrived at Magadan Park, they found awaiting them a group of almost one hundred evangelists and disciples, including the women’s corps, and they were ready immediately to begin the teaching and preaching tour of the cities of the Decapolis.
159:0.2 (1762.2) 在8月18日这个周四早上，主将他的追随者们召到一起，并指示每个使徒应该与十二个福音传道者中的一个结伴，他们应该与福音传道者中的其他人一起以十二个团队的方式出去，在德加波利斯的城市和乡村劳作。他指示女性团队和其他门徒与他留在一起。耶稣为这次旅行分配了四个周，指示他的追随者们不晚于9月16日周五返回玛加丹。他许诺在这一时期期间经常造访他们。在这个月过程中，这十二个团队劳作于格拉撒、迦马拉、希波斯、撒芬、加大拉、阿比拉、以得来、费拉德菲亚、希实本、迪乌姆、锡索波利斯，以及许多其他城市。在这整个旅行期间，没有任何疗愈奇迹或其他非凡事件发生过。		159:0.2 (1762.2) On this Thursday morning, August 18, the Master called his followers together and directed that each of the apostles should associate himself with one of the twelve evangelists, and that with others of the evangelists they should go out in twelve groups to labor in the cities and villages of the Decapolis. The women’s corps and others of the disciples he directed to remain with him. Jesus allotted four weeks to this tour, instructing his followers to return to Magadan not later than Friday, September 16. He promised to visit them often during this time. In the course of this month these twelve groups labored in Gerasa, Gamala, Hippos, Zaphon, Gadara, Abila, Edrei, Philadelphia, Heshbon, Dium, Scythopolis, and many other cities. Throughout this tour no miracles of healing or other extraordinary events occurred.
1. 关于宽恕的布道 ^top		1. The Sermon on Forgiveness ^top
159:1.1 (1762.3) 在希波斯的一晚，耶稣在回答一个门徒问题的过程中，教导了关于宽恕的一课。主说道：		159:1.1 (1762.3) One evening at Hippos, in answer to a disciple’s question, Jesus taught the lesson on forgiveness. Said the Master:
159:1.2 (1762.4) “若一个好心人有一百只羊，一只走迷了路，他岂不离开这九十九只出去寻找那只迷路的？若他是一个好的牧羊人，他岂不持续寻找这只迷失的羊直至找到它？之后，当这个牧羊人找到他迷失的羊，他将它放在肩上，欢喜地回到家，向他朋友和邻居们喊道，‘与我一同欢喜吧，因为我已经找到了我迷失的羊。’我宣布，在天上，对一个悔改的罪人比对九十九个无需悔改的义人有更多的喜悦。即便如此，这些小人中任何一个的迷失都并非我天上之父的意志，更不用说他们的消亡了。在你们的宗教中，神会接受悔改的罪人；在王国福音中，父会出去找到他们，甚至在他们认真考虑悔改之前。		159:1.2 (1762.4) “If a kindhearted man has a hundred sheep and one of them goes astray, does he not immediately leave the ninety and nine and go out in search of the one that has gone astray? And if he is a good shepherd, will he not keep up his quest for the lost sheep until he finds it? And then, when the shepherd has found his lost sheep, he lays it over his shoulder and, going home rejoicing, calls to his friends and neighbors, ‘Rejoice with me, for I have found my sheep that was lost.’ I declare that there is more joy in heaven over one sinner who repents than over ninety and nine righteous persons who need no repentance. Even so, it is not the will of my Father in heaven that one of these little ones should go astray, much less that they should perish. In your religion God may receive repentant sinners; in the gospel of the kingdom the Father goes forth to find them even before they have seriously thought of repentance.
159:1.3 (1762.5) “天上的父爱他的孩子，因此你们也应学会彼此相爱；天上的父宽恕你们的罪；因此你们应学会彼此宽恕。若你的兄弟得罪你，去到他那儿，怀着机智和耐心，向他展示他的过错。在你和他独处中间做这一切。若他听你的，你便赢得了你的兄弟。但若你的兄弟不听你的，若他坚持他的错误方式，再去到他那儿，随身带一两个彼此的朋友，这样你可以有两三个见证人确认你的证词，并确立以下事实，即你已经公正仁慈地与你不断冒犯的朋友打交道。此时若他拒绝听你兄弟的，你可将整个故事讲给会聚起来的人，之后，若他拒绝听兄弟会的，就让他们采取他们以为明智的行动，让这样一个不守规矩的成员成为王国中被逐出的人。尽管你们无法假装审判你同伴的灵魂，尽管你们或许不会宽恕罪恶，或以其他方式擅自剥夺天界大军中诸位监督者的特权，但与此同时，也被交到你们手中的是，你们应该维持世上王国的现世秩序。尽管你们不可干涉涉及永生的神圣法令，但你们却应该决定诸多行为问题，因为它们涉及到世上兄弟情谊之现世福祉。因此，在所有这些与兄弟情谊之纪律相关的事务中，无论你们在世上判定什么，都会在天上得到承认。尽管你们无法决定个人的永恒命运，但你们却可就集体之行为制定法律，因为，你们中两三个人就这些事中任何一件达成同意并向我询问，若你们的祈请与我天上之父的意志并无不一致，那么它就会为你们完成。所有这一切都是永远真实的，两三个信奉者聚在一起之处，我都会在他们中间。”		159:1.3 (1762.5) “The Father in heaven loves his children, and therefore should you learn to love one another; the Father in heaven forgives you your sins; therefore should you learn to forgive one another. If your brother sins against you, go to him and with tact and patience show him his fault. And do all this between you and him alone. If he will listen to you, then have you won your brother. But if your brother will not hear you, if he persists in the error of his way, go again to him, taking with you one or two mutual friends that you may thus have two or even three witnesses to confirm your testimony and establish the fact that you have dealt justly and mercifully with your offending brother. Now if he refuses to hear your brethren, you may tell the whole story to the congregation, and then, if he refuses to hear the brotherhood, let them take such action as they deem wise; let such an unruly member become an outcast from the kingdom. While you cannot pretend to sit in judgment on the souls of your fellows, and while you may not forgive sins or otherwise presume to usurp the prerogatives of the supervisors of the heavenly hosts, at the same time, it has been committed to your hands that you should maintain temporal order in the kingdom on earth. While you may not meddle with the divine decrees concerning eternal life, you shall determine the issues of conduct as they concern the temporal welfare of the brotherhood on earth. And so, in all these matters connected with the discipline of the brotherhood, whatsoever you shall decree on earth, shall be recognized in heaven. Although you cannot determine the eternal fate of the individual, you may legislate regarding the conduct of the group, for, where two or three of you agree concerning any of these things and ask of me, it shall be done for you if your petition is not inconsistent with the will of my Father in heaven. And all this is ever true, for, where two or three believers are gathered together, there am I in the midst of them.”
159:1.4 (1763.1) 西蒙·彼得是掌管希波斯工作者的使徒，当他听到耶稣这样说，他问道：“主，我兄弟得罪我，我该宽恕他多少次，到七次为止吗？”耶稣回答彼得：“不止七次，而是七十七次。因此天国就好像一个国王命令他的管家们进行财务清算。当他们开始举行这场账目检查时，他的一个主管家被带到他面前，坦承他欠他的国王一万塔兰特（注：古希腊、罗马、中东货币单位）。此时国王宫廷的这个官员辩解艰难的日子降临在他身上，他没有什么来偿还这一债务。国王命令他的财产被充公，他的孩子被卖，来偿还他的债务。当这个主管家听到这一严厉命令，他在国王面前扑倒在地，恳求他宽恕，并给予他更多时间，说道：‘主人，请对我有更多点耐心，我会偿还您一切。’当这个国王看向这个疏忽的仆人和他家人，他动了慈心。他命令他应该被释放，债务应该被全免了。		159:1.4 (1763.1) Simon Peter was the apostle in charge of the workers at Hippos, and when he heard Jesus thus speak, he asked: “Lord, how often shall my brother sin against me, and I forgive him? Until seven times?” And Jesus answered Peter: “Not only seven times but even to seventy times and seven. Therefore may the kingdom of heaven be likened to a certain king who ordered a financial reckoning with his stewards. And when they had begun to conduct this examination of accounts, one of his chief retainers was brought before him confessing that he owed his king ten thousand talents. Now this officer of the king’s court pleaded that hard times had come upon him, and that he did not have wherewith to pay this obligation. And so the king commanded that his property be confiscated, and that his children be sold to pay his debt. When this chief steward heard this stern decree, he fell down on his face before the king and implored him to have mercy and grant him more time, saying, ‘Lord, have a little more patience with me, and I will pay you all.’ And when the king looked upon this negligent servant and his family, he was moved with compassion. He ordered that he should be released, and that the loan should be wholly forgiven.
159:1.5 (1763.2) “这个主管家由此从国王手中接受了怜悯和宽恕，去做他自己的事了，由于发现他的一个下属管家只欠他一百第纳里，他就揪住他，掐住他的喉咙，说，‘你把所有欠的钱都还我。’这个同伴管家扑倒在主管家面前，恳求他，说：“宽容我吧，我不久就能还你。”但这个主管家不愿意对他同伴管家展示怜悯，而是将他投入监狱，直到他还了债。当他的同伴仆人看到发生的一切，他们如此忧虑，以致他们去告诉了他们的主人，国王。当国王听到他的主管家的所为时，他召这个不感激和不宽恕的人到他面前，说： ‘你是一个邪恶和不配的管家。当你寻求怜悯时，我慷慨赦免了你所有的债。为何你没有像我对你展现的怜悯一样，对你的同伴管家展现怜悯呢？’这个国王非常生气，他将他忘恩负义的主管家交给狱卒，这样他们可扣押他，直到他偿还了所欠的一切。即便如此，我的天父也对那些对他们同伴展现出更为充盈的怜悯。当你们习惯于因你们兄弟犯了这些同样的人类弱点而惩罚他们时，你们何以能来到神这里请求体谅你们的缺点呢？我要对你们所有人说：你们慷慨接受了王国的美好东西；因此慷慨给予你们世上的同伴吧。”		159:1.5 (1763.2) “And this chief steward, having thus received mercy and forgiveness at the hands of the king, went about his business, and finding one of his subordinate stewards who owed him a mere hundred denarii, he laid hold upon him and, taking him by the throat, said, ‘Pay me all you owe.’ And then did this fellow steward fall down before the chief steward and, beseeching him, said: ‘Only have patience with me, and I will presently be able to pay you.’ But the chief steward would not show mercy to his fellow steward but rather had him cast in prison until he should pay his debt. When his fellow servants saw what had happened, they were so distressed that they went and told their lord and master, the king. When the king heard of the doings of his chief steward, he called this ungrateful and unforgiving man before him and said: ‘You are a wicked and unworthy steward. When you sought for compassion, I freely forgave you your entire debt. Why did you not also show mercy to your fellow steward, even as I showed mercy to you?’ And the king was so very angry that he delivered his ungrateful chief steward to the jailers that they might hold him until he had paid all that was due. And even so shall my heavenly Father show the more abundant mercy to those who freely show mercy to their fellows. How can you come to God asking consideration for your shortcomings when you are wont to chastise your brethren for being guilty of these same human frailties? I say to all of you: Freely you have received the good things of the kingdom; therefore freely give to your fellows on earth.”
159:1.6 (1764.1) 耶稣就这样教导和阐明了对一个人同伴进行个人评判的风险和不公。纪律必定要得以维持；公平必定要得以管理，不过在所有这些事务中，兄弟情谊之智慧应当占上风。耶稣对集体赋予了立法和司法权，但对个人却没有这样。甚至这种对集体的权威赋予必定不作为个人权威而施行。个人的裁定可被偏见歪曲，或被激情扭曲，这总是有风险的。集体的判断更有可能移除个人偏见的风险和不公。耶稣总是寻求使不公、报复和复仇的因素降到最小。		159:1.6 (1764.1) Thus did Jesus teach the dangers and illustrate the unfairness of sitting in personal judgment upon one’s fellows. Discipline must be maintained, justice must be administered, but in all these matters the wisdom of the brotherhood should prevail. Jesus invested legislative and judicial authority in the group, not in the individual. Even this investment of authority in the group must not be exercised as personal authority. There is always danger that the verdict of an individual may be warped by prejudice or distorted by passion. Group judgment is more likely to remove the dangers and eliminate the unfairness of personal bias. Jesus sought always to minimize the elements of unfairness, retaliation, and vengeance.
159:1.7 (1764.2) [七十七这个词语作为怜悯和宽容之例示的使用源于圣经，指涉拉麦因他儿子图巴·该隐拥有金属武器而得意，他将这些优良的器械与他敌人的器械比较，大叫道：“如果该隐没有武器在手而被报复七次的话，此时我会被报复七十七次。”]		159:1.7 (1764.2) [The use of the term seventy-seven as an illustration of mercy and forbearance was derived from the Scriptures referring to Lamech’s exultation because of the metal weapons of his son Tubal-Cain, who, comparing these superior instruments with those of his enemies, exclaimed: “If Cain, with no weapon in his hand, was avenged seven times, I shall now be avenged seventy-seven.”]
2. 陌生的布道者 ^top		2. The Strange Preacher ^top
159:2.1 (1764.3) 耶稣去往迦马拉造访约翰和那些与他在一起在那儿工作的人。那天晚上，在问答会话之后，约翰对耶稣说：“主，昨天我去往亚斯塔录，看到一个人以你的名义教导，甚至声称能赶出恶鬼。既然这个人从未与我们在一起，也从未追随我们；那么我就禁止他做这种事吧。”耶稣随后说道：“不要禁止他。你难道没有察觉到这一王国福音不久就会在全世界被宣扬吗？你怎能期望所有相信福音之人都服从你的主管？欢喜吧，我们的教导已经开始在我们个人影响力范围以外显现自身了。约翰，你难道没看到，那些声称以我的名义行伟大之事的人必定最终支持我们的事业？他们必定不会急着说我的坏话。我的孩子，在这种事务当中，你最好认为，凡不反对我们的，就是支持我们的。在接下来的诸多世代中，许多不完全配得之人将会以我的名义做许多异事，不过我不会禁止他们。我告诉你，即便当一杯凉水被给予一个饥渴的灵魂，父的使者们也必永远记住这样一种爱的服务。”		159:2.1 (1764.3) Jesus went over to Gamala to visit John and those who worked with him at that place. That evening, after the session of questions and answers, John said to Jesus: “Master, yesterday I went over to Ashtaroth to see a man who was teaching in your name and even claiming to be able to cast out devils. Now this fellow had never been with us, neither does he follow after us; therefore I forbade him to do such things.” Then said Jesus: “Forbid him not. Do you not perceive that this gospel of the kingdom shall presently be proclaimed in all the world? How can you expect that all who will believe the gospel shall be subject to your direction? Rejoice that already our teaching has begun to manifest itself beyond the bounds of our personal influence. Do you not see, John, that those who profess to do great works in my name must eventually support our cause? They certainly will not be quick to speak evil of me. My son, in matters of this sort it would be better for you to reckon that he who is not against us is for us. In the generations to come many who are not wholly worthy will do many strange things in my name, but I will not forbid them. I tell you that, even when a cup of cold water is given to a thirsty soul, the Father’s messengers shall ever make record of such a service of love.”
159:2.2 (1764.4) 这一指示令约翰大为困惑。他不是听主说过，“凡不与我在一起的，就是反对我的”吗？他并未察觉到，在这一情况下，耶稣指的是人与王国灵性教导的亲身关系，而在另一种情况下，指的是信奉者们外在的广泛社会关系，涉及一群信奉者对于终会组成即将带来世界范围兄弟情谊之其他群体工作的管理控制和吸引司法管辖问题。		159:2.2 (1764.4) This instruction greatly perplexed John. Had he not heard the Master say, “He who is not with me is against me”? And he did not perceive that in this case Jesus was referring to man’s personal relation to the spiritual teachings of the kingdom, while in the other case reference was made to the outward and far-flung social relations of believers regarding the questions of administrative control and the jurisdiction of one group of believers over the work of other groups which would eventually compose the forthcoming world-wide brotherhood.
159:2.3 (1765.1) 不过在约翰代表王国的随后相关劳作中，他时常重述这次经历。尽管如此，使徒们屡次对那些胆敢以主之名教导的人生气。对他们来说，那些从未坐在耶稣脚边的人敢以他的名教导似乎总是不合适的。		159:2.3 (1765.1) But John oftentimes recounted this experience in connection with his subsequent labors in behalf of the kingdom. Nevertheless, many times did the apostles take offense at those who made bold to teach in the Master’s name. To them it always seemed inappropriate that those who had never sat at Jesus’ feet should dare to teach in his name.
159:2.4 (1765.2) 约翰禁止以耶稣之名教导和工作的这个人并未留意这个使徒的禁令。他继续他的努力，在卡纳塔培养了相当多的信奉者，之后他继续进入美索不达米亚。这个叫亚丁的男子通过耶稣在格拉撒附近治愈的疯子的证词而被引向相信耶稣，这个疯子如此确信的相信主从他身上赶出的所谓邪灵进入了猪群中，并令它们一头冲过悬崖而死掉了。		159:2.4 (1765.2) This man whom John forbade to teach and work in Jesus’ name did not heed the apostle’s injunction. He went right on with his efforts and raised up a considerable company of believers at Kanata before going on into Mesopotamia. This man, Aden, had been led to believe in Jesus through the testimony of the demented man whom Jesus healed near Kheresa, and who so confidently believed that the supposed evil spirits which the Master cast out of him entered the herd of swine and rushed them headlong over the cliff to their destruction.
3. 对教导者和信奉者的指示 ^top		3. Instruction for Teachers and Believers ^top
159:3.1 (1765.3) 在以得来，多马斯和他同伴工作之地，耶稣花了一天一夜，在晚上讨论的过程中，他表述了应该引导那些宣扬真理之人、激活所有教导王国福音之人的原则。以现代措辞加以总结和陈述，耶稣教导：		159:3.1 (1765.3) At Edrei, where Thomas and his associates labored, Jesus spent a day and a night and, in the course of the evening’s discussion, gave expression to the principles which should guide those who preach truth, and which should activate all who teach the gospel of the kingdom. Summarized and restated in modern phraseology, Jesus taught:
159:3.2 (1765.4) 始终尊重人的人格。正义事业绝不应该靠武力推动；灵性胜利只能靠灵性力量赢得。反对使用物质性影响力的禁令，既指心灵力，也指自然力，不要使用压倒性的争论和心智优越性来强迫男女进入王国。人的心智不应该被逻辑之重所压碎，也不应该被精明的雄辩所折服。尽管情感作为人类决定中的一个因素无法被完全去除，但在那些想要推进王国事业之人的教导中，却不应该直接诉诸于它。将你的诉求直接投向内驻在人们心智中的神性之灵。不要诉诸于恐惧、怜悯或纯粹的感情。在诉诸于人的过程中，要公平；运用自我控制，展现应有的克制；对你学生的人格展现适当的尊重。要记住我所说的：“看啊，我站在门外扣门，若有人开门，我就进来。”		159:3.2 (1765.4) Always respect the personality of man. Never should a righteous cause be promoted by force; spiritual victories can be won only by spiritual power. This injunction against the employment of material influences refers to psychic force as well as to physical force. Overpowering arguments and mental superiority are not to be employed to coerce men and women into the kingdom. Man’s mind is not to be crushed by the mere weight of logic or overawed by shrewd eloquence. While emotion as a factor in human decisions cannot be wholly eliminated, it should not be directly appealed to in the teachings of those who would advance the cause of the kingdom. Make your appeals directly to the divine spirit that dwells within the minds of men. Do not appeal to fear, pity, or mere sentiment. In appealing to men, be fair; exercise self-control and exhibit due restraint; show proper respect for the personalities of your pupils. Remember that I have said: “Behold, I stand at the door and knock, and if any man will open, I will come in.”
159:3.3 (1765.5) 在将人们带入王国过程中，不要减少或毁灭他们的自尊。尽管过多的自尊会毁灭适当的谦卑，以骄傲、自负和傲慢结束，但自尊的丧失通常会以意志的麻痹而告终。这一福音的目的是对于那些丧失自尊的人去恢复它，对于那些拥有它的人去抑制它。不要犯只谴责你学生生活中所犯恶行的错误；也要记住，对他们生活中最为值得称赞之事给予大方的承认。不要忘记，对那些丧失了自尊并真正想要重新获得它的人，我会不惜一切代价去恢复它。		159:3.3 (1765.5) In bringing men into the kingdom, do not lessen or destroy their self-respect. While overmuch self-respect may destroy proper humility and end in pride, conceit, and arrogance, the loss of self-respect often ends in paralysis of the will. It is the purpose of this gospel to restore self-respect to those who have lost it and to restrain it in those who have it. Make not the mistake of only condemning the wrongs in the lives of your pupils; remember also to accord generous recognition for the most praiseworthy things in their lives. Forget not that I will stop at nothing to restore self-respect to those who have lost it, and who really desire to regain it.
159:3.4 (1765.6) 请注意，你们不要伤害胆小害怕灵魂的自尊。不要沉迷于讽刺，以我头脑简单的兄弟为代价。不要对我受恐惧折磨的孩子冷嘲热讽。懒惰对自尊是毁灭性的；因此劝诫你们兄弟，不断对他们选定任务保持忙碌，尽一切努力为那些发现自己没有就业的人获得工作。		159:3.4 (1765.6) Take care that you do not wound the self-respect of timid and fearful souls. Do not indulge in sarcasm at the expense of my simple-minded brethren. Be not cynical with my fear-ridden children. Idleness is destructive of self-respect; therefore, admonish your brethren ever to keep busy at their chosen tasks, and put forth every effort to secure work for those who find themselves without employment.
159:3.5 (1766.1) 不要犯下像努力吓唬男女进入王国这种不值得策略的罪过。一个慈爱的父亲不会吓唬他的孩子对他公正的要求产生服从。		159:3.5 (1766.1) Never be guilty of such unworthy tactics as endeavoring to frighten men and women into the kingdom. A loving father does not frighten his children into yielding obedience to his just requirements.
159:3.6 (1766.2) 有时王国的孩子要认识到，强烈的情感并不等同于神性之灵的引领。受到强烈而又奇异的推动去做某事或去到某个地方，并不必然意味着这种冲动就是内驻之灵的引领。		159:3.6 (1766.2) Sometime the children of the kingdom will realize that strong feelings of emotion are not equivalent to the leadings of the divine spirit. To be strongly and strangely impressed to do something or to go to a certain place, does not necessarily mean that such impulses are the leadings of the indwelling spirit.
159:3.7 (1766.3) 就所有从以肉身方式所过生活穿越到以属灵方式所过更高生活的人所要度越的冲突之边缘，预先警告信奉者。对于那些在这个两个领域生活得十分全然之人，很少有冲突困惑。不过在两个生活层次的转变时期当中，所有人注定要经历多少的不确定性。在进入王国过程中，你们无法逃避它的责任或避免它的义务，不过要记住：福音之轭是容易的，真理之担是轻松的。		159:3.7 (1766.3) Forewarn all believers regarding the fringe of conflict which must be traversed by all who pass from the life as it is lived in the flesh to the higher life as it is lived in the spirit. To those who live quite wholly within either realm, there is little conflict or confusion, but all are doomed to experience more or less uncertainty during the times of transition between the two levels of living. In entering the kingdom, you cannot escape its responsibilities or avoid its obligations, but remember: The gospel yoke is easy and the burden of truth is light.
159:3.8 (1766.4) 这个世界充满了饥渴的灵魂，就在生命之粮面前挨饿；人们拼命寻找就活在他们内心的神。人们怀着渴望的心灵和疲惫的双脚寻求王国宝藏，这时他们却都处在鲜活信仰唾手可及之地。信仰之于宗教，就如同船帆之于帆船；它是一种额外的力量，而非一种额外的生活负担。那些进入王国者只存在一种奋斗，那就是打一场美好的信仰之战。信奉者只有一场战斗，那就是对抗怀疑和不信。		159:3.8 (1766.4) The world is filled with hungry souls who famish in the very presence of the bread of life; men die searching for the very God who lives within them. Men seek for the treasures of the kingdom with yearning hearts and weary feet when they are all within the immediate grasp of living faith. Faith is to religion what sails are to a ship; it is an addition of power, not an added burden of life. There is but one struggle for those who enter the kingdom, and that is to fight the good fight of faith. The believer has only one battle, and that is against doubt—unbelief.
159:3.9 (1766.5) 在宣扬王国福音过程中，你们仅是教导与神为友。这种联谊将对男女都有吸引力，因为二者会发现那种最为真正满足他们特有渴望和理想的一切。告诉我的孩子，我不仅对他们的感觉温柔有加，还对他们的弱点十分宽容，但我也对罪恶无情，对罪孽不容。在我父面前，我的确是温顺谦卑的，但在有违抗我天上之父意志的故意作恶和罪恶反叛之处，我却同样是无情的。		159:3.9 (1766.5) In preaching the gospel of the kingdom, you are simply teaching friendship with God. And this fellowship will appeal alike to men and women in that both will find that which most truly satisfies their characteristic longings and ideals. Tell my children that I am not only tender of their feelings and patient with their frailties, but that I am also ruthless with sin and intolerant of iniquity. I am indeed meek and humble in the presence of my Father, but I am equally and relentlessly inexorable where there is deliberate evil-doing and sinful rebellion against the will of my Father in heaven.
159:3.10 (1766.6) 你们不必把你们的导师描绘成一个忧伤之人。未来世代也必会了解我们欢乐的焕发，我们善意的浮动和我们幽默的鼓舞。我们宣扬一份充满福音的讯息，它在其转化能力上是富有感染力的。我们的宗教怀着新的生命和新的意涵而不断跳动。那些接受这一教导的人会满怀喜悦，他们心中不得不永远欣喜。渐增的幸福感始终是所有对神深信不疑之人的体验。		159:3.10 (1766.6) You shall not portray your teacher as a man of sorrows. Future generations shall know also the radiance of our joy, the buoyance of our good will, and the inspiration of our good humor. We proclaim a message of good news which is infectious in its transforming power. Our religion is throbbing with new life and new meanings. Those who accept this teaching are filled with joy and in their hearts are constrained to rejoice evermore. Increasing happiness is always the experience of all who are certain about God.
159:3.11 (1766.7) 教导所有信奉者避免依靠虚假同情的不牢靠支柱。你们无法从沉迷于自恋中发展出强健的品格；忠诚努力去避免只与痛苦为伴的欺骗性影响。对无畏勇敢者给予同情，尽管你们对那些仅半心起来面对生活考验的懦弱灵魂保留了太多怜悯。不要向那些毫不奋斗就躺倒在他们麻烦面前的人提供慰藉。不要只因你们同伴会对你们抱以同情就同情他们。		159:3.11 (1766.7) Teach all believers to avoid leaning upon the insecure props of false sympathy. You cannot develop strong characters out of the indulgence of self-pity; honestly endeavor to avoid the deceptive influence of mere fellowship in misery. Extend sympathy to the brave and courageous while you withhold overmuch pity from those cowardly souls who only halfheartedly stand up before the trials of living. Offer not consolation to those who lie down before their troubles without a struggle. Sympathize not with your fellows merely that they may sympathize with you in return.
159:3.12 (1766.8) 当我的孩子们一旦对神性临在之确信变得自觉，这种信仰就会扩展心智，提升灵魂，强化人格，增加幸福感，加深属灵觉知，增强爱与被爱的能力。		159:3.12 (1766.8) When my children once become self-conscious of the assurance of the divine presence, such a faith will expand the mind, ennoble the soul, reinforce the personality, augment the happiness, deepen the spirit perception, and enhance the power to love and be loved.
159:3.13 (1767.1) 要教导所有信奉者，那些进入王国之人并非藉此对时间性意外或普通性自然灾害形成免疫。相信福音并不会防止陷入麻烦，但它会确保当麻烦压倒你们时，你们必不害怕。如果你们敢于相信我，并全心继续跟随我，你们必定会因为那样做而进入穿越麻烦的可靠通道。我不会许诺令你们摆脱逆境水域，但我的确会有许多与你们一同穿过它们。		159:3.13 (1767.1) Teach all believers that those who enter the kingdom are not thereby rendered immune to the accidents of time or to the ordinary catastrophes of nature. Believing the gospel will not prevent getting into trouble, but it will insure that you shall be unafraid when trouble does overtake you. If you dare to believe in me and wholeheartedly proceed to follow after me, you shall most certainly by so doing enter upon the sure pathway to trouble. I do not promise to deliver you from the waters of adversity, but I do promise to go with you through all of them.
159:3.14 (1767.2) 耶稣在这群信奉者晚上准备好睡觉之前，又教导了他们更多内容。听到这些话语之人将它们珍藏在他们心中，并经常叙述它们，用于对那些在说这些话时未在场的使徒和门徒的启迪。		159:3.14 (1767.2) And much more did Jesus teach this group of believers before they made ready for the night’s sleep. And they who heard these sayings treasured them in their hearts and did often recite them for the edification of the apostles and disciples who were not present when they were spoken.
4. 与纳撒尼尔的谈话 ^top		4. The Talk with Nathaniel ^top
159:4.1 (1767.3) 之后，耶稣去往了阿比拉，纳撒尼尔和他的同伴劳作的地方。纳撒尼尔因耶稣的某些宣布而极为烦恼，它们似乎有损于公认的希伯来圣经的权威。相应地，这天晚上，在通常的问答时期之后，纳撒尼尔将耶稣从他人身边带离并问道：“主，您能信任我来了解有关圣经的真相吗？我观察到你教导我们这一在我看来是最好的神圣著作中的一部分 -- 我推断您拒绝了拉比的教导，其大意是律法之言是神之话语，甚至在亚伯拉罕和摩西之前的时代就与天上的神同在了。关于圣经的真相是什么？”当耶稣听到他这个困惑使徒的问题，他回答道：		159:4.1 (1767.3) And then went Jesus over to Abila, where Nathaniel and his associates labored. Nathaniel was much bothered by some of Jesus’ pronouncements which seemed to detract from the authority of the recognized Hebrew scriptures. Accordingly, on this night, after the usual period of questions and answers, Nathaniel took Jesus away from the others and asked: “Master, could you trust me to know the truth about the Scriptures? I observe that you teach us only a portion of the sacred writings—the best as I view it—and I infer that you reject the teachings of the rabbis to the effect that the words of the law are the very words of God, having been with God in heaven even before the times of Abraham and Moses. What is the truth about the Scriptures?” When Jesus heard the question of his bewildered apostle, he answered:
159:4.2 (1767.4) “纳撒尼尔，你判断是对的；我并不会像拉比一样看待圣经。我将会与你谈论有关这一事务，条件是你不要将这些事情告诉你的兄弟，他们并非所有人都准备好接受这一教导。摩西有关律法之言以及圣经的教导，并未在亚伯拉罕之前存在过。仅在近来时代圣经才如我们此时所有的这般被汇集到了一起。尽管它们包含了犹太民族更高想法和渴望中的最好内容，但它们也包含了许多远非代表天上之父品格和教导的内容；因此我必须从较好的教导中选择那些可被搜集起来用于王国福音的真理。		159:4.2 (1767.4) “Nathaniel, you have rightly judged; I do not regard the Scriptures as do the rabbis. I will talk with you about this matter on condition that you do not relate these things to your brethren, who are not all prepared to receive this teaching. The words of the law of Moses and the teachings of the Scriptures were not in existence before Abraham. Only in recent times have the Scriptures been gathered together as we now have them. While they contain the best of the higher thoughts and longings of the Jewish people, they also contain much that is far from being representative of the character and teachings of the Father in heaven; wherefore must I choose from among the better teachings those truths which are to be gleaned for the gospel of the kingdom.
159:4.3 (1767.5) “这些著作是人们的作品，他们称有些是圣人，其他则不那么神圣。这些书中的教导代表了它们所源起时代的启蒙观点和范围。作为一种真理启示，最末的比最初的更为可靠。圣经是有错误的，并在起源上是完全人为的，不过，不要弄错，它们的确构成了这一时代全世界可找到的宗教智慧和灵性真理最好的收藏。		159:4.3 (1767.5) “These writings are the work of men, some of them holy men, others not so holy. The teachings of these books represent the views and extent of enlightenment of the times in which they had their origin. As a revelation of truth, the last are more dependable than the first. The Scriptures are faulty and altogether human in origin, but mistake not, they do constitute the best collection of religious wisdom and spiritual truth to be found in all the world at this time.
159:4.4 (1767.6) “这些书中有许多并非是由它们所具名字的人所写，不过那绝不会减损它们所包含真理的价值。若约拿的故事并非是事实，即便约拿从未活过，这一叙述所含的深刻真理，神对尼尼微和所谓异教徒的爱，在所有那些热爱其同伴之人的眼中依然是珍贵的。圣经之所以是神圣的，是因为它们呈现了寻求神之人，在这些作品中将他们关于正义真理和圣洁之最高概念记录在案之人的想法和行为。圣经包含了许多十分真实的内容，不过按照你当前的教导，你知道这些作品也包含了许多对天上之父、即我前来要向所有世界启示的慈爱之神充满误解的内容。		159:4.4 (1767.6) “Many of these books were not written by the persons whose names they bear, but that in no way detracts from the value of the truths which they contain. If the story of Jonah should not be a fact, even if Jonah had never lived, still would the profound truth of this narrative, the love of God for Nineveh and the so-called heathen, be none the less precious in the eyes of all those who love their fellow men. The Scriptures are sacred because they present the thoughts and acts of men who were searching for God, and who in these writings left on record their highest concepts of righteousness, truth, and holiness. The Scriptures contain much that is true, very much, but in the light of your present teaching, you know that these writings also contain much that is misrepresentative of the Father in heaven, the loving God I have come to reveal to all the worlds.
159:4.5 (1768.1) “纳撒尼尔，决不允许你自己有片刻相信告诉你们慈爱之神指示你们先辈出去征战去杀死他们所有敌人 -- 男人、女人和孩子的圣经记载。这种记载是人类、并非十分神圣之人的话语，它们并非是神的话语。圣经过去始终并将会始终反映那些造出它们之人的智力、道德和灵性状态。你难道没留意到，随着从《撒母耳书》到《以赛亚书》，诸位先知做了他们的记载，雅威的概念在美好和荣耀中成长吗？你应当记住，圣经目的在于宗教指导和灵性指引。它们并非是历史学家和哲学家的作品。		159:4.5 (1768.1) “Nathaniel, never permit yourself for one moment to believe the Scripture records which tell you that the God of love directed your forefathers to go forth in battle to slay all their enemies—men, women, and children. Such records are the words of men, not very holy men, and they are not the word of God. The Scriptures always have, and always will, reflect the intellectual, moral, and spiritual status of those who create them. Have you not noted that the concepts of Yahweh grow in beauty and glory as the prophets make their records from Samuel to Isaiah? And you should remember that the Scriptures are intended for religious instruction and spiritual guidance. They are not the works of either historians or philosophers.
159:4.6 (1768.2) “最为可悲之事不只是关于圣经记载之绝对完美和其教导之绝对无误这种错误观点，还在于受传统奴役的耶路撒冷文士和法利赛人对这些神圣作品令人困惑的错误阐释。此时他们采用因圣经之启发所形成的教义，以及他们由之而来的错误阐释，坚决努力来抵挡这些关于王国福音的更新教导。纳撒尼尔，不要忘记，父并未将真理之启示限于任何一代人或任何一个民族。许多热切的真理寻求者过去曾因这些关于圣经之完美性的教义而困惑、沮丧，并将继续如此。		159:4.6 (1768.2) “The thing most deplorable is not merely this erroneous idea of the absolute perfection of the Scripture record and the infallibility of its teachings, but rather the confusing misinterpretation of these sacred writings by the tradition-enslaved scribes and Pharisees at Jerusalem. And now will they employ both the doctrine of the inspiration of the Scriptures and their misinterpretations thereof in their determined effort to withstand these newer teachings of the gospel of the kingdom. Nathaniel, never forget, the Father does not limit the revelation of truth to any one generation or to any one people. Many earnest seekers after the truth have been, and will continue to be, confused and disheartened by these doctrines of the perfection of the Scriptures.
159:4.7 (1768.3) “真理之权威是内驻于其鲜活显现物中的灵，而非另一代鲜少受启发的所谓受启发之人的僵死话语。即便这些旧时的圣人活过受启发的、由灵充满的生活，那并不意味着他们的话语同样是受灵性启发的。今日，我们对这一王国福音的教导不做任何记录，以避免当我离开时，你们由于你们对我教导阐释的多样性，而快速分成若干真理竞争者的各样团体。对于这代人而言，在我们避开制造记录的同时，我们最好活出这些真理。		159:4.7 (1768.3) “The authority of truth is the very spirit that indwells its living manifestations, and not the dead words of the less illuminated and supposedly inspired men of another generation. And even if these holy men of old lived inspired and spirit-filled lives, that does not mean that their words were similarly spiritually inspired. Today we make no record of the teachings of this gospel of the kingdom lest, when I have gone, you speedily become divided up into sundry groups of truth contenders as a result of the diversity of your interpretation of my teachings. For this generation it is best that we live these truths while we shun the making of records.
159:4.8 (1768.4) “好好记住我的话，纳撒尼尔，人类本性所触碰的东西都无法被视为绝对无误的。通过人类心智，神圣真理的确可以发光，不过始终以相对纯粹性和部分神性而发光。受造物可以渴求绝对无误，但只有造物者才会拥有它。		159:4.8 (1768.4) “Mark you well my words, Nathaniel, nothing which human nature has touched can be regarded as infallible. Through the mind of man divine truth may indeed shine forth, but always of relative purity and partial divinity. The creature may crave infallibility, but only the Creators possess it.
159:4.9 (1768.5) “不过关于圣经教导的最大错误是，它们是充满奥秘和智慧的封印之书，只有这个民族的智者才敢于阐释的教义。神性真理之启示，除了因为人类无知、偏执和狭隘、不容忍之外，不会被封印。圣经之光仅因偏见而变得暗淡，因迷信而变得模糊。对神圣性的虚假恐惧，阻止了宗教被常识所防护。对过去神圣作品的权威之恐惧，有效阻止了今日诚实灵魂接受新的福音之光，这些又一代知神的人如此强烈渴望看到之光。		159:4.9 (1768.5) “But the greatest error of the teaching about the Scriptures is the doctrine of their being sealed books of mystery and wisdom which only the wise minds of the nation dare to interpret. The revelations of divine truth are not sealed except by human ignorance, bigotry, and narrow-minded intolerance. The light of the Scriptures is only dimmed by prejudice and darkened by superstition. A false fear of sacredness has prevented religion from being safeguarded by common sense. The fear of the authority of the sacred writings of the past effectively prevents the honest souls of today from accepting the new light of the gospel, the light which these very God-knowing men of another generation so intensely longed to see.
159:4.10 (1769.1) “不过最可悲的，是这种传统主义神圣性的某些导师知道这一真相。他们多少理解圣经的这些局限，但他们却是道德懦夫，在智性上不诚实。他们知道关于神圣作品的真相，但他们宁愿对人们隐瞒这些令人不安的事实。他们就这样颠倒和扭曲圣经，令它们成为日常生活奴役性细节的指引、非灵性之事的权威，而非呼吁将神圣作品作为其他世代知神之人道德智慧、宗教启发和灵性教导的知识库。		159:4.10 (1769.1) “But the saddest feature of all is the fact that some of the teachers of the sanctity of this traditionalism know this very truth. They more or less fully understand these limitations of Scripture, but they are moral cowards, intellectually dishonest. They know the truth regarding the sacred writings, but they prefer to withhold such disturbing facts from the people. And thus do they pervert and distort the Scriptures, making them the guide to slavish details of the daily life and an authority in things nonspiritual instead of appealing to the sacred writings as the repository of the moral wisdom, religious inspiration, and the spiritual teaching of the God-knowing men of other generations.”
159:4.11 (1769.2) 纳撒尼尔因主的宣布而受到启发和震动。他在其灵魂深处长久细思这一谈话，但他并未就这一会谈告知任何人，直到耶稣升天之后；甚至那时他也害怕将主的指示全部内容透露出去。		159:4.11 (1769.2) Nathaniel was enlightened, and shocked, by the Master’s pronouncement. He long pondered this talk in the depths of his soul, but he told no man concerning this conference until after Jesus’ ascension; and even then he feared to impart the full story of the Master’s instruction.
5. 耶稣宗教的积极本质 ^top		5. The Positive Nature of Jesus’ Religion ^top
159:5.1 (1769.3) 在詹姆斯正在工作的费拉德菲亚，耶稣教导门徒们关于王国福音的积极本质。在他的评论过程中，当他暗示圣经的某些部分比其他部分更饱含真理，并告诫他的听众用最好精神食粮喂养他们灵魂时，詹姆斯打断了主，问道：“主，您能否对我们建议，我们如何从圣经中选择更好的段落用于我们的个人启迪？”耶稣回答：“是的，詹姆斯，当你阅读圣经时，寻找那些永恒真实和神圣优美的教导，比如：		159:5.1 (1769.3) At Philadelphia, where James was working, Jesus taught the disciples about the positive nature of the gospel of the kingdom. When, in the course of his remarks, he intimated that some parts of the Scripture were more truth-containing than others and admonished his hearers to feed their souls upon the best of the spiritual food, James interrupted the Master, asking: “Would you be good enough, Master, to suggest to us how we may choose the better passages from the Scriptures for our personal edification?” And Jesus replied: “Yes, James, when you read the Scriptures look for those eternally true and divinely beautiful teachings, such as:
159:5.2 (1769.4) “上主啊，在我身内造一颗洁净的心吧。		159:5.2 (1769.4) “Create in me a clean heart, O Lord.
159:5.3 (1769.5) “上主是我的牧者；我必不缺乏。		159:5.3 (1769.5) “The Lord is my shepherd; I shall not want.
159:5.4 (1769.6) “你应该像爱你自己一样爱你的同胞。		159:5.4 (1769.6) “You should love your neighbor as yourself.
159:5.5 (1769.7) “因为我，你的上主神，将抚住你的右手，说，不要怕；我将帮助你。		159:5.5 (1769.7) “For I, the Lord your God, will hold your right hand, saying, fear not; I will help you.
159:5.6 (1769.8) “列国也不再学习战争。”		159:5.6 (1769.8) “Neither shall the nations learn war any more.”
159:5.7 (1769.9) 这就是对耶稣撷取希伯来圣经中的精华用于指导他追随者，以及包含在新王国福音教导中的方式之例证。其他宗教已经暗示过神向人接近的思想，不过耶稣令神对人的照料，变成如同一个慈爱父亲为了他独立子女的福祉之牵挂，并随后令这一教导成为他宗教的奠基石。就这样，神之父亲身份的教义使人类兄弟情谊的做法不可避免。对神的崇拜和对人的服务成了他宗教的幼要旨。耶稣撷取犹太教精华，并将它转译成王国福音新教导中的一种值得设置。		159:5.7 (1769.9) And this is illustrative of the way Jesus, day by day, appropriated the cream of the Hebrew scriptures for the instruction of his followers and for inclusion in the teachings of the new gospel of the kingdom. Other religions had suggested the thought of the nearness of God to man, but Jesus made the care of God for man like the solicitude of a loving father for the welfare of his dependent children and then made this teaching the cornerstone of his religion. And thus did the doctrine of the fatherhood of God make imperative the practice of the brotherhood of man. The worship of God and the service of man became the sum and substance of his religion. Jesus took the best of the Jewish religion and translated it to a worthy setting in the new teachings of the gospel of the kingdom.
159:5.8 (1769.10) 耶稣将积极行动的精神放入犹太教的被动教义中。在取代仪式要求的消极服从上，耶稣吩咐他的新宗教要求那些接受它的人所应有的积极行动。耶稣的宗教不仅在于相信，而且在于实际行动，那些事是福音所需。他并未教导他宗教的本质在于社会服务，而是那种社会服务是拥有真正宗教精神的某些效果之一。		159:5.8 (1769.10) Jesus put the spirit of positive action into the passive doctrines of the Jewish religion. In the place of negative compliance with ceremonial requirements, Jesus enjoined the positive doing of that which his new religion required of those who accepted it. Jesus’ religion consisted not merely in believing, but in actually doing, those things which the gospel required. He did not teach that the essence of his religion consisted in social service, but rather that social service was one of the certain effects of the possession of the spirit of true religion.
159:5.9 (1770.1) 耶稣毫不犹豫撷取圣经中较好的部分，而摒弃较差的部分。他的伟大忠告，“爱邻如己，”他取自圣经以下内容：“你不可对你民族的子民报仇，却要爱邻如己。”耶稣撷取了这一经文中的积极部分，同时拒绝了消极部分。他甚至反对消极的或是纯被动的不抵抗。他说过：“当一个仇敌打你的一面脸颊，不要无言而又被动站在那儿，而是怀着积极态度转过另一面脸；也就是说，活跃去做最好的事情，将你在错误道路上的兄弟引离邪恶道路而进入充满正义生活的更好道路上。”耶稣要求他的追随者们积极进取地应对生活每一状况。转过另一面脸颊，或是任何具有典型性的行为，要求独创性，需要侍奉着人格有力、活跃和勇敢地表达。		159:5.9 (1770.1) Jesus did not hesitate to appropriate the better half of a Scripture while he repudiated the lesser portion. His great exhortation, “Love your neighbor as yourself,” he took from the Scripture which reads: “You shall not take vengeance against the children of your people, but you shall love your neighbor as yourself.” Jesus appropriated the positive portion of this Scripture while rejecting the negative part. He even opposed negative or purely passive nonresistance. Said he: “When an enemy smites you on one cheek, do not stand there dumb and passive but in positive attitude turn the other; that is, do the best thing possible actively to lead your brother in error away from the evil paths into the better ways of righteous living.” Jesus required his followers to react positively and aggressively to every life situation. The turning of the other cheek, or whatever act that may typify, demands initiative, necessitates vigorous, active, and courageous expression of the believer’s personality.
159:5.10 (1770.2) 耶稣并未提倡消极顺从于那些或许故意寻求强加到不抵抗恶的实践者身上的侮辱的做法，而是提倡他的追随者们应该在以善对恶的快速积极反应上变得明智和警觉，最终他们可以有效地以善制恶。不要忘了，真正之善一成不变比最为恶毒的恶更为强大。主教导了一种积极的正义标准：“凡希望成为我门徒的，让他忽视自己，并承担起他全部日常责任来追随我。”他也那样活出了他自己，因为“他四处行善。”福音的这一方面通过他后来对他追随者讲过的许多寓言得到了极好的例证。他从未劝诫他的追随者们耐心承担他们的义务，而是要怀着活力和热情全然活出他们在神之王国中的人性责任和神性特权。		159:5.10 (1770.2) Jesus did not advocate the practice of negative submission to the indignities of those who might purposely seek to impose upon the practitioners of nonresistance to evil, but rather that his followers should be wise and alert in the quick and positive reaction of good to evil to the end that they might effectively overcome evil with good. Forget not, the truly good is invariably more powerful than the most malignant evil. The Master taught a positive standard of righteousness: “Whosoever wishes to be my disciple, let him disregard himself and take up the full measure of his responsibilities daily to follow me.” And he so lived himself in that “he went about doing good.” And this aspect of the gospel was well illustrated by many parables which he later spoke to his followers. He never exhorted his followers patiently to bear their obligations but rather with energy and enthusiasm to live up to the full measure of their human responsibilities and divine privileges in the kingdom of God.
159:5.11 (1770.3) 当耶稣指示他的使徒们，当一个人不法拿走外衣，应该给予另一件衣服时，他并非指涉字面意义上的第二件衣服，而是做某些积极之事来拯救作恶者的想法，以代替旧时“以眼还眼”诸类的报复性建议。耶稣痛恨报复的想法，或是仅成为不公之被动遭受者或受害者的想法。在这一场合，他教导了他们三种对付和抵抗邪恶的方式：		159:5.11 (1770.3) When Jesus instructed his apostles that they should, when one unjustly took away the coat, offer the other garment, he referred not so much to a literal second coat as to the idea of doing something positive to save the wrongdoer in the place of the olden advice to retaliate—“an eye for an eye” and so on. Jesus abhorred the idea either of retaliation or of becoming just a passive sufferer or victim of injustice. On this occasion he taught them the three ways of contending with, and resisting, evil:
159:5.12 (1770.4) 1.以恶报恶 -- 积极但却不正义的方法。		159:5.12 (1770.4) 1. To return evil for evil—the positive but unrighteous method.
159:5.13 (1770.5) 2.毫不抱怨且毫不抵抗地忍受恶 -- 纯消极的方法。		159:5.13 (1770.5) 2. To suffer evil without complaint and without resistance—the purely negative method.
159:5.14 (1770.6) 3.以善报恶，坚定这一意志从而成为局面的主人，以善制恶 -- 积极而又正义的方法。		159:5.14 (1770.6) 3. To return good for evil, to assert the will so as to become master of the situation, to overcome evil with good—the positive and righteous method.
159:5.15 (1770.7) 一个使徒曾问道：“主，若一个陌生人强迫我背他的包走一里路，我该怎么办？”耶稣回答：“不要坐下松口气，同时低声责骂这个陌生人。正义不会来自这种消极的态度。若你想不出任何更为有效积极的事去做，你可以至少背这个包走又一里路。那肯定会调整这个不义和不虔诚的陌生人。”		159:5.15 (1770.7) One of the apostles once asked: “Master, what should I do if a stranger forced me to carry his pack for a mile?” Jesus answered: “Do not sit down and sigh for relief while you berate the stranger under your breath. Righteousness comes not from such passive attitudes. If you can think of nothing more effectively positive to do, you can at least carry the pack a second mile. That will of a certainty challenge the unrighteous and ungodly stranger.”
159:5.16 (1770.8) 犹太人曾听过一个想要宽恕悔改罪人并试图忘掉他们罪行的神，不过直到耶稣到来之时，人们才听说一个去寻找迷失羔羊之神，他主动寻找罪人，并在他发现他们愿意返回父的家园时欢喜。耶稣甚至将这一在宗教上的积极注解扩展到他的祈祷文中。他也将消极的黄金法则转变成一种充满人性公正的积极告诫。		159:5.16 (1770.8) The Jews had heard of a God who would forgive repentant sinners and try to forget their misdeeds, but not until Jesus came, did men hear about a God who went in search of lost sheep, who took the initiative in looking for sinners, and who rejoiced when he found them willing to return to the Father’s house. This positive note in religion Jesus extended even to his prayers. And he converted the negative golden rule into a positive admonition of human fairness.
159:5.17 (1771.1) 耶稣在他的教导中可靠地避免了令人分心的细节。他避开了华丽的语言，并避免了文字游戏所带来的单纯意象。他习惯于将大的意义放到小的表达中。为了例证之目的，耶稣倒转了许多词语的当前意义，比如盐、酵母、捕鱼和小孩。他最为有效地采用了对照，将微小之物和局限之物相对比，诸如此类。他的设想是惊人的，比如“瞎子领瞎子。”但在他例示性教导中发现的最伟大力量，却是它的自然性。耶稣将宗教哲学从天上带到世上。他用一种新的洞见和一种新的深情赠与来描绘灵魂的基本需求。		159:5.17 (1771.1) In all his teaching Jesus unfailingly avoided distracting details. He shunned flowery language and avoided the mere poetic imagery of a play upon words. He habitually put large meanings into small expressions. For purposes of illustration Jesus reversed the current meanings of many terms, such as salt, leaven, fishing, and little children. He most effectively employed the antithesis, comparing the minute to the infinite and so on. His pictures were striking, such as, “The blind leading the blind.” But the greatest strength to be found in his illustrative teaching was its naturalness. Jesus brought the philosophy of religion from heaven down to earth. He portrayed the elemental needs of the soul with a new insight and a new bestowal of affection.
6. 回到玛加丹 ^top		6. The Return to Magadan ^top
159:6.1 (1771.2) 在德加波利斯四个周的使命是适度成功了。成百的灵魂被接纳进入王国，使徒和福音传道者们在没有耶稣直接亲自在场继续他们工作上拥有了一种宝贵的经历。		159:6.1 (1771.2) The mission of four weeks in the Decapolis was moderately successful. Hundreds of souls were received into the kingdom, and the apostles and evangelists had a valuable experience in carrying on their work without the inspiration of the immediate personal presence of Jesus.
159:6.2 (1771.3) 9月16日周五，整个工作团队经预先安排在玛加丹园聚集起来。在安息日，由一百多个信奉者组成的理事会议得以举行，有关扩展王国工作的未来计划在这次会议上被充分考虑了。大卫的信使们也在场，并就整个犹地亚、撒玛利亚、加利利和邻近地点的信奉者们的福祉做了汇报。		159:6.2 (1771.3) On Friday, September 16, the entire corps of workers assembled by prearrangement at Magadan Park. On the Sabbath day a council of more than one hundred believers was held at which the future plans for extending the work of the kingdom were fully considered. The messengers of David were present and made reports concerning the welfare of the believers throughout Judea, Samaria, Galilee, and adjoining districts.
159:6.3 (1771.4) 耶稣的追随者中很少有人在此时充分领会到信使团队服务的巨大价值。信使们不但在整个巴勒斯坦的信奉者们彼此之间以及与耶稣和使徒之间保持联系，而且他们也在这些黑暗日子里担当资金收集者，不仅用于耶稣和他同伴的生计，而且也用于十二使徒和十二福音传道者家人的支持。		159:6.3 (1771.4) Few of Jesus’ followers at this time fully appreciated the great value of the services of the messenger corps. Not only did the messengers keep the believers throughout Palestine in touch with each other and with Jesus and the apostles, but during these dark days they also served as collectors of funds, not only for the sustenance of Jesus and his associates, but also for the support of the families of the twelve apostles and the twelve evangelists.
159:6.4 (1771.5) 大约在这时，艾伯纳将他的运作基地从希伯仑搬到了伯利恒，后者也是大卫信使在犹地亚的总部。大卫在耶路撒冷和伯赛大之间保有一套隔夜中继信使服务。这些送信人每晚离开耶路撒冷，在叙加和锡索波利斯中继，到第二早早餐时间抵达伯赛大。		159:6.4 (1771.5) About this time Abner moved his base of operations from Hebron to Bethlehem, and this latter place was also the headquarters in Judea for David’s messengers. David maintained an overnight relay messenger service between Jerusalem and Bethsaida. These runners left Jerusalem each evening, relaying at Sychar and Scythopolis, arriving in Bethsaida by breakfast time the next morning.
159:6.5 (1771.6) 耶稣和他同伴们在准备开启他们代表王国工作的最后一个时期之前，此时准备好花一个周休息，这是他们最后一次休息，因为比利亚的使命发展成了一场充满布道和教导的活动，它一直往下延伸到他们抵达耶路撒冷之时，以及耶稣世上生涯结束情节的设定之时。		159:6.5 (1771.6) Jesus and his associates now prepared to take a week’s rest before they made ready to start upon the last epoch of their labors in behalf of the kingdom. This was their last rest, for the Perean mission developed into a campaign of preaching and teaching which extended right on down to the time of their arrival at Jerusalem and of the enactment of the closing episodes of Jesus’ earth career.