第01章 “上帝与我们同在”
§1
第01章 “上帝与我们同在”Chap. 1 God With Us
§2
“人要称他的名为以马内利，……就是上帝与我们同在。”（太1:23）[1]
§3
His name shall be called Immanuel, . . . God with us.[1]
§4
“上帝荣耀的光显在耶稣基督的面上。”（林后4:6）亘古以来，主耶稣基督与父上帝原为一。他“本是上帝的像，”（林后4:4）是他伟大而威严的真像，“是上帝荣耀所发的光辉”（来1:3）。他到我们这世界上来，就是要显明这荣耀。他来，要向这被罪恶笼罩的大地彰显上帝慈爱之光，实现“上帝与我们同在”。因此，预言论到他说：“人要称他的名为以马内利。”[2]{DA 19.1}
§5
The light of the knowledge of the glory of God is seen in the face of Jesus Christ. From the days of eternity the Lord Jesus Christ was one with the Father; He was the image of God, the image of His greatness and majesty, the outshining of His glory. It was to manifest this glory that He came to our world. To this sin-darkened earth He came to reveal the light of Gods love,--to be God with us. Therefore it was prophesied of Him, His name shall be called Immanuel. {DA 19.1}[2]
§6
耶稣来与我们同住，是要向世人和天使显示上帝的品德；他是上帝的“道”，上帝意念的宣示者。他为门徒祷告时说：“我已将你的名指示他们”……“有怜悯、有恩典的上帝，不轻易发怒，并有丰盛的慈爱和诚实”。“使你所爱我的爱在他们里面，我也在他们里面”（约17:26；出34:6）。但这种启示并不是单给他在地球上的儿女的。我们这个小小的世界，乃是全宇宙的教科书。上帝恩典的奇妙旨意，救赎之爱的奥秘，是“天使也愿意详细察看”的题目，也将成为他们千秋万世的课题。蒙救赎的人们和那些未曾堕落的生灵，都要把基督的十字架作为他们的科学和诗歌。他们将要看出：从耶稣脸上焕发出来的，乃是自我牺牲之爱的荣光。从髑髅地所发出的光辉中可以看出：舍己之爱的律，正是贯通天地的生命之律。那“不求自己的益处”的爱，本是发源于上帝之心；而且，那住在人不能靠近之光中的天父的品德，显明在那位心里柔和谦卑的主基督身上。[3]{DA 19.2}
§7
By coming to dwell with us, Jesus was to reveal God both to men and to angels. He was the Word of God,--Gods thought made audible. In His prayer for His disciples He says, I have declared unto them Thy name,--merciful and gracious, long-suffering, and abundant in goodness and truth,--that the love wherewith Thou hast loved Me may be in them, and I in them. But not alone for His earthborn children was this revelation given. Our little world is the lesson book of the universe. Gods wonderful purpose of grace, the mystery of redeeming love, is the theme into which angels desire to look, and it will be their study throughout endless ages. Both the redeemed and the unfallen beings will find in the cross of Christ their science and their song. It will be seen that the glory shining in the face of Jesus is the glory of self-sacrificing love. In the light from Calvary it will be seen that the law of self-renouncing love is the law of life for earth and heaven; that the love which seeketh not her own has its source in the heart of God; and that in the meek and lowly One is manifested the character of Him who dwelleth in the light which no man can approach unto. {DA 19.2}[3]
§8
早在太初，上帝已在他一切创造之工上把自己显明了。那铺张穹苍、立定大地根基的乃是基督。是他亲手“将大地悬在虚空”（伯26:7），并创造了田野中的百花。他“用力量安定诸山”，“海洋属他，是他造的。”（诗65:6,95:5）他使大地充满美景，空中充满歌声，在知地间的一切受造之物上，他都写下了天父的慈爱。[4]{DA 20.1}
§9
In the beginning, God was revealed in all the works of creation. It was Christ that spread the heavens, and laid the foundations of the earth. It was His hand that hung the worlds in space, and fashioned the flowers of the field. His strength setteth fast the mountains. The sea is His, and He made it. Psalm 65:6; 95:5. It was He that filled the earth with beauty, and the air with song. And upon all things in earth, and air, and sky, He wrote the message of the Fathers love. {DA 20.1}[4]
§10
现今，罪恶固然损伤了上帝创造之工的完美，然而他的手迹依然存在。即使到了今天，一切受造之物仍在述说他的荣耀。除了人的私心之外，没有什么生物是专为自己而活的。空中的飞鸟、地上的走兽，一小小的片树叶或是一根细细的草茎，都能对其他生物有所助益。一草一木，都放出生命的元素，维系着人类和动物的生存。照样，人类和动物对植物的生命，也都有所服务。百花喷香吐艳，使人赏心悦目。太阳发出光芒，使诸多世界得到安乐。海洋本是江河的源头，却汇纳了百川之水，但收纳还是为了施与；云雾由海面上升，“雨雪从天而降，……却滋润地土，使地上发芽结实。”（赛55:10）[5]{DA 20.2}
§11
Now sin has marred Gods perfect work, yet that handwriting remains. Even now all created things declare the glory of His excellence. There is nothing, save the selfish heart of man, that lives unto itself. No bird that cleaves the air, no animal that moves upon the ground, but ministers to some other life. There is no leaf of the forest, or lowly blade of grass, but has its ministry. Every tree and shrub and leaf pours forth that element of life without which neither man nor animal could live; and man and animal, in turn, minister to the life of tree and shrub and leaf. The flowers breathe fragrance and unfold their beauty in blessing to the world. The sun sheds its light to gladden a thousand worlds. The ocean, itself the source of all our springs and fountains, receives the streams from every land, but takes to give. The mists ascending from its bosom fall in showers to water the earth, that it may bring forth and bud. {DA 20.2}[5]
§12
荣耀的天使也在施与的工作中得到快乐；他们用仁爱的心，不倦地照料堕落污秽的人类。天上的生灵用爱默默吸引人心，将天庭的恩光带给这黑暗的世界。他们以温柔忍耐的服务感动人心，引领失丧的人与基督相交，使罪人能与基督建立密切的联络，甚至比他们自己与基督的联络更为亲密。[6]{DA 21.1}
§13
The angels of glory find their joy in giving,--giving love and tireless watchcare to souls that are fallen and unholy. Heavenly beings woo the hearts of men; they bring to this dark world light from the courts above; by gentle and patient ministry they move upon the human spirit, to bring the lost into a fellowship with Christ which is even closer than they themselves can know. {DA 21.1}[6]
§14
除了一切较小的表现，我们尤能在耶稣身上看见上帝。我们仰望耶稣，就看出我们的天父是以施为荣的。基督说：“我没有一件事是凭着自己作的”，“永活的父怎样差我来，我又因父活着”；“我不求自己的荣耀，……唯有求那差我来者的荣耀。”（约8:28,6:57,8:50,7:18）这几句话昭示了那伟大的原则，就是全宇宙的生命之律。基督从上帝那里承受了万有，但他承受乃是为要施与。基督在天庭为一切受造之物的服务，也是如此；天父的生命透过他的爱子流给万有，万有再将赞美和愉快的侍奉，就是爱的热潮，透过上帝的爱子归还“万有之源”。借着基督，这恩泽的循环如此完成了。这爱的循环表现了那伟大“施与者”的品德，也就是生命之律。[7]{DA 21.2}
§15
But turning from all lesser representations, we behold God in Jesus. Looking unto Jesus we see that it is the glory of our God to give. I do nothing of Myself, said Christ; the living Father hath sent Me, and I live by the Father. I seek not Mine own glory, but the glory of Him that sent Me. John 8:28; 6:57; 8:50; 7:18. In these words is set forth the great principle which is the law of life for the universe. All things Christ received from God, but He took to give. So in the heavenly courts, in His ministry for all created beings: through the beloved Son, the Fathers life flows out to all; through the Son it returns, in praise and joyous service, a tide of love, to the great Source of all. And thus through Christ the circuit of beneficence is complete, representing the character of the great Giver, the law of life. {DA 21.2}[7]
§16
然而，这生命之律竟在天庭被破坏了。专求利己导致了罪的起源。路锡甫（译者按：“路锡甫”是魔鬼撒但的别名，是拉丁文的音译，中文意译“明亮之星”。）（赛14:12），就是遮掩约柜的基路伯（天使），妄图在天庭居首，控制天上众生，引诱他们叛离创造主，而臣服于自己，他竟想把自己恶毒的品性妄加在慈爱的创造主身上，诬蔑上帝有妄自尊大的欲望。如此，他欺骗了天使，也欺骗了世人，引诱他们怀疑上帝的圣言，不信他的良善。因天父是公义和极其威严的，撒但就误导世人，使他们把天父看作是严厉不肯饶恕人的上帝。如此，他吸收人类与自己联合，背叛上帝，于是祸患的黑夜笼罩了全世界。[8]{DA 21.3}
§17
In heaven itself this law was broken. Sin originated in self-seeking. Lucifer, the covering cherub, desired to be first in heaven. He sought to gain control of heavenly beings, to draw them away from their Creator, and to win their homage to himself. Therefore he misrepresented God, attributing to Him the desire for self-exaltation. With his own evil characteristics he sought to invest the loving Creator. Thus he deceived angels. Thus he deceived men. He led them to doubt the word of God, and to distrust His goodness. Because God is a God of justice and terrible majesty, Satan caused them to look upon Him as severe and unforgiving. Thus he drew men to join him in rebellion against God, and the night of woe settled down upon the world. {DA 21.3}[8]
§18
世人既误解了上帝，大地就黑暗了，所以为了使幽暗的世界重见光明，使人类与上帝重归于好，撒但欺骗的权势必须予以粉碎。但这不是强权所能做到的，因为强权与上帝施政的原则相悖。他所要的是爱的侍奉，但爱是不能命令的，也不能用强权和威势获得。唯有爱能唤醒爱；人认识了上帝，就会爱他。所以他的品德必须表现出来，与撒但的品性对比。这表现上帝品德的工作，在宇宙之间只有一位能做；只有明白上帝的爱是何等长阔高深的基督，才能将上帝的爱表现出来。在这黑暗的世界中，那“公义的日头”必须升起，“其光线有医治之能。”（玛4:2）[9]{DA 22.1}
§19
The earth was dark through misapprehension of God. That the gloomy shadows might be lightened, that the world might be brought back to God, Satans deceptive power was to be broken. This could not be done by force. The exercise of force is contrary to the principles of Gods government; He desires only the service of love; and love cannot be commanded; it cannot be won by force or authority. Only by love is love awakened. To know God is to love Him; His character must be manifested in contrast to the character of Satan. This work only one Being in all the universe could do. Only He who knew the height and depth of the love of God could make it known. Upon the worlds dark night the Sun of Righteousness must rise, with healing in His wings. Malachi 4:2. {DA 22.1}[9]
§20
救赎人类的计划并非过后之计。不是在亚当堕落之后才拟定的。而是“永古隐藏不言的奥秘”的启示（罗16:25）。救赎的计划乃是从万古以先，作为上帝宝座根基原则的延展。上帝和基督从起初就预见撒但的背叛，也预知人类因背叛者的欺骗而堕落。上帝并没有命定罪恶要存在，但他预见到它的存在，并作了准备来应付这可怕的变故。他对世人的爱是如此伟大，甚至立约赐下他的独生子，“叫一切信他的，不至灭亡，反得永生。”（约3:16）[10]{DA 22.2}
§21
The plan for our redemption was not an afterthought, a plan formulated after the fall of Adam. It was a revelation of the mystery which hath been kept in silence through times eternal. Romans 16:25, R. V. It was an unfolding of the principles that from eternal ages have been the foundation of Gods throne. From the beginning, God and Christ knew of the apostasy of Satan, and of the fall of man through the deceptive power of the apostate. God did not ordain that sin should exist, but He foresaw its existence, and made provision to meet the terrible emergency. So great was His love for the world, that He covenanted to give His only-begotten Son, that whosoever believeth in Him should not perish, but have everlasting life. John 3:16. {DA 22.2}[10]
§22
路锡甫曾说：“我要高举我的宝座在上帝众星以上，……我要与至上者同等。”（赛14:13-14）而基督“本有上帝的形象，不以自己与上帝同等为强夺的，反倒虚己，取了奴仆的形象，成为人的样式。”（腓2:6-7）[11]{DA 22.3}
§23
Lucifer had said, I will exalt my throne above the stars of God; . . . I will be like the Most High. Isaiah 14:13, 14. But Christ, being in the form of God, counted it not a thing to be grasped to be on an equality with God, but emptied Himself, taking the form of a servant, being made in the likeness of men. Philippians 2:6, 7, R. V., margin. {DA 22.3}[11]
§24
这是自愿的牺牲。耶稣尽可以留在天父身边，保留天国的荣耀和天使的敬拜。但为了将光明带给昏昧的人，赐生命给将亡的人，他甘愿将王权交还父手，走下宇宙的宝座。[12]{DA 22.4}
§25
This was a voluntary sacrifice. Jesus might have remained at the Fathers side. He might have retained the glory of heaven, and the homage of the angels. But He chose to give back the scepter into the Fathers hands, and to step down from the throne of the universe, that He might bring light to the benighted, and life to the perishing. {DA 22.4}[12]
§26
将近二千年前，从高天之上，天父的宝座那里，发出意蕴深奥的声音说：“看哪！我来了。”“上帝啊！祭物和礼物是你不愿意的，你曾给我预备了身体，……上帝啊！我来了，为要照你的旨意行。我的事在经卷上已经记载了。”（诗40:7-8；来10:5-7）这几句话，宣布了那在万古以前所隐藏的旨意必然实现。基督即将降临到我们这个世界上，并要成为肉身。他说：“你曾给我预备了身体。”如果他带着那未有世界以先，同父所享有的荣耀降临，我们决受不了他显现的光辉。为了使我们得见他的荣光而不至被毁灭，这荣光在显现时被遮掩了。他的神性隐蔽在人性里，那不可见的荣耀掩藏在可见的人体中。[13]{DA 23.1}
§27
Nearly two thousand years ago, a voice of mysterious import was heard in heaven, from the throne of God, Lo, I come. Sacrifice and offering Thou wouldest not, but a body hast Thou prepared Me. . . . Lo, I come (in the volume of the Book it is written of Me,) to do Thy will, O God. Hebrews 10:5-7. In these words is announced the fulfillment of the purpose that had been hidden from eternal ages. Christ was about to visit our world, and to become incarnate. He says, A body hast Thou prepared Me. Had He appeared with the glory that was His with the Father before the world was, we could not have endured the light of His presence. That we might behold it and not be destroyed, the manifestation of His glory was shrouded. His divinity was veiled with humanity,--the invisible glory in the visible human form. {DA 23.1}[13]
§28
这一宏大宗旨，曾在许多表号和象征中隐约地表现出来。基督曾在烧着的荆棘中向摩西显现，这荆棘显示了上帝。那被拣选来代表真神的表号，竟是外表上毫不动人的荆棘。殊不知无限的主竟在其中。慈悲的上帝用最卑微之物遮掩了他的荣耀，使摩西能以看见而仍得存活。照样，上帝日间在云柱里、夜间在火柱中与以色列人交通，将他的旨意昭示与人，并将他的恩典赐给他们（见出13:21-22）。上帝缓和了他的荣光，遮掩了他的威严，使区区人类的微弱眼目能以观看。照样，基督来也是取了“我们这卑贱的身体，”（腓3:21）“成为人的样式”。在世人的看来，他虽无“佳形美容”可使他们羡慕，但他却是取了肉身的上帝，是天上和地下的光。他遮掩了他的荣耀，隐藏了他的伟大和威仪，以便接近忧伤和被试探的人们。[14]{DA 23.2}
§29
This great purpose had been shadowed forth in types and symbols. The burning bush, in which Christ appeared to Moses, revealed God. The symbol chosen for the representation of the Deity was a lowly shrub, that seemingly had no attractions. This enshrined the Infinite. The all-merciful God shrouded His glory in a most humble type, that Moses could look upon it and live. So in the pillar of cloud by day and the pillar of fire by night, God communicated with Israel, revealing to men His will, and imparting to them His grace. Gods glory was subdued, and His majesty veiled, that the weak vision of finite men might behold it. So Christ was to come in the body of our humiliation (Philippians 3:21, R. V.), in the likeness of men. In the eyes of the world He possessed no beauty that they should desire Him; yet He was the incarnate God, the light of heaven and earth. His glory was veiled, His greatness and majesty were hidden, that He might draw near to sorrowful, tempted men. {DA 23.2}[14]
§30
上帝晓谕摩西吩咐以色列人说：“又当为我造圣所，使我可以住在他们中间。”（出25:8）于是他住在圣所里，住在他的子民中间。在旷野里那漫长疲惫的飘流生活中，上帝与他们同在的记号，始终没有离开他们。照样，基督在我们人类的营盘中支起他的帐幕，以便住在我们中间，使我们熟悉他神圣的品格和生活。“道成了肉身，住（原文作支搭帐篷）在我们中间，充充满满的有恩典，有真理。我们也见过他的荣光，正是父独生子的荣光。”（约1:14）[15]{DA 23.3}
§31
God commanded Moses for Israel, Let them make Me a sanctuary; that I may dwell among them (Exodus 25:8), and He abode in the sanctuary, in the midst of His people. Through all their weary wandering in the desert, the symbol of His presence was with them. So Christ set up His tabernacle in the midst of our human encampment. He pitched His tent by the side of the tents of men, that He might dwell among us, and make us familiar with His divine character and life. The Word became flesh, and tabernacled among us (and we beheld His glory, glory as of the Only Begotten from the Father), full of grace and truth. John 1:14, R. V., margin. {DA 23.3}[15]
§32
耶稣既然来与我们同住，我们就知道上帝熟悉我们所受的试炼，同情我们的忧患。亚当的每一个后代都能明白，我们的创造主乃是罪人的良友。在地上的生活中，救主每一次恩典的训诲、每一条喜乐的应许、每一件仁爱的行为和每一种神圣的吸引力，都使我们看出“上帝与我们同在。”[16]{DA 24.1}
§33
Since Jesus came to dwell with us, we know that God is acquainted with our trials, and sympathizes with our griefs. Every son and daughter of Adam may understand that our Creator is the friend of sinners. For in every doctrine of grace, every promise of joy, every deed of love, every divine attraction presented in the Saviours life on earth, we see God with us. {DA 24.1}[16]
§34
撒但污蔑上帝爱的律法是自私的律法，并声称：人类顺服他的律例是不可能的。他将我们始祖的堕落，以及一切祸害的后果，都归咎于创造主。并引诱世人认定上帝为罪恶、苦难与死亡的创始者。耶稣来，就是要揭露这大欺骗；他成为我们中间的一分子，给人类立下一个顺服的榜样。他取了我们的人性，经过我们的人生历程。“所以他凡事该与他的弟兄相同。”（来2:17）我们若遭遇耶稣所未曾忍受的事，那么在这一点上撒但就要说，上帝的能力是不够我们用的了。因此，耶稣“也曾凡事受过试探，与我们一样。”（来4:15）他忍受了我们所要遭遇的每一种试炼。凡不是白白赐给我们的能力，他不曾为自己使用过。作为人子，他来应付试探，并靠上帝所赐的能力得了胜。他说：“我的上帝啊！我乐意照你的旨意行，你的律法在我心里。”（诗40:8）他一面周游四方行善事，医好被魔鬼压制的人，一面使人们明白上帝律法的实质，以及为他服务的意义。他的生活证实：我们遵守上帝的律法是可能的。[17]{DA 24.2}
§35
Satan represents Gods law of love as a law of selfishness. He declares that it is impossible for us to obey its precepts. The fall of our first parents, with all the woe that has resulted, he charges upon the Creator, leading men to look upon God as the author of sin, and suffering, and death. Jesus was to unveil this deception. As one of us He was to give an example of obedience. For this He took upon Himself our nature, and passed through our experiences. In all things it behooved Him to be made like unto His brethren. Hebrews 2:17. If we had to bear anything which Jesus did not endure, then upon this point Satan would represent the power of God as insufficient for us. Therefore Jesus was in all points tempted like as we are. Hebrews 4:15. He endured every trial to which we are subject. And He exercised in His own behalf no power that is not freely offered to us. As man, He met temptation, and overcame in the strength given Him from God. He says, I delight to do Thy will, O My God: yea, Thy law is within My heart. Psalm 40:8. As He went about doing good, and healing all who were afflicted by Satan, He made plain to men the character of Gods law and the nature of His service. His life testifies that it is possible for us also to obey the law of God. {DA 24.2}[17]
§36
耶稣基督用他的人性接触人类；同时用他的神性握住上帝的宝座。作为人子，他给我们留下了顺服的榜样，作为神子，他给了我们顺服的能力。那在何烈山从荆棘丛中向摩西说话的是基督；他说：“我是自有永有的。……你要对以色列人这样说，‘那自有的打发我到你们这里来。’”（出3:14）这就是以色列人蒙拯救的保证。照样，当他“成为人的样式”来到世间时，他也宣称自己为“我是”。（译者按：“自有永有的”，“自有的”和“我是”，英文均作“I AM”，原文同。）那生在伯利恒的婴孩，那柔和谦卑的救主是“上帝在肉身显现。”（提前3:16）他对我们说：“我是好牧人。”“我就是生命的粮。”“我就是道路、真理、生命。”“天上地下所有的权柄都赐给我了。”“是我，不要怕！”（约10:11,6:48,14:6；太28:18,14:27）我是每一项应许的保证，“上帝与我们同在，”是我们从罪恶里被救出来的确据，是我们有能力遵守天国律法的保证。[18]{DA 24.3}
§37
By His humanity, Christ touched humanity; by His divinity, He lays hold upon the throne of God. As the Son of man, He gave us an example of obedience; as the Son of God, He gives us power to obey. It was Christ who from the bush on Mount Horeb spoke to Moses saying, I AM THAT I AM. . . . Thus shalt thou say unto the children of Israel, I AM hath sent me unto you. Exodus 3:14. This was the pledge of Israels deliverance. So when He came in the likeness of men, He declared Himself the I AM. The Child of Bethlehem, the meek and lowly Saviour, is God manifest in the flesh. 1 Timothy 3:16. And to us He says: I AM the Good Shepherd. I AM the living Bread. I AM the Way, the Truth, and the Life. All power is given unto Me in heaven and in earth. John 10:11; 6:51; 14:6; Matthew 28:18. I AM the assurance of every promise. I AM; be not afraid. God with us is the surety of our deliverance from sin, the assurance of our power to obey the law of heaven. {DA 24.3}[18]
§38
基督在屈身披戴人性这件事上，显示了与撒但完全相反的品格。但他在屈辱的路上，不惜更前进一步：他“既有人的样子，就自己卑微，存心顺服，以至于死，且死在十字架上。”（腓2:8）大祭司怎样脱下华丽的圣衣，穿上普通祭司的白细麻衣，行使祭司的职务，基督照样取了奴仆的形象，奉献祭物，自己既是祭司，也是牺牲。“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。”（赛53:5）[19]{DA 25.1}
§39
In stooping to take upon Himself humanity, Christ revealed a character the opposite of the character of Satan. But He stepped still lower in the path of humiliation. Being found in fashion as a man, He humbled Himself, and became obedient unto death, even the death of the cross. Philippians 2:8. As the high priest laid aside his gorgeous pontifical robes, and officiated in the white linen dress of the common priest, so Christ took the form of a servant, and offered sacrifice, Himself the priest, Himself the victim. He was wounded for our transgressions, He was bruised for our iniquities: the chastisement of our peace was upon Him. Isaiah 53:5. {DA 25.1}[19]
§40
基督受了我们所该受的罚，使我们得他所该得的赏。他为我们的罪——他原是无份的——却被定为罪，使我们因他的义——我们原是无份的——得称为义。他忍受了我们的死，使我们能得他的生。“因他受的鞭伤，我们得医治。”[20]{DA 25.2}
§41
Christ was treated as we deserve, that we might be treated as He deserves. He was condemned for our sins, in which He had no share, that we might be justified by His righteousness, in which we had no share. He suffered the death which was ours, that we might receive the life which was His. With His stripes we are healed. {DA 25.2}[20]
§42
藉着他的生与死，基督将被罪恶所破坏的一切复原有余了。撒但原来企图将人与上帝永远分离。但在基督里，我们同上帝的联合，反而比未堕落前更加密切了。救主既取了人性，就和我们结成了永不分离的关系。他和我们联成一体，直到永远。“上帝爱世人，甚至将他的独生子赐给他们。”（约3:16）上帝赐下独生子，不单是为担当我们的罪，作我们的牺牲而死，上帝竟将他赠送给堕落的人类。上帝为向我们保证他那永不改变的和平之约，便赐下他的独生子成为人类家庭的一员，永远保留他的人性。这就是上帝实现他诺言的保证：“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。”上帝已在他儿子的身上取了人性，并且将这人性带到最高的天上。如今与上帝同坐宇宙之宝座的，就是这位“人子”，那名“称为奇妙、策士、全能的上帝、永在的父、和平的君”的主，就是这位“人子”（赛9:6）这位“自有永有者”是上帝和人类之间的媒介，他的手握住双方。那“圣洁、无邪恶、无玷污、远离罪人”的主，称我们为弟兄也不以为耻。（来7:26；2:11）在基督里，地上的家庭和天上的家庭竟团聚一起了。得了荣耀的基督是我们的长兄。天国居然建设在人的心里，人类被那“无穷慈爱者”抱在怀里了。[21]{DA 25.3}
§43
By His life and His death, Christ has achieved even more than recovery from the ruin wrought through sin. It was Satans purpose to bring about an eternal separation between God and man; but in Christ we become more closely united to God than if we had never fallen. In taking our nature, the Saviour has bound Himself to humanity by a tie that is never to be broken. Through the eternal ages He is linked with us. God so loved the world, that He gave His only-begotten Son. John 3:16. He gave Him not only to bear our sins, and to die as our sacrifice; He gave Him to the fallen race. To assure us of His immutable counsel of peace, God gave His only-begotten Son to become one of the human family, forever to retain His human nature. This is the pledge that God will fulfill His word. Unto us a child is born, unto us a son is given: and the government shall be upon His shoulder. God has adopted human nature in the person of His Son, and has carried the same into the highest heaven. It is the Son of man who shares the throne of the universe. It is the Son of man whose name shall be called, Wonderful, Counselor, The mighty God, The everlasting Father, The Prince of Peace. Isaiah 9:6. The I AM is the Daysman between God and humanity, laying His hand upon both. He who is holy, harmless, undefiled, separate from sinners, is not ashamed to call us brethren. Hebrews 7:26; 2:11. In Christ the family of earth and the family of heaven are bound together. Christ glorified is our brother. Heaven is enshrined in humanity, and humanity is enfolded in the bosom of Infinite Love. {DA 25.3}[21]
§44
上帝论到他的子民说：“他们必像冠冕上的宝石，高举在他的地以上。他的恩慈何等大！他的荣美何其盛！”（亚9:16-17）得赎之民的被高举，将要作为一种见证，永远证明上帝的怜悯，“要将他极丰富的恩典，就是他在基督耶稣里向我们所施的恩慈，显明给后来的世代看。”“使天上执政的，掌权的，现在得知上帝百般的智慧，这是照上帝从万世以前，在我们主基督耶稣里所定的旨意。”（弗2:7；3:10-11）[22]{DA 26.1}
§45
Of His people God says, They shall be as the stones of a crown, lifted up as an ensign upon His land. For how great is His goodness, and how great is His beauty! Zechariah 9:16, 17. The exaltation of the redeemed will be an eternal testimony to Gods mercy. In the ages to come, He will show the exceeding riches of His grace in His kindness toward us through Christ Jesus. To the intent that . . . unto the principalities and the powers in the heavenly places might be made known . . . the manifold wisdom of God, according to the eternal purpose which He purposed in Christ Jesus our Lord. Ephesians 2:7; 3:10, 11, R. V. {DA 26.1}[22]
§46
上帝的政权因基督救赎的工作而显出清正公义。“全能者”被公认为慈爱的上帝。撒但的诬告被驳倒，他的品性被揭露了。反叛永不能再起，罪恶永不能再进入宇宙。千秋万世，永保无反叛之虞了。天上和地上的亿万居民，因爱的自我牺牲，与他们的创造主结成永不分离的联合了。[23]{DA 26.2}
§47
Through Christs redeeming work the government of God stands justified. The Omnipotent One is made known as the God of love. Satans charges are refuted, and his character unveiled. Rebellion can never again arise. Sin can never again enter the universe. Through eternal ages all are secure from apostasy. By loves self-sacrifice, the inhabitants of earth and heaven are bound to their Creator in bonds of indissoluble union. {DA 26.2}[23]
§48
救赎的工作必将完成。罪在哪里显多，上帝的恩典就在那里更显多了。曾被撒但盘踞的地球，不但要被赎回，还要被拔高。我们这小小的世界，虽被罪恶咒诅，一度沦为上帝光辉创造物中的唯一污点，将来却要得尊荣，超过宇宙中其他诸世界。在人类的这片领地上，荣耀之君——天父的爱子——曾披戴人性生活、受苦、受死。当他将万有更新时，上帝的帐幕要支立于人间，“他要与人同住，他们要作他的子民，上帝要亲自与他们同在，作他们的上帝。”（启21:3）在永恒无穷的世代中，当被赎之民在上帝光中行走之时，他们必因上帝那无可言喻的恩赐耶稣基督而赞美他，欢喜地称颂他为——以马内利——“上帝与我们同在！”[24]{DA 26.3}
§49
The work of redemption will be complete. In the place where sin abounded, Gods grace much more abounds. The earth itself, the very field that Satan claims as his, is to be not only ransomed but exalted. Our little world, under the curse of sin the one dark blot in His glorious creation, will be honored above all other worlds in the universe of God. Here, where the Son of God tabernacled in humanity; where the King of glory lived and suffered and died,--here, when He shall make all things new, the tabernacle of God shall be with men, and He will dwell with them, and they shall be His people, and God Himself shall be with them, and be their God. And through endless ages as the redeemed walk in the light of the Lord, they will praise Him for His unspeakable Gift,--Immanuel, God with us. {DA 26.3}[24]