基督设喻施教，体现了祂降世服务的原则。为了使我们了解祂神圣的品格和生活，祂取了我们的性情，住在我们中间。神性表现在人性中，看不见的荣耀从看得见的人体中显示出来。人们可以通过已知的事来认识未知的事，通过地上的事来学习天上的事。上帝竟然以人的形像出现。基督施教也是如此。祂用人所已经明白的事来说明他们尚未明白的事，用他们所非常熟悉的地上事物来解释上帝的真理。{COL 17.1}
圣经说：“这都是耶稣用比喻对众人说的话;……这是要应验先知的话，说：‘我要开口用比喻，把创世以来所隐藏的事发明出来’”(太13:3,4,35)。祂用自然界的事物来表达属灵的事物，把自然的事物和听众的生活经验与圣经的真理联系起来。基督的比喻从自然界引入灵界，成为真理的链环，把人与上帝、地球与天国连在一起。{COL 17.2}
基督从自然界取材教训人的时候，祂是在讲论祂亲手所造的事物。这些事物的性质和功能，是祂所亲自赋予的。一切受造之物处于原来完美的状态时，都是上帝思想的表达。对于住在伊甸园的亚当和夏娃来说，大自然充满了认识上帝的知识和神圣的教训。他们既看见了上帝的智慧，就存记在心中，因为他们通过上帝所造之物而与祂交通。但当这对圣洁的夫妇违犯了至高者的律法时，来自上帝圣颜的荣光就离开了自然界。如今大地被罪恶所败坏污损。但在毁损之中仍保留有许多美丽的事物。上帝所寄寓的教训并没有消失。只要加以正确的理解，我们仍能从自然界中认识她的创造主。{COL 18.1}
在基督的时代，这些教训已经不为人所注意。世人几乎不能根据上帝的作为来认识上帝。人类的罪孽给美丽的受造之物蒙上了一层黑幕，使上帝的创作无法彰显祂，反而遮蔽了祂。世人竟“去敬拜事奉受造之物，不敬拜事奉那造物之主。”外邦人的“思念变为虚妄，无知的心就昏暗了”(罗1:25,21)。在以色列人中也是如此。人的教训代替了上帝的训诲。不但自然界的事物，就连原为彰显上帝而赐下的崇祀制度和圣经本身，也遭到他们的曲解，而成为遮掩上帝的东西。{COL 18.2}
基督要清除那些掩盖真理的事物。祂来揭开那因罪而笼罩在自然界的黑幕，使人看见万物被造所应反映的属灵光芒。祂的话使自然界和圣经的教训呈现新的面目，给人以新的启示。{COL 18.3}
耶稣摘下美丽的百合花，放在青少年的手中。他们注视祂青春的面容，焕发出天父容颜的光辉。祂就教导说：“你想野地里的百合花怎么(在朴素的自然美中)长起来。它也不劳苦，也不纺线;然而我告诉你们，就是所罗门极荣华的时候，他所穿戴的，还不如这花一朵呢!”祂又加上亲切的保证和重要的教训：“你们这小信的人哪!野地里的草今天还在，明天就丢在炉里，上帝还给它这样的装饰，何况你们呢”(太6:28-30)?{COL 19.1}
基督登山宝训的这些话不仅是对青少年讲的，也是对众人讲的。他们中有许多忧虑烦恼、悲伤失望的人。耶稣接着说：“所以不要忧虑，说‘吃什么?喝什么?穿什么?’这都是外邦人所求的。你们需用的这一切东西，你们的天父是知道的。”然后祂向周围的群众伸出双手说：“你们要先求祂的国和祂的义，这些东西都要加给你们了”(太6:31-33)。{COL 19.2}
基督就是这样解释了祂所赋予野地百合和青草的信息。祂希望我们从每一朵百合和每一株芳草上阅读这信息。祂的话确实可靠，能够增强人对上帝的信心。{COL 19.3}
基督对于真理的见解非常精辟。祂的教训十分渊博。祂用大自然的各种画面来说明真理，把人们每天所看见的场面与属灵的真理结合起来。大自然中到处都是主比喻的素材。{COL 20.1}
基督在早期的传道工作上，就用简明的语言向众人讲话，使所有的听众都能领会真理，获得得救的智慧。但是真理在许多人的心里没有扎根，所以很快就消失了。祂说：“所以我用比喻对他们讲，是因他们看也看不见，听也听不见，也不明白。……因为这百姓油蒙了心，耳朵发沉，眼睛闭着”(太13:13-15)。{COL 20.2}
耶稣希望人提出问题。祂设法唤醒漫不经心的人，以真理感动他们的心。设喻施教的方法比较通俗，不仅能引起犹太人，也能引起其他民族人民的重视和注意。这是祂所采用的最有效的教授法。要是祂的听众希望明白神圣的事物，他们原能听懂祂话语，因为祂随时愿意向诚实的询问者解释这些事物。{COL 20.3}
况且基督所要讲述的真理，人们还没有准备好接受或领会。所以祂用比喻教导他们。祂把祂的教训与人们生活、阅历和自然界的事物联系起来，以引起他们的注意，感动他们的心。日后，当他们看见那些曾用来解释祂教训的事物时，就会回忆起那神圣教师的话。向圣灵敞开心门的人将越来越明白救主教训的意义。奥秘的事解开了。难懂的事也明确了。{COL 21.1}
耶稣想方设法进入每一个人的心。祂用了各种比喻来说明各方面的真理，以适应不同的听众。主的教训取材于日常的生活环境，所以引起了大家的兴趣。凡倾听救主教训的人，没有一个人感到自己是被忽略或遗忘的。就是最卑微最有罪的人，也能从祂的教训中听到同情温柔的声音对他们说话。{COL 21.2}
祂用比喻教训人，还有一个原因。聚集在祂周围的，有祭司和拉比、文士和长老、希律党的人和官长，以及贪爱世界、固执己见、野心勃勃的人。他们一心想寻找把柄控告祂。他们的探子天天追踪祂，想得到定祂的罪名的口实，好永远使这个似乎要吸引全世界都跟从祂的人住口。救主对这些人的动机明察秋毫。祂用这种方法表达真理，使他们找不到任何借口，可以到犹太公会去控告祂。祂用比喻斥责那班居高位者的伪善和罪行，并用寓言将尖锐的真理掩饰起来。这些真理若直截了当地讲出来，他们就不会听祂的话，而且很快会制止祂传道的工作。祂一面避开密探，一面阐明真理，揭露错谬，使心地诚实的人从祂的教训中得到益处。上帝的智慧和无限的恩慈藉着祂所造的万物显明了。基督用自然界和人生的经验讲述上帝的道。“自从造天地以来，上帝的永能和神性是明明可知的，虽是眼不能见，但藉着所造之物就可以晓得”(罗1:20)。{COL 22.1}
基督用比喻教训人，说明了什么是真正的高等教育。祂本来可以向人展示最深奥的科学真理，揭开一些需要人多少世纪的辛勤钻研才能探明的奥秘，提示一些科学方面的题材，作为世人的精神粮食和发明的启示，直到末日。但祂没有这样做。祂没有说一句话来满足人的好奇心，或敞开属世荣誉的门户，以满足人的野心。基督的一切教训，都是使人的心与无穷上帝的心接触。祂没有叫人研究那些世人讲论上帝，讲论祂的话语和祂作为的学说。祂指教他们直接从上帝的作为、祂的圣言，以及祂的天意运作上瞻仰祂。{COL 22.2}
基督没有发表空洞的理论，只讲述发展品格所需要的真理。这些真理能提高人对上帝的认识，增强人行善的效果。祂向人所讲述的真理都涉及人的行为，并以永恒为出发点。{COL 23.1}
基督是以色列人的导师。祂论到诫命和律例说：“要殷勤教训你的儿女，无论你坐在家里，行在路上，躺下，起来，都要谈论;也要系在手上为记号，戴在额上的经文;又要写在你房屋的门框上，并你的城门上”(申6:7-9)。耶稣在祂自己的教训中，曾说明如何实行这条命令，就是如何阐明上帝国度的律法和原则，显示出它们的优美和宝贵。当上帝训练以色列人作自己特选的代表时，祂曾使他们在山川野地里安家。他们在家庭生活和宗教崇祀中能经常与自然界和上帝的道接触。照样，基督也在湖边，在山上，在田野和树林里教训祂的门徒。在这里，门徒可以看到祂用来阐明祂教训的自然景物。他们一边向基督学习，一边运用所学来的知识，在工作上与祂合作。{COL 23.2}
我们也应当这样通过自然界认识创造主。大自然是一本伟大的教科书。我们应当将它与圣经结合起来，把上帝的品德教导别人，引领迷路的羊归回祂的羊圈。当人们研究上帝的作为时，圣灵就会使他们的心有所感悟。这种感悟不是靠逻辑的推理。只要人的心还没有黑暗到无法认识上帝，眼睛还没有昏花到看不见祂，耳朵还没有聋到听不到祂的声音，他们就会明白更深的意义，并深刻领会圣经伟大的属灵真理。{COL 24.1}
这些直接来自大自然的教训既简单又纯朴，具有很高的价值。所有的人都需要其中的教训。自然界本身的美能引导人的心灵离开罪恶和世俗的诱惑，追求纯洁、平安与上帝。学生的思想往往充斥人的理论和推测。这些东西居然被妄称为科学和哲学。他们需要与自然界密切接触。要让他们知道自然界和基督教同有一位上帝。要教导他们明白自然界和灵界是和谐一致的。他们眼睛所看见，双手所接触的每一件事物，都要成为品格建造的功课。这样，他们的智力就会增强，品格就会发展，整个人生就会得到提高。{COL 24.2}
基督用比喻教训人，是与祂设立安息日的宗旨一致的。上帝要人纪念祂创造的大能，从祂所造的万物中认识祂。安息日要我们从祂的创造之工中看到祂的荣耀。为此，耶稣将祂宝贵的教训与自然美丽的万物联系在一起。在圣安息日，我们应当比平日更多地研究上帝在大自然中为我们所写的信息。我们要到救主说比喻的地方，就是田野和树林里，露天和花草丛中研究这些比喻。我们接近大自然，基督就会向我们显现，对我们的心灵讲述祂的平安与慈爱。{COL 25.1}
基督不仅把祂的教训与安息日联系起来，也与劳动的一周联系起来。对于耕田撒种的人，祂有智慧的教训。祂教导我们从犁田、播种、耕耘和收获中，看到祂的恩典在人心中的工作。祂也希望我们在各种有益的劳动和生活的方方面面中，发现神圣真理的教训。这样，我们每天的劳动就非但不会转移我们的注意力，使我们忘记上帝，而且会使我们时常想起创造和救赎我们的主。默想上帝，就像是一条金线，贯穿在我们的家务和工作中。为了我们，上帝圣颜的荣光将再次投射在自然界中。我们将经常学习天国真理新的教训，渐渐长成祂纯洁的形像。我们这样接受“耶和华的教训”，在“蒙召的时候是什么身份，仍要在上帝面前守住这身份”(赛54:13;林前7:24)。{COL 26.1}
In Christ’s parable teaching the same principle is seen as in His own mission to the world. That we might become acquainted with His divine character and life, Christ took our nature and dwelt among us. Divinity was revealed in humanity; the invisible glory in the visible human form. Men could learn of the unknown through the known; heavenly things were revealed through the earthly; God was made manifest in the likeness of men. So it was in Christ’s teaching: the unknown was illustrated by the known; divine truths by earthly things with which the people were most familiar.?{COL 17.1}[1]
The Scripture says, “All these things spake Jesus unto the multitude in parables; ... that it might be fulfilled which was spoken by the prophet, saying, I will open My mouth in parables; I will utter things which have been kept secret from the foundation of the world.”?Matthew 13:34, 35. Natural things were the medium for the spiritual; the things of nature and the life-experience of His hearers were connected with the truths of the written word. Leading thus from the natural to the spiritual kingdom, Christ’s parables?are links in the chain of truth that unites man with God, and earth with heaven.?{COL 17.2}[2]
In His teaching from nature, Christ was speaking of the things which His own hands had made, and which had qualities and powers that He Himself had imparted. In their original perfection all created things were an expression of the thought of God. To Adam and Eve in their Eden home nature was full of the knowledge of God, teeming with divine instruction. Wisdom spoke to the eye and was received into the heart; for they communed with God in His created works. As soon as the holy pair transgressed the law of the Most High, the brightness from the face of God departed from the face of nature. The earth is now marred and defiled by sin. Yet even in its blighted state much that is beautiful remains. God’s object lessons are not obliterated; rightly understood, nature speaks of her Creator.?{COL 18.1}[3]
In the days of Christ these lessons had been lost sight of. Men had well-nigh ceased to discern God in His works. The sinfulness of humanity had cast a pall over the fair face of creation; and instead of manifesting God, His works became a barrier that concealed Him. Men “worshiped and served the creature more than the Creator.” Thus the heathen “became vain in their imaginations, and their foolish heart was darkened.”?Romans 1:25, 21. So in Israel, man’s teaching had been put in the place of God’s. Not only the things of nature, but the sacrificial service and the Scriptures themselves—all given to reveal God—were so perverted that they became the means of concealing Him.?{COL 18.2}[4]
Christ sought to remove that which obscured the truth. The veil that sin has cast over the face of nature, He came?to draw aside, bringing to view the spiritual glory that all things were created to reflect. His words placed the teachings of nature as well as of the Bible in a new aspect, and made them a new revelation.?{COL 18.3}[5]
Jesus plucked the beautiful lily, and placed it in the hands of children and youth; and as they looked into His own youthful face, fresh with the sunlight of His Father’s countenance, He gave the lesson, “Consider the lilies of the field, how they grow [in the simplicity of natural beauty]; they toil not, neither do they spin; and yet I say unto you, that even Solomon in all his glory was not arrayed like one of these.” Then followed the sweet assurance and the important lesson, “Wherefore, if God so clothe the grass of the field, which today is, and tomorrow is cast into the oven, shall He not much more clothe you, O ye of little faith?”?{COL 19.1}[6]
In the sermon on the mount these words were spoken to others besides children and youth. They were spoken to the multitude, among whom were men and women full of worries and perplexities, and sore with disappointment and sorrow. Jesus continued: “Therefore take no thought, saying, What shall we eat? or, What shall we drink? or, Wherewithal shall we be clothed? (for after all these things do the Gentiles seek:) for your Heavenly Father knoweth that ye have need of all these things.” Then spreading out His hands to the surrounding multitude, He said, “But seek ye first the kingdom of God, and His righteousness; and all these things shall be added unto you.”?Matthew 6:28-33.?{COL 19.2}[7]
Thus Christ interpreted the message which He Himself had given to the lilies and the grass of the field. He desires us to read it in every lily and every spire of grass. His words are full of assurance, and tend to confirm trust in God.?{COL 19.3}[8]
So wide was Christ’s view of truth, so extended His teaching, that every phase of nature was employed in illustrating truth. The scenes upon which the eye daily rests were all connected with some spiritual truth, so that nature is clothed with the parables of the Master.?{COL 20.1}[9
In the earlier part of His ministry, Christ had spoken to the people in words so plain that all His hearers might have grasped truths which would make them wise unto salvation. But in many hearts the truth had taken no root, and it had been quickly caught away. “Therefore speak I to them in parables,” He said; “because they seeing see not; and hearing they hear not, neither do they understand.... For this people’s heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed.”?Matthew 13:13-15.?{COL 20.2}[10]
Jesus desired to awaken inquiry. He sought to arouse?the careless, and impress truth upon the heart. Parable teaching was popular, and commanded the respect and attention, not only of the Jews, but of the people of other nations. No more effective method of instruction could He have employed. If His hearers had desired a knowledge of divine things, they might have understood His words; for He was always willing to explain them to the honest inquirer.?{COL 20.3}[11]
Again, Christ had truths to present which the people were unprepared to accept or even to understand. For this reason also He taught them in parables. By connecting His teaching with the scenes of life, experience, or nature, He secured their attention and impressed their hearts. Afterward, as they looked upon the objects that illustrated His lessons, they recalled the words of the divine Teacher. To minds that were open to the Holy Spirit, the significance of the Saviour’s teaching unfolded more and more. Mysteries grew clear, and that which had been hard to grasp became evident.?{COL 21.1}[12]
Jesus sought an avenue to every heart. By using a variety of illustrations, He not only presented truth in its different phases, but appealed to the different hearers. Their interest was aroused by figures drawn from the surroundings of their daily life. None who listened to the?Saviour could feel that they were neglected or forgotten. The humblest, the most sinful, heard in His teaching a voice that spoke to them in sympathy and tenderness.?{COL 21.2}[13]
And He had another reason for teaching in parables. Among the multitudes that gathered about Him, there were priests and rabbis, scribes and elders, Herodians and rulers, world-loving, bigoted, ambitious men, who desired above all things to find some accusation against Him. Their spies followed His steps day after day, to catch from His lips something that would cause His condemnation, and forever silence the One who seemed to draw the world after Him. The Saviour understood the character of these men, and He presented truth in such a way that they could find nothing by which to bring His case before the Sanhedrin. In parables He rebuked the hypocrisy and wicked works of those who occupied high positions, and in figurative language clothed truth of so cutting a character that had it been spoken in direct denunciation, they would not have listened to His words, and would speedily have put an end to His ministry. But while He evaded the spies, He made truth so clear that error was manifested, and the honest in heart were profited by His lessons. Divine wisdom, infinite grace, were made plain by the things of God’s creation. Through nature and the experiences of life, men were taught of God. “The invisible things of Him since the creation of the world,” were “perceived through the things that are made, even His everlasting power and divinity.”?Romans 1:20, R. V.?{COL 22.1}[14]
In the Saviour’s parable teaching is an indication of what constitutes the true “higher education.” Christ might have opened to men the deepest truths of science. He might have unlocked mysteries which have required many centuries of toil and study to penetrate. He might have made suggestions in scientific lines that would have?afforded food for thought and stimulus for invention to the close of time. But He did not do this. He said nothing to gratify curiosity, or to satisfy man’s ambition by opening doors to worldly greatness. In all His teaching, Christ brought the mind of man in contact with the Infinite Mind. He did not direct the people to study men’s theories about God, His word, or His works. He taught them to behold Him as manifested in His works, in His word, and by His providences.?{COL 22.2}[15]
Christ did not deal in abstract theories, but in that which is essential to the development of character, that which will enlarge man’s capacity for knowing God, and increase his efficiency to do good. He spoke to men of those truths that relate to the conduct of life, and that take hold upon eternity.?{COL 23.1}[16]
It was Christ who directed the education of Israel. Concerning the commandments and ordinances of the Lord He said, “Thou shalt teach them diligently unto thy children, and shalt talk of them when thou sittest in thine house, and when thou walkest by the way, and when thou liest?down, and when thou risest up. And thou shalt bind them for a sign upon thine hand, and they shall be as frontlets between thine eyes. And thou shalt write them upon the posts of thy house, and on thy gates.”?Deuteronomy 6:7-9. In His own teaching, Jesus showed how this command is to be fulfilled—how the laws and principles of God’s kingdom can be so presented as to reveal their beauty and preciousness. When the Lord was training Israel to be the special representatives of Himself, He gave them homes among the hills and valleys. In their home life and their religious service they were brought in constant contact with nature and with the word of God. So Christ taught His disciples by the lake, on the mountainside, in the fields and groves, where they could look upon the things of nature by which He illustrated His teachings. And as they learned of Christ, they put their knowledge to use by co-operating with Him in His work.?{COL 23.2}[17]
So through the creation we are to become acquainted with the Creator. The book of nature is a great lesson book, which in connection with the Scriptures we are to use in teaching others of His character, and guiding lost sheep back to the fold of God. As the works of God are studied, the Holy Spirit flashes conviction into the mind. It is not the conviction that logical reasoning produces; but unless the mind has become too dark to know God, the eye too dim to see Him, the ear too dull to hear His voice, a deeper meaning is grasped, and the sublime, spiritual truths of the written word are impressed on the heart.?{COL 24.1}[18]
In these lessons direct from nature, there is a simplicity and purity that makes them of the highest value. All need the teaching to be derived from this source. In itself the beauty of nature leads the soul away from sin and worldly attractions, and toward purity, peace, and God.?Too often the minds of students are occupied with men’s theories and speculations, falsely called science and philosophy. They need to be brought into close contact with nature. Let them learn that creation and Christianity have one God. Let them be taught to see the harmony of the natural with the spiritual. Let everything which their eyes see or their hands handle be made a lesson in character building. Thus the mental powers will be strengthened, the character developed, the whole life ennobled.?{COL 24.2}[19]
Christ’s purpose in parable teaching was in direct line with the purpose of the Sabbath. God gave to men the memorial of His creative power, that they might discern Him in the works of His hand. The Sabbath bids us behold in His created works the glory of the Creator. And?it was because He desired us to do this that Jesus bound up His precious lessons with the beauty of natural things. On the holy rest day, above all other days, we should study the messages that God has written for us in nature. We should study the Saviour’s parables where He spoke them, in the fields and groves, under the open sky, among the grass and flowers. As we come close to the heart of nature, Christ makes His presence real to us, and speaks to our hearts of His peace and love.?{COL 25.1}[20]
And Christ has linked His teaching, not only with the day of rest, but with the week of toil. He has wisdom for him who drives the plow and sows the seed. In the plowing and sowing, the tilling and reaping, He teaches us to see an illustration of His work of grace in the heart. So in every line of useful labor and every association of life, He desires us to find a lesson of divine truth. Then our daily toil will no longer absorb our attention and lead?us to forget God; it will continually remind us of our Creator and Redeemer. The thought of God will run like a thread of gold through all our homely cares and occupations. For us the glory of His face will again rest upon the face of nature. We shall ever be learning new lessons of heavenly truth, and growing into the image of His purity. Thus shall we “be taught of the Lord”; and in the lot wherein we are called, we shall “abide with God.”?Isaiah 54:13;?1 Corinthians 7:24.?{COL 26.1}[21]
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