第166篇		Paper 166
对北比利亚的最后造访		Last Visit to Northern Perea
166:0.1 (1825.1) 从2月11日到20日，耶稣和十二人对北比利亚的所有城市和乡村做了造访，艾伯纳的同伴们和女人团队的成员正在那里工作。他们发现这些福音使者正在获得成功，耶稣也反复唤起他使徒们注意以下事实，即王国福音没有奇迹和奇观的伴随也能传播。		166:0.1 (1825.1) FROM February 11 to 20, Jesus and the twelve made a tour of all the cities and villages of northern Perea where the associates of Abner and the members of the women’s corps were working. They found these messengers of the gospel meeting with success, and Jesus repeatedly called the attention of his apostles to the fact that the gospel of the kingdom could spread without the accompaniment of miracles and wonders.
166:0.2 (1825.2) 在比利亚三个月的这整个使命，在十二使徒的微小帮助下成功进行了，从这一时期起，福音反映的耶稣之人格不如他的教导那样多。不过他的追随者们并没有长时间追随他的指导，因为在耶稣死去和复活之后，不久他们就偏离了他的教导，并开始围绕他神性兼人性人格的奇迹概念和荣耀化记忆构建早期教会。		166:0.2 (1825.2) This entire mission of three months in Perea was successfully carried on with little help from the twelve apostles, and the gospel from this time on reflected, not so much Jesus’ personality, as his teachings. But his followers did not long follow his instructions, for soon after Jesus’ death and resurrection they departed from his teachings and began to build the early church around the miraculous concepts and the glorified memories of his divine-human personality.
1. 拉迦巴的法利赛人 ^top		1. The Pharisees at Ragaba ^top
166:1.1 (1825.3) 在2月18日安息日，耶稣在拉迦巴，那里住着一个名叫纳撒尼尔的富有法利赛人；由于他同伴法利赛人中有许多人正跟随耶稣和十二人遍走城乡，他在这个安息日早上为他们所有人、为数大约二十人做了一顿早餐，并邀请耶稣做贵宾。		166:1.1 (1825.3) On Sabbath, February 18, Jesus was at Ragaba, where there lived a wealthy Pharisee named Nathaniel; and since quite a number of his fellow Pharisees were following Jesus and the twelve around the country, he made a breakfast on this Sabbath morning for all of them, about twenty in number, and invited Jesus as the guest of honor.
166:1.2 (1825.4) 到耶稣抵达这一早餐之时，大多数法利赛人和两三个律法师在一起，已经在那儿坐在桌边了。主立即就座于纳撒尼尔左侧，而没有去水盆洗手。许多法利赛人，尤其那些赞成耶稣教导的，知道他仅为了清洁目的才洗手，他憎恶这些纯仪式性的表演；因此他们对他直接来到桌边而没有洗两次手并不奇怪。不过纳撒尼尔却被主未能遵守法利赛人惯例的严格要求而震惊。耶稣也并未像法利赛人一样，在每道菜之后和餐食结束时洗手。		166:1.2 (1825.4) By the time Jesus arrived at this breakfast, most of the Pharisees, with two or three lawyers, were already there and seated at the table. The Master immediately took his seat at the left of Nathaniel without going to the water basins to wash his hands. Many of the Pharisees, especially those favorable to Jesus’ teachings, knew that he washed his hands only for purposes of cleanliness, that he abhorred these purely ceremonial performances; so they were not surprised at his coming directly to the table without having twice washed his hands. But Nathaniel was shocked by this failure of the Master to comply with the strict requirements of Pharisaic practice. Neither did Jesus wash his hands, as did the Pharisees, after each course of food nor at the end of the meal.
166:1.3 (1825.5) 在纳撒尼尔和他右边一个不友好的法利赛人窃窃私语之后，在坐在主对面的那些人挑眉瞥唇嘲笑之后，耶稣最终说道：“我原以为你邀请我到这家里来与你进餐，或许会问我关于神之王国新福音的宣扬；不过我察觉到，你带我到这儿来见证一场以自以为是的仪式奉献之展示。你现在已对我做完那一服务了；作为你这一场合的宾客，接下来你要什么给我赏光？”		166:1.3 (1825.5) After considerable whispering between Nathaniel and an unfriendly Pharisee on his right and after much lifting of eyebrows and sneering curling of lips by those who sat opposite the Master, Jesus finally said: “I had thought that you invited me to this house to break bread with you and perchance to inquire of me concerning the proclamation of the new gospel of the kingdom of God; but I perceive that you have brought me here to witness an exhibition of ceremonial devotion to your own self-righteousness. That service you have now done me; what next will you honor me with as your guest on this occasion?”
166:1.4 (1826.1) 当主这样说完，他们将目光投到了桌上并保持沉默。由于无人讲话，耶稣继续说道：“你们法利赛人中许多人作为朋友与我一起在这儿，有些甚至是我的门徒，不过大多数法利赛人却持续拒绝看到光并承认真理，甚至当福音工作怀着大能而被带到他们面前之时。你们是多么仔细地清洁杯子和盘子外面，而灵性食粮的器皿却肮脏污秽！你们确保向人们呈现一种虔诚和神圣的外表，不过你们的内在灵魂却充满了自以为是、贪婪、勒索和所有形式的灵性邪恶。你们领袖甚至胆敢密谋策划杀死人子。你们愚蠢之人难道不理解，天上之神不只看你们的外在炫耀和你们的虔诚职业，还要看灵魂的内在动机吗？不要以为给予施舍和付出什一税会洗净你们的不义，令你们清白站立在所有人的审判者面前。你们持续拒绝生命之光的人有祸了！你们在什一税上一丝不苟，在给予施舍上大肆招摇，不过你们却有意藐视神之探访，拒绝对他之慈爱的启示。尽管你们留意这些微小职责是可以的，不过你们却不应留下这些更重的要求未做。所有逃避公平、藐视仁慈和拒绝真理之人有祸了！所有那些轻视对父之启示，而却寻求犹太教会堂中首席并渴求市场中奉承称呼的人有祸了！”		166:1.4 (1826.1) When the Master had thus spoken, they cast their eyes upon the table and remained silent. And since no one spoke, Jesus continued: “Many of you Pharisees are here with me as friends, some are even my disciples, but the majority of the Pharisees are persistent in their refusal to see the light and acknowledge the truth, even when the work of the gospel is brought before them in great power. How carefully you cleanse the outside of the cups and the platters while the spiritual-food vessels are filthy and polluted! You make sure to present a pious and holy appearance to the people, but your inner souls are filled with self-righteousness, covetousness, extortion, and all manner of spiritual wickedness. Your leaders even dare to plot and plan the murder of the Son of Man. Do not you foolish men understand that the God of heaven looks at the inner motives of the soul as well as on your outer pretenses and your pious professions? Think not that the giving of alms and the paying of tithes will cleanse you from unrighteousness and enable you to stand clean in the presence of the Judge of all men. Woe upon you Pharisees who have persisted in rejecting the light of life! You are meticulous in tithing and ostentatious in almsgiving, but you knowingly spurn the visitation of God and reject the revelation of his love. Though it is all right for you to give attention to these minor duties, you should not have left these weightier requirements undone. Woe upon all who shun justice, spurn mercy, and reject truth! Woe upon all those who despise the revelation of the Father while they seek the chief seats in the synagogue and crave flattering salutations in the market places!”
166:1.5 (1826.2) 当耶稣想要起身离开时，一个在桌边的律法师向他致辞，说道：“不过，主啊，在你的一些陈述中，你也责备我们了。难道文士、法利赛人或是律法师没有一点好吗？”耶稣站着回答律法师：“你们像法利赛人一样，乐于在节期处于首位，乐于穿长袍，而你们却将难以忍受的重担放在人们肩上。而当人们灵魂在这些重担下蹒跚时，你们甚至连一根手指都不抬。你们乐于为你们先辈杀死的先知建造坟墓的人有祸了！当你们现在计划杀死那些今日前来行先知在他们日子所行之事 -- 即宣扬神之正义，启示天父仁慈的人，你们对你们先辈所行之事的赞成得以显明了。不过，所有世代之人都已过去了，先知和使徒的鲜血为这一不同情理、自以为是的世代所要求。你们这些将知识之钥从普通人身上拿走的律法师有祸了！你们自己拒绝进入真理之道，与此同时你们想要阻止所有其他寻求进入其中的人。不过你们无法就这样关闭天国的大门；我们对所有拥有信仰进入之人敞开了这些大门，这些仁慈的门户不会被虚假导师和假牧羊人的偏见和傲慢所关闭，他们像粉饰的坟墓，尽管它们外在看似美好，内在却充满死人骨头和所有形式的灵性不洁。”		166:1.5 (1826.2) When Jesus would have risen to depart, one of the lawyers who was at the table, addressing him, said: “But, Master, in some of your statements you reproach us also. Is there nothing good in the scribes, the Pharisees, or the lawyers?” And Jesus, standing, replied to the lawyer: “You, like the Pharisees, delight in the first places at the feasts and in wearing long robes while you put heavy burdens, grievous to be borne, on men’s shoulders. And when the souls of men stagger under these heavy burdens, you will not so much as lift with one of your fingers. Woe upon you who take your greatest delight in building tombs for the prophets your fathers killed! And that you consent to what your fathers did is made manifest when you now plan to kill those who come in this day doing what the prophets did in their day—proclaiming the righteousness of God and revealing the mercy of the heavenly Father. But of all the generations that are past, the blood of the prophets and the apostles shall be required of this perverse and self-righteous generation. Woe upon all of you lawyers who have taken away the key of knowledge from the common people! You yourselves refuse to enter into the way of truth, and at the same time you would hinder all others who seek to enter therein. But you cannot thus shut up the doors of the kingdom of heaven; these we have opened to all who have the faith to enter, and these portals of mercy shall not be closed by the prejudice and arrogance of false teachers and untrue shepherds who are like whited sepulchres which, while outwardly they appear beautiful, are inwardly full of dead men’s bones and all manner of spiritual uncleanness.”
166:1.6 (1826.3) 当耶稣在纳撒尼尔的桌边接触讲话，他没吃东西就走出了房子。在倾听这些话语的法利赛人中间，有些人成为他教导的信奉者，进入了王国，而更多数人则坚持黑暗之道，就越发下定决心要埋伏等候他，这样他们可以捕捉到他的一些话语，可被用来将他带到耶路撒冷的犹太教公会面前审判。		166:1.6 (1826.3) And when Jesus had finished speaking at Nathaniel’s table, he went out of the house without partaking of food. And of the Pharisees who heard these words, some became believers in his teaching and entered into the kingdom, but the larger number persisted in the way of darkness, becoming all the more determined to lie in wait for him that they might catch some of his words which could be used to bring him to trial and judgment before the Sanhedrin at Jerusalem.
166:1.7 (1827.1) 只有三件事情，法利赛人特别注意：		166:1.7 (1827.1) There were just three things to which the Pharisees paid particular attention:
166:1.8 (1827.2) 1. 严格的什一税做法。		166:1.8 (1827.2) 1. The practice of strict tithing.
166:1.9 (1827.3) 2. 对洁净律法的谨慎遵守。		166:1.9 (1827.3) 2. Scrupulous observance of the laws of purification.
166:1.10 (1827.4) 3. 避免与非法利赛人交往。		166:1.10 (1827.4) 3. Avoidance of association with all non-Pharisees.
166:1.11 (1827.5) 此时耶稣寻求暴露前两个做法的灵性无益，而他却保留了旨在斥责法利赛人拒绝与非法利赛人从事社会交往的评论，它们会用于他再次与这些人中许多进餐时的另一随后场合。		166:1.11 (1827.5) At this time Jesus sought to expose the spiritual barrenness of the first two practices, while he reserved his remarks designed to rebuke the Pharisees’ refusal to engage in social intercourse with non-Pharisees for another and subsequent occasion when he would again be dining with many of these same men.
2. 十个麻风病人 ^top		2. The Ten Lepers ^top
166:2.1 (1827.6) 第二天，耶稣与十二人一起去往靠近撒玛利亚边界的阿马苏斯，当他们接近城市时，他们遇到了一群逗留在该地附近的十个麻风病人。这群人中九个是犹太人，一个是撒玛利亚人。通常这些犹太人会避免与这一撒玛利亚人的所有交往或接触，不过他们共同的痛苦足以克服所有宗教偏见。他们听过关于耶稣的许多内容，以及他较早期的疗愈奇迹，而且由于七十人做了一个关于主与十二人出去进行这些旅程时宣布耶稣预计抵达时间的惯例。十个麻风病人已经知道他预计大约在此时在这附近出现；相应地，他们被布置在这个城市郊区，他们希望在这儿引起他的注意并寻求疗愈。当麻风病人看见耶稣靠近他们时，他们不敢去接近他，他们站得远远地并向他哭求：“主啊，怜悯我们吧，清除我们的痛苦吧。像您治愈其他人一样，治愈我们吧。”		166:2.1 (1827.6) The next day Jesus went with the twelve over to Amathus, near the border of Samaria, and as they approached the city, they encountered a group of ten lepers who sojourned near this place. Nine of this group were Jews, one a Samaritan. Ordinarily these Jews would have refrained from all association or contact with this Samaritan, but their common affliction was more than enough to overcome all religious prejudice. They had heard much of Jesus and his earlier miracles of healing, and since the seventy made a practice of announcing the time of Jesus’ expected arrival when the Master was out with the twelve on these tours, the ten lepers had been made aware that he was expected to appear in this vicinity at about this time; and they were, accordingly, posted here on the outskirts of the city where they hoped to attract his attention and ask for healing. When the lepers saw Jesus drawing near them, not daring to approach him, they stood afar off and cried to him: “Master, have mercy on us; cleanse us from our affliction. Heal us as you have healed others.”
166:2.2 (1827.7) 耶稣正向十二人解释，为何比利亚的外邦人和不那么正统的犹太人一起，比犹地亚更为正统和受传统束缚的犹太人更愿意相信七十人所宣扬的福音。他唤起他们注意以下事实，即他们的讯息同样更易被加利利人、甚至被撒玛利亚人所接受。不过十二使徒还很难愿意对长期受轻视的撒玛利亚人怀有好感。		166:2.2 (1827.7) Jesus had just been explaining to the twelve why the gentiles of Perea, together with the less orthodox Jews, were more willing to believe the gospel preached by the seventy than were the more orthodox and tradition-bound Jews of Judea. He had called their attention to the fact that their message had likewise been more readily received by the Galileans, and even by the Samaritans. But the twelve apostles were hardly yet willing to entertain kind feelings for the long-despised Samaritans.
166:2.3 (1827.8) 相应地，当奋锐党人西蒙观察到麻风病人中间的撒玛利亚人时，他试图诱使主继续进城，甚至毫不停顿以免与他们互致问候。耶稣对西蒙说：“不过，倘若撒玛利亚人像犹太人一样爱神会怎样呢？难道我们应当评判我们的同伴吗？谁能断定？如果我们令这十个人复原，或许撒玛利亚人会证明比犹太人更为感激呢。西蒙，你对你的观点感觉确定吗？”西蒙快速回答，“若您清洁了他们，您很快就会发现。”耶稣回答：“那就这样，西蒙，你很快就会知道关于人类感激和神之慈爱怜悯的真相。”		166:2.3 (1827.8) Accordingly, when Simon Zelotes observed the Samaritan among the lepers, he sought to induce the Master to pass on into the city without even hesitating to exchange greetings with them. Said Jesus to Simon: “But what if the Samaritan loves God as well as the Jews? Should we sit in judgment on our fellow men? Who can tell? if we make these ten men whole, perhaps the Samaritan will prove more grateful even than the Jews. Do you feel certain about your opinions, Simon?” And Simon quickly replied, “If you cleanse them, you will soon find out.” And Jesus replied: “So shall it be, Simon, and you will soon know the truth regarding the gratitude of men and the loving mercy of God.”
166:2.4 (1827.9) 耶稣走近麻风病人们，说道：“如果你们想要被复原，那就按摩西律法要求，立即去祭司们那里展示你们自身。”当他们前往时，他们被复原了。不过当撒玛利亚人看到他被治愈了，他转回来去寻找耶稣，开始大声赞美神。当他找到主，他跪在他脚前感谢他的清洁。其他九人、即犹太人也发现他们的治愈，尽管他们也对他们的清洁感激，他们继续前往向祭司们展现自身。		166:2.4 (1827.9) Jesus, going near the lepers, said: “If you would be made whole, go forthwith and show yourselves to the priests as required by the law of Moses.” And as they went, they were made whole. But when the Samaritan saw that he was being healed, he turned back and, going in quest of Jesus, began to glorify God with a loud voice. And when he had found the Master, he fell on his knees at his feet and gave thanks for his cleansing. The nine others, the Jews, had also discovered their healing, and while they also were grateful for their cleansing, they continued on their way to show themselves to the priests.
166:2.5 (1828.1) 当撒玛利亚人依然跪在耶稣脚前，主环视十二人，尤其是奋锐党人西蒙，说道：“不是十个人被清洁了吗？那么另外九个犹太人在哪里？只有一个人，这个异族人，回来赞美神。”之后他对撒玛利亚人说，“起来走你的路吧，你的信仰令你复原了。”		166:2.5 (1828.1) As the Samaritan remained kneeling at Jesus’ feet, the Master, looking about at the twelve, especially at Simon Zelotes, said: “Were not ten cleansed? Where, then, are the other nine, the Jews? Only one, this alien, has returned to give glory to God.” And then he said to the Samaritan, “Arise and go your way; your faith has made you whole.”
166:2.6 (1828.2) 当这个陌生人离开时，耶稣再次看向他的使徒们，使徒们都看向耶稣，除了奋锐党的西蒙，他的目光是低垂的。十二人没说一句话，耶稣也没讲话，他也没必要说了。		166:2.6 (1828.2) Jesus looked again at his apostles as the stranger departed. And the apostles all looked at Jesus, save Simon Zelotes, whose eyes were downcast. The twelve said not a word. Neither did Jesus speak; it was not necessary that he should.
166:2.7 (1828.3) 尽管所有这十人都真的相信他们患了麻风病，不过只有四人因此痛苦。其余六人是被治愈了一种皮肤疾病，它被误当作麻风病。不过撒玛利亚人真的患了麻风病。		166:2.7 (1828.3) Though all ten of these men really believed they had leprosy, only four were thus afflicted. The other six were cured of a skin disease which had been mistaken for leprosy. But the Samaritan really had leprosy.
166:2.8 (1828.4) 耶稣嘱咐十二人，不要说任何关于麻风病人清洁的内容，当他们继续走入阿马苏斯，他评论道：“你们看到，家中的孩子，即便当他们不顺从他们父的意志，何以将他们的赐福当成理所当然之事。他们以为当父赠与他们疗愈时，若他们忽略感恩，它是一件小事。不过当陌生人接受家主的赠与时，他们则充满惊奇，受迫去感恩，以酬谢赠与到他们身上的美好之事。”使徒们还是未说任何话回应主的话语。		166:2.8 (1828.4) Jesus enjoined the twelve to say nothing about the cleansing of the lepers, and as they went on into Amathus, he remarked: “You see how it is that the children of the house, even when they are insubordinate to their Father’s will, take their blessings for granted. They think it a small matter if they neglect to give thanks when the Father bestows healing upon them, but the strangers, when they receive gifts from the head of the house, are filled with wonder and are constrained to give thanks in recognition of the good things bestowed upon them.” And still the apostles said nothing in reply to the Master’s words.
3. 在格拉撒布道 ^top		3. The Sermon at Gerasa ^top
166:3.1 (1828.5) 当耶稣和十二人造访格拉撒的王国使者时，一个相信他的法利赛人问了这个问题：“主啊，将会有很少人，还是很多人真正被拯救？”耶稣回答说：		166:3.1 (1828.5) As Jesus and the twelve visited with the messengers of the kingdom at Gerasa, one of the Pharisees who believed in him asked this question: “Lord, will there be few or many really saved?” And Jesus, answering, said:
166:3.2 (1828.6) “你们被教导，只有亚伯拉罕的子孙才会被拯救；只有被收养的外邦人才指望救赎。你们有些人推理，由于经文记载，只有走出埃及的所有民众中间的迦勒和约书亚活着进入应许之地，只有那些寻求天国的人中的相对少数会找到去那儿的入口。		166:3.2 (1828.6) “You have been taught that only the children of Abraham will be saved; that only the gentiles of adoption can hope for salvation. Some of you have reasoned that, since the Scriptures record that only Caleb and Joshua from among all the hosts that went out of Egypt lived to enter the promised land, only a comparatively few of those who seek the kingdom of heaven shall find entrance thereto.
166:3.3 (1828.7) “你们中间还有另一句格言，这句包含了许多真理：通向永生的道路是笔直而又狭窄的，通向那路的门户同样是狭窄的，因此，在那些寻求救赎的人当中，没多少人能通过这个门户找到入口。你们还有一个教导，通向毁灭之路是宽阔的，去那的入口是宽广的，有许多人选择走这条路。这一格言不是没有其意义。不过我宣布，救赎首先是你个人选择的事。即使通向生命之道的门户是狭窄的，它也足够宽广，可以容许所有真诚寻求进入之人进入，因为我就是那门户。对任何凭借信仰寻求通过子找到父的宇宙子民，子绝不会拒绝进入。		166:3.3 (1828.7) “You also have another saying among you, and one that contains much truth: That the way which leads to eternal life is straight and narrow, that the door which leads thereto is likewise narrow so that, of those who seek salvation, few can find entrance through this door. You also have a teaching that the way which leads to destruction is broad, that the entrance thereto is wide, and that there are many who choose to go this way. And this proverb is not without its meaning. But I declare that salvation is first a matter of your personal choosing. Even if the door to the way of life is narrow, it is wide enough to admit all who sincerely seek to enter, for I am that door. And the Son will never refuse entrance to any child of the universe who, by faith, seeks to find the Father through the Son.
166:3.4 (1829.1) “不过，对于所有想要推迟进入王国同时继续追求不成熟之快乐，并放纵自私之满足的人，危险在此：由于拒绝进入作为一种灵性体验的王国，他们或许随后会在更好道路之荣光在即将到来时代予以揭示时寻求进入。因此，当那些在我以人性之形前来时藐视王国之人，寻求当它以神性予以揭示时寻求找到入口，那么我会对所有这类自私之人说：我不知你们来自哪里，你们本有机会为这一天界公民身份做好准备，不过你们拒绝了所有这种仁慈的提供；在门户敞开时，你们拒绝了所有的邀请。此时对于你们所有拒绝了救赎之人，门户是关闭的。对于那些想要为了自私之荣光而进入王国之人，这一门户不会开放。救赎不会针对那些不愿付出全心献身于履行我父意志之人。当在属灵和灵魂上，你们背弃了父的王国，而以身心方式站在这门户之前一边敲击，一边说，‘上主向我们敞开吧；我们也想要在王国中为大’是无用的。那时我会宣称，你们不属于我的羊圈。我不会接受你们进入那些为信仰而奋斗并赢得在世上王国无私服务之报偿的人中间。当你们说，‘难道我们没有与你一起吃喝过，难道你没有在我们街上教导过吗？’那时我将再次宣称，你们是灵性陌生人；我们并非是父在世上仁慈侍奉中的同伴仆人；我不认识你们；那时全地的审判者会对你们说：‘离开我们，你们所有以罪孽之行为乐的人。’		166:3.4 (1829.1) “But herein is the danger to all who would postpone their entrance into the kingdom while they continue to pursue the pleasures of immaturity and indulge the satisfactions of selfishness: Having refused to enter the kingdom as a spiritual experience, they may subsequently seek entrance thereto when the glory of the better way becomes revealed in the age to come. And when, therefore, those who spurned the kingdom when I came in the likeness of humanity seek to find an entrance when it is revealed in the likeness of divinity, then will I say to all such selfish ones: I know not whence you are. You had your chance to prepare for this heavenly citizenship, but you refused all such proffers of mercy; you rejected all invitations to come while the door was open. Now, to you who have refused salvation, the door is shut. This door is not open to those who would enter the kingdom for selfish glory. Salvation is not for those who are unwilling to pay the price of wholehearted dedication to doing my Father’s will. When in spirit and soul you have turned your backs upon the Father’s kingdom, it is useless in mind and body to stand before this door and knock, saying, ‘Lord, open to us; we would also be great in the kingdom.’ Then will I declare that you are not of my fold. I will not receive you to be among those who have fought the good fight of faith and won the reward of unselfish service in the kingdom on earth. And when you say, ‘Did we not eat and drink with you, and did you not teach in our streets?’ then shall I again declare that you are spiritual strangers; that we were not fellow servants in the Father’s ministry of mercy on earth; that I do not know you; and then shall the Judge of all the earth say to you: ‘Depart from us, all you who have taken delight in the works of iniquity.’
166:3.5 (1829.2) “不过，不要害怕；每个真诚渴望通过进入神之王国找到永生者，必定会找到这种永久的救赎。不过你们拒绝这一救赎之人，终有一日会看到亚伯拉罕后裔中的先知与外邦民族中的信奉者们一起，在这个被荣耀的王国中坐下，分享生命之粮，并共饮生命之水。以灵性权能方式并凭借鲜活信仰的持久攻击这样获得王国之人将会来自南北东西。看哪，许多在前的将要在后，许多在后的将要多次在前。”		166:3.5 (1829.2) “But fear not; every one who sincerely desires to find eternal life by entrance into the kingdom of God shall certainly find such everlasting salvation. But you who refuse this salvation will some day see the prophets of the seed of Abraham sit down with the believers of the gentile nations in this glorified kingdom to partake of the bread of life and to refresh themselves with the water thereof. And they who shall thus take the kingdom in spiritual power and by the persistent assaults of living faith will come from the north and the south and from the east and the west. And, behold, many who are first will be last, and those who are last will many times be first.”
166:3.6 (1829.3) 这的确是旧有而又令人熟悉的笔直而又狭窄之路这句格言的新奇版本。		166:3.6 (1829.3) This was indeed a new and strange version of the old and familiar proverb of the straight and narrow way.
166:3.7 (1829.4) 使徒们和门徒们慢慢了解了耶稣早期宣称的意涵：“除非你再生，生于灵，否则你无法进入神之王国。”尽管如此。对于所有心灵诚实和信仰真诚之人，以下仍是永恒真实的：“看哪，我站在人的心门叩门，若有人对我敞开，我就进来与他同饮，喂他以生命之粮；我们在属灵和一图上必是一体的，我们也必在寻求天堂之父的长久而又富有成效的服务中成为兄弟。”因此，有多少人被救，完全取决于有多少人注意到这一邀请：“我就是门，我是崭新鲜活之道路，无论谁愿意，都可进入去开始对永生的无尽真理探求。”		166:3.7 (1829.4) Slowly the apostles and many of the disciples were learning the meaning of Jesus’ early declaration: “Unless you are born again, born of the spirit, you cannot enter the kingdom of God.” Nevertheless, to all who are honest of heart and sincere in faith, it remains eternally true: “Behold, I stand at the doors of men’s hearts and knock, and if any man will open to me, I will come in and sup with him and will feed him with the bread of life; we shall be one in spirit and purpose, and so shall we ever be brethren in the long and fruitful service of the search for the Paradise Father.” And so, whether few or many are to be saved altogether depends on whether few or many will heed the invitation: “I am the door, I am the new and living way, and whosoever wills may enter to embark upon the endless truth-search for eternal life.”
166:3.8 (1829.5) 就他关于为了突破所有物质性阻力之目的，以及为了克服每个恰巧立于把握作为解脱的神之子民的属灵新生命之至关重要灵性价值道路上的世间障碍，而使用灵性力的必要性的教导而论，甚至使徒们也无法全然理解。		166:3.8 (1829.5) Even the apostles were unable fully to comprehend his teaching as to the necessity for using spiritual force for the purpose of breaking through all material resistance and for surmounting every earthly obstacle which might chance to stand in the way of grasping the all-important spiritual values of the new life in the spirit as the liberated sons of God.
4. 关于意外的教导 ^top		4. Teaching About Accidents ^top
166:4.1 (1830.1) 尽管大多巴勒斯坦人一天只吃两餐，不过当耶稣和使徒们出行时，在中午停下来休息吃点心却是惯例。正是在去往费拉德菲亚的路上正午这样一次停留中，多玛斯问耶稣：“主啊，当我们今早行进时，从听您的评论当中，我想要问询，灵性存有是否与物质世界奇怪非凡事件的产生有关，还想要进一步问一下，天使和其他属灵存有能否阻止意外。”		166:4.1 (1830.1) While most Palestinians ate only two meals a day, it was the custom of Jesus and the apostles, when on a journey, to pause at midday for rest and refreshment. And it was at such a noontide stop on the way to Philadelphia that Thomas asked Jesus: “Master, from hearing your remarks as we journeyed this morning, I would like to inquire whether spiritual beings are concerned in the production of strange and extraordinary events in the material world and, further, to ask whether the angels and other spirit beings are able to prevent accidents.”
166:4.2 (1830.2) 在回答多玛斯问询过程中，耶稣说道：“我与你一起这么久了，而你还继续问我这类问题？你难道未能观察到人子如何作为你们意愿而生活，并持续拒绝采用天界之力用于他个人生计吗？我们难道不都凭借所有人生存所藉的同样方式而生活吗？除了对父的启示和对他受苦子民的偶尔疗愈之外，你们有看到灵性世界的力量在这一世界的物质生活中有所显现吗？		166:4.2 (1830.2) In answer to Thomas’s inquiry, Jesus said: “Have I been so long with you, and yet you continue to ask me such questions? Have you failed to observe how the Son of Man lives as one with you and consistently refuses to employ the forces of heaven for his personal sustenance? Do we not all live by the same means whereby all men exist? Do you see the power of the spiritual world manifested in the material life of this world, save for the revelation of the Father and the sometime healing of his afflicted children?
166:4.3 (1830.3) “长久以来，你们先辈相信繁荣是神之认可的标志；逆境则是神之不悦的证据。我宣称，这些信念是迷信。难道你们没观察到，远大数目的穷人欢喜地接受了福音并立即进入王国了吗？若财富证明神之偏爱，那为何富人那么多次拒绝相信这一来自天上的福音呢？		166:4.3 (1830.3) “All too long have your fathers believed that prosperity was the token of divine approval; that adversity was the proof of God’s displeasure. I declare that such beliefs are superstitions. Do you not observe that far greater numbers of the poor joyfully receive the gospel and immediately enter the kingdom? If riches evidence divine favor, why do the rich so many times refuse to believe this good news from heaven?
166:4.4 (1830.4) “父让他的雨既降给义人，也降给不义之人；阳光同样既照向义人，也照向不义之人。你们了解彼拉多这样那些加利利人的血与祭物掺杂，不过我要告诉你们，这些加利利人并非就因这些发生在他们身上，就比他们所有同伴是更有罪的人。你们也知道关于西罗亚塔倒塌杀死的十八人。不要以为这些由此被毁的人们是比他们耶路撒冷所有兄弟更大的罪犯。这些人只是一场时间意外的无辜受害者。		166:4.4 (1830.4) “The Father causes his rain to fall on the just and the unjust; the sun likewise shines on the righteous and the unrighteous. You know about those Galileans whose blood Pilate mingled with the sacrifices, but I tell you these Galileans were not in any manner sinners above all their fellows just because this happened to them. You also know about the eighteen men upon whom the tower of Siloam fell, killing them. Think not that these men who were thus destroyed were offenders above all their brethren in Jerusalem. These folks were simply innocent victims of one of the accidents of time.
166:4.5 (1830.5) “在你们一生中可能会发生三类事件：		166:4.5 (1830.5) “There are three groups of events which may occur in your lives:
166:4.6 (1830.6) “1．你们可能在那些正常事件中共享的，它们是你们和你们同伴在地球表面所过生活的一部分。		166:4.6 (1830.6) “1. You may share in those normal happenings which are a part of the life you and your fellows live on the face of the earth.
166:4.7 (1830.7) “2．你们可能碰巧成为一场自然意外、一场人类不幸的受害者，要清楚知道，这类事件绝不是预先安排的，或是由该域灵性力以其他方式产生的。		166:4.7 (1830.7) “2. You may chance to fall victim to one of the accidents of nature, one of the mischances of men, knowing full well that such occurrences are in no way prearranged or otherwise produced by the spiritual forces of the realm.
166:4.8 (1830.8) “3．你们可能收获你们遵从管理世界的自然律法之直接努力的成果。		166:4.8 (1830.8) “3. You may reap the harvest of your direct efforts to comply with the natural laws governing the world.
166:4.9 (1830.9) “有某个人在他院子里种了一棵无花果树，当他多次寻求树上的果实，却没发现一个时，他将园丁们叫到他面前，说道：‘这三季我来这里寻找这颗无花果树上的果实，却没找到一个。砍倒这棵不结果的树吧，为何它应占地呢？’不过主管园丁回答他主人：‘再留它一年吧，这样我可以在它周围挖土施肥，之后，第二年若它不结果实，它就必被砍倒。’当他们这样遵从了结果的律法时，由于果树活得很好，他们得到了丰产的回报。		166:4.9 (1830.9) “There was a certain man who planted a fig tree in his yard, and when he had many times sought fruit thereon and found none, he called the vinedressers before him and said: ‘Here have I come these three seasons looking for fruit on this fig tree and have found none. Cut down this barren tree; why should it encumber the ground?’ But the head gardener answered his master: ‘Let it alone for one more year so that I may dig around it and put on fertilizer, and then, next year, if it bears no fruit, it shall be cut down.’ And when they had thus complied with the laws of fruitfulness, since the tree was living and good, they were rewarded with an abundant yield.
166:4.10 (1831.1) “就疾病和健康而论，你们应该知道，这些身体状态是物质性原因的结果，健康并非上天之微笑，痛苦也并非神之皱眉。		166:4.10 (1831.1) “In the matter of sickness and health, you should know that these bodily states are the result of material causes; health is not the smile of heaven, neither is affliction the frown of God.
166:4.11 (1831.2) “父的人类子女也应有接受物质性祝福的同等能力；因此他毫无歧视地将物质性事物赠与人类子女。当涉及灵性天赋的赠与，父则受限于人类接受这些神性禀赋之能力。尽管父一视同仁，不过他在灵性天赋的赠与上却受限于人的信仰和他始终遵守父之意志的意愿。”		166:4.11 (1831.2) “The Father’s human children have equal capacity for the reception of material blessings; therefore does he bestow things physical upon the children of men without discrimination. When it comes to the bestowal of spiritual gifts, the Father is limited by man’s capacity for receiving these divine endowments. Although the Father is no respecter of persons, in the bestowal of spiritual gifts he is limited by man’s faith and by his willingness always to abide by the Father’s will.”
166:4.12 (1831.3) 当他们继续向费拉德菲亚前行时，耶稣继续教导他们，并回答他们与意外、疾病和奇迹相关的问题。不过他们未能完全理解这一指导。一小时的教导无法完全改变一生的信念，因此耶稣发现有必要重复他的讯息，反复讲述他希望他们理解的内容；即便那时，他们也未能把握他世上使命的意义，只是他死亡和复活之后。		166:4.12 (1831.3) As they journeyed on toward Philadelphia, Jesus continued to teach them and to answer their questions having to do with accidents, sickness, and miracles, but they were not able fully to comprehend this instruction. One hour of teaching will not wholly change the beliefs of a lifetime, and so Jesus found it necessary to reiterate his message, to tell again and again that which he wished them to understand; and even then they failed to grasp the meaning of his earth mission until after his death and resurrection.
5. 费拉德菲亚的会众 ^top		5. The Congregation at Philadelphia ^top
166:5.1 (1831.4) 耶稣和十二人要去造访艾伯纳和他的同伴们，他们正在费拉德菲亚布道和教导。在比利亚的所有城市中，费拉德菲亚有最大的犹太人和外邦人、富人和穷人、有学问者和没学问者的群体，接纳了七十人的教导，藉此进入天国。费拉德菲亚的犹太教会堂从未服从耶路撒冷犹太教公会的监管，因此从未对耶稣和他同伴们的教导关闭。就在此时，艾伯纳一日三次在费拉德菲亚的犹太教会堂教导。		166:5.1 (1831.4) Jesus and the twelve were on their way to visit Abner and his associates, who were preaching and teaching in Philadelphia. Of all the cities of Perea, in Philadelphia the largest group of Jews and gentiles, rich and poor, learned and unlearned, embraced the teachings of the seventy, thereby entering into the kingdom of heaven. The synagogue of Philadelphia had never been subject to the supervision of the Sanhedrin at Jerusalem and therefore had never been closed to the teachings of Jesus and his associates. At this very time, Abner was teaching three times a day in the Philadelphia synagogue.
166:5.2 (1831.5) 正是这个犹太教会堂，后来变成了一个基督教会，是将福音通过这些地区传向东方的传教士总部。它长久以来是主的教导的一个大本营，并作为一个基督教学习中心，在这一地区屹立了几个世纪。		166:5.2 (1831.5) This very synagogue later on became a Christian church and was the missionary headquarters for the promulgation of the gospel through the regions to the east. It was long a stronghold of the Master’s teachings and stood alone in this region as a center of Christian learning for centuries.
166:5.3 (1831.6) 耶路撒冷的犹太人总是与费拉德菲亚的犹太人有麻烦。在耶稣死亡和复活之后，耶路撒冷教会，主的兄弟詹姆斯是其头领，开始与费拉德菲亚的信奉者会众有了严重的难题。艾伯纳成了费拉德菲亚教会的头领，并继续如此直至他去世。与耶路撒冷的这一疏远，解释了为何未在《新约》福音记载中听说过艾伯纳与他工作的任何内容。耶路撒冷和费拉德菲亚的这一不和，持续贯穿了詹姆斯和艾伯纳的一生，并在耶路撒冷毁灭后继续了一段时间。费拉德菲亚真正是东南向早期教会的总部，正如安提阿是西北向的总部一样。		166:5.3 (1831.6) The Jews at Jerusalem had always had trouble with the Jews of Philadelphia. And after the death and resurrection of Jesus the Jerusalem church, of which James the Lord’s brother was head, began to have serious difficulties with the Philadelphia congregation of believers. Abner became the head of the Philadelphia church, continuing as such until his death. And this estrangement with Jerusalem explains why nothing is heard of Abner and his work in the Gospel records of the New Testament. This feud between Jerusalem and Philadelphia lasted throughout the lifetimes of James and Abner and continued for some time after the destruction of Jerusalem. Philadelphia was really the headquarters of the early church in the south and east as Antioch was in the north and west.
166:5.4 (1831.7) 艾伯纳与早期基督教会所有领导者意见相左，是种明显的不幸。他与彼得和詹姆斯（耶稣的兄弟）在耶路撒冷教会的行政和管理问题上闹翻了；他与保罗在哲学和神学的差异上分道扬镳。艾伯纳在他的哲学上更为巴比伦式，而非希腊式，他顽强抵抗了保罗试图重造耶稣教导、以便呈现更少有异议内容的所有尝试，它们起初针对犹太人，后来针对信奉密教的希腊罗马人。		166:5.4 (1831.7) It was the apparent misfortune of Abner to be at variance with all of the leaders of the early Christian church. He fell out with Peter and James (Jesus’ brother) over questions of administration and the jurisdiction of the Jerusalem church; he parted company with Paul over differences of philosophy and theology. Abner was more Babylonian than Hellenic in his philosophy, and he stubbornly resisted all attempts of Paul to remake the teachings of Jesus so as to present less that was objectionable, first to the Jews, then to the Greco-Roman believers in the mysteries.
166:5.5 (1832.1) 就这样，艾伯纳被迫过一种与世隔绝的生活。他是一个在耶路撒冷没有地位的教会头领。他曾敢于公然反抗主的兄弟詹姆斯，后者随后获得彼得的支持。这种行为将他与他的所有先前同伴有效分离开来。之后他敢于反抗保罗。尽管他在保罗执行对外邦人的使命上完全同情他，尽管他支持保罗与耶路撒冷教会的争论，但他却极其反对保罗选定的宣扬耶稣教导之版本。在艾伯纳的晚年，他谴责保罗为“永活之神圣子、拿撒勒的耶稣之生平教导的聪明腐蚀者。”		166:5.5 (1832.1) Thus was Abner compelled to live a life of isolation. He was head of a church which was without standing at Jerusalem. He had dared to defy James the Lord’s brother, who was subsequently supported by Peter. Such conduct effectively separated him from all his former associates. Then he dared to withstand Paul. Although he was wholly sympathetic with Paul in his mission to the gentiles, and though he supported him in his contentions with the church at Jerusalem, he bitterly opposed the version of Jesus’ teachings which Paul elected to preach. In his last years Abner denounced Paul as the “clever corrupter of the life teachings of Jesus of Nazareth, the Son of the living God.”
166:5.6 (1832.2) 在艾伯纳晚年期间以及之后一段时间，费拉德菲亚的信奉者们比世上任何其他群体更为严格地持守耶稣的宗教，正如他所活过和教导过的那样。		166:5.6 (1832.2) During the later years of Abner and for some time thereafter, the believers at Philadelphia held more strictly to the religion of Jesus, as he lived and taught, than any other group on earth.
166:5.7 (1832.3) 艾伯纳活到89岁，于公元74年11月21日死于费拉德菲亚。他至死都是天国福音的一个忠实信奉者和导师。		166:5.7 (1832.3) Abner lived to be 89 years old, dying at Philadelphia on the 21st day of November, a.d. 74. And to the very end he was a faithful believer in, and teacher of, the gospel of the heavenly kingdom.