前言
§1
前言Preface
§2
真理与谬误、光明与黑暗、上帝的权威与众善之敌篡位阴谋之间的大争战，是一幅伟大壮阔的景象，它必吸引全世界的目光，这是理所当然的。然而事实上，此重大主题所包含的诸般事实却鲜为人知，或过于广泛地被忽视。本书旨在阐明这一极其重要并引起普遍兴趣的主题，对此人们极其需要并盼望得到光照。这场争战源于罪的结果，它要经历不同的发展过程，最后要以一种方式结束，得以增进上帝的荣耀并高举祂忠心的仆人们。对于这一点，一如《圣经》乃上帝给人之启示一样的确定。圣经揭示了这场争战的伟大特征，显明这场冲突包含了对一个世界的救赎。有许多特别的时期和事件，对于我们有着不同寻常的意义，而理解这些与我们的关系就成了头等重要的事情。[1]{PP 17.1}
§3
The publishers send out this work from a conviction that it throws light upon a subject of paramount importance and universal interest, and one on which light is to be greatly desired; that it presents truths too little known or too widely ignored. The great controversy between truth and error, between light and darkness, between the power of God and the attempted usurpations of the enemy of all righteousness, is the one great spectacle which it is reasonable to suppose must engage the attention of all worlds. That such a controversy exists as the result of sin, that it is to pass through various stages of progress, and end at last in a manner to redound to the glory of God and the higher exaltation of His loyal servants, is as certain as that the Bible is a revelation from God to men. That word reveals the great features of this controversy, a conflict which embraces the redemption of a world; and there are special epochs when these questions assume unwonted interest, and it becomes a matter of the first importance to understand our relation thereto.?{PP 17.1}[1]
§4
现今就是这样的一个时期，因为所有情形都表明：我们现在可以满有信心地盼望这场长久的大争战正接近尾声。然而许多人现在似乎倾向于贬低向我们展现了世界是如何步入到这场大争端的那部分记录为虚构的故事；另有一些人尽管避免这种极端的观点，但似乎倾向于视之为过时的、不重要的，而加以忽视。[2]{PP 17.2}
§5
Such a time is the present, for all things indicate that we may now confidently cherish the hope that this long controversy is drawing near its close. Yet many now seem disposed to relegate to the realm of fable that portion of the record opening to our view the steps by which our world became involved in this great issue; and others, though avoiding this extreme view, seem nevertheless inclined to regard it as obsolete and unimportant, and are thus led to treat it with neglect.?{PP 17.2}[2]
§6
但谁不想探究如此奇怪之背叛的神秘起因呢？谁不想辨明其精神，明确其后果，从而学会如何去避免其结果呢？本书正是探讨这些主题，它旨在培养人们对那常被忽视的上帝之话语活泼的兴趣。它对《圣经》的应许和预言赋予全新的意义，为上帝的道处置反叛的方式辩护，显明上帝奇妙的恩典，因祂为有罪的人类设计了一条得救之路。因此，本书的历史把我们带到了一个上帝的计划与旨意曾清楚地在选民面前展开的时代。[3]{PP 17.3}
§7
But who would not wish to look into the secret causes of so strange a defection; to discern its spirit, to mark its consequences, and to learn how to avoid its results? With such themes this volume deals. It tends to foster a living interest in those portions?of God’s word most often neglected. It clothes with new meaning the promises and prophecies of the sacred record, vindicates the ways of God in dealing with rebellion, and shows forth the wonderful grace of God in devising a way of salvation for sinful man. Thus we are taken down in the history of this work to a time when the plans and purposes of God had been clearly unfolded to the chosen people.?{PP 17.3}[3]
§8
尽管探讨的是如此崇高的主题，它是如此激动人心，唤醒人类心中最有活力的情感；但本书风格却条理清晰，语言平实而直接。我们向一切乐于研究救赎人类之神圣计划的人，向一切愿望将自己的灵魂与基督的赎罪工作相联系的人推荐此书；也向其他所有的人推荐此书，期盼能引起他们对于这些事情的兴趣。[4]{PP 18.1}
§9
Though dealing with themes so exalted, themes that stir the heart to its depths and awaken the liveliest emotions of the mind, the style of the book is lucid, and the language plain and direct. We commend this volume to all who take pleasure in studying the divine plan of human redemption and who feel any interest in the relation of their own souls to Christ’s atoning work; and to all others we commend it, that it may awaken in them an interest in these things.?{PP 18.1}[4]
§10
通过阅读此书，使读者从中受益，并使多人转向生命之路，这是出版者最诚挚的祝愿！[5]{PP 18.2}
§11
That its perusal may be blessed to the good of those who read, and result in turning the feet of many into the way of life, is the earnest prayer of the—?{PP 18.2}[5]
§12
【序言】【Introduction】
§13
本卷内容详细阐明圣经的史记。这些史记本身虽非新事，但经过本卷的解释之后，就显出新的意义，揭示行动的本源，说明某些运动的重要意义，使圣经中只是简要提到的一些情节更加明显。从而使那些历史画面显得生动而重要，容易造成新颖持久的印象。这样的光照在圣经的记录上，为的是更充分地彰显上帝的品德和旨意，揭露撒但的诡计，说明上帝将要用什么方法最终推翻撒但的势力，指出人心的弱点，并说明上帝的恩典如何使人能够战胜罪恶。这一切都是与上帝向人显明圣经真理的旨意和谐一致的。当受圣经检验时，这些启示赐下的方式显然是上帝依然用来指教世人的方法之一。{pp 19.1}[6]{PP 19.1}
§14
This volume treats upon the themes of Bible history, themes not in themselves new, yet here so presented as to give them a new significance, revealing springs of action, showing the important bearing of certain movements, and bringing into stronger light some features that are but briefly mentioned in the Bible. Thus the scenes have a vividness and importance that tend to make new and lasting impressions. Such a light is shed upon the Scripture record as to reveal more fully the character and purposes of God; to make manifest the wiles of Satan and the means by which his power will be finally overthrown; to bring to view the weakness of the human heart, and show how the grace of God has enabled men to conquer in the battle with evil. All this is in harmony with what God has shown to be His purpose in unfolding to men the truths of His word. The agency by which these revelations have been given is seen—when tested by the Scriptures—to be one of the methods God still employs to impart instruction to the children of men.?{PP 19.1}[6]
§15
人类现今虽然不像当初圣洁无罪时一样，曾与创造主直接交通，但上帝并没有丢弃我们人类，却差遣祂的代表圣灵，作为我们的神圣教师。所以我们听到使徒保罗宣称跟从基督的人有特权得到某种神圣的“光照”；他们是“蒙了光照……又于圣灵有分”（来10:32;6:4）。约翰也说：“你们从那圣者受了恩膏”（约壹2:20）。从前基督将要离开门徒的时候，祂曾应许他们说，祂要差派圣灵来作为“保惠师”（或作“训慰师”），引导他们“进入一切的真理”（约14:17；16:13）。{pp 19.2}[7]{PP 19.2}
§16
While it is not now as it was in the beginning, when man in his holiness and innocence had personal instruction from his Maker, still man is not left without a divine teacher which God has provided in His representative, the Holy Spirit. So we hear the apostle Paul declaring that a certain divine “illumination” is the privilege of the followers of Christ; and that they are “enlightened” by being made “partakers of the Holy Ghost.”?Hebrews 10:32;?6:4. John also says, “Ye have an unction from the Holy One.”?1 John 2:20. And Christ promised the disciples, as He was about to leave them, that He would send them the Holy Spirit as a comforter and guide to lead them into all truth.?John 14:16, 26.?{PP 19.2}[7]
§17
使徒保罗为要说明这个应许是怎样向教会实现的，就在他所写的两封书信中正式宣告上帝已将圣灵的某些恩赐放在教会里了，为要建设并教导祂的教会，直到末时（见林前12；弗4:8-13；太28:20）。此外还有若干清楚明确的预言，宣布末期圣灵必要特别地倾降下来，并说明基督复临前夕的教会必有“耶稣的见证”，就是预言之灵。见徒2:17-20,39；林前1:7；启12:17；19:10。（按：启12:7“为耶稣作见证”，原文及英文均作“有耶稣的见证”。启19:10“预言中的灵意，乃是为耶稣作见证”，原文及英文均作“耶稣的见证就是预言之灵。”）从这些事实中我们可以看出上帝关爱祂子民的证据；因为教会在面临末后日子的危险时，比其它任何时候都更加确实地需要圣灵的同在，作为训慰师、教师和向导，不仅以祂通常的方法运行，也以非常的方法运行。{pp 20.1}[8]{PP 20.1}
§18
To show how this promise was to be fulfilled to the church, the apostle Paul, in two of his epistles, presents formal declaration that certain gifts of the Spirit have been placed in the Church for its edification and instruction to the end of time.?1 Corinthians 12;?Ephesians 4:8-13;?Matthew 28:20?Nor is this all: a number of clear and explicit prophecies declare that in the last days there will be a special outpouring of the Holy Spirit, and that the church at the time of Christ’s appearing will have had, during its closing experience, “the testimony of Jesus,” which is the spirit of prophecy.?Acts 2:17-20, 39;?1 Corinthians 1:7;?Revelation 12:17;?Revelation 19:10. In these facts we see an evidence of God’s care and love for His people; for the presence of the Holy Spirit as a comforter, teacher, and guide, not only in its ordinary, but in its extraordinary, methods of operation, certainly is needed by the church as it enters the perils of the last days, more than in any other part of its experience.?{PP 20.1}[8]
§19
圣经指出圣灵藉不同的途径在人们的心思意念上运行，启迪人的悟性，引导他们的脚步。其中包括异象和异梦。上帝仍会以这种方式与人交通。祂在这方面的应许乃是：“耶和华说，……你们中间若有先知，我耶和华必在异象中向他显现，在梦中与他说话”（民12:6）。从前耶和华曾用这种方式将超自然的知识传给巴兰。因而“比珥的儿子巴兰说，眼目睁开的人说，得听上帝的言语，明白至高者的意旨，看见全能者的异象，眼目睁开而仆倒的人说……”（民24:15,16）。{pp 20.2}[9]{PP 20.2}
§20
The Scriptures point out various channels through which the Holy Spirit would operate on the hearts and minds of men to enlighten their understanding and guide their steps. Among these were visions and dreams. In this way God would still communicate with the children of men. Here is His promise on this point: “Hear now my words: If there be a prophet among you, I the Lord will make Myself known unto him in a vision, and will speak unto him in a dream.”?Numbers 12:6. By this means supernatural knowledge was communicated to Balaam. Thus He says: “Balaam the son of Beor hath said, and the man whose eyes are open hath said: he hath said, which heard the words of God, and knew the knowledge of the Most High, which saw the vision of the almighty, falling into a trance, but having his eyes open.”?Numbers 24:15, 16.?{PP 20.2}[9]
§21
因此，关于主计划让圣灵在人类受试验的宽容时期显现的程度，研究圣经的见证就成为一件很有意义的事。{pp 20.3}[10]{PP 20.3}
§22
It thus becomes a matter of great interest to investigate the testimony of the Scriptures concerning the extent to which the Lord designed that the Spirit should manifest itself in the church during the period of human probation.?{PP 20.3}[10]
§23
在设计了救恩的计划之后，就如我们已经见到的，上帝仍能藉着祂儿子和圣天使与人交通，跨越罪所造成的鸿沟。有时祂面对面与他们讲话，像在摩西的情况那样，但更多的情况是藉着异梦和异象。这种交通的实例在新旧约圣经的记录中随处可见。亚当的七世孙以诺曾在预言之灵中展望到基督在能力和荣耀中复临，便惊呼：“看哪，主带着祂的千万圣者降临”（犹14）。“人被圣灵感动，说出上帝的话来”（彼后1:21）。当百姓缺乏灵性时，有时预言之灵似乎不起什么作用，但在教会经历的所有大危机和见证体制改变的新时代中，预言之灵都是占有重要地位的。例如当基督将要降世为人时，施洗约翰的父亲曾被圣灵充满，说出预言（见路1:67）。西面也曾蒙启示，他在见到主之前是不会死的；及至婴孩耶稣的父母将祂带到圣殿中时，西面受到圣灵的感动进入圣殿，把婴孩接到自己怀里，说了有关基督的预言。这时也有女先知亚拿进来，“对一切盼望耶路撒冷得救赎的人讲说”耶稣的事（见路2:26,36）。{pp 21.1}[11]{PP 21.1}
§24
After the plan of salvation had been devised, God, as we have seen, could still, through the ministry of His Son and the holy angels, communicate with men across the gulf which sin had made. Sometimes He spoke face to face with them, as in the case of Moses, but more frequently by dreams and visions. Instances of such communication are everywhere prominent upon the sacred record, covering all dispensations. Enoch the seventh from Adam looked forward in the spirit of prophecy to the second advent of Christ in power and glory, and exclaimed, “Behold, the Lord cometh with ten thousands of His saints.”?Jude 14. “Holy men of God spake as they were moved by the Holy Ghost.”?2 Peter 1:21. If the operation of the spirit of prophecy has at times seemed almost to disappear, as the spirituality of the people waned, it has nevertheless marked all the great crises in the experience of the church, and the epochs which witnessed the change from one dispensation to another. When the era marked by the incarnation of Christ was reached, the father of John the Baptist was filled with the Holy Spirit, and prophesied.?Luke 1:67. To Simeon it was revealed that he should not see death till he had seen the Lord; and when the parents of Jesus brought Him into the temple that He might be dedicated, Simeon came by the Spirit into the temple, took Him into his arms, and blessed Him while he prophesied concerning Him. And Anna, a prophetess, coming in the same instant, spake of Him to all them that looked for redemption in Jerusalem.?Luke 2:26, 36.?{PP 21.1}[11]
§25
先知这样宣布圣灵的沛降要伴随着跟从基督之人对福音的传讲：“以后，我要将我的灵浇灌凡有血气的。你们的儿女要说预言；你们的老年人要做异梦，少年人要见异象。在那些日子，我要将我的灵浇灌我的仆人和使女。在天上地下，我要显出奇事，有血，有火，有烟柱。日头要变为黑暗，月亮要变为血，这都在耶和华大而可畏的日子未到以前”（珥2:28-31）。{pp 21.2}[12]{PP 21.2}
§26
The outpouring of the Holy Spirit which was to attend the preaching of the gospel by the followers of Christ was announced by the prophet in these words: “And it shall come to pass afterward, that I will pour out My Spirit upon all flesh; and your sons and your daughters shall prophesy, and your old men shall dream dreams, your young men shall see visions: And also upon the servants and upon the handmaids in those days will I pour out My Spirit. And I will show wonders in the heavens and in the earth, blood, and fire, and pillars of smoke. The sun shall be turned?into darkness, and the moon into blood, before the great and the terrible day of the Lord come.”?Joel 2:28-31.?{PP 21.2}[12]
§27
在五旬节圣灵沛降的时候，彼得曾引证这一段预言来解释当时发生的奇妙情景。那时圣灵以“舌头如火焰”的形状落在每一个门徒头上；他们都被圣灵充满，并用各国的方言讲话。及至有一些人讥刺他们是被新酒灌满时，彼得回答说：“你们想这些人是醉了，其实不是醉了。因为时候刚到巳初。这正是先知约珥所说的。”于是他引证了以上所摘录的《约珥书》中的预言，他只是用“末后的日子”代替了“以后”，说：“上帝说：在末后的日子，我要将我的灵浇灌凡有血气的”（徒2:17）等等。{pp 22.1}[13]{PP 22.1}
§28
Peter, on the Day of Pentecost, quoted this prophecy in explanation of the wonderful scene which then occurred. Cloven tongues like as of fire sat upon each of the disciples; they were filled with the holy spirit, and spake with other tongues. And when the mockers charged that they were filled with new wine, Peter answered, “These are not drunken, as ye suppose, seeing it is but the third hour of the day. But this is that which was spoken by the prophet Joel.” Then he quotes the prophecy substantially as found in Joel (quoted above), only he puts the words “in the last days,” in the place of “Afterward,” making it read, “and it shall come to pass in the last days, saith God, I will pour out of My Spirit,” etc.?{PP 22.1}[13]
§29
显而易见，关于圣灵沛降的这段预言在五旬节那天才开始局部地应验；因为当日并没有什么老年人作异梦或少年人见异象和说预言。在天上地下也没有看见有血、有火、有烟柱的奇事。当时日头没有变为黑暗，月亮也没有变为血；但那里所见证的却是《约珥书》预言的应验。同样显而易见的是，关于圣灵沛降的这段预言并没有在那一次的表现中充分应验；因为这个预言涵盖了从那时直到主的大日来临的所有时期。{pp 22.2}[14]{PP 22.2}
§30
It is evident that it was that part of the prophecy only which relates to the outpouring of the Spirit, that began to be fulfilled on that day; for there were no old men there dreaming dreams, nor young men and maidens seeing visions and prophesying; and no wonders of blood and fire and pillars of smoke then appeared; and the sun was not darkened and the moon was not turned to blood at that time; and yet what was there witnessed was in fulfillment of the prophecy of Joel. It is equally evident that this part of the prophecy concerning the outpouring of the Spirit was not exhausted in that one manifestation; for the prophecy covers all days from that time on to the coming of the great day of the Lord.?{PP 22.2}[14]
§31
除了约珥的预言之外，五旬节的事还应验了其他的预言。耶稣基督亲口所讲的话也应验了。祂在受难前最后向门徒讲道时说：“我要求父，父就另外赐给你们一位保惠师……就是真理的圣灵。”“但保惠师，就是父因我的名所差来的圣灵，祂要将一切的事，指教你们。”“只等真理的圣灵来了，祂要引导你们进入一切的真理”（约14:16,17,26；16:13）。在基督从死里复活之后，祂对门徒说：“我要将我所应许的降在你们身上；你们要在城里等候，直到你们领受从上头来的能力”（路24:49）。{pp 22.3}[15]{PP 22.3}
§32
But the Day of Pentecost was in fulfillment of other prophecies besides that of Joel. It fulfilled the words of Christ Himself as well. In His last discourse to His disciples before His crucifixion, He said to them: “I will pray the Father, and He shall give you another Comforter, ... Even the Spirit of truth.”?John 14:16, 17. “But the Comforter, which is the Holy Ghost, whom the Father will send in My name, He shall teach you all things.”?Verse 26. “Howbeit when He, the Spirit of truth, is come, He will guide?you into all truth.”?Chapter 16:13. And after Christ had risen from the dead, He said to the disciples, “Behold, I send the promise of my Father upon you: But tarry ye in the city of Jerusalem, until ye be endued with power from on high.”?Luke 24:49.?{PP 22.3}[15]
§33
门徒果然在五旬节领受了从上头来的能力。可是像约珥的预言一样，基督的这个应许的实现并不限于五旬节那个场合。因为祂曾以另一种形式赐给门徒这同一个应许，向他们保证祂要常与他们同在，“直到世界的末了”（太28:20）。马可告诉我们主将要在什么意义上和以什么方式“与他们同在”。他说：“门徒出去到处宣传福音，主和他们同工，用神迹随着，证实所传的道”（可16:20）。况且彼得在五旬节也曾证明他们所见证的圣灵的运行是常在教会里面的。当一般受了感动的犹太人询问众使徒：“我当怎样行”的时候，彼得回答说：“你们各人要悔改，奉耶稣基督的名受洗，叫你们的罪得赦，就必领受所赐的圣灵，因为这应许是给你们，和你们的儿女，并一切在远方的人，就是主我们上帝所召来的”（徒2:37-39）。这一段经文确实说明，只要怜悯依然会邀请人们接受基督赦罪的爱，圣灵在教会中的运行，就是在其特别表现中的运行就会持续到将来所有的时间。{pp 23.1}[16]{PP 23.1}
§34
On the Day of Pentecost the disciples were thus endued with power from on high. But this promise of Christ’s was not, any more than the prophecy of Joel, confined to that occasion. For He gave them the same promise in another form by assuring them that He would be with them always, even to the end of the world.?Matthew 28:20. Mark tells us in what sense and what manner the Lord was to be with them. He says, “And they went forth, and preached everywhere, the Lord working with them, and confirming the word with signs following.”?Mark 16:20. And Peter, on the Day of Pentecost, testified concerning the perpetuity of this operation of the Spirit which they had witnessed. When the convicted Jews said unto the apostles, “What shall we do?” Peter answered, “Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost. For the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call.”?Acts 2:37-39. This certainly provides for the operation of the Holy Spirit in the church, even in its special manifestations, to all coming time, as long as mercy shall invite men to accept the pardoning love of Christ.?{PP 23.1}[16]
§35
再过二十八年之后，保罗在致哥林多教会的书信中正式论证了这个问题。他说（林前12:1）：“弟兄们，论到属灵的恩赐，我不愿意你们不明白。”可见保罗对于这问题是多么重视，以致他认为基督的教会应该明白这个问题。他先是说明圣灵的运行虽有不同，但圣灵却是一位，并且解释了那些不同是什么，他用人的身体及其不同肢体作为譬解，来阐明教会如何是由其不同的职分和恩赐构成的。身体怎样有各种肢体，各司其职，大家都目标一致一起作工，构成一个和谐的整体，圣灵也照样藉着教会中不同的渠道运行，构成一个完美的宗教团体。然后他继续说：“上帝在教会所设立的，第一是使徒；第二是先知；第三是教师，其次是行异能的，再次是得恩赐医病的；帮助人的；治理事的；说方言的”（林前12:28）。{pp 23.2}[17]{PP 23.2}
§36
Twenty-eight years later in his letter to the Corinthians, Paul set before that church a formal argument on the question. He says (1 Corinthians 12:1), “Now concerning spiritual gifts, brethren, I would not have you ignorant”—so important did he deem it that this subject should be understood in the Christian church. After stating that though the Spirit is one it has diversities of operation, and explaining what those diversities are, he introduces the figure of the human body, with its various members, to show how the church is constituted with its different offices and gifts. And as the body has its various members, each having its?particular office to fill, and all working together in unity of purpose to constitute one harmonious whole, so the Spirit was to operate through various channels in the church to constitute a perfect religious body. Paul then continues in these words: “And God hath set some in the church, first apostles, secondarily prophets, thirdly teachers, after that miracles, then gifts of healing, helps, governments, diversities of tongues.”?{PP 23.2}[17]
§37
所说“上帝……设立”这些恩赐在教会中，并不是说，当教会的状况和环境有利于这些恩赐的出现时，这些恩赐才会出现。它的意思乃是说，这些恩赐要成为教会真正属灵体制的永久组成部分，如果这些恩赐不在教会里积极运行，那就如同一个人因受伤或疾病而失去某些肢体的功能，变得残废无助了。上帝既已“设立”这些恩赐，这些恩赐就理应长久留在教会中，直到它们被正式取消。但圣经中没有片言只字提到这些恩赐曾被取消过。{pp 24.1}[18]{PP 24.1}
§38
The declaration that God?hath set?some in the church, etc., implies something more than that the way was left open for the gifts to appear if circumstances should chance to favor. It rather signifies that they were to be permanent parts of the true spiritual constitution of the church, and that if these were not in active operation the church would be in the condition of a human body, some of whose members had, through accident or disease, become crippled and helpless. Having once been set in the church, there these gifts must remain until they are formally removed. But there is no record that they ever have been removed.?{PP 24.1}[18]
§39
五年后，使徒保罗又曾写信给以弗所教会，说到同样的恩赐，说明上帝设立圣灵恩赐的目的，间接指出在还没有达到目的之前，这些恩赐是必须存留的。他说：“所以经上说，‘祂升上高天的时候，掳掠了仇敌，将各样的恩赐赏给人。’祂所赐的有使徒，有先知。有传福音的，有牧师和教师，为要成全圣徒，各尽其职，建立基督的身体。直等到我们众人在真道上同归于一，认识上帝的儿子，得以长大成人，满有基督长成的身量”（弗4:8，11-13）。{pp 24.2}[19]{PP 24.2}
§40
Five years later the same apostle writes to the Ephesians relative to the same gifts, plainly stating their object, and thus showing indirectly that they must continue till that object is accomplished. He says (Ephesians 4:8, 11-13): “Wherefore He saith, when He ascended up on high, He led captivity captive, and gave gifts unto men.... And He gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ: Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fullness of Christ.”?{PP 24.2}[19]
§41
教会在使徒时代并没有发展到本节经文所说的“同归于一”的状态；过了使徒时代不久，属灵大背道的阴暗就开始笼罩教会了；在教会处于衰退状态期间，当然就没有达到这节经文所说的基督的丰满与信仰的合一。教会也不会达到这种状态，直到最后的怜悯信息从各族各民、社会的各阶层和每一个错误的组织中召聚出一班完成了所有的福音改革，等候人子降临的人来。而且在末后日子的危险中，当各种邪恶权势因其邪恶工作的经验和训练而几乎达到完全，倘若可能，甚至连选民都会被他们种种欺诈的杰作所迷惑的时候，教会最需要受益于所指定给她的每一圣灵恩赐的安慰与指导、鼓励和保护。因此，为了使教会在末后的日子受益，实现圣灵沛降的特别预言是非常适当的。{pp 24.3}[20]{PP 24.3}
§42
The church did not reach the state of unity here contemplated, in the apostolic age; and very soon after that age, the gloom of the great spiritual apostasy began to overshadow the church; and certainly during the state of declension, this fullness of Christ, and unity of faith, was not reached. Nor will it be reached till?the last message of mercy shall have gathered out of every kindred and people, every class of society, and every organization of error, a people complete in all gospel reforms, waiting for the coming of the Son of man. And truly, if ever in her experience the church would need the benefit of every agency ordained for her comfort and guidance, encouragement and protection, it would be amid the perils of the last days, when the powers of evil, well-nigh perfected by experience and training for their nefarious work, would, by their masterpieces of imposture, deceive if it were possible even the elect. Very appropriately, therefore, come in the special prophecies of the outpouring of the Spirit for the benefit of the church in the last days.?{PP 24.3}[20]
§43
然而现代基督教界的文学作品中却一般教导说圣灵的恩赐乃是限于使徒时代的，而且其目的只在于栽种福音的种子。福音一经确立，恩赐就不再需要，因此很快就从教会中消失了。但使徒保罗却警告当时代的信徒说，那“不法的隐意已经发动”了（帖后2:7）。而且在他离开之后，必有凶暴的豺狼进入他们中间，不爱惜羊群；甚至他们中间也必有人起来，说悖谬的话，要引诱门徒跟从他们（见徒20:29-30）。因此，上帝所设立在教会里为要防范这些邪恶的那些恩赐不可能在危险的日子来到时候来到时就被当作已经完成目标而消失了；因为教会在这些情况下比在使徒时代更需要属灵恩赐的同在和帮助。{pp 25.1}[21]{PP 25.1}
§44
It is, however, usually taught, in the current literature of the Christian world, that the gifts of the Spirit were only for the apostolic age; that they were given simply for the planting of the gospel; and that the gospel being once established, the gifts were no longer needed, and consequently were suffered soon to disappear from the church. But the apostle Paul warned the Christians of his day that the “mystery of iniquity” was already at work, and that after his departure, grievous wolves would enter in among them, not sparing the flock, and that also of their own selves men would arise, speaking perverse things to draw away disciples after them.?Acts 20:29, 30. It cannot therefore be that the gifts, placed in the church to guard against these very evils, were ready, when that time came, to pass away as having accomplished their object; for their presence and help would be needed under these conditions more than when the apostles themselves were on the stage of action.?{PP 25.1}[21]
§45
在保罗致哥林多教会的书信中，我们可以找到又一个凭据，证明现在流行的属灵恩赐暂时持续的看法是不正确的。他在《哥林多前书》第十三章里，把现今不完全的状况同基督徒最终将要达到的光荣不朽的完全情形作一对比。他说（9,10节）：“我们现在所知道的有限，先知所讲的也有限，等那完全的来到，这有限的必归于无有了。”他进一步说明现今这种状况，将之比作孩童时期思想行动的软弱不成熟；将最终的完全状态比作成年时期更清晰的眼力、成熟和力量。他把这些恩赐归在目前这种不完全的状态下所需要的东西之列，但当完全的状态来到时，我们就不需要这些恩赐了。他说（12节）：“我们如今仿佛对着镜子观看，模糊不清（原文作如同猜谜）；到那时就要面对面了。我如今所知道的有限，到那时就全知道，如同主知道我一样。”然后他说明什么恩典适应永恒的状态，且会在那里存在，就是，信、望、爱，“这三样，其中最大的是爱”（林前13:13）。{pp 25.2}[22]{PP 25.2}
§46
We find another statement in Paul’s letter to the Corinthian church, which shows that the popular conception of the temporary continuance of the gifts cannot be correct. It is his contrast between the present, imperfect state, and the glorious, immortal condition to which the Christian will finally arrive.?1 Corinthians 13. He says (Verses 9, 10). “For we know in part, and we?prophesy in part. But when that which is perfect is come, then that which is in part shall be done away.” He further illustrates this present state by comparing it to the period of childhood with its weakness and immaturity of thought and action; and the perfect state, to the condition of manhood with its clearer vision, maturity, and strength. And he classes the gifts among those things which are needed in this present, imperfect condition, but which we shall have no occasion for when the perfect state is come. “Now,” he says (Verse 12), “we see through a glass, darkly; but then face to face: Now I know in part; but then shall I know even as also I am known.” Then he states what graces are adapted to the eternal state, and will there exist, namely, faith, hope, and charity, or love, “these three; but the greatest of these is charity.”?{PP 25.2}[22]
§47
这解释了第8节的话：“爱是永不止息；”就是说，那属天的爱的恩典，必永远长存；但“先知讲道之能终必归于无有，”就是说，时候将到，那时就不再需要预言了，曾帮助教会的预言的恩赐，也不再被运用了：“说方言之能终必停止；”就是说，方言的恩赐也将不再有用了；“知识也终必归于无有；”就是说，知识，不是抽象的知识，而是作为圣灵的一个特别恩赐的知识，在永恒的世界里，将因我们被赋予完全的知识而变得不再需要。{pp 26.1}[23]{PP 26.1}
§48
This explains the language of?Verse 8: “Charity never faileth;” that is, charity, the heavenly grace of love, will endure forever; it is the crowning glory of man’s future, immortal condition; but “whether there be prophecies, they shall fail;” that is, the time will come when prophecies will be no longer needed, and the gift of prophecy, as one of the helps in the church, will no longer be exercised; “whether there be tongues, they shall cease;” that is, the gift of tongues will no longer be of service; “whether there be knowledge, it shall vanish away;” that is, knowledge, not in the abstract, but as one of the special gifts of the Spirit, will be rendered unnecessary by the perfect knowledge with which we shall be endowed in the eternal world.?{PP 26.1}[23]
§49
现在，我们若是接受属灵的恩赐随着使徒时代止息了，因为不再需要了的立场，就是把自己交给了这样的立场——认为使徒时代是教会的软弱幼稚时期，那时一切都像对着镜子观看，模糊不清；而紧接着使徒时代的那个时代，有凶暴的豺狼进来，不爱惜羊群，甚至在教会中也有人起来，说乖谬的话，要引诱门徒跟从他们，却是一个完全光明知识全备的时代，在那个时代，使徒时代的不完全、幼稚和黑暗已经过去了！因为，请记住啊，只有当达到完全的状态时，属灵的恩赐才会止息，因为达到了那个状态，就不再需要那些恩赐了。但任何一个人，只要清醒地思考一下，就不会有片刻设法维护使徒时代的灵性水平不如后来任何一个时代的立场。那时如果需要属灵的恩赐，现在当然也需要。{pp 26.2}[24]{PP 26.2}
§50
Now, if we take the position that the gifts ceased with the apostolic age, because no longer needed, we commit ourselves to the position that the apostolic age was the weak and childish age of the church, when everything was seen through a glass, darkly; but the age that followed, when grievous wolves were to enter in, not sparing the flock, and men were to arise, even in the church, speaking perverse things to draw away disciples after them, was an age of perfect light and knowledge, in which the imperfect and?childish and darkened knowledge of apostolic times had passed away! For, be it remembered, the gifts cease only when a perfect state is reached, and because that state is reached, which renders them no longer necessary. But no one, on sober thought, can for a moment seek to maintain the position that the apostolic age was inferior in spiritual elevation to any age which has succeeded it. And if the gifts were needed then, they certainly are needed now.?{PP 26.2}[24]
§51
使徒在写给哥林多和以弗所教会的书信中所列举的设立在教会中的恩赐有“牧师，”“教师，”“帮助人的，”“治理事的”，这些恩赐在各方面都被公认为仍在教会中持续。那么，其它的恩赐，包括信心、医治人的、预言等等为什么不也在教会中持续呢？既然所有的恩赐在起初都是同等地被设立在教会里的，谁又有资格划定界线，说什么恩赐已经从教会撤除了呢？{pp 27.1}[25]{PP 27.1}
§52
Among the agencies which the apostle in his letters to both the Corinthians and Ephesians enumerates as “gifts”?set?in the church, we find “pastors,” “teachers,” “helps,” and “governments;” and all these are acknowledged, on every hand, as still continuing in the church. Why not, then, the others also, including faith, healing, prophecy, etc.? Who is competent to draw the line, and say what gifts have been “set out” of the church, when all were, in the beginning, equally “set” therein??{PP 27.1}[25]
§53
《启示录》12:17是一个预言，提到在末后的日子属灵的恩赐会得到恢复。考查《启示录》的见证会证实这种见解。这节经文说到妇人其余的儿女。妇人象征教会，她的儿女就是在任何一个时期构成教会的个人成员；她“其余的”儿女就是最后世代的基督徒，或那些在基督复临时生活在地上的人。经文进一步宣称这些人“就是那守上帝诫命，有耶稣基督见证的。”而“耶稣的见证”在19:10中被解释为“预言之灵”（见原文或英文译本），这应当被理解为那些恩赐中被称为“作先知”（林前12:9,10）的恩赐。{pp 27.2}[26]{PP 27.2}
§54
Revelation 12:17?has been referred to as a prophecy that the gifts would be restored in the last days. An examination of its testimony will confirm this view. The text speaks of the remnant of the woman’s seed. The woman being a symbol of the church, her seed would be the individual members composing the church at any one time; and the “remnant” of her seed would be the last generation of Christians, or those living on the earth at the second coming of Christ. The text further declares that these “keep the commandments of God, and have the testimony of Jesus Christ;” and the “testimony of Jesus” is explained in?chapter 19:10?to be “the spirit of prophecy,” which must be understood as that which among the gifts is called “the gift of prophecy.”?1 Corinthians 12:9, 10.?{PP 27.2}[26]
§55
在教会中设立恩赐并不意味着每一个人都要操练这些恩赐。关于这一点，使徒说（林前12:29）：“岂都是使徒吗？岂都是先知吗？岂都是教师吗？”等等，暗示答案是否定的，不都是；恩赐是照上帝的意思分给各人的。（见林前12:7,11）。但这些恩赐被说成是“在教会所设立的”（28节），即使一个恩赐被赋予教会的哪怕一个成员，也可以说那个恩赐是“在教会里，”或教会有那个恩赐。所以最后的世代要拥有，而且据认为现在确实拥有耶稣的见证，或预言的恩赐。{pp 27.3}[27]{PP 27.3}
§56
The setting of the gifts in the church does not imply that every individual was to have them in exercise. On this point the apostle (1 Corinthians 12:29) says, “Are all apostles? Are all prophets? Are all teachers?” etc. the implied answer is no; not all are; but the gifts are divided among the members as it pleases?God.?1 Corinthians 12:7, 11. Yet these gifts are said to be “set in the?church,” and if a gift is bestowed upon even one member of the church, it may be said that that gift is “in the church,” or that the church “has” it. So the last generation was to have, and it is believed does now have, the testimony of Jesus, or the gift of prophecy.?{PP 27.3}[27]
§57
还有一段经文显然写到末后的日子，说明了同样的事实。（见帖前5）。使徒在这一章开篇就说：“弟兄们，论到时候、日期，不用写信给你们；因为你们自己明明晓得，主的日子来到，好像夜间的贼一样。”在第4节中他又说：“弟兄们，你们却不在黑暗里，叫那日子临到你们像贼一样。”然后，他就那件大事给了他们许多忠告，其中包括（19-21节）：“不要消灭圣灵的感动；不要藐视先知的讲论。但要凡事察验，善美的要持守。”在23节中，他祈愿这些与“先知的讲论”如此有关的人能得蒙保守，完全无可指摘，直到主降临的时候。{pp 28.1}[28]{PP 28.1}
§58
Another portion of Scripture evidently written with reference to the last days, brings the same fact plainly to view.?1 Thessalonians 5. The apostle opens the chapter with these words: “But of the times and the seasons, brethren, you have no need that I write unto you. For yourselves know perfectly that the day of the Lord so cometh as a thief in the night.” In?Verse 4?he adds, “But ye, brethren, are not in darkness, that that day should overtake you as a thief.” Then he gives them sundry admonitions in view of that event, among which are these (verses 19-21): “Quench not the Spirit. Despise not prophesyings. Prove all things; hold fast that which is good.” And in?verse 23?he prays that these very ones who were thus to have to do with “prophesyings” may be preserved blameless unto the?coming of the Lord.?{PP 28.1}[28]
§59
既有这些考虑，我们岂不是有正的理由认为在末后的日子预言的恩赐会在教会里显现，通过这种恩赐要赐下许多亮光，和许多及时的指示吗？{pp 28.2}[29]{PP 28.2}
§60
On the strength of these considerations are we not justified in believing that the gift of prophecy will be manifested in the church in the last days, and that through it much light will be imparted, and much timely instruction given??{PP 28.2}[29]
§61
凡事都应按照使徒的这个规矩行：“凡事察验，善美的要持守”（帖前5:21）；并要受救主的标准检验：“凭着他们的果子，就可以认出他们来”（太7:20）。我们既呼吁以这个标准来检验自称是预言的恩赐显现的事，就推荐这本书给那些相信圣经是上帝的道，相信教会是身子而基督是教会的头的人。（乌利亚·史密斯）{pp 28.3}[30]{PP 28.3}
§62
All things are to be treated according to the apostle’s rule: “Prove all things; hold fast that which is good;” and to be tested by the Saviour’s standard: “By their fruits ye shall know them.” Appealing to this standard in behalf of what claims to be a manifestation of the gift of prophecy, we commend this volume to the consideration of those who believe that the Bible is the word of God, and that the church is the body of which Christ is head.?（U. Smith.）{PP 28.3}[30]