安息日下午 4月11日
Memory Text:
“凡自高的，必降为卑；自卑的，必升为高。”（路加福音 14:11，和合本
“For whosoever exalteth himself shall be abased; and he that humbleth himself shall be exalted.” KJV — Luke 14:11
“我们必须远离一切助长骄傲和自满的事物；因此，我们应当警惕奉承和赞美。奉承是撒旦的伎俩。他不仅擅长奉承，也擅长控告和谴责。他企图以此败坏人的灵魂。那些赞美他人的人会被撒旦利用，成为他的爪牙。基督的仆人应当将每一句赞美之词都指向基督，远离自我。唯有基督当受尊崇。“愿一切的目光都归于那爱我们，用自己的血洗净我们罪的神，愿一切的赞美都从心中升起。（启示录 1:5）” COL 161.2
“骄傲和信心的软弱使许多人失去了上帝丰盛的祝福。许多人，除非在主面前谦卑己心，否则当他们听到‘新郎来了’的呼喊时，必会感到惊讶和失望。”（马太福音 25:6）他们拥有真理的理论，但他们的灯里却没有油。我们此时的信心绝不能止步于对第三位天使信息的认同或相信。我们必须拥有基督恩典的油，这油能点燃灯，使生命的光照亮黑暗中的人。”（CH 128.3）
“We need to shun everything that would encourage pride and self-sufficiency; therefore we should beware of giving or receiving flattery or praise. It is Satan’s work to flatter. He deals in flattery as well as in accusing and condemnation. Thus he seeks to work the ruin of the soul. Those who give praise to men are used by Satan as his agents. Let the workers for Christ direct every word of praise away from themselves. Let self be put out of sight. Christ alone is to be exalted. “Unto Him that loved us, and washed us from our sins in His own blood,” let every eye be directed, and praise from every heart ascend. (Revelation 1:5.)” COL 161.2
“Pride and weakness of faith are depriving many of the rich blessings of God. There are many who, unless they humble their hearts before the Lord, will be surprised and disappointed when the cry is heard, “Behold, the Bridegroom cometh.” Matthew 25:6. They have the theory of the truth, but they have no oil in their vessels with their lamps. Our faith at this time must not stop with an assent to, or belief in, the theory of the third angel’s message. We must have the oil of the grace of Christ that will feed the lamp and cause the light of life to shine forth, showing the way to those who are in darkness.” CH 128.3
4月12日，星期日
骄傲的魔爪
阅读约翰一书2:15-17。这段经文教导你关于骄傲和爱世界的主要三点是什么？
Read 1 John 2:15–17. What three main points does this passage teach you about pride and loving the world?
基督警告我们不要骄傲自满，却没有否定人生的恩典和自然之美。他指着野地里的花朵，指着纯洁绽放的百合花，说：“就是所罗门极荣华的时候，他所穿戴的，还不如这花一朵呢。”（马太福音 6:29）基督借着自然万物，阐明了天国所珍视的美——谦逊的恩典、朴素的品格、纯洁的容颜和得体的举止，这些都能使我们的装束蒙祂悦纳。祂吩咐我们穿在灵魂上，这才是最美的衣裳。没有任何外在的装饰能与那“温柔安静的灵”相比，因为在祂眼中，这灵是“极其宝贵的”。（彼得前书 3:4）……CT 303.3
芥菜种的比喻不仅象征着基督国度的成长，而且在国度成长的每一个阶段，比喻中所描绘的经历都会重现。上帝为每一代的教会都预备了特殊的真理和特殊的工作。这真理对世上精明世故之人是隐藏的，却向谦卑如孩童之心的人显明。这真理呼召人自我牺牲，需要经历争战，也需要赢得胜利。起初，它的拥护者寥寥无几。他们遭到世上显贵和顺应世俗的教会的反对和轻视。看看施洗约翰，基督的先驱，他孤身一人斥责犹太民族的骄傲和形式主义。看看最早将福音传到欧洲的人。保罗和西拉，这两个帐篷匠，与同伴们从特罗亚乘船前往腓立比时，他们的使命看起来多么渺茫，多么绝望。看看“年迈的保罗”，身负锁链，在凯撒的堡垒中传讲基督。看看那些小小的社群。奴隶和农民与罗马帝国的异教信仰发生冲突。看看马丁·路德如何对抗那强大的教会——这教会堪称世界智慧的杰作。看看他如何坚守上帝的圣言，对抗皇帝和教皇，宣告：“我在此表明我的立场；我别无选择。愿上帝帮助我。”看看约翰·卫斯理如何在形式主义、感官主义和不信之中宣讲基督和祂的公义。看看他如何背负异教世界的苦难，恳求获得将基督爱的福音带给他们的特权。听听教会的回应：“坐下吧，年轻人。当上帝想要感化异教徒时，祂无需你我的帮助就能做到。” COL 78.2
“Christ has warned us against the pride of life, but not against its grace and natural beauty. He pointed to the flowers of the field, to the lily unfolding in its purity, and said, “Even Solomon in all his glory was not arrayed like one of these.” Matthew 6:29. Thus by the things of nature, Christ illustrates the beauty that heaven values, the modest grace, the simplicity, the purity, the appropriateness, that would make our attire pleasing to Him. The most beautiful dress He bids us wear upon the soul. No outward adorning can compare in value or loveliness with that “meek and quiet spirit” which in His sight is “of great price.” 1 Peter 3:4....” CT 303.3
“Not only is the growth of Christ's kingdom illustrated by the parable of the mustard seed, but in every stage of its growth the experience represented in the parable is repeated. For His church in every generation God has a special truth and a special work. The truth that is hid from the worldly wise and prudent is revealed to the child-like and humble. It calls for self-sacrifice. It has battles to fight and victories to win. At the outset its advocates are few. By the great men of the world and by a world-conforming church, they are opposed and despised. See John the Baptist, the forerunner of Christ, standing alone to rebuke the pride and formalism of the Jewish nation. See the first bearers of the gospel into Europe. How obscure, how hopeless, seemed the mission of Paul and Silas, the two tentmakers, as they with their companions took ship at Troas for Philippi. See “Paul the aged,” in chains, preaching Christ in the stronghold of the Caesars. See the little communities of slaves and peasants in conflict with the heathenism of imperial Rome. See Martin Luther withstanding that mighty church which is the masterpiece of the world's wisdom. See him holding fast God's word against emperor and pope, declaring, “Here I take my stand; I can not do otherwise. God be my help.” See John Wesley preaching Christ and His righteousness in the midst of formalism, sensualism, and infidelity. See one burdened with the woes of the heathen world, pleading for the privilege of carrying to them Christ's message of love. Hear the response of ecclesiasticism: ‘Sit down, young man. When God wants to convert the heathen, He will do it without your help or mine.’” COL 78.2
4月13日，星期一
认识你自己
阅读路加福音18:9-14。你对这两个人有什么看法？耶稣是怎么想的？这对我们所有人来说有什么重要的教训？
Read Luke 18:9–14. What do you think of these two men? What did Jesus think? What important lesson is here for us all?
“法利赛人上圣殿敬拜，并非因为他觉得自己是需要赦免的罪人，而是因为他自认为义人，希望赢得称赞。他视自己的敬拜为一种功德，能使自己蒙神悦纳，同时也能使人对他虔诚的印象极佳。他希望借此同时获得神和人的喜爱。他的敬拜是出于私利。”（COL 150.1）
“他满心自夸。他的一言一行都体现着自夸。他刻意与他人保持距离，仿佛在说：‘不要靠近我，因为我比你圣洁’（以赛亚书 65:5），他独自站立，独自祷告。他完全自满，认为上帝和世人也同样对他抱有同样的自满之心。”（COL 150.2）
“凡自以为义的人，必轻视他人。法利赛人既以他人为标准评判自己，也以自己为标准评判他人。他的义是靠他人的义来衡量的，他人越是邪恶，他就越显得义。他的自以为义导致控告他人。他谴责“他人”违背上帝的律法。如此，他便显露出撒但的灵，就是控告弟兄的。带着这种灵，他不可能与上帝相交。他回家时，失去了上帝的祝福。”（《哥林多前书》151.2）
这位税吏与其他信徒一同前往圣殿，但他很快便与他们分开，因为他觉得自己不配与他们一同敬拜。他远远地站着，‘连抬头望天也不敢，只是捶胸顿足’，心中充满痛苦和自我厌恶。他觉得自己得罪了上帝，罪孽深重，污秽不堪。他甚至不指望周围的人会对他心生怜悯，因为他们都鄙视他。他知道自己没有任何功德可以向上帝申明，于是他彻底绝望地呼喊道：“上帝啊，可怜我这个罪人！”他没有与他人比较。他被罪恶感彻底淹没，仿佛独自一人站在上帝面前。他唯一的愿望是得到赦免与平安，他唯一的祈求是上帝的怜悯。他蒙受了祝福。“我告诉你们，”基督说，“这个人回家去，比那人倒算为义了。”（歌罗西书 151.3）
“法利赛人和税吏代表了敬拜上帝的人所分为的两大类。他们的最初代表分别体现在世上最早出生的两个孩子身上。该隐自以为义，只献上感恩祭。他没有认罪，也没有承认自己需要怜悯。但亚伯带着指向上帝羔羊的血来到上帝面前。他以罪人的身份来到上帝面前，承认自己迷失；他唯一的盼望是上帝白白赐予的爱。上帝悦纳了他的祭物，却不悦纳该隐和他的祭物。意识到自己的需要，认识到自己的贫穷和罪，是蒙上帝悦纳的首要条件。“虚心的人有福了，因为天国是他们的。”（马太福音 5:3）COL 152.1
“The Pharisee goes up to the temple to worship, not because he feels that he is a sinner in need of pardon, but because he thinks himself righteous and hopes to win commendation. His worship he regards as an act of merit that will recommend him to God. At the same time it will give the people a high opinion of his piety. He hopes to secure favor with both God and man. His worship is prompted by self-interest. COL 150.1
“And he is full of self-praise. He looks it, he walks it, he prays it. Drawing apart from others as if to say, “Come not near to me; for I am holier than thou” (Isaiah 65:5), he stands and prays “with himself.” Wholly self-satisfied, he thinks that God and men regard him with the same complacency.” COL 150.2
“Whoever trusts in himself that he is righteous, will despise others. As the Pharisee judges himself by other men, so he judges other men by himself. His righteousness is estimated by theirs, and the worse they are the more righteous by contrast he appears. His self-righteousness leads to accusing. “Other men” he condemns as transgressors of God’s law. Thus he is making manifest the very spirit of Satan, the accuser of the brethren. With this spirit it is impossible for him to enter into communion with God. He goes down to his house destitute of the divine blessing.” COL 151.2
“The publican had gone to the temple with other worshipers, but he soon drew apart from them as unworthy to unite in their devotions. Standing afar off, he “would not lift up so much as his eyes unto heaven, but smote upon his breast,” in bitter anguish and self-abhorrence. He felt that he had transgressed against God, that he was sinful and polluted. He could not expect even pity from those around him, for they looked upon him with contempt. He knew that he had no merit to commend him to God, and in utter self-despair he cried, “God be merciful to me, a sinner.” He did not compare himself with others. Overwhelmed with a sense of guilt, he stood as if alone in God’s presence. His only desire was for pardon and peace, his only plea was the mercy of God. And he was blessed. “I tell you,” Christ said, “this man went down to his house justified rather than the other.” COL 151.3
“The Pharisee and the publican represent two great classes into which those who come to worship God are divided. Their first two representatives are found in the first two children that were born into the world. Cain thought himself righteous, and he came to God with a thank offering only. He made no confession of sin, and acknowledged no need of mercy. But Abel came with the blood that pointed to the Lamb of God. He came as a sinner, confessing himself lost; his only hope was the unmerited love of God. The Lord had respect to his offering, but to Cain and his offering He had not respect. The sense of need, the recognition of our poverty and sin, is the very first condition of acceptance with God. “Blessed are the poor in spirit; for theirs is the kingdom of heaven.” Matthew 5:3.” COL 152.1
4月14日，星期二
摩西，谦卑的仆人
希伯来书11:24-26告诉我们，摩西为何选择一条不同的道路，谦卑自己？
What does Hebrews 11:24–26 tell us about why Moses chose a different path and humbled himself?
“根据埃及的法律，所有登上法老王位的人都必须成为祭司阶层的一员；摩西作为王位继承人，理应接受国教的奥秘熏陶。这项职责由祭司们负责。然而，尽管摩西是一位热忱勤奋的学生，却始终不愿参与对诸神的崇拜。他被威胁要失去王位，并被警告说，如果他坚持信奉希伯来信仰，就会被公主断绝关系。但他坚定不移，只敬拜独一真神，天地万物的创造者。他与祭司和信徒们辩论，指出他们迷信地崇拜无意义之物是多么愚蠢。没有人能够反驳他的论点，也没有人能够改变他的决心，然而，由于他地位显赫，深受国王和百姓的喜爱，他的坚定立场暂时得到了容忍。PP 245.3
“‘摩西因着信，年纪老迈的时候，不肯称为法老女儿的儿子；他宁愿和神的百姓同受苦难，也不愿暂时享受罪中之乐；他看为基督受的凌辱比埃及的财物更宝贵，因他想着将来要得的赏赐。’（希伯来书 11:24-26）” 摩西本应在世上伟人中脱颖而出，在最荣耀的国度中熠熠生辉，并执掌权柄。他卓越的才智使他超越历代伟人。作为历史学家、诗人、哲学家、统帅和立法者，他无人能及。然而，面对如此诱人的财富、地位和名望，他却拥有强大的道德力量，拒绝了这些令人垂涎的诱惑，“宁愿和神的百姓同受苦难，也不愿暂时享受罪中之乐。”第245.4页
“摩西曾被告知，谦卑顺服的上帝仆人最终将获得何等的奖赏，与此相比，世俗的财富显得微不足道。法老的宏伟宫殿和君王的宝座诱惑着摩西；但他知道，那些使人忘记上帝的罪恶享乐就藏身于这些尊贵的宫廷之中。他超越了华丽的宫殿和君王的王冠，看到了至高者圣徒在纯洁无瑕的国度里将获得的至高荣耀。他凭着信心，看到天上的君王将赐予得胜者的永不朽坏的冠冕。正是这份信心，使他离弃了世上的权贵，加入了谦卑、贫穷、被人轻视的民族，他们选择顺服上帝，而不是侍奉罪恶。”（PP 246.1）
“By the laws of Egypt all who occupied the throne of the Pharaohs must become members of the priestly caste; and Moses, as the heir apparent, was to be initiated into the mysteries of the national religion. This duty was committed to the priests. But while he was an ardent and untiring student, he could not be induced to participate in the worship of the gods. He was threatened with the loss of the crown, and warned that he would be disowned by the princess should he persist in his adherence to the Hebrew faith. But he was unshaken in his determination to render homage to none save the one God, the Maker of heaven and earth. He reasoned with priests and worshipers, showing the folly of their superstitious veneration of senseless objects. None could refute his arguments or change his purpose, yet for the time his firmness was tolerated on account of his high position and the favor with which he was regarded by both the king and the people. PP 245.3
“‘By faith Moses, when he was come to years, refused to be called the son of Pharaoh's daughter; choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season; esteeming the reproach of Christ greater riches than the treasures in Egypt: for he had respect unto the recompense of the reward.’ Hebrews 11:24-26. Moses was fitted to take pre-eminence among the great of the earth, to shine in the courts of its most glorious kingdom, and to sway the scepter of its power. His intellectual greatness distinguishes him above the great men of all ages. As historian, poet, philosopher, general of armies, and legislator, he stands without a peer. Yet with the world before him, he had the moral strength to refuse the flattering prospects of wealth and greatness and fame, “choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season.” PP 245.4
“Moses had been instructed in regard to the final reward to be given to the humble and obedient servants of God, and worldly gain sank to its proper insignificance in comparison. The magnificent palace of Pharaoh and the monarch's throne were held out as an inducement to Moses; but he knew that the sinful pleasures that make men forget God were in its lordly courts. He looked beyond the gorgeous palace, beyond a monarch's crown, to the high honors that will be bestowed on the saints of the Most High in a kingdom untainted by sin. He saw by faith an imperishable crown that the King of heaven would place on the brow of the overcomer. This faith led him to turn away from the lordly ones of earth and join the humble, poor, despised nation that had chosen to obey God rather than to serve sin.” PP 246.1
4月15日，星期三
最大的冒犯
阅读路加福音22:24-27，耶稣对门徒们关于“伟大”含义的争论的回应。
哪句话最能概括耶稣在这些经文中传达的信息的核心？
In Luke 22:24–27, read Jesus’ response to the disciples’ dispute about what greatness means. Which statement captures the heart of Jesus’ message in these verses?
“他们中间发生了争执，争论谁最大。”这场当着基督面进行的争论令他悲伤伤心。门徒们固执地认为基督会彰显祂的权柄，登上大卫的宝座。他们每个人心中仍然渴望在天国中占据至高无上的地位。他们高估自己，也高估彼此，非但没有视弟兄们为更配得的人，反而把自己放在首位。雅各和约翰请求坐在基督宝座的左右，这激起了其他门徒的愤怒。这两个兄弟竟敢要求最高的地位，这让十个门徒感到极度不安，甚至有疏远的危险。他们觉得自己被误解了，他们的忠诚和才能没有得到赏识。犹大对雅各和约翰的责备最为严厉。（DA 643.4）
“门徒们进入餐厅时，心中充满了怨恨。犹大挤在基督的左边；约翰在右边。如果说有最高的位置，犹大决心要占据它，而他们认为那个位置就是基督旁边。犹大是个叛徒。”（《使徒行传》644.1）
“又出现了另一个纷争。在宴席上，仆人要为客人洗脚，这是惯例。这次宴席上，洗脚的器具已经准备妥当，水罐、水盆和毛巾都已备好，只待洗脚之用；然而，却没有仆人，这项工作本应由门徒们来完成。但每个门徒都因自尊心受挫，不愿扮演仆人的角色。他们都表现得漠不关心，仿佛浑然不觉自己还有什么事可做。他们的沉默，表明他们拒绝谦卑自己。DA 644.2
“基督该如何带领这些可怜的灵魂，使撒但无法彻底战胜他们呢？祂该如何表明，仅仅宣称自己是门徒并不能使他们成为真正的门徒，也不能确保他们在祂的国度里有一席之地呢？祂该如何表明，唯有爱心的服侍和真正的谦卑，才是真正伟大的体现呢？祂该如何点燃他们心中的爱，使他们能够明白祂渴望告诉他们的真理呢？（《使徒行传》644.3）
门徒们没有彼此服侍的意思。耶稣等了一会儿，看看他们会怎么做。然后，这位神圣的教师从桌旁站了起来。他脱下会妨碍行动的外衣，拿了一条毛巾束腰。门徒们带着惊讶和好奇，默默地看着他，等待接下来的事情发生。“之后，他把水倒进盆里，开始洗门徒们的脚，并用他束腰的毛巾擦干。”这一举动让门徒们恍然大悟。他们心中充满了羞愧和屈辱。他们明白了耶稣无声的责备，并以全新的视角看待自己。”（《使徒行传》644.4）
“There was “a strife among them, which of them should be accounted the greatest.” This contention, carried on in the presence of Christ, grieved and wounded Him. The disciples clung to their favorite idea that Christ would assert His power, and take His position on the throne of David. And in heart each still longed for the highest place in the kingdom. They had placed their own estimate upon themselves and upon one another, and, instead of regarding their brethren as more worthy, they had placed themselves first. The request of James and John to sit on the right and left of Christ's throne had excited the indignation of the others. That the two brothers should presume to ask for the highest position so stirred the ten that alienation threatened. They felt that they were misjudged, that their fidelity and talents were not appreciated. Judas was the most severe upon James and John. DA 643.4
“When the disciples entered the supper room, their hearts were full of resentful feelings. Judas pressed next to Christ on the left side; John was on the right. If there was a highest place, Judas was determined to have it, and that place was thought to be next to Christ. And Judas was a traitor. DA 644.1
“Another cause of dissension had arisen. At a feast it was customary for a servant to wash the feet of the guests, and on this occasion preparation had been made for the service. The pitcher, the basin, and the towel were there, in readiness for the feet washing; but no servant was present, and it was the disciples’ part to perform it. But each of the disciples, yielding to wounded pride, determined not to act the part of a servant. All manifested a stoical unconcern, seeming unconscious that there was anything for them to do. By their silence they refused to humble themselves. DA 644.2
“How was Christ to bring these poor souls where Satan would not gain over them a decided victory? How could He show that a mere profession of discipleship did not make them disciples, or insure them a place in His kingdom? How could He show that it is loving service, true humility, which constitutes real greatness? How was He to kindle love in their hearts, and enable them to comprehend what He longed to tell them? DA 644.3
“The disciples made no move toward serving one another. Jesus waited for a time to see what they would do. Then He, the divine Teacher, rose from the table. Laying aside the outer garment that would have impeded His movements, He took a towel, and girded Himself. With surprised interest the disciples looked on, and in silence waited to see what was to follow. “After that He poureth water into a basin, and began to wash the disciples’ feet, and to wipe them with the towel wherewith He was girded.” This action opened the eyes of the disciples. Bitter shame and humiliation filled their hearts. They understood the unspoken rebuke, and saw themselves in altogether a new light.” DA 644.4
4月16日，星期四
仰望祂
请再次阅读路加福音22章27节。对于所有基督的追随者来说，这节经文的关键信息是什么？
Read Luke 22:27 again. What is the key message for all of Christ’s followers here?
“他们的视野里满是宝座、冠冕和荣耀，而摆在他们面前的却是客西马尼园的羞辱和痛苦、审判厅的刑场以及髑髅地的十字架。正是他们心中的骄傲和对世俗荣耀的渴求，使他们如此顽固地坚持当时的错误教导，对救主揭示祂国度真谛、指向祂的苦难和死亡的话语置若罔闻。这些错误导致了那场严峻却必要的试炼，这试炼是为了纠正他们。虽然门徒们误解了信息的含义，未能实现他们的期望，但他们已经传讲了神赐予他们的警告，主必会奖赏他们的信心，并尊荣他们的顺服。他们将被托付向万国传扬他们复活之主荣耀福音的使命。正是为了预备他们完成这项使命，才允许他们经历那看似如此痛苦的磨难。（《使徒行传》348.2）
“Their vision was filled with the throne, the crown, and the glory, while just before them lay the shame and agony of the garden, the judgment hall, the cross of Calvary. It was their pride of heart, their thirst for worldly glory, that had led them to cling so tenaciously to the false teaching of their time, and to pass unheeded the Saviour's words showing the true nature of His kingdom, and pointing forward to His agony and death. And these errors resulted in the trial—sharp but needful—which was permitted for their correction. Though the disciples had mistaken the meaning of their message, and had failed to realize their expectations, yet they had preached the warning given them of God, and the Lord would reward their faith and honor their obedience. To them was to be entrusted the work of heralding to all nations the glorious gospel of their risen Lord. It was to prepare them for this work that the experience which seemed to them so bitter had been permitted. GC 348.2
请阅读腓立比书 2:3-8。这些经文告诉我们，在十字架的光辉下，我们应该如何生活？
Read Philippians 2:3–8. What do these verses tell us about how we should live in light of the Cross?
“一心一意，全心全意地敬拜神，正是救主所指出的条件。要真诚坚定地寻求真理，并无论付出什么代价都遵行真理，这样你就能获得神的启示。真正的虔诚始于彻底与罪妥协之时。那时，我们内心的语言就会像使徒保罗那样：“我只有一件事，就是忘记背后，努力面前的，向着标竿直跑，要得神在基督耶稣里从上面召我来得的奖赏。”“我为他已经丢弃万事，看作粪土，为要得着基督。”（腓立比书 3:13, 14, 8. MB 91.2）
“但当人的眼睛被自爱蒙蔽时，就只有黑暗。“你的眼睛若昏花，你的全身就黑暗。”正是这可怕的黑暗将犹太人笼罩在顽固的怀疑之中，使他们无法理解那位来拯救他们脱离罪恶的救主的品格和使命。”（MB 91.3）
“Singleness of purpose, wholehearted devotion to God, is the condition pointed out by the Saviour’s words. Let the purpose be sincere and unwavering to discern the truth and to obey it at whatever cost, and you will receive divine enlightenment. Real piety begins when all compromise with sin is at an end. Then the language of the heart will be that of the apostle Paul: “This one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before, I press toward the mark for the prize of the high calling of God in Christ Jesus.” “I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ.” Philippians 3:13, 14, 8. MB 91.2
“But when the eye is blinded by the love of self, there is only darkness. “If thine eye be evil, thy whole body shall be full of darkness.” It was this fearful darkness that wrapped the Jews in stubborn unbelief, making it impossible for them to appreciate the character and mission of Him who came to save them from their sins.” MB 91.3
4月17日，星期五
进一步思考
耶稣从未要求任何人接受他的宗教，但他邀请他们“跟随”他，成为他的门徒。那位富有的少年官无法跟随主，因为他的心只专注于自己的财富。尼哥底母也无法跟随主，因为他太过骄傲，不愿与不受欢迎、甚至被人憎恨的耶稣以及跟随他的谦卑渔夫们为伍。为了消除这些障碍，前者必须舍弃财富，后者必须舍弃骄傲。要根除骄傲，人必须重生，必须成为一个新造的人。而要根除贪财，人必须将自己的钱财给予真正需要的人。
“当今宗教思想界的领袖们颂扬并维护着几个世纪前播下真理种子的先贤们的丰功伟绩。然而，难道不是许多人背弃了这项事业，转而践踏今日从同一种子中萌发的幼苗吗？古老的呼声再次响起：‘我们知道神曾对摩西说话；至于这个人（基督藉着他所差遣的使者），我们却不知道他从哪里来。’”（约翰福音 9:29）正如以往的时代一样，当今时代的特殊真理并非掌握在教会权威手中，而是掌握在那些学识渊博、智慧尚存、却依然相信上帝话语的人们手中。（COL 79.1）
“弟兄们，你们想想自己蒙召的时候，按着肉体有智慧的不多，有能力的不多，尊贵的也不多。神却拣选了世上愚拙的，叫有智慧的羞愧；又拣选了世上软弱的，叫强壮的羞愧。神也拣选了世上卑贱的、被人厌恶的，以及那无有的，为要废掉那有的。”（哥林多前书 1:26-28）；“叫你们的信不在乎人的智慧，只在乎神的大能。”（哥林多前书 2:5）
Jesus never asked anyone to take His religion, but He asked them to “follow” Him, to be one of His disciples. The rich young ruler could not follow the Lord because his heart was centered upon his own riches. And Nicodemus could not follow the Lord because he was too proud to be seen in the company of unpopular and hated Jesus followed by humble fishermen. To remove the hindrances, the one had to get rid of his riches, and the other had to get rid of his pride. To eradicate pride, one must be born again, must become a new man. But to eradicate the love of money one must give his money to those who really need it.
“The great leaders of religious thought in this generation sound the praises and build the monuments of those who planted the seed of truth centuries ago. Do not many turn from this work to trample down the growth springing from the same seed today? The old cry is repeated, “We know that God spake unto Moses; as for this fellow [Christ in the messenger He sends], we know not from whence he is.” John 9:29. As in earlier ages, the special truths for this time are found, not with the ecclesiastical authorities, but with men and women who are not too learned or too wise to believe the word of God. COL 79.1
“‘For ye see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble, are called; but God hath chosen the foolish things of the world to confound the wise; and God hath chosen the weak things of the world to confound the things which are mighty. And base things of the world, and things which are despised, hath God chosen, yea, and things which are not, to bring to naught things that are’ (1 Corinthians 1:26-28); ‘that your faith should not stand in the wisdom of men, but in the power of God’ (1 Corinthians 2:5).” COL 79.2