第05章 该隐亚伯的试验
§1
第05章 该隐亚伯的试验
§2
Chap. 5 - Cain and Abel Tested
§3
亚当的两个儿子该隐和亚伯，性情大不相同。亚伯一心效忠上帝；他在创造主对待堕落人类的事上，看出上帝的公义和慈悲，并以感恩的心承受救赎的盼望。但是该隐则存着叛逆的心，并埋怨上帝，因他为亚当犯罪而咒诅了全地和人类。他让自己的思想循着那使撒但堕落的路径发展，放纵自高自大的心，并怀疑上帝的公正和威权。[1]{PP 71.1}
§4
Cain and Abel, the sons of Adam, differed widely in character. Abel had a spirit of loyalty to God; he saw justice and mercy in the Creators dealings with the fallen race, and gratefully accepted the hope of redemption. But Cain cherished feelings of rebellion, and murmured against God because of the curse pronounced upon the earth and upon the human race for Adams sin. He permitted his mind to run in the same channel that led to Satans fall--indulging the desire for self-exaltation and questioning the divine justice and authority.{PP 71.1}[1]
§5
为了证明他们是否相信上帝并听从他的话起见，弟兄二人受了试验，正如先前亚当受试验一样。他们熟悉上帝为拯救人类所有的安排，并明白上帝所设立的献祭制度。该隐和亚伯都明白，他们必须在这些祭物上表示自己对祭物所预表之救主的信心，同时承认他们必须完全靠他才能得蒙赦免；他们又知道自己符合了上帝的救赎计划之后，方显明他们是顺从上帝的旨意。若不流血，罪就不得赦免；所以他们要奉献头生的牲畜为祭物，来显明他们对基督赎罪之血的信心。此外，他们还要奉献初熟的果子在上帝面前作感恩祭。[2]{PP 71.2}
§6
These brothers were tested, as Adam had been tested before them, to prove whether they would believe and obey the word of God. They were acquainted with the provision made for the salvation of man, and understood the system of offerings which God had ordained. They knew that in these offerings they were to express faith in the Saviour whom the offerings typified, and at the same time to acknowledge their total dependence on Him for pardon; and they knew that by thus conforming to the divine plan for their redemption, they were giving proof of their obedience to the will of God. Without the shedding of blood there could be no remission of sin; and they were to show their faith in the blood of Christ as the promised atonement by offering the firstlings of the flock in sacrifice. Besides this, the first fruits of the earth were to be presented before the Lord as a thank offering.{PP 71.2}[2]
§7
这两个弟兄同样地筑了祭坛，各自带来祭物。亚伯照着上帝的指示，将羊群中头生的献上。“耶和华看中了亚伯和他的供物。”（创4:4）从天上就有火降下来，烧尽了亚伯的祭物。可是该隐不顾上帝直接明白的命令，只献上地里的出产为供物，所以没有得到从天上来的悦纳的证据。亚伯恳切地劝勉他的哥哥，要照着规定的神圣方法亲近上帝；但他的恳切劝勉，反使该隐越发坚决要顺着自己的意思行。他觉得自己是长兄，不该听弟弟的谏言，所以就轻视亚伯的劝告。[3]{PP 71.3}
§8
The two brothers erected their altars alike, and each brought an offering. Abel presented a sacrifice from the flock, in accordance with the Lords directions. And the Lord had respect unto Abel and to his offering. Fire flashed from heaven and consumed the sacrifice. But Cain, disregarding the Lords direct and explicit command, presented only an offering of fruit. There was no token from heaven to show that it was accepted. Abel pleaded with his brother to approach God in the divinely prescribed way, but his entreaties only made Cain the more determined to follow his own will. As the eldest, he felt above being admonished by his brother, and despised his counsel.{PP 71.3}[3]
§9
该隐来到上帝的面前，对应许的牺牲和必须奉献的赎罪祭，心中满怀着埋怨和不信。他的祭物并没有悔罪的表示。他像现今的许多人一样，觉着如果完全依着上帝所设立的计划，把他的得救问题完全信托于所应许之救主的赎罪，就是承认自己的软弱。他拣选了依靠自己的方法。他要仗着自己的功德。他不愿意带羔羊来，把羔羊的血搀在他的祭物中，乃是要献上自己的成果，就是他亲手劳碌得来的产品。他奉献祭物，好像是为上帝作一件美事，希望借此而得蒙上帝的悦纳。该隐在建筑祭坛和奉献祭物上虽然都已顺从，但他的顺从只是局部的。对于至重要的一部分，就是承认自己需要一位救赎主，他却没有实行。[4]{PP 72.1}
§10
Cain came before God with murmuring and infidelity in his heart in regard to the promised sacrifice and the necessity of the sacrificial offerings. His gift expressed no penitence for sin. He felt, as many now feel, that it would be an acknowledgment of weakness to follow the exact plan marked out by God, of trusting his salvation wholly to the atonement of the promised Saviour. He chose the course of self-dependence. He would come in his own merits. He would not bring the lamb, and mingle its blood with his offering, but would present his fruits, the products of his labor. He presented his offering as a favor done to God, through which he expected to secure the divine approval. Cain obeyed in building an altar, obeyed in bringing a sacrifice; but he rendered only a partial obedience. The essential part, the recognition of the need of a Redeemer, was left out.{PP 72.1}[4]
§11
就出身和所受的宗教教育而言，这两弟兄都是相同的。他们都是罪人，而且都承认上帝是应当尊敬崇拜的。由外表看来，他们二人属灵生活的造诣是一样的，但进一步看，就大不相同了。[5]{PP 72.2}
§12
So far as birth and religious instruction were concerned, these brothers were equal. Both were sinners, and both acknowledged the claims of God to reverence and worship. To outward appearance their religion was the same up to a certain point, but beyond this the difference between the two was great.{PP 72.2}[5]
§13
“亚伯因着信献祭与上帝，比该隐所献的更美。”（来11:4）亚伯领会了救赎的伟大原理。他看出自己是一个罪人；并且认明罪和罪的死刑阻碍了他的心灵与上帝的交通。于是他带来被杀的祭牲，就是牺牲了的生命，来承认他违犯了律法的条款。他借着所流的血，仰望那将来的牺牲，就是死在髑髅地十字架上的基督；他既信靠在髑髅地所成全的救赎之功。便得了称义的见证，他的祭物也蒙了悦纳。[6]{PP 72.3}
§14
By faith Abel offered unto God a more excellent sacrifice than Cain. Hebrews 11:4. Abel grasped the great principles of redemption. He saw himself a sinner, and he saw sin and its penalty, death, standing between his soul and communion with God. He brought the slain victim, the sacrificed life, thus acknowledging the claims of the law that had been transgressed. Through the shed blood he looked to the future sacrifice, Christ dying on the cross of Calvary; and trusting in the atonement that was there to be made, he had the witness that he was righteous, and his offering accepted.{PP 72.3}[6]
§15
该隐和亚伯一样，有学习和接受真理的机会。他并不是受命运支配的牺牲品；也不是一个弟兄命定蒙上帝悦纳，而另一个则命定被弃绝。乃是因为亚伯拣选了信心和顺从的道路；而该隐却拣选了不信和叛逆的道路，事情的整个关键就在于此。[7]{PP 72.4}
§16
Cain had the same opportunity of learning and accepting these truths as had Abel. He was not the victim of an arbitrary purpose. One brother was not elected to be accepted of God, and the other to be rejected. Abel chose faith and obedience; Cain, unbelief and rebellion. Here the whole matter rested.{PP 72.4}[7]
§17
该隐和亚伯代表世上的两等人，这两等人必要继续存在，直到末时。一等人接受上帝所指定的赎罪祭；另一等人却冒昧地依靠自己的功德；他们的祭物缺少了神圣中保的功劳，故此不足以使人蒙上帝的悦纳。我们的过犯所以能蒙赦免，乃是靠着耶稣的功劳。凡认为不需要基督的宝血，不想靠上帝的恩典，而靠自己的功劳得到上帝嘉纳的人，正是犯了该隐同样的错误。他们若不接受洗净罪污的宝血，他们就必被定罪。因为除此以外，他们没有别的方法得以挣脱罪的束缚。[8]{PP 72.5}
§18
Cain and Abel represent two classes that will exist in the world till the close of time. One class avail themselves of the appointed sacrifice for sin; the other venture to depend upon their own merits; theirs is a sacrifice without the virtue of divine mediation, and thus it is not able to bring man into favor with God. It is only through the merits of Jesus that our transgressions can be pardoned. Those who feel no need of the blood of Christ, who feel that without divine grace they can by their own works secure the approval of God, are making the same mistake as did Cain. If they do not accept the cleansing blood, they are under condemnation. There is no other provision made whereby they can be released from the thralldom of sin.{PP 72.5}[8]
§19
在世上敬拜上帝的人中，效法该隐榜样者占绝大多数，因为几乎每一种虚伪的信仰，都建立在同一个原理上，就是人能依靠自己的努力得救。有人主张，人类所需要的不是救赎，乃是发展，就是说人类能自行陶冶，提高，并改过更新。该隐怎样设法用没有血的祭物求得上帝的喜悦，这些人也这样希望不靠救赎的计划，而能把人类提高到上帝的标准。该隐一生的历史已证明其结果必将如何。它证明人类离了基督将要到什么地步。人类并没有能力来更新自己。因为人类不是向上渐近于神的样式，乃是向下流于如撒但一样。基督是我们唯一的希望。“除他以外，别无拯救。因为在天下人间，没有赐下别的名，我们可以靠着得救。”（徒4:12）[9]{PP 73.1}
§20
The class of worshipers who follow the example of Cain includes by far the greater portion of the world; for nearly every false religion has been based on the same principle--that man can depend upon his own efforts for salvation. It is claimed by some that the human race is in need, not of redemption, but of development--that it can refine, elevate, and regenerate itself. As Cain thought to secure the divine favor by an offering that lacked the blood of a sacrifice, so do these expect to exalt humanity to the divine standard, independent of the atonement. The history of Cain shows what must be the results. It shows what man will become apart from Christ. Humanity has no power to regenerate itself. It does not tend upward, toward the divine, but downward, toward the satanic. Christ is our only hope. There is none other name under heaven given among men, whereby we must be saved. Neither is there salvation in any other. Acts 4:12.{PP 73.1}[9]
§21
那完全依赖基督的真信仰，必要借着顺从上帝一切的命令表现出来，从亚当的日子直到如今，善恶的大争战一直是以顺从上帝的律法为焦点的。在各时代之中都有人一方面不顾上帝的诫命，一方面说自己有享受上帝恩眷的权利。但《圣经》指明“信心因着行为才得成全。”（雅2:22）而且信心若没有顺从的行为，“就是死的。”（雅2:17）凡说自己认识上帝，“却不遵守他的诫命，便是说谎话的，真理也不在他心里了。”（约一2:4）[10]{PP 73.2}
§22
True faith, which relies wholly upon Christ, will be manifested by obedience to all the requirements of God. From Adams day to the present time the great controversy has been concerning obedience to Gods law. In all ages there have been those who claimed a right to the favor of God even while they were disregarding some of His commands. But the Scriptures declare that by works is faith made perfect; and that, without the works of obedience, faith is dead. James 2:22, 17. He that professes to know God, and keepeth not His commandments, is a liar, and the truth is not in him. 1 John 2:4.{PP 73.2}[10]
§23
当该隐看到自己的供物被拒绝时，他就向耶和华和亚伯发怒，他发怒：是因为上帝不悦纳人对他所规定的牺牲而献上的代用品；他向他的兄弟发怒，因为亚伯顺从上帝而没有和他一同背叛他。虽然该隐这样不顾上帝的命令，但上帝还没有丢弃他，却依然俯就这一个不可理喻的该隐，向他进行解释。耶和华对该隐说：“你为什么发怒呢？你为什么变了脸色呢？”上帝借着一位天使传给他警告说：“你若行得好，岂不蒙悦纳？你若行得不好，罪就伏在门前。”（创4:6-7）上帝让该隐自己决定取舍。如果他愿意信靠所应许之救主的功劳，并愿服从上帝的条件，他就可以得到上帝的恩眷；但是他若仍旧不信并继续违背上帝，他就没有因被上帝丢弃而生怨尤的余地了。[11]{PP 73.3}
§24
When Cain saw that his offering was rejected, he was angry with the Lord and with Abel; he was angry that God did not accept mans substitute in place of the sacrifice divinely ordained, and angry with his brother for choosing to obey God instead of joining in rebellion against Him. Notwithstanding Cains disregard of the divine command, God did not leave him to himself; but He condescended to reason with the man who had shown himself so unreasonable. And the Lord said unto Cain, Why art thou wroth? and why is thy countenance fallen? Through an angel messenger the divine warning was conveyed: If thou doest well, shalt thou not be accepted? And if thou doest not well, sin lieth at the door. The choice lay with Cain himself. If he would trust to the merits of the promised Saviour, and would obey Gods requirements, he would enjoy His favor. But should he persist in unbelief and transgression, he would have no ground for complaint because he was rejected by the Lord.{PP 73.3}[11]
§25
可惜该隐不但没有承认自己的罪，反而继续埋怨上帝的不公，并对亚伯怀着嫉妒和仇恨的心。他忿然责骂他的兄弟，想惹起亚伯与他在上帝对待他们的事上发生争论。亚伯却带着温和、坚定，而无所畏惧的态度为上帝的公平和良善辩护。亚伯指明该隐的错误，试图说服他，叫他知道错是在自己身上。亚伯提到上帝原可以立时处死他们的父母，但他却保全了他们父母的性命，这就是上帝的慈悲；并且力言上帝是爱他们的，不然，他就不会赐下他无罪而圣洁的儿子来受他们所招致的刑罚了。可是，这些话反而使该隐更加忿怒。就他的理智和良心而言，他也觉得亚伯是对的；但因那一向受教于他的人，现在竟敢反对他的意见，而他的叛逆又不能得到亚伯的同情，就极其愤恨。于是他在狂怒之下，把他的兄弟杀了。[12]{PP 74.1}
§26
But instead of acknowledging his sin, Cain continued to complain of the injustice of God and to cherish jealousy and hatred of Abel. He angrily reproached his brother, and attempted to draw him into controversy concerning Gods dealings with them. In meekness, yet fearlessly and firmly, Abel defended the justice and goodness of God. He pointed out Cains error, and tried to convince him that the wrong was in himself. He pointed to the compassion of God in sparing the life of their parents when He might have punished them with instant death, and urged that God loved them, or He would not have given His Son, innocent and holy, to suffer the penalty which they had incurred. All this caused Cains anger to burn the hotter. Reason and conscience told him that Abel was in the right; but he was enraged that one who had been wont to heed his counsel should now presume to disagree with him, and that he could gain no sympathy in his rebellion. In the fury of his passion he slew his brother.{PP 74.1}[12]
§27
该隐恨他的兄弟，把他杀死，并不是因为亚伯作了什么错事，而是“因自己的行为是恶的，兄弟的行为是善的。”（约一3:12）各世代的恶人也是如此，痛恨那些比他们更善良的人。亚伯顺命的生活和他坚定不移的信心，对该隐乃是一个经常的责难。“凡作恶的便恨光，并不来就光，恐怕他的行为受责备。”（约3:20）天上的光辉在上帝忠心仆人的品格上反照得越发明亮，那些不敬虔之人的罪就显得越发清楚；而他们要毁灭那些扰乱他们安宁之人的心也就越发坚决了。[13]{PP 74.2}
§28
Cain hated and killed his brother, not for any wrong that Abel had done, but because his own works were evil, and his brothers righteous. 1 John 3:12. So in all ages the wicked have hated those who were better than themselves. Abels life of obedience and unswerving faith was to Cain a perpetual reproof. Everyone that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved. John 3:20. The brighter the heavenly light that is reflected from the character of Gods faithful servants, the more clearly the sins of the ungodly are revealed, and the more determined will be their efforts to destroy those who disturb their peace. {PP 74.2}[13]
§29
亚伯的被杀，是说明上帝所宣布在蛇和女人的后裔——撒但和他的子民与基督和他的门徒——之间，必要存在着仇恨的第一个例子。因人的罪，撒但得了控制人类的权柄，但是基督要赐他们能力，使他们摆脱撒但的轭。无论何时，若一个人因信上帝的羔羊而放弃了为罪恶服役，则撒但的怒气就要发作。亚伯圣洁的生活，已证明撒但所说人不能遵守上帝律法的话是虚假的。当该隐被那恶者的精神所鼓动，看出自己不能控制亚伯时，他就大大发怒，以致杀了他的兄弟。照样，无论何时有人敢出来为上帝律法的公义辩护，也必有人表现这同样的精神来反对他们。历代以来，为逼迫基督徒而设置的种种酷刑，都是出于这种精神。但是堆在耶稣门徒身上的一切残忍手段，都是出于撒但和他使者的鼓动，因为他们不能勉强这些信徒服从他们的支配。这种忿恨，就足以证明仇敌已经打败了。每一位为耶稣殉道的人，都是得胜而死的。先知说：“弟兄胜过他（古蛇名叫魔鬼，又叫撒但）是因羔羊的血，和自己所见证的道；他们虽至于死，也不爱惜性命。”（启12:11,9）[14]{PP 77.1}
§30
The murder of Abel was the first example of the enmity that God had declared would exist between the serpent and the seed of the woman--between Satan and his subjects and Christ and His followers. Through mans sin, Satan had gained control of the human race, but Christ would enable them to cast off his yoke. Whenever, through faith in the Lamb of God, a soul renounces the service of sin, Satans wrath is kindled. The holy life of Abel testified against Satans claim that it is impossible for man to keep Gods law. When Cain, moved by the spirit of the wicked one, saw that he could not control Abel, he was so enraged that he destroyed his life. And wherever there are any who will stand in vindication of the righteousness of the law of God, the same spirit will be manifested against them. It is the spirit that through all the ages has set up the stake and kindled the burning pile for the disciples of Christ. But the cruelties heaped upon the follower of Jesus are instigated by Satan and his hosts because they cannot force him to submit to their control. It is the rage of a vanquished foe. Every martyr of Jesus has died a conqueror. Says the prophet, They overcame him [that old serpent, called the devil, and Satan] by the blood of the Lamb, and by the word of their testimony; and they loved not their lives unto the death. Revelation 12:11, 9.{PP 77.1}[14]
§31
杀人的该隐立时就要定他犯罪当受的刑罚了。“耶和华对该隐说：你兄弟亚伯在哪里？他说：我不知道，我岂是看守我兄弟的吗？”该隐陷在罪中是那么深，以至他忘记了上帝的无所不在以及他的伟大和全知。所以他用虚谎的话来掩饰自己的罪。[15]{PP 77.2}
§32
Cain the murderer was soon called to answer for his crime. The Lord said unto Cain, Where is Abel thy brother? And he said, I know not: Am I my brothers keeper? Cain had gone so far in sin that he had lost a sense of the continual presence of God and of His greatness and omniscience. So he resorted to falsehood to conceal his guilt.{PP 77.2}[15]
§33
耶和华又对该隐说：“你作了什么事呢？你兄弟的血，有声音从地里向我哀告。”上帝曾给该隐认罪的机会。他有充分的时间来反省。他知道自己所行之事的严重性，也知道所说掩饰的话是虚伪的；但他仍旧反抗，所以上帝的判决就不再耽延了。那曾发出恳切劝告和训诫的上帝的声音，这时宣布了可怕的话说：“地开了口，从你手里接受你兄弟的血；现在你必从这地受咒诅。你种地，地不再给你效力；你必流离飘荡在地上。”（创4:8-12）[16]{PP 77.3}
§34
Again the Lord said to Cain, What hast thou done? The voice of thy brothers blood crieth unto Me from the ground. God had given Cain an opportunity to confess his sin. He had had time to reflect. He knew the enormity of the deed he had done, and of the falsehood he had uttered to conceal it; but he was rebellious still, and sentence was no longer deferred. The divine voice that had been heard in entreaty and admonition pronounced the terrible words: And now art thou cursed from the earth, which hath opened her mouth to receive thy brothers blood from thy hand. When thou tillest the ground, it shall not henceforth yield unto thee her strength; a fugitive and a vagabond shalt thou be in the earth. {PP 77.3}[16]
§35
该隐的罪虽然应当判决死刑，但慈悲的创造主仍旧饶了他的性命，并予以悔改的机会。可惜该隐竟硬着心肠，去鼓动反抗上帝的权威，于是他就成了一帮胆大妄为，被弃之罪人的魁首。这一个离道叛教的人，受了撒但的引诱，竟成了试探别人的工具；而且他的榜样和影响也发出腐化的力量，以至世界败坏，满了强暴，到了必须毁灭的地步。[17]{PP 78.1}
§36
Notwithstanding that Cain had by his crimes merited the sentence of death, a merciful Creator still spared his life, and granted him opportunity for repentance. But Cain lived only to harden his heart, to encourage rebellion against the divine authority, and to become the head of a line of bold, abandoned sinners. This one apostate, led on by Satan, became a tempter to others; and his example and influence exerted their demoralizing power, until the earth became so corrupt and filled with violence as to call for its destruction.{PP 78.1}[17]
§37
上帝赦了第一个杀人犯的性命，是要给全宇宙一个有关善恶大争战的教训。该隐和他后裔的黑暗历史不过是一个例子，说明让一个罪人永远存活，来进行反抗上帝，将会有什么结果。上帝的容忍只能使恶人在他们的罪孽中更胆大妄为，目空一切。上帝宣判该隐罪行的一千五百年之后，全宇宙可以在充斥全地的罪恶和污秽之中，看出这一个人的影响和榜样所产生的结果。这就显明上帝因堕落的人类违犯他的律法而处以死刑，是既公正而又慈悲的。世人在罪中生活越久，就越胆大妄为。上帝缩短一个放荡无羈之罪人的年日，使世人得以脱离那些习惯于背叛之人的影响，这样的处分乃是人类的幸福，而不是咒诅。[18]{PP 78.2}
§38
In sparing the life of the first murderer, God presented before the whole universe a lesson bearing upon the great controversy. The dark history of Cain and his descendants was an illustration of what would have been the result of permitting the sinner to live on forever, to carry out his rebellion against God. The forbearance of God only rendered the wicked more bold and defiant in their iniquity. Fifteen centuries after the sentence pronounced upon Cain, the universe witnessed the fruition of his influence and example, in the crime and pollution that flooded the earth. It was made manifest that the sentence of death pronounced upon the fallen race for the transgression of Gods law was both just and merciful. The longer men lived in sin, the more abandoned they became. The divine sentence cutting short a career of unbridled iniquity, and freeing the world from the influence of those who had become hardened in rebellion, was a blessing rather than a curse.{PP 78.2}[18]
§39
撒但如今经常地在工作，而以非常的努力和百般的伪装，来诬蔑上帝的品德和统治。他用范围广大而组织严密的计划，和令人惊奇的能力在工作着，为要使世上的居民都陷在他的欺骗之中。那无穷全智的上帝能从起初看到末后，他处置恶者的计划是远大而周密的。他的旨意不单是要止息叛乱，而且要在全宇宙之前显明叛乱的性质。上帝的计划逐步展开，显明了他的公正和他的慈爱，并充分地证明他处理恶者的智慧和公义。[19]{PP 78.3}
§40
Satan is constantly at work, with intense energy and under a thousand disguises, to misrepresent the character and government of God. With extensive, well-organized plans and marvelous power, he is working to hold the inhabitants of the world under his deceptions. God, the One infinite and all-wise, sees the end from the beginning, and in dealing with evil His plans were far-reaching and comprehensive. It was His purpose, not merely to put down the rebellion, but to demonstrate to all the universe the nature of the rebellion. Gods plan was unfolding, showing both His justice and His mercy, and fully vindicating His wisdom and righteousness in His dealings with evil.{PP 78.3}[19]
§41
其他诸世界的圣洁居民，都以极大的关切注视着地上所发生的一切事件。他们在洪水以前的世界状况中，看出了路锡甫企图在天上设立政权，拒绝基督的权威，并废除上帝的律法所必有的结果。他们在洪水以前时代的那些蛮横罪人身上，看到撒但所支配的是一些怎样的人。那时人终日所思想的尽都是恶。（创6:5）他们的每一种情绪、感触和想象，都是与上帝的纯洁、和平、慈爱的原则相敌对的。这就表明撒但主张从受造之物中除去上帝神圣律法的约束，结果必要造成何等的败坏。[20]{PP 78.4}
§42
The holy inhabitants of other worlds were watching with the deepest interest the events taking place on the earth. In the condition of the world that existed before the Flood they saw illustrated the results of the administration which Lucifer had endeavored to establish in heaven, in rejecting the authority of Christ and casting aside the law of God. In those high-handed sinners of the antediluvian world they saw the subjects over whom Satan held sway. The thoughts of mens hearts were only evil continually. Genesis 6:5. Every emotion, every impulse and imagination, was at war with the divine principles of purity and peace and love. It was an example of the awful depravity resulting from Satans policy to remove from Gods creatures the restraint of His holy law.{PP 78.4}[20]
§43
上帝要借着在善恶大争战过程中所展开的种种事实，证明他政权的原则就是那被撒但和受撒但欺骗之人所歪曲了的原则。虽然上帝的公义至终必要为全世界的人所承认，但是这种承认已经太晚，而不足以救这些叛逆的人了。当上帝的大计划一步一步地进行到完全成功的时候，他就必得到全宇宙的同情和拥护。即在叛逆最后根绝时，也是如此。到那时必要看出凡弃绝神圣律法的人，就是投降撒但来敌对基督了。当这世界的王要受审判，一切与他联合的人也和他同受灭亡之时，全宇宙必要同声作证，并称颂：“万世之王啊，你的道途义哉，诚哉。”（启15:3）[21]{PP 79.1}
§44
By the facts unfolded in the progress of the great controversy, God will demonstrate the principles of His rules of government, which have been falsified by Satan and by all whom he has deceived. His justice will finally be acknowledged by the whole world, though the acknowledgment will be made too late to save the rebellious. God carries with Him the sympathy and approval of the whole universe as step by step His great plan advances to its complete fulfillment. He will carry it with Him in the final eradication of rebellion. It will be seen that all who have forsaken the divine precepts have placed themselves on the side of Satan, in warfare against Christ. When the prince of this world shall be judged, and all who have united with him shall share his fate, the whole universe as witnesses to the sentence will declare, Just and true are Thy ways, Thou King of saints. Revelation 15:3.{PP 79.1}[21]