第58章 拯救者的来临
§1
第58章 拯救者的来临
§2
Chap. 58 - The Coming of a Deliverer
§3
自从我们的始祖丧失其伊甸家园，直到上帝的儿子显现为罪人之救主的时候，在这人类历史充满了“艰难、黑暗和幽暗的痛苦”（赛8:22）的漫长世纪中，堕落之人类的希望都集中于那位救星的降临，来释放男女脱离罪恶与死亡的桎梏。[1]{PK 681.1}
§4
Through the long centuries of trouble and darkness and dimness of anguish (Isaiah 8:22) marking the history of mankind from the day our first parents lost their Eden home, to the time the Son of God appeared as the Saviour of sinners, the hope of the fallen race was centered in the coming of a Deliverer to free men and women from the bondage of sin and the grave.{PK 681.1}[1]
§5
这种希望的第一道提示，是在向伊甸园内的蛇所宣布的判决之中，赐给亚当和夏娃的，那时主当着他们而对撒但说：“我又要叫你和女人彼此为仇；你的后裔和女人的后裔也彼此为仇。女人的后裔要伤你的头，你要伤他的脚跟。”（创3:15）[2]{PK 681.2}
§6
The first intimation of such a hope was given to Adam and Eve in the sentence pronounced upon the serpent in Eden when the Lord declared to Satan in their hearing, I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel. Genesis 3:15.{PK 681.2}[2]
§7
当那对有罪的夫妇听到这些话时，他们就为希望所鼓舞。因为他们在这段论及击破撒但权势的预言中，看出了脱离那因犯罪而造成之败亡的得救应许。他们虽然必须因仇敌的强权而受苦，因为他们已落在他诱惑的影响之下，并已自愿违背耶和华的明令，但他们还不致完全绝望。上帝的儿子愿意用他自己的生命宝血为他们赎罪。有宽容的时期要赐与他们，在此期间他们可以借着信靠基督拯救的大能，而再度成为上帝的儿女。[3]{PK 681.3}
§8
As the guilty pair listened to these words, they were inspired with hope; for in the prophecy concerning the breaking of Satans power they discerned a promise of deliverance from the ruin wrought through transgression. Though they must suffer from the power of their adversary because they had fallen under his seductive influence and had chosen to disobey the plain command of Jehovah, yet they need not yield to utter despair. The Son of God was offering to atone with His own lifeblood for their transgression. To them was to be granted a period of probation, during which, through faith in the power of Christ to save, they might become once more the children of God.{PK 681.3}[3]
§9
撒但因为能成功地使人转离顺从的道路，就成为“这世界的神。”（林后4:4）那一度属于亚当的主权，也转移给这个篡位者了。但上帝的儿子定意到世上来承受犯罪的刑罚，如此不但救赎人类，并且也收复所丧失的主权了。从前弥迦论到这种光复曾说：“你这羊群的高台、锡安城的山哪，从前的权柄，就是耶路撒冷民的国权，必归与你。”（弥4:8）使徒保罗论到这事为“上帝之产业被赎。”（弗1:14）作诗的人在说“义人必承受地土，永居其上”时（诗37:29），他心中所想到的，也就是人类最后恢复原有的产业这同一件事。[4]{PK 682.1}
§10
Satan, by means of his success in turning man aside from the path of obedience, became the god of this world. 2 Corinthians 4:4. The dominion that once was Adams passed to the usurper. But the Son of God proposed to come to this earth to pay the penalty of sin, and thus not only redeem man, but recover the dominion forfeited. It is of this restoration that Micah prophesied when he said, O Tower of the flock, the stronghold of the daughter of Zion, unto Thee shall it come, even the first dominion. Micah 4:8. The apostle Paul has referred to it as the redemption of the purchased possession. Ephesians 1:14. And the psalmist had in mind the same final restoration of mans original inheritance when he declared, The righteous shall inherit the land, and dwell therein forever. Psalm 37:29.{PK 682.1}[4]
§11
这种等候上帝的儿子以救主和君王的身分降临的救赎希望，在人类心中始终没有完全消灭。从起初就有一些人，他们的信心穿越当前的阴影而展望到将来的现实。亚当、塞特、以诺、玛土撒拉、挪亚、闪、亚伯拉罕、以撒和雅各，主曾借着这些人和其他的先贤，保留了他旨意的珍贵启示。上帝也如此将他律法的要求，以及那因他爱子赎罪的牺牲而成全的救恩，传给他的选民以色列，而借着他们要将应许的弥赛亚传给全世界。[5]{PK 682.2}
§12
This hope of redemption through the advent of the Son of God as Saviour and King, has never become extinct in the hearts of men. From the beginning there have been some whose faith has reached out beyond the shadows of the present to the realities of the future. Adam, Seth, Enoch, Methuselah, Noah, Shem, Abraham, Isaac, and Jacob-- through these and other worthies the Lord has preserved the precious revealings of His will. And it was thus that to the children of Israel, the chosen people through whom was to be given to the world the promised Messiah, God imparted a knowledge of the requirements of His law, and of the salvation to be accomplished through the atoning sacrifice of His beloved Son.{PK 682.2}[5]
§13
以色列的指望乃包含在呼召亚伯拉罕时所作的应许中，而且后来还一再向他的后裔重提：“地上的万族都要因你得福。”（创12:3）当上帝救赎人类的计划向亚伯拉罕阐明时，那“公义的日头”就光照他的心灵，而他的黑暗便消散了。最后，当救主亲自与世人同行共话时，他也向犹太人为这位先祖借着救赎主的降临而获得拯救的光明希望作见证。基督宣称：“你们的祖宗亚伯拉罕欢欢喜喜的仰望我的日子；既看见了，就快乐。”（约8:56）[6]{PK 683.1}
§14
The hope of Israel was embodied in the promise made at the time of the call of Abraham, and afterward repeated again and again to his posterity, In thee shall all families of the earth be blessed. Genesis 12:3. As the purpose of God for the redemption of the race was unfolded to Abraham, the Sun of Righteousness shone upon his heart, and his darkness was scattered. And when, at last, the Saviour Himself walked and talked among the sons of men, He bore witness to the Jews of the patriarchs bright hope of deliverance through the coming of a Redeemer. Your father Abraham rejoiced to see My day, Christ declared; and he saw it, and was glad. John 8:56.{PK 683.1}[6]
§15
这同一的洪福之望，也曾在垂死的先祖雅各为他儿子犹大所宣布的祝福中预示了：“犹大啊，你弟兄们必赞美你，你手必掐住仇敌的颈项，你父亲的儿子们必向你下拜。……圭必不离犹大，杖必不离他两脚之间，直等细罗（就是赐平安者）来到；万民都必归顺。”（创49:8-10）[7]{PK 683.2}
§16
This same blessed hope was foreshadowed in the benediction pronounced by the dying patriarch Jacob upon his son Judah: Judah, thou art he whom thy brethren shall praise: Thy hand shall be in the neck of thine enemies; Thy fathers children shall bow down before thee. . . . The scepter shall not depart from Judah, Nor a lawgiver from between his feet, Until Shiloh come; And unto Him shall the gathering of the people be. Genesis 49:8-10. {PK 683.2}[7]
§17
后来在应许之地的边境上，又在巴兰所说的预言中再度预言了世界救赎主的来临：“我看他却不在现时，我望他却不在近日；有星要出于雅各，有杖要兴于以色列，必打破摩押的四角，毁坏扰乱之子。”（民24:17）[8]{PK 684.1}
§18
Again, on the borders of the Promised Land, the coming of the worlds Redeemer was foretold in the prophecy uttered by Balaam: I shall see Him, but not now: I shall behold Him, but not nigh: There shall come a Star out of Jacob, and a Scepter shall rise out of Israel, And shall smite the corners of Moab, and destroy all the children of Sheth. Numbers 24:17.{PK 684.1}[8]
§19
上帝曾借着摩西，将他差遣他的儿子来作堕落人类之救赎主的旨意保持在以色列面前。在摩西去世之前不久，有一次他曾宣称：“耶和华你的上帝要从你们弟兄中间，给你兴起一位先知像我，你们要听从他。”关于那未来弥赛亚的工作，摩西曾因以色列的缘故而得蒙清楚的指示。耶和华对他的仆人说：“我必在他们弟兄中间，给他们兴起一位先知像你，我要将当说的话传给他，他要将一切所吩咐的，都传给他们。”（申18:15,18）[9]{PK 684.2}
§20
Through Moses, Gods purpose to send His Son as the Redeemer of the fallen race, was kept before Israel. On one occasion, shortly before his death, Moses declared, The Lord thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me; unto Him ye shall hearken. Plainly had Moses been instructed for Israel concerning the work of the Messiah to come. I will raise them up a Prophet from among their brethren, like unto thee, was the word of Jehovah to His servant; and will put My words in His mouth; and He shall speak unto them all that I shall command Him. Deuteronomy 18:15, 18.{PK 684.2}[9]
§21
在先祖时代，那与神圣崇拜有关的祭牲经常提醒人仰望救主的来临；自始致终，以色列历史上圣所崇事的全部礼节都是如此。起先在圣幕，以及后来在取代圣幕的圣殿种种礼仪中，民众每日借着各项预表与象征而受教，学习那有关基督将以救赎主、祭司和君王的身分降临的伟大真理；并且他们的心思也一年一度被引领，而联想到基督与撒但的大斗争中的最后事件，就是宇宙间一切罪恶与罪人的清除。摩西仪文律法中的祭祀和祭物，一直是预指一种更美的——就是天上的崇事。地上的圣幕乃是“作现今的一个表样，”在此奉献礼物和祭牲。它的两层圣所中都是”照着天上样式作的物件，”因为我们的大祭司基督，现今乃是“在圣所就是真帐幕里作执事，这帐幕是主所支的，不是人所支的。”（来9:9,23；8:2）[10]{PK 684.3}
§22
In patriarchal times the sacrificial offerings connected with divine worship constituted a perpetual reminder of the coming of a Saviour, and thus it was with the entire ritual of the sanctuary services throughout Israels history. In the ministration of the tabernacle, and of the temple that afterward took its place, the people were taught each day, by means of types and shadows, the great truths relative to the advent of Christ as Redeemer, Priest, and King; and once each year their minds were carried forward to the closing events of the great controversy between Christ and Satan, the final purification of the universe from sin and sinners. The sacrifices and offerings of the Mosaic ritual were ever pointing toward a better service, even a heavenly. The earthly sanctuary was a figure for the time then present, in which were offered both gifts and sacrifices; its two holy places were patterns of things in the heavens; for Christ, our great High Priest, is today a minister of the sanctuary, and of the true tabernacle, which the Lord pitched, and not man. Hebrews 9:9, 23; 8:2.{PK 684.3}[10]
§23
自从主在伊甸园中向蛇宣称：“我又要叫你和女人彼此为仇，你的后裔和女人的后裔也彼此为仇”之日以来，撒但就知道他决不能在世人身上操持绝对的控制权。当亚当和他的儿子们开始奉献上帝所指定，作为那要来的救赎主之预表的仪文祭牲时，撒但就在这些祭牲上看出了天地之间交通的象征。在此后许多漫长的世纪中，撒但就不住地努力要截断这种交通。他不息不倦地设法误表上帝，并曲解那些预指救主的礼节，结果他在绝大多数人类的身上获得了成功。[11]{PK 685.1}
§24
From the day the Lord declared to the serpent in Eden, I will put enmity between thee and the woman, and between thy seed and her seed (Genesis 3:15), Satan has known that he can never hold absolute sway over the inhabitants of this world. When Adam and his sons began to offer the ceremonial sacrifices ordained by God as a type of the coming Redeemer, Satan discerned in these a symbol of communion between earth and heaven. During the long centuries that have followed, it has been his constant effort to intercept this communion. Untiringly has he sought to misrepresent God and to misinterpret the rites pointing to the Saviour, and with a great majority of the members of the human family he has been successful.{PK 685.1}[11]
§25
上帝渴望教训人们知道，那使他们与他和好的“恩赐”乃是出于他自己的爱，但同时人类的首敌却设法将上帝说成是喜悦他们灭亡的。如此，那些上天所命定为彰显神圣之爱的祭牲和仪式，便被曲解为罪人带着礼物和功德，妄图借以平息那位被触犯之上帝的忿怒的方法。同时，撒但也设法激发并加强世人的邪情私欲，借使无数的人得因屡次犯罪而不断受诱，远离上帝，而毫无指望地被罪恶的枷锁牢牢困住。[12]{PK 685.2}
§26
While God has desired to teach men that from His own love comes the Gift which reconciles them to Himself, the archenemy of mankind has endeavored to represent God as one who delights in their destruction. Thus the sacrifices and the ordinances designed of Heaven to reveal divine love have been perverted to serve as means whereby sinners have vainly hoped to propitiate, with gifts and good works, the wrath of an offended God. At the same time, Satan has sought to arouse and strengthen the evil passions of men in order that through repeated transgression multitudes might be led on and on, far from God, and hopelessly bound with the fetters of sin.{PK 685.2}[12]
§27
当上帝著写的圣言借着希伯来众先知赐下时，撒但便殷勤地研究那些有关弥赛亚的信息。他仔细查考那些清楚无讹地说明基督在人间作受苦的牺牲和得胜的君王之任务的话语。他在旧约《圣经》的皮卷中，读到那一位要“像羊羔被牵到宰杀之地”的主行将显现，“他的面貌比别人憔悴，他的形容比世人枯槁。”（赛53:7；52:14）那应许的人类的救主虽然要“被藐视，被人厌弃；多受痛苦，常经忧患；……被上帝击打苦待，”但他仍要施展他的大能“为民中的困苦人伸冤。”他要“拯救穷乏之辈，压碎那欺压人的。”（赛53:3-4；诗72:4）这些预言固然使撒但恐惧战兢，但他仍不肯放弃他的图谋，就是要尽可能地破坏耶和华为救赎丧亡人类而定的慈怜计划。他决意尽量弄瞎世人的心眼，使之看不出这些有关弥赛亚的预言真义，以便预备道路，好在基督降世时加以拒绝。[13]{PK 686.1}
§28
When Gods written word was given through the Hebrew prophets, Satan studied with diligence the messages concerning the Messiah. Carefully he traced the words that outlined with unmistakable clearness Christs work among men as a suffering sacrifice and as a conquering king. In the parchment rolls of the Old Testament Scriptures he read that the One who was to appear was to be brought as a lamb to the slaughter, His visage . . . so marred more than any man, and His form more than the sons of men. Isaiah 53:7; 52:14. The promised Saviour of humanity was to be despised and rejected of men; a man of sorrows, and acquainted with grief; . . . smitten of God, and afflicted; yet He was also to exercise His mighty power in order to judge the poor of the people. He was to save the children of the needy, and break in pieces the oppressor. Isaiah 53:3, 4; Psalm 72:4. These prophecies caused Satan to fear and tremble; yet he relinquished not his purpose to thwart, if possible, the merciful provisions of Jehovah for the redemption of the lost race. He determined to blind the eyes of the people, so far as might be possible, to the real significance of the Messianic prophecies, in order to prepare the way for the rejection of Christ at His coming.{PK 686.1}[13]
§29
在接近洪水之前的几个世纪中，撒但使全世界充满背叛上帝之风的努力，已经获得成功。甚至洪水灭世的教训也不为人长久记念。撒但用狡猾的暗示，再度引诱世人渐次步入肆无忌惮地背叛。这时他似乎又要得胜了，但上帝为堕落之人类所定的旨意，决不会就此放弃。那有关耶和华慈爱计划的知识，要借着属于闪的世系，大有信心的亚伯拉罕的子孙，而为未来世代之福利保存下来。时常有上帝所指派的真理信使兴起，唤起人注意献祭礼仪的意义，并且特别注意耶和华对这一切献祭制度仪式所预指之主降临而作的应许。如此，这个世界就得以免于普遍背道了。[14]{PK 687.1}
§30
During the centuries immediately preceding the Flood, success had attended Satans efforts to bring about a worldwide prevalence of rebellion against God. And even the lessons of the Deluge were not long held in remembrance. With artful insinuations Satan again led the children of men step by step into bold rebellion. Again he seemed about to triumph, but Gods purpose for fallen man was not thus to be set aside. Through the posterity of faithful Abraham, of the line of Shem, a knowledge of Jehovahs beneficent designs was to be preserved for the benefit of future generations. From time to time divinely appointed messengers of truth were to be raised up to call attention to the meaning of the sacrificial ceremonies, and especially to the promise of Jehovah concerning the advent of the One toward whom all the ordinances of the sacrificial system pointed. Thus the world was to be kept from universal apostasy.{PK 687.1}[14]
§31
神的旨意乃是冒着最顽强的反对而实现的。真理与公义的仇敌千方百计地，力图使亚伯拉罕的子孙忘记他们崇高而圣洁的呼召，转而敬拜假神。他的努力几乎成功了。在基督第一次降临之前的几个世纪中，黑暗遮盖大地，幽暗遮盖万民。撒但正在将凶恶的阴影投射在世人的道路上，以阻挠他们不能获得有关上帝和来世的知识。多数的人都坐在死亡的阴影中。他们唯一的希望乃是使阴霾消散，以便上帝得以显现。[15]{PK 687.2}
§32
Not without the most determined opposition was the divine purpose carried out. In every way possible the enemy of truth and righteousness worked to cause the descendants of Abraham to forget their high and holy calling, and to turn aside to the worship of false gods. And often his efforts were all but successful. For centuries preceding Christs first advent, darkness covered the earth, and gross darkness the people. Satan was throwing his hellish shadow athwart the pathway of men, that he might prevent them from gaining a knowledge of God and of the future world. Multitudes were sitting in the shadow of death. Their only hope was for this gloom to be lifted, that God might be revealed.{PK 687.2}[15]
§33
上帝的受膏者大卫，曾以先知的眼光预见到基督的降临“必像日出的晨光，如无云的清晨。”（撒下23:4）何西阿也作见证说：“他出现确如晨光。”（何6:3）晨光恬静而和煦地照射大地，驱散黑暗的阴影，唤醒大地趋于活动。那“公义的日头”也必如此出现，“其光线有医治之能。”（玛4:2）“住在死荫之地”的群众将要看见“大光”了（赛9:2）。先知以赛亚喜出望外地展望到这荣耀的拯救，而赞叹道：[16]{PK 688.1}
§34
With prophetic vision David, the anointed of God, had foreseen that the coming of Christ should be as the light of the morning, when the sun riseth, even a morning without clouds. 2 Samuel 23:4. And Hosea testified, His going forth is prepared as the morning. Hosea 6:3. Quietly and gently the daylight breaks upon the earth, dispelling the shadow of darkness and waking the earth to life. So was the Sun of Righteousness to arise, with healing in His wings. Malachi 4:2. The multitudes dwelling in the land of the shadow of death were to see a great light. Isaiah 9:2.{PK 688.1}[16]
§35
“因有一婴孩为我们而生，有一子赐给我们，政权必担在他的肩头上。他名称为奇妙、策士、全能的神、永在的父、和平的君。他的政权与平安必加增无穷。他必在大卫的宝座上治理他的国，以公平公义使国坚定稳固，从今直到永远。万军之耶和华的热心必成就这事。”（赛9:6-7）[17]{PK 688.2}
§36
The prophet Isaiah, looking with rapture upon this glorious deliverance, exclaimed: Unto us a Child is born, Unto us a Son is given: And the government shall be upon His shoulder: And His name shall be called Wonderful, Counselor, The mighty God, The everlasting Father, The Prince of Peace. Of the increase of His government and peace there shall be no end, Upon the throne of David, And upon His kingdom, To order it, and to establish it With judgment and with justice From henceforth even forever. The zeal of the Lord of hosts will perform this. Verses 6, 7.{PK 688.2}[17]
§37
在基督第一次降世之前，以色列的历史末后几个世纪中，以下的预言乃是一般人所公认为预指弥赛亚降临的：“你作我的仆人，使雅各众支派复兴，使以色列中得保全的归回，尚为小事；我还要使你作外邦人的光，叫你施行我的救恩，直到地极。”先知也曾预言说：“耶和华的荣耀必然显现，凡有血气的必一同看见。”（赛49:6；40:5）后来施洗约翰宣称：“我就是那在旷野有人声喊着说，修直主的道路，正如先知以赛亚所说的，”（约1:23）他也是为这“人的光”勇敢地作见证。[18]{PK 688.3}
§38
In the later centuries of Israels history prior to the first advent it was generally understood that the coming of the Messiah was referred to in the prophecy, It is a light thing that Thou shouldest be My servant to raise up the tribes of Jacob, and to restore the preserved of Israel: I will also give Thee for a light to the Gentiles, that Thou mayest be My salvation unto the end of the earth. The glory of the Lord shall be revealed, the prophet had foretold, and all flesh shall see it together. Isaiah 49:6; 40:5. It was of this light of men that John the Baptist afterward testified so boldly, when he proclaimed, I am the voice of one crying in the wilderness, Make straight the way of the Lord, as said the prophet Esaias. John 1:23.{PK 688.3}[18]
§39
以下这个预言性的应许，乃是赐与基督的：“救赎主以色列的圣者耶和华，对那被人所藐视、本国所憎恶、官长所虐待的如此说，……我要保护你，使你作众民的中保，复兴遍地，使人承受荒凉之地为业。对那被捆绑的人说，出来吧；对那黑暗的人说，显露吧。他们……不饥不渴，炎热和烈日必不伤害他们，因为怜恤他们的必引导他们，领他们到水泉旁边。”（赛49:7-10）[19]{PK 689.1}
§40
It was to Christ that the prophetic promise was given: Thus saith the Lord, the Redeemer of Israel, and His Holy One, to Him whom man despiseth, to Him whom the nation abhorreth, . . . thus saith the Lord, . . . I will preserve Thee, and give Thee for a covenant of the people, to establish the earth, to cause to inherit the desolate heritages; that Thou mayest say to the prisoners, Go forth; to them that are in darkness, Show yourselves. . . . They shall not hunger nor thirst; neither shall the heat nor sun smite them: for He that hath mercy on them shall lead them, even by the springs of water shall He guide them. Isaiah 49:7-10.{PK 689.1}[19]
§41
犹太国中的坚贞分子，也就是那借以保存有关上帝之知识的圣洁世系的后裔，常因思想这些以及类似的章节来加强自己的信心。他们本着极其快乐的心情读到主将如何膏一位圣者来“传好信息给谦卑的人，”“医好伤心的人，报告被掳的得释放，”并报告“耶和华的恩年。”（赛61:1-2）但当他们想到他为成全神的旨意而必须忍受的苦难时，他们的心中便充满了忧伤。他们怀着极其谦卑的心灵来查考预言书卷中的话：“我们所传的有谁信呢？耶和华的膀臂向谁显露呢？他在耶和华面前生长如嫩芽，像根出于干地。他无佳形美容，我们看见他的时候，也无美貌使我们羡慕他。他被藐视，被人厌弃，多受痛苦，常经忧患。他被藐视，好像被人掩面不看的一样，我们也不尊重他。他诚然担当我们的忧患，背负我们的痛苦；我们却以为他受责罚，被上帝击打苦待了。哪知他为我们的过犯受害，为我们的罪孽压伤。因他受的刑罚，我们得平安；因他受的鞭伤，我们得医治。我们都如羊走迷，各人偏行己路，耶和华使我们众人的罪孽都归在他身上。他被欺压，在受苦的时候却不开口，他像羊羔被牵到宰杀之地，又像羊在剪毛人的手下无声，他也是这样不开口。因受欺压和审判，他被夺去，至于他同世的人，谁想他受鞭打、从活人之地被剪除，是因我百姓的罪过呢？他虽然未行强暴，口中也没有诡诈，人还使他与恶人同埋；谁知死的时候与财主同葬。”（赛53:1-9）[20]{PK 689.2}
§42
The steadfast among the Jewish nation, descendants of that holy line through whom a knowledge of God had been preserved, strengthened their faith by dwelling on these and similar passages. With exceeding joy they read how the Lord would anoint One to preach good tidings unto the meek, to bind up the brokenhearted, to proclaim liberty to the captives, and to declare the acceptable year of the Lord. Isaiah 61:1, 2. Yet their hearts were filled with sadness as they thought of the sufferings He must endure in order to fulfill the divine purpose. With deep humiliation of soul they traced the words in the prophetic roll: Who hath believed our report? And to whom is the arm of the Lord revealed? For He shall grow up before Him as a tender plant, And as a root out of a dry ground: He hath no form nor comeliness; And when we shall see Him, There is no beauty that we should desire Him. He is despised and rejected of men; A Man of Sorrows, and acquainted with grief: And we hid as it were our faces from Him; He was despised, and we esteemed Him not. Surely He hath borne our griefs, And carried our sorrows: Yet we did esteem Him stricken, Smitten of God, and afflicted. But He was wounded for our transgressions, He was bruised for our iniquities: The chastisement of our peace was upon Him; And with His stripes we are healed. All we like sheep have gone astray; We have turned everyone to his own way; And the Lord hath laid on Him The iniquity of us all. He was oppressed, and He was afflicted, Yet He opened not His mouth: He is brought as a lamb to the slaughter, And as a sheep before her shearers is dumb, So He openeth not His mouth. He was taken from prison and from judgment: And who shall declare His generation? For He was cut off out of the land of the living: For the transgression of My people was He stricken. And He made His grave with the wicked, And with the rich in His death; Because He had done no violence, Neither was any deceit in His mouth. Isaiah 53:1-9.{PK 689.2}[20]
§43
关于那位受苦的救主，耶和华亲自借着撒迦利亚说：“刀剑哪，应当兴起，攻击我的牧人和我的同伴。”（亚13:7）基督将要作罪人的替身和中保，在神的公义之下受苦受难。他要了解公义的含义。他要知道没有中保的罪人站在上帝面前的意味如何。救赎主也曾借着诗人预言到自己说：“辱骂伤破了我的心，我又满了忧愁。我指望有人体恤，却没有一个；我指望有人安慰，却找不着一个。他们拿苦胆给我当食物；我渴了，他们拿醋给我喝。”（诗69:20-21）[21]{PK 691.1}
§44
Of the suffering Saviour Jehovah Himself declared through Zechariah, Awake, O sword, against My Shepherd, and against the Man that is My Fellow. Zechariah 13:7. As the substitute and surety for sinful man, Christ was to suffer under divine justice. He was to understand what justice meant. He was to know what it means for sinners to stand before God without an intercessor.{PK 691.1}[21]
§45
他论到自己所要受到的待遇，预言说：“犬类围着我；恶党环绕我；他们扎了我的手、我的脚。我的骨头，我都能数过；他们瞪着眼看我。他们分我的外衣，为我的里衣拈阄。”（诗22:16-18）[22]{PK 691.2}
§46
Through the psalmist the Redeemer had prophesied of Himself: Reproach hath broken My heart; And I am full of heaviness: And I looked for some to take pity, But there was none; And for comforters, But I found none. They gave Me also gall for My meat; And in My thirst they gave Me vinegar to drink. Psalm 69:20, 21.{PK 691.2}[22]
§47
这些有关应许之主所受苦楚与惨死的描述固然甚为可悲，却含有丰富的应许。因为耶和华论到那位他所“定意将他压伤，使他受痛苦，”以便他成为“赎罪祭”的主说：“他必看见后裔，并且延长年日，耶和华所喜悦的事必在他手中亨通。他必看见自己劳苦的功效，便心满意足。有许多人因认识我的义仆得称为义；并且他要担当他们的罪孽。所以，我要使他与位大的同份，与强盛的均分掳物；因为他将命倾倒，以至于死；他也被列在罪犯之中；他却担当多人的罪，又为罪犯代求。”（赛53:10-12）[23]{PK 691.3}
§48
Of the treatment He was to receive, He prophesied, Dogs have compassed Me: the assembly of the wicked have enclosed Me: they pierced My hands and My feet. I may tell all My bones: they look and stare upon Me. They part My garments among them, and cast lots upon My vesture. Psalm 22:16-18. {PK 691.3}[23]
§49
基督之所以付出救赎的代价，乃是因为他怜爱罪人。“他见无人拯救，无人代求，甚为诧异；”由于没有其他的方法能取赎人类脱离仇敌的权势，所以他“就用自己的膀臂施行拯救，以公义扶持自己。”（赛59:16）[24]{PK 692.1}
§50
These portrayals of the bitter suffering and cruel death of the Promised One, sad though they were, were rich in promise; for of Him whom it pleased the Lord to bruise and to put to grief, in order that He might become an offering for sin, Jehovah declared: He shall see His seed, He shall prolong His days, And the pleasure of the Lord shall prosper in His hand. He shall see of the travail of His soul, and shall be satisfied: By His knowledge shall My righteous Servant justify many; For He shall bear their iniquities. Therefore will I divide Him a portion with the great, And He shall divide the spoil with the strong; Because He hath poured out His soul unto death: And He was numbered with the transgressors; And He bare the sin of many, And made intercession for the transgressors. Isaiah 53:10-12.{PK 692.1}[24]
§51
“看哪，我的仆人，我所扶持、所拣选，心里所喜悦的，我已将我的灵赐给他，他必将公理传给外邦。”（赛42:1）[25]{PK 692.2}
§52
It was love for sinners that led Christ to pay the price of redemption. He saw that there was no man, and wondered that there was no intercessor, none other could ransom men and women from the power of the enemy; therefore His arm brought salvation unto him; and His righteousness, it sustained him. Isaiah 59:16. Behold My Servant, whom I uphold; Mine Elect, in whom My soul delighteth; I have put My Spirit upon Him: He shall bring forth judgment to the Gentiles. Isaiah 42:1.{PK 692.2}[25]
§53
他的生活中没有搀杂一点独断的成分。世人对于地位、财富和才干的崇拜，都与上帝的儿子毫不相干，世人所用来赢得忠顺或博取崇拜的手段，弥赛亚概不使用。他那种完全舍己的精神，已在以下这段话中预示了：“他不喧嚷，不扬声，也不使街上听见他的声音。压伤的芦苇，他不折断；将残的灯火，他不吹灭。”（赛42:2-3）[26]{PK 692.3}
§54
In His life no self-assertion was to be mingled. The homage which the world gives to position, to wealth, and to talent, was to be foreign to the Son of God. None of the means that men employ to win allegiance or to command homage, was the Messiah to use. His utter renunciation of self was foreshadowed in the words: He shall not cry, Nor lift up, Nor cause His voice to be heard in the street. A bruised reed shall He not break, And the smoking flax shall He not quench. Verses 2, 3.{PK 692.3}[26]
§55
救主在人间的行事为人，与当日的教师们有着鲜明的对照。他的生活中从来看不到一点喧闹的争论、夸耀的崇拜或博取称赞的行为。弥赛亚乃要藏在上帝里面，而上帝也要在他儿子的品德上彰显出来。人类若缺少对上帝的认识，就必永远沦亡。世上的男女若无神的帮助，就必愈沉愈深。生命与能力必须由那位创造世界的主所赋予。除此以外，人类的需要再没有其他方法可以满足。[27]{PK 693.1}
§56
In marked contrast to the teachers of His day was the Saviour to conduct Himself among men. In His life no noisy disputation, no ostentatious worship, no act to gain applause, was ever to be witnessed. The Messiah was to be hid in God, and God was to be revealed in the character of His Son. Without a knowledge of God, humanity would be eternally lost. Without divine help, men and women would sink lower and lower. Life and power must be imparted by Him who made the world. Mans necessities could be met in no other way.{PK 693.1}[27]
§57
更有预言论到弥赛亚说：“他不灰心、也不丧胆，直到他在地上设立公理；海岛都等候他的训诲。”上帝的儿子将要”使律法为大、为尊。”（赛42:4,21）他决不会减轻律法的重要性及其约束的要求，他反要将之高举。同时，他也要从神圣的律例上除去世人所加的令人难堪的苛刻条文，因为许多人已因此而在努力向上帝作可蒙悦纳的侍奉上灰心了。[28]{PK 693.2}
§58
It was further prophesied of the Messiah: He shall not fail nor be discouraged, till He have set judgment in the earth: and the isles shall wait for His law. The Son of God was to magnify the law, and make it honorable. Verses 4, 21. He was not to lessen its importance and binding claims; He was rather to exalt it. At the same time He was to free the divine precepts from those burdensome exactions placed upon them by man, whereby many were brought to discouragement in their efforts to serve God acceptably.{PK 693.2}[28]
§59
耶和华论到救主的使命有这样的话说：“我耶和华凭公义召你，必搀扶你的手，保守你，使你作众民的中保，作外邦人的光。开瞎子的眼，领被囚的出牢狱，领坐黑暗的出监牢。我是耶和华，这是我的名，我必不将我的荣耀归给假神，也不将我的称赞归给雕刻的偶像。看哪，先前的事已经成就，现在我将新事说明，这事未发以先，我就说给你们听。”（赛42:6-9）[29]{PK 693.3}
§60
Of the mission of the Saviour the word of Jehovah was: I the Lord have called Thee in righteousness, and will hold Thine hand, and will keep Thee, and give Thee for a covenant of the people, for a light of the Gentiles; to open the blind eyes, to bring out the prisoners from the prison, and them that sit in darkness out of the prison house. I am the Lord: that is My name: and My glory will I not give to another, neither My praise to graven images. Behold, the former things are come to pass, and new things do I declare: before they spring forth I tell you of them. Verses 6-9. {PK 693.3}[29]
§61
以色列的上帝将要借着那应许的“后裔”使救恩临到锡安。“从耶西的本必发一条，从他根生的枝子必结果实。”“必有童女怀孕生子，给他起名叫以马内利，到他晓得弃恶择善的时候，他必吃奶油与蜂蜜。”（赛11:1；7:14-15）[30]{PK 695.1}
§62
Through the promised Seed, the God of Israel was to bring deliverance to Zion. There shall come forth a Rod out of the stem of Jesse, and a Branch shall grow out of his roots. Behold, a virgin shall conceive, and bear a Son, and shall call His name Immanuel. Butter and honey shall He eat, that He may know to refuse the evil, and choose the good. Isaiah 11:1; 7:14, 15.{PK 695.1}[30]
§63
“耶和华的灵必住在他身上，就是使他有智慧和聪明的灵、谋略和能力的灵、知识和敬畏耶和华的灵，他必以敬畏耶和华为乐；行审判不凭眼见，断是非也不凭耳闻；却要以公义审判贫穷人，以正直判断世上的谦卑人。以口中的杖击打世界，以嘴里的气杀戮恶人。公义必当他的腰带，信实必当他肋下的带子。”“到那日，耶西的根立作万民的大旗；外邦人必寻求他，他安息之所大有荣耀。”（赛11:2-5,10）[31]{PK 695.2}
§64
And the Spirit of the Lord shall rest upon Him, the Spirit of wisdom and understanding, the Spirit of counsel and might, the Spirit of knowledge and of the fear of the Lord; and shall make Him of quick understanding in the fear of the Lord: and He shall not judge after the sight of His eyes, neither reprove after the hearing of His ears: but with righteousness shall He judge the poor, and reprove with equity for the meek of the earth: and He shall smite the earth with the rod of His mouth, and with the breath of His lips shall He slay the wicked. And righteousness shall be the girdle of His loins, and faithfulness the girdle of His reins. And in that day there shall be a Root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and His rest shall be glorious. Isaiah 11:2-5, 10.{PK 695.2}[31]
§65
“看哪，那名称为大卫苗裔的，……他要建造耶和华的殿，并担负尊荣，坐在位上掌王权，又必在位上作祭司。”（亚6:12-13）[32]{PK 695.3}
§66
Behold the Man whose name is the Branch; . . . He shall build the temple of the Lord; and He shall bear the glory, and shall sit and rule upon His throne; and He shall be a priest upon His throne. Zechariah 6:12, 13.{PK 695.3}[32]
§67
有一个泉源要敞开，“洗除罪恶与污秽。”（亚13:1）世人将要听到以下蒙福的邀请：“你们一切干渴的都当就近水来，没有银钱的也可以来；你们都来，买了吃；不用银钱，不用价值，也来买酒和奶。你们为何花钱买那不足为食物的，用劳碌得来的买那不使人饱足的呢？你们要留意听我的话，就能吃那美物，得享肥甘，心中喜乐。你们当就近我来，侧耳而听，就必得活。我必与你们立永约，就是应许大卫那可靠的恩典。”（赛55:1-3）[33]{PK 695.4}
§68
A fountain was to be opened for sin and for uncleanness (Zechariah 13:1); the sons of men were to hear the blessed invitation: Ho, everyone that thirsteth, come ye to the waters, And he that hath no money; come ye, buy, and eat; Yea, come, buy wine and milk Without money and without price. Wherefore do ye spend money for that which is not bread? And your labor for that which satisfieth not? Hearken diligently unto Me, and eat ye that which is good, And let your soul delight itself in fatness. Incline your ear, and come unto Me: Hear, and your soul shall live; And I will make an everlasting covenant with you, Even the sure mercies of David. Isaiah 55:1-3.{PK 695.4}[33]
§69
有应许赐给以色列说：“我已立他作万民的见证，为万民的君王和司令。你素不认识的国民，你也必召来；素不认识你的国民，也必向你奔跑，都因耶和华你的上帝以色列的圣者，因为他已经荣耀你。”（赛55:4-5）[34]{PK 696.1}
§70
To Israel the promise was made: Behold, I have given Him for a witness to the people, a leader and commander to the people. Behold, thou shalt call a nation that thou knowest not, and nations that knew not thee shall run unto thee because of the Lord thy God, and for the Holy One of Israel; for He hath glorified thee. Verses 4, 5.{PK 696.1}[34]
§71
“我使我的公义临近，必不远离。我的救恩必不迟延，我要为以色列我的荣耀，在锡安施行救恩。”（赛46:13）[35]{PK 696.2}
§72
I bring near My righteousness; it shall not be far off, and My salvation shall not tarry: and I will place salvation in Zion for Israel My glory. Isaiah 46:13.{PK 696.2}[35]
§73
弥赛亚在世上的服务中，将要借着言行而向人类彰显天父上帝的荣耀。他生活中的每一项举动、所说的每一句话语和所行的每一件神迹，都要向堕落的人类显明上帝无穷的慈爱。“报好信息给锡安的啊，你要登高山；报好信息给耶路撒冷的啊，你要极力扬声，扬声不要惧怕。对犹大的城邑说：‘看哪，你们的上帝！’主耶和华必像大能者临到，他的膀臂必为他掌权。他的赏赐在他那里，他的报应在他面前。他必像牧人牧养自己的羊群，用膀臂聚集羊羔抱在怀中，慢慢引导那乳养小羊的。”（赛40:9-11）“那时，聋子必听见这书上的话；瞎子的眼必从迷蒙黑暗中得以看见。谦卑人必因耶和华增添欢喜；人间贫穷的必因以色列的圣者快乐。心中迷糊的必得明白；发怨言的必受训诲。”（赛29:18-19,24）[36]{PK 696.3}
§74
In word and in deed the Messiah, during His earthly ministry, was to reveal to mankind the glory of God the Father. Every act of His life, every word spoken, every miracle wrought, was to make known to fallen humanity the infinite love of God. O Zion, that bringest good tidings, Get thee up into the high mountain; O Jerusalem, that bringest good tidings, Lift up thy voice with strength; Lift it up, be not afraid; Say unto the cities of Judah, Behold your God! Behold, the Lord God will come with strong hand, And His arm shall rule for Him: Behold, His reward is with Him, And His work before Him. He shall feed His flock like a shepherd: He shall gather the lambs with His arm, And carry them in His bosom, And shall gently lead those that are with young. Isaiah 40:9-11. And in that day shall the deaf hear the words of the Book, And the eyes of the blind shall see out of obscurity, and out of darkness. The meek also shall increase their joy in the Lord, And the poor among men shall rejoice in the Holy One of Israel. They also that erred in spirit shall come to understanding, And they that murmured shall learn doctrine. Isaiah 29:18, 19, 24.{PK 696.3}[36]
§75
上帝如此借着先祖与先知，又借着表号和象征，向世人说明了有关救人脱离罪恶之主的来临，圣灵所默示的一连串预言，都指向那位为“万国所羡慕的”主的降临（该2:7）。甚至连他诞生的地点和他显现的时期，也都详细说明了。[37]{PK 697.1}
§76
Thus, through patriarchs and prophets, as well as through types and symbols, God spoke to the world concerning the coming of a Deliverer from sin. A long line of inspired prophecy pointed to the advent of the Desire of all nations. Haggai 2:7. Even the very place of His birth and the time of His appearance were minutely specified.{PK 697.1}[37]
§77
那位大卫的子孙必定出生在大卫的城里。先知说：“在以色列中……作掌权的，”将从伯利恒出来；“他的根源从亘古、从太初就有。”（弥5:2）“犹大地的伯利恒啊，你在犹大诸城中并不是最小的，因为将来有一位君王要从你那里出来，牧养我以色列民。”（太2:6）[38]{PK 697.2}
§78
The Son of David must be born in Davids city. Out of Bethlehem, said the prophet, shall He come forth ... that is to be ruler in Israel; whose goings forth have been from of old, from the days of eternity. Micah 5:2, margin. And thou Bethlehem, land of Judah, Art in no wise least among the princes of Judah: For out of thee shall come forth a Governor, Which shall be Shepherd of My people Israel. Matthew 2:6, R.V. {PK 697.2}[38]
§79
救主第一次降临的时期，以及有关他一生工作的主要事件，都曾由天使加百列向但以理说明了。天使说：“为你本国之民和你圣城，已经定了七十个七，要止住罪过，除净罪恶，赎尽罪孽，引进永义，封住异象和预言，并膏至圣者。”（但9:24）预言中的一日是顶一年（见民14:34；结4:6）。所以那七十个七，或四百九十天，就是代表四百九十年。这段时期的起点已经说明，“你当知道、当明白，从出令重新建造耶路撒冷，直到有受膏君的时候，必有七个七，和六十二个七，”（但9:25）也就是六十九个七，或四百八十三年。恢复并建造耶路撒冷的命令，是由亚达薛西……朗杰缦纳斯的谕旨而成全的，（见拉6:14；7:1,9）于公元前四五七年秋季生效。从这个时期起，数算四百八十三年，就到达公元二十七年秋季。根据以上的预言，这段时期要伸展到那位“受膏君”弥赛亚的时候。在公元二十七年，耶稣果然在他受浸时受了圣灵的膏，此后不久便开始他的传道工作。那时就有信息宣扬说：“日期满了。”（可1:15）[39]{PK 698.1}
§80
The time of the first advent and of some of the chief events clustering about the Saviours lifework was made known by the angel Gabriel to Daniel. Seventy weeks, said the angel, are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most holy. Daniel 9:24. A day in prophecy stands for a year. See Numbers 14:34; Ezekiel 4:6. The seventy weeks, or four hundred and ninety days, represent four hundred and ninety years. A starting point for this period is given: Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks (Daniel 9:25), sixty-nine weeks, or four hundred and eighty-three years. The commandment to restore and build Jerusalem, as completed by the decree of Artaxerxes Longimanus, went into effect in the autumn of 457 B.C. See Ezra 6:14; 7:1, 9. From this time four hundred and eighty-three years extend to the autumn of A.D. 27. According to the prophecy, this period was to reach to the Messiah, the Anointed One. In A.D. 27, Jesus at His baptism received the anointing of the Holy Spirit and soon afterward began His ministry. Then the message was proclaimed, The time is fulfilled. Mark 1:15.{PK 698.1}[39]
§81
当时天使又说：“一七（七年）之内，他必与许多人坚定盟约。”因为在救主开始传道工作后的七年之内，福音要特别向犹太人宣传；三年半由基督亲自传讲，以后的三年半则由使徒传扬。“一七之半，他必使祭祀与供献止息。”（但9:27）公元三十一年春，作为真祭牲的基督被献于髑髅地。当时圣殿的幔子裂为两半，表明献祭礼节的神圣和意义就此消失了。地上的祭祀与供献止息的时候已经到了。[40]{PK 699.1}
§82
Then, said the angel, He shall confirm the covenant with many for one week [seven years]. For seven years after the Saviour entered on His ministry, the gospel was to be preached especially to the Jews; for three and a half years by Christ Himself, and afterward by the apostles. In the midst of the week He shall cause the sacrifice and the oblation to cease. Daniel 9:27. In the spring of A.D. 31, Christ, the true Sacrifice, was offered on Calvary. Then the veil of the temple was rent in twain, showing that the sacredness and significance of the sacrificial service had departed. The time had come for the earthly sacrifice and oblation to cease.{PK 699.1}[40]
§83
那“一七”(七年)是在公元三十四年结束的。那时犹太人因将司提反用石头打死，就最后确证了他们拒绝福音的决心。那些因受逼迫而分散的信徒便“往各处去传道，”（徒8:4）再过不久，就有逼迫信徒的扫罗悔改，而成了外邦人的使徒保罗。[41]{PK 699.2}
§84
The one week--seven years--ended in A.D. 34. Then by the stoning of Stephen the Jews finally sealed their rejection of the gospel; the disciples who were scattered abroad by persecution went everywhere preaching the word (Acts 8:4); and shortly after, Saul the persecutor was converted and became Paul the apostle to the Gentiles.{PK 699.2}[41]
§85
以上许多有关救主降临的预言，导使希伯来人保持经常期盼的态度而生活。许多人存着信心死去，并没有得着所应许的。但他们“从远处望见，”就相信了，并且承认自己在世上是客旅、是寄居的。从以诺的日子起，借着众先祖与先知所重复讲述的应许，便保存了这一得见他显现的希望。[42]{PK 699.3}
§86
The many prophecies concerning the Saviours advent led the Hebrews to live in an attitude of constant expectancy. Many died in the faith, not having received the promises. But having seen them afar off, they believed and confessed that they were strangers and pilgrims on the earth. From the days of Enoch the promises repeated through patriarchs and prophets had kept alive the hope of His appearing.{PK 699.3}[42]
§87
上帝起初并未启示基督第一次降临的准确时期，甚至就在但以理的预言显明这一点时，也不是人人都能正确地解释这一信息。[43]{PK 700.1}
§88
Not at first had God revealed the exact time of the first advent; and even when the prophecy of Daniel made this known, not all rightly interpreted the message.{PK 700.1}[43]
§89
一个世纪接着一个世纪过去了，最后众先知的声音止息了。压迫者的魔掌重重地加于以色列人身上。犹太人在远离上帝时，信心就趋于黯淡，希望也几乎不能再照亮前途了。许多人不了解众先知所讲的话，而那些原应保持坚强信心的人都准备要感叹说：“日子迟延，一切异象都落了空呢！”（结12:22）但在天上的议会中，基督降临的时期却业已决定了，“及至时候满足，上帝就差遣他的儿子……要把律法以下的人赎出来，叫我们得着儿子的名分。”（加4:4-5）[44]{PK 700.2}
§90
Century after century passed away; finally the voices of the prophets ceased. The hand of the oppressor was heavy upon Israel. As the Jews departed from God, faith grew dim, and hope well-nigh ceased to illuminate the future. The words of the prophets were uncomprehended by many; and those whose faith should have continued strong were ready to exclaim, The days are prolonged, and every vision faileth. Ezekiel 12:22. But in heavens council the hour for the coming of Christ had been determined; and when the fullness of the time was come, God sent forth His Son, . . . to redeem them that were under the law, that we might receive the adoption of sons. Galatians 4:4, 5.{PK 700.2}[44]
§91
必须用人类的言语将教训赐与人类。那位“立约的使者”必须说话。他的声音必须在他自己的殿中被人听闻。他身为真理的创始者，必须将真理从人的言论的糠秕中分别出来，因为人的言论业已使真理失效了。上帝政权的原则和救赎的计划，必须清楚地予以阐明。旧约中的教训，必须完全地摆在世人面前。[45]{PK 700.3}
§92
Lessons must be given to humanity in the language of humanity. The Messenger of the covenant must speak. His voice must be heard in His own temple. He, the author of truth, must separate truth from the chaff of mans utterance, which had made it of no effect. The principles of Gods government and the plan of redemption must be clearly defined. The lessons of the Old Testament must be fully set before men. {PK 700.3}[45]
§93
及至救主终于“成为人的样式”显现，并开始他恩慈的传道工作时，撒但只能伤害他的脚跟，而基督借每一项屈辱或受苦的行为，却在伤害他仇敌的头。罪恶所造成的痛苦，虽已倾注在那无罪者的心中，然而当基督忍受“罪人的顶撞”时，他却正是在为罪人偿付罪债，并折断那捆绑人类的枷锁。他所忍受的每一道剧痛、每一次侮辱，都是为要作成拯救人类的大工。[46]{PK 701.1}
§94
When the Saviour finally appeared in the likeness of men (Philippians 2:7), and began His ministry of grace, Satan could but bruise the heel, while by every act of humiliation or suffering Christ was bruising the head of His adversary. The anguish that sin has brought was poured into the bosom of the Sinless; yet while Christ endured the contradiction of sinners against Himself, He was paying the debt for sinful man and breaking the bondage in which humanity had been held. Every pang of anguish, every insult, was working out the deliverance of the race.{PK 701.1}[46]
§95
撒但若能劝诱基督屈从一次试探，他若能引诱他在一言一行、甚或在一个思想上玷污他完美的纯洁，这黑暗之君就能制胜人类的中保，并将全人类都掳归他自己了。然而撒但虽能搅扰，但他却无法使之蒙受不洁。他虽能造成痛苦，但却不能玷污。他使基督的一生成为一场长期的争斗与试炼，然而他的每一次打击，却使自己在人类身上失去一分控制之力。[47]{PK 701.2}
§96
Could Satan have induced Christ to yield to a single temptation, could he have led Him by one act or even thought to stain His perfect purity, the prince of darkness would have triumphed over mans Surety and would have gained the whole human family to himself. But while Satan could distress, he could not contaminate. He could cause agony, but not defilement. He made the life of Christ one long scene of conflict and trial, yet with every attack he was losing his hold upon humanity.{PK 701.2}[47]
§97
在试探的旷野中、在客西马尼园里、在十字架上，我们的救主处处与黑暗之君短兵相接。他所受的创伤，成了他为人类作战胜利的纪念。当基督处于被挂在十字架上的剧痛之中，当邪灵雀跃、恶人嘲笑时，他的脚跟确是被撒但伤害了。但这同一事件也正好伤了蛇的头。他借着死，已“败坏那掌死权的，就是魔鬼。”（来2:14）这一个行动决定了那叛逆之魁首的命运，并使救恩的计划永保坚定。他在死亡时，战胜了死亡的权势；他在复活时，就为一切跟从他的信徒打开了坟墓的门。在那最后的斗争中，我们可以看到以下这一预言的应验：“女人的后裔要伤你的头，你要伤他的脚跟。”（创3:15）[48]{PK 701.3}
§98
In the wilderness of temptation, in the Garden of Gethsemane, and on the cross, our Saviour measured weapons with the prince of darkness. His wounds became the trophies of His victory in behalf of the race. When Christ hung in agony upon the cross, while evil spirits rejoiced and evil men reviled, then indeed His heel was bruised by Satan. But that very act was crushing the serpents head. Through death He destroyed him that had the power of death, that is, the devil. Hebrews 2:14. This act decided the destiny of the rebel chief, and made forever sure the plan of salvation. In death He gained the victory over its power; in rising again, He opened the gates of the grave to all His followers. In that last great contest we see fulfilled the prophecy, It shall bruise thy head, and thou shall bruise his heel. Genesis 3:15.{PK 701.3}[48]
§99
“亲爱的弟兄啊，我们现在是上帝的儿女，将来如何，还未显明。但我们知道主若显现，我们必要像他，因为必得见他的真体。”（约一3:2）我们的救赎主已经打开了门路，因此那最邪恶、最困苦、最受压迫与最被轻视的人，都可以到父面前来。“耶和华啊，你是我的上帝，我要尊崇你，我要称赞你的名，因为你以忠信诚实行过奇妙的事，成就你古时所定的。”（赛25:1）[49]{PK 702.1}
§100
Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when He shall appear, we shall be like Him; for we shall see Him as He is. 1 John 3:2. Our Redeemer has opened the way, so that the most sinful, the most needy, the most oppressed and despised, may find access to the Father. O Lord, Thou art my God; I will exalt Thee, I will praise Thy name; For Thou hast done wonderful things; Thy counsels of old are faithfulness and truth. Isaiah 25:1.{PK 702.1}[49]