第64章 注定遭劫的百姓
§1
第64章 注定遭劫的百姓
§2
Chap. 64 - A Doomed People
§3
（本章根据：可11:11-14,20,21；太21:17-19）
§4
基督骑驴荣进耶路撒冷，是隐约地预指他将来要带着能力和荣耀，在天使的凯歌和圣徒的喜乐中,驾云降临。那时,基督向祭司们和法利赛人所说的话，就必应验，他说:“从今以后，你们不得再见我，直等到你们说：‘奉主名来的，是应当称颂的。’”（太23:39）先知撒迦利亚曾在异象中蒙主指示那最后凯旋的大日；他也曾看到在基督第一次降临时期，那些拒绝他之人的厄运：“他们必仰望我，就是他们所扎的；必为我悲哀，如丧独生子，又为我愁苦，如丧长子。”（亚12:10）当基督看见耶路撒冷而为她哀哭时，他已预见这幅景象。他在古耶路撒冷的倾覆中，看到那些流上帝儿子之血的人最后的毁灭。[1]{DA 580.1}
§5
The triumphal ride of Christ into Jerusalem was the dim foreshadowing of His coming in the clouds of heaven with power and glory, amid the triumph of angels and the rejoicing of the saints. Then will be fulfilled the words of Christ to the priests and Pharisees: Ye shall not see Me henceforth, till ye shall say, Blessed is He that cometh in the name of the Lord. Matthew 23:39. In prophetic vision Zechariah was shown that day of final triumph; and he beheld also the doom of those who at the first advent had rejected Christ: They shall look upon Me whom they have pierced, and they shall mourn for Him, as one mourneth for his only son, and shall be in bitterness for Him, as one that is in bitterness for his first-born. Zechariah 12:10. This scene Christ foresaw when He beheld the city and wept over it. In the temporal ruin of Jerusalem He saw the final destruction of that people who were guilty of the blood of the Son of God. {DA 580.1}[1]
§6
门徒曾看出犹太人对基督所怀的仇恨，可是还没有看出这种仇恨的结果。他们还不明白以色列的真实情况，也没有预料到那行将临到耶路撒冷的报应。所以基督就用一个意义深长的比喻将这事向他们说明。[2]{DA 580.2}
§7
The disciples saw the hatred of the Jews to Christ, but they did not yet see to what it would lead. They did not yet understand the true condition of Israel, nor comprehend the retribution that was to fall upon Jerusalem. This Christ opened to them by a significant object lesson. {DA 580.2}[2]
§8
耶路撒冷所听到的最后劝告终究归于徒然。祭司和官长们已经听见群众引用古代先知的预言来回答“这是谁”。但他们不认为这是出于圣灵的感动。他们反倒恼怒、惊慌地想制止百姓的声音。当时也有罗马的官长在群众之中，耶稣的仇敌就向他们控告耶稣是叛乱的首领。他们诡称耶稣要占领圣殿，并要在耶路撒冷作王。[3]{DA 580.3}
§9
The last appeal to Jerusalem had been in vain. The priests and rulers had heard the prophetic voice of the past echoed by the multitude, in answer to the question, Who is this? but they did not accept it as 5the voice of Inspiration. In anger and amazement they tried to silence the people. There were Roman officers in the throng, and to them His enemies denounced Jesus as the leader of a rebellion. They represented that He was about to take possession of the temple, and reign as king in Jerusalem. {DA 580.3}[3]
§10
耶稣再次声明，他来不是要建立属世的政权。他那从容不迫的声音使喧嚷的群众一时镇静下来。他又说，他不久就要升到他父亲那里去，那些控告他的人就不得再见他，直到他在荣耀里复临的时候。到那时，他们便要承认他，可是他们再想得救，已经迟了。耶稣说这些话是带着忧伤的心情和非常的权威的。罗马的官长静默无言，心平气和了。他们心中对上帝的感化虽然没有认识，但这一次，心里却受了从来没受过的感动。他们在耶稣镇定而严肃的面容上，看到仁爱、慈善与温和的尊严。他们不知不觉地对他起了同情心。他们非但没捉拿耶稣，反而想要对他表示崇敬呢。于是他们转过来指责祭司和官长们是造成扰乱的祸首。这些懊恼而失败的领袖们，就去向民众发怨言，并疾言厉色地自相争论起来。[4]{DA 581.1}
§11
But the calm voice of Jesus hushed for a moment the clamorous throng as He again declared that He had not come to establish a temporal rule; He should soon ascend to His Father, and His accusers would see Him no more until He should come again in glory. Then, too late for their salvation, they would acknowledge Him. These words Jesus spoke with sadness and with singular power. The Roman officers were silenced and subdued. Their hearts, though strangers to divine influence, were moved as they had never been moved before. In the calm, solemn face of Jesus they read love, benevolence, and quiet dignity. They were stirred by a sympathy they could not understand. Instead of arresting Jesus, they were more inclined to pay Him homage. Turning upon the priests and rulers, they charged them with creating the disturbance. These leaders, chagrined and defeated, turned to the people with their complaints, and disputed angrily among themselves. {DA 581.1}[4]
§12
当时耶稣静悄悄地到圣殿里去，那里寂静无声，因为在橄榄山上所发生的事，将大部民众吸引去了。耶稣在那里停留片刻，以忧伤的神色环视圣殿。然后同门徒出来，回伯大尼去。及至众人寻找他，想要立他为王时，已找不着他了。[5]{DA 581.2}
§13
Meanwhile Jesus passed unnoticed to the temple. All was quiet there, for the scene upon Olivet had called away the people. For a short time Jesus remained at the temple, looking upon it with sorrowful eyes. Then He withdrew with His disciples, and returned to Bethany. When the people sought for Him to place Him on the throne, He was not to be found. {DA 581.2}[5]
§14
耶稣整夜祷告，清晨又回圣殿里去，他在路上经过一个无花果园。他饿了，“远远地看见一棵无花果树，树上有叶子，就往那里去，或者在树上可以找着什么，到了树下，竟找不着什么，不过有叶子，因为不是收无花果的时候。”[6]{DA 581.3}
§15
The entire night Jesus spent in prayer, and in the morning He came again to the temple. On the way He passed a fig orchard. He was hungry, and seeing a fig tree afar off having leaves, He came, if haply He might find anything thereon: and when He came to it, He found nothing but leaves; for the time of figs was not yet. {DA 581.3}[6]
§16
除了某些地区之外，那时还不是无花果成熟的季节；所以耶路撒冷周围的高原上，真可以说“不是收无花果的时候。”但在耶稣所到的这个果园里,有一棵树似乎比其它树成熟更早，上面已长满了叶子。无花果树的特性是在长叶之前先结果子；因此，这棵树既有茂盛的叶子，就表明它必有成熟的果子。其实它只是虚有其表。耶稣在树上遍处寻找，竟“找不着什么，不过有叶子。”除了许多虚饰的叶子之外，其他一无所有。[7]{DA 581.4}
§17
It was not the season for ripe figs, except in certain localities; and on the highlands about Jerusalem it might truly be said, The time of figs was not yet. But in the orchard to which Jesus came, one tree appeared to be in advance of all the others. It was already covered with leaves. It is the nature of the fig tree that before the leaves open, the growing fruit appears. Therefore this tree in full leaf gave promise of well-developed fruit. But its appearance was deceptive. Upon searching its branches, from the lowest bough to the topmost twig, Jesus found nothing but leaves. It was a mass of pretentious foliage, nothing more. {DA 581.4}[7]
§18
于是基督对这棵树发出一句严厉的咒诅说：“从今以后，永没有人吃你的果子。”第二天清晨，当救主和门徒再经过那里进城的时候，这棵树枯萎的枝条和下垂着的叶子，引起了他们的注意。彼得说：“拉比，请看！你所咒诅的无花果树已经枯干了。”[8]{DA 582.1}
§19
Christ uttered against it a withering curse. No man eat fruit of thee hereafter forever, He said. The next morning, as the Saviour and His disciples were again on their way to the city, the blasted branches and drooping leaves attracted their attention. Master, said Peter, behold, the fig tree which Thou cursedst is withered away. {DA 582.1}[8]
§20
基督咒诅无花果树的这一举动令门徒惊异。在他们看来，这与他平素的行事为人大不相同。他们常听他说，他来不是要定世人的罪，乃是要叫世人因他得救。他们记得他的话：“人子来不是要灭人的性命。”（路9:56）他所行的奇事,都是为了救人，从来不是要灭人的。门徒只知道他是造就人的，医治人的。唯这一举不同。他们不禁发问：这件事有什么意义呢？[9]{DA 582.2}
§21
Christs act in cursing the fig tree had astonished the disciples. It seemed to them unlike His ways and works. Often they had heard Him declare that He came not to condemn the world, but that the world through Him might be saved. They remembered His words, The Son of man is not come to destroy mens lives, but to save them. Luke 9:56. His wonderful works had been done to restore, never to destroy. The disciples had known Him only as the Restorer, the Healer. This act stood alone. What was its purpose? they questioned. {DA 582.2}[9]
§22
上帝是“喜爱施恩”的（弥7:18）。“主耶和华说：我指着我的永生起誓，我断不喜悦恶人死亡。”（结33:11）在上帝，毁灭的工作和审判的责罚，乃是“奇异的事”（赛28:21）。但上帝这次是本着慈爱和怜恤把将来的一幕情景揭开，使人可以看到罪恶的终局。[10]{DA 582.3}
§23
God delighteth in mercy. As I live, saith the Lord God, I have no pleasure in the death of the wicked. Micah 7:18; Ezekiel 33:11. To Him the work of destruction and the denunciation of judgment is a strange work. Isaiah 28:21. But it is in mercy and love that He lifts the veil from the future, and reveals to men the results of a course of sin. {DA 582.3}[10]
§24
耶稣咒诅无花果树的事，是个活的比喻。那棵在基督面前夸张枝叶茂盛而不结果子的树，正是犹太国的象征。救主要向门徒说明以色列遭劫的缘由及其必然性，为此他姑且把那棵树当作个有道义感的人，用它来阐明上帝的真理。犹太人与列国截然不同，他们自称效忠于上帝。他们曾蒙上帝特别的眷爱，并以为自己的义行超过一般其他民族，却因迷恋世俗、贪财牟利而败坏了。他们夸耀自己的知识，殊不知他们对上帝的要求一无所知，并充满了伪善。他们像那棵不结果子的树，傲岸地、高高地、铺张着虚有其表的枝叶，看上去非常茂盛，美丽悦目，却没有结果子，“不过有叶子”。犹太人的宗教及其壮丽的殿宇、神圣的祭坛、圣衣圣冠的祭司和隆重的仪式，在外观上虽然华美，但谦卑、仁爱和慈善的美德却一样也没有。[11]{DA 582.4}
§25
The cursing of the fig tree was an acted parable. That barren tree, flaunting its pretentious foliage in the very face of Christ, was a symbol of the Jewish nation. The Saviour desired to make plain to His disciples the cause and the certainty of Israels doom. For this purpose He invested the tree with moral qualities, and made it the expositor of divine truth. The Jews stood forth distinct from all other nations, professing 5allegiance to God. They had been specially favored by Him, and they laid claim to righteousness above every other people. But they were corrupted by the love of the world and the greed of gain. They boasted of their knowledge, but they were ignorant of the requirements of God, and were full of hypocrisy. Like the barren tree, they spread their pretentious branches aloft, luxuriant in appearance, and beautiful to the eye, but they yielded nothing but leaves. The Jewish religion, with its magnificent temple, its sacred altars, its mitered priests and impressive ceremonies, was indeed fair in outward appearance, but humility, love, and benevolence were lacking. {DA 582.4}[11]
§26
固然，无花果园中其它树都没结果子，可是没叶子的树不会引起希望，故也不会令人失望。这些其它的树代表外邦人。在敬虔方面他们虽然与犹太人一样不结果子，但他们并不自称是侍奉上帝的人。他们没有夸张自己格外善良。他们对上帝的作为和手段一无所知。在他们，还“不是收无花果的时候”。他们还在等待光明和希望的日子来到。犹太人则不然，他们已从上帝那里领受极大的恩惠,故必须为滥用这些恩赐承担责任。他们所引以自豪的特权，只能加重他们的罪责。[12]{DA 583.1}
§27
All the trees in the fig orchard were destitute of fruit; but the leafless trees raised no expectation, and caused no disappointment. By these trees the Gentiles were represented. They were as destitute as were the Jews of godliness; but they had not professed to serve God. They made no boastful pretensions to goodness. They were blind to the works and ways of God. With them the time of figs was not yet. They were still waiting for a day which would bring them light and hope. The Jews, who had received greater blessings from God, were held accountable for their abuse of these gifts. The privileges of which they boasted only increased their guilt. {DA 583.1}[12]
§28
耶稣因饥饿，才到这棵无花果树底下找食物。照样，他曾如饥似渴地来到以色列家，在他们身上寻找公义的果子。他不惜在他们身上大施恩惠，希望他们结出果子来为人群造福。他赐给他们各样的机会和特权，希望在他施恩的工作上得到他们的同情与合作。他切望在他们身上看到自我牺牲、慈悲、为上帝发热心和对同胞得救的深切关怀。他们若遵守上帝的律法，就必能作成像基督所作的无私的工作。但爱上帝和爱人的心被骄傲自满的心所淹没了。他们因不肯为别人服务，终于自取败亡。上帝所委托给他们的真理宝藏，他们没有传给世人。在这棵不结果子的树上，他们该看出自己的罪和罪的刑罚。那棵被救主咒诅枯干了的无花果树，凋谢衰残，从根枯干，说明上帝从犹太人身上收回他的恩典之后，他们必有的结局。他们既不肯将福惠分给别人，就不让他们再领受福惠了。主说：“以色列啊，你……自取败坏。”（何13:9）[13]{DA 583.2}
§29
Jesus had come to the fig tree hungry, to find food. So He had come to Israel, hungering to find in them the fruits of righteousness. He had lavished on them His gifts, that they might bear fruit for the blessing of the world. Every opportunity and privilege had been granted them, and in return He sought their sympathy and co-operation in His work of grace. He longed to see in them self-sacrifice and compassion, zeal for God, and a deep yearning of soul for the salvation of their fellow men. Had they kept the law of God, they would have done the same unselfish work that Christ did. But love to God and man was eclipsed by pride and self-sufficiency. They brought ruin upon themselves by refusing to minister to others. The treasures of truth which God had committed to them, they did not give to the world. In the barren tree they might read both their sin and its punishment. Withered beneath the Saviours curse, standing forth sere and blasted, dried up by the roots, the fig tree showed what the Jewish people would be when the grace of God was removed from them. Refusing to impart blessing, they would no longer receive it. O Israel, the Lord says, thou hast destroyed thyself. Hosea 13:9. {DA 583.2}[13]
§30
这个警告是向各世代的人发的。基督咒诅他用自己权能所造的树，是对每个教会和每个基督徒所发的警告。一个真正实践上帝律法的人，必然是为别人服务的。可惜现今有许多人不照基督的怜爱和无私的生活行事。许多人自认为是热心的基督徒，却还不明白什么叫作侍奉上帝。他们所计划所研究的，都是投己所好；一切的行动都以自己为中心。只有能为自己捞好处的时间，才是宝贵的。人生的一切活动都是以此为目的。他们不是为人民服务，而是为自己服务。上帝造人，让他们活在世上，原是要人实行无私的服务，要他们尽可能帮助自己的同胞。他们反而把自己看得那么大，甚至别的都看不见了。他们与人群脱了节。凡过自私生活的人就像那棵无花果树，徒具虚伪的外表，却不结果子。他们谨守礼拜的形式,却没有悔改，也没有信心。他们口头上尊崇上帝的律法，实际上并不顺从律法。他们能说不能行。基督在咒诅无花果树的话中，说明这无益的虚饰在他眼中是何等可憎。他说：自称是侍奉上帝，而不结果子来荣耀他的人，比公然犯罪的人更为有罪。[14]{DA 584.1}
§31
The warning is for all time. Christs act in cursing the tree which His own power had created stands as a warning to all churches and to all Christians. No one can live the law of God without ministering to others. But there are many who do not live out Christs merciful, unselfish life. Some who think themselves excellent Christians do not understand what constitutes service for God. They plan and study to please themselves. They act only in reference to self. Time is of value to them only as they can gather for themselves. In all the affairs of life this is their object. Not for others but for themselves do they minister. God created them to live in a world where unselfish service must be performed. He designed them to help their fellow men in every possible way. But self is so large that they cannot see anything else. They are not in touch with humanity. Those who thus live for self are like the fig tree, which made every pretension but was fruitless. They observe the forms of worship, but without repentance or faith. In profession they honor the law of God, but obedience is lacking. They say, but do not. In the sentence pronounced on the fig tree Christ demonstrates how hateful in His eyes is this vain pretense. He declares that the open sinner is less guilty than is he who professes to serve God, but who bears no fruit to His glory. {DA 584.1}[14]
§32
基督在未到耶路撒冷之前所讲过的无花果树的比喻，与这次咒诅不结果子之树的教训有直接联系。比喻讲到那管园的为不结果子的树求情说：“今年且留着。等我周围掘开土，加上粪；以后若结果子便罢,不然，再把它砍了。”（路13:8-9）对这不结果子的树，管园的人要加倍照料，给它各样的机会；但如果它还不结果子，就没有什么能救他免于毁灭了。比喻中并没说明那园丁努力的结果。因结果全在于听基督讲比喻的人。那不结果子的树正代表着他们。他们的命运是由自己决定的。上天所能赐的机会都已赐给他们了，可是他们并没有利用这些增添的福惠。他们的结局能从基督所咒诅的那棵树上看出来。他们已经决定了自己的灭亡。[15]{DA 584.2}
§33
The parable of the fig tree, spoken before Christs visit to Jerusalem, had a direct connection with the lesson He taught in cursing the fruitless tree. For the barren tree of the parable the gardener pleaded, Let it alone this year, until I shall dig about it and dress it; and if it bear fruit, well; but if not, then after that thou shalt cut it down. Increased care was to be given the unfruitful tree. It was to have every advantage. But if it remained fruitless, nothing could save it from destruction. In the parable the result of the gardeners work was not foretold. It depended upon that people to whom Christs words were spoken. They were represented by the fruitless tree, and it rested with them to decide their own destiny. Every advantage that Heaven could bestow was given them, but they did not profit by their increased blessings. By Christs act in cursing the barren fig tree, the result was shown. They had determined their own destruction. {DA 584.2}[15]
§34
一千多年来，犹太国一直在辜负上帝的怜悯，招致他的刑罚。他们曾拒绝他的警告，杀害他的先知。基督时代的人对这些罪恶也要负责，因为他们蹈了他们先祖的覆辙。他们拒绝了当时的怜爱和警告，这就足以定那个世代的罪。这样，犹太国历代铸造的镣铐，基督时代的人都紧紧地套在自己身上了。[16]{DA 584.3}
§35
For more than a thousand years the Jewish nation had abused Gods mercy and invited His judgments. They had rejected His warnings and slain His prophets. For these sins the people of Christs day made themselves responsible by following the same course. In the rejection 5of their present mercies and warnings lay the guilt of that generation. The fetters which the nation had for centuries been forging, the people of Christs day were fastening upon themselves. {DA 584.3}[16]
§36
对每个世代的人，上帝都给以领受真光和特权的机会，都有个宽容的时期，可与上帝和好。但这恩典是有期限的。上帝多年发出慈爱的呼声，纵使长久被人藐视和拒绝；但总有一天上帝要发出末次劝告。那时，人心已变成铁石，不再响应上帝圣灵的感动。于是那慈祥可亲的声音不再劝化罪人，责备和警告的声音也就止息了。[17]{DA 587.1}
§37
In every age there is given to men their day of light and privilege, a probationary time in which they may become reconciled to God. But there is a limit to this grace. Mercy may plead for years and be slighted and rejected; but there comes a time when mercy makes her last plea. The heart becomes so hardened that it ceases to respond to the Spirit of God. Then the sweet, winning voice entreats the sinner no longer, and reproofs and warnings cease. {DA 587.1}[17]
§38
这日子已经临到耶路撒冷。耶稣只能为这注定遭劫的城邑哀哭，他已用尽一切办法。以色列既拒绝上帝圣灵的警告，就是拒绝了唯一的帮助。再没有什么其它能力可以救他们。[18]{DA 587.2}
§39
That day had come to Jerusalem. Jesus wept in anguish over the doomed city, but He could not deliver her. He had exhausted every resource. In rejecting the warnings of Gods Spirit, Israel had rejected the only means of help. There was no other power by which they could be delivered. {DA 587.2}[18]
§40
各世代都有藐视那无穷慈爱的呼唤的人；犹太国就是他们的象征。基督为耶路撒冷哀哭时所流的泪，也是为各世代的罪人流的。凡拒绝上帝圣灵的责备和警告的人，可从那落在以色列头上的审判来预测自己的罪状。[19]{DA 587.3}
§41
The Jewish nation was a symbol of the people of all ages who scorn the pleadings of Infinite Love. The tears of Christ when He wept over Jerusalem were for the sins of all time. In the judgments pronounced upon Israel, those who reject the reproofs and warnings of Gods Holy Spirit, may read their own condemnation. {DA 587.3}[19]
§42
在我们的世代，有许多人正在蹈不信主之犹太人的覆辙。他们已见过上帝大能的显现；也听见过圣灵向他们良心说话的声音；他们却坚持不信和抵制的态度。上帝已经警告他们，责备他们；可是他们不肯承认错误，竟拒绝他的信息和传他信息的人。上帝用以使他们回转的方法反而成了他们的绊脚石。[20]{DA 587.4}
§43
In this generation there are many who are treading on the same ground as were the unbelieving Jews. They have witnessed the manifestation of the power of God; the Holy Spirit has spoken to their hearts; but they cling to their unbelief and resistance. God sends them warnings and reproof, but they are not willing to confess their errors, and they reject His message and His messenger. The very means He uses for their recovery becomes to them a stone of stumbling. {DA 587.4}[20]
§44
上帝的众先知为悖逆的以色列所恨恶，因为众先知揭露了他们隐藏的罪恶。从前亚哈王视以利亚如世仇，因这先知忠实地指责了他秘密的罪恶。今日基督的仆人责备罪恶时，也必照样遭遇藐视和反对。圣经的真理和基督的信仰是要经常逆着腐败道德的浊流前进的。今日人心中的偏见比基督的日子更甚。基督没满足当代人的期望。他的生活对他们的罪是一种谴责，因此他们拒绝他。今日上帝圣言的真理同样不迎合世人的习尚和本性的倾向,因此千万人拒绝真理的光。世人为撒但所鼓动，怀疑上帝的话而照自己的主见行事。他们选择黑暗,不爱光明，其实这样行是在冒灵性死亡的危险。那些对基督的话吹毛求疵的人总可以找到更多辩驳的藉口，直到他们背离真理和生命为止。今日也是如此。上帝并未打算除掉属血气的人反对他真理的每一个理由。对那些不肯接受那照耀在黑暗中的宝贵真光的人，上帝之话的奥秘必永远是难解的迷。因为真理对他们是隐藏着的。他们盲目而行，一点也不理会前面就是败亡的结局。[21]{DA 587.5}
§45
The prophets of God were hated by apostate Israel because through them their hidden sins were brought to light. Ahab regarded Elijah as his enemy because the prophet was faithful to rebuke the kings secret iniquities. So today the servant of Christ, the reprover of sin, meets with scorn and rebuffs. Bible truth, the religion of Christ, struggles against a strong current of moral impurity. Prejudice is even stronger in the hearts of men now than in Christs day. Christ did not fulfill mens expectations; His life was a rebuke to their sins, and they rejected Him. So now the truth of Gods word does not harmonize with mens practices and their natural inclination, and thousands reject its light. Men prompted by Satan cast doubt upon Gods word, and choose to exercise 5their independent judgment. They choose darkness rather than light, but they do it at the peril of their souls. Those who caviled at the words of Christ, found ever-increased cause for cavil, until they turned from the Truth and the Life. So it is now. God does not propose to remove every objection which the carnal heart may bring against His truth. To those who refuse the precious rays of light which would illuminate the darkness, the mysteries of Gods word remain such forever. From them the truth is hidden. They walk blindly, and know not the ruin before them. {DA 587.5}[21]
§46
基督在橄榄山的高峰上看到全世界，也看到各世代。他当时说的话也适用于每个疏忽神恩呼召的人。藐视主爱的人啊！今天他在对你说话：巴不得你今天知道关系你平安的事。基督为你流了辛酸之泪，你倒不替自己难过。那使法利赛人败坏的刚硬心肠，也在你心中表现出来了。每一神恩的凭据，每一神圣的光照，若不融化驯服人心，就会使不悔改的心更刚硬。[22]{DA 588.1}
§47
Christ overlooked the world and all ages from the height of Olivet; and His words are applicable to every soul who slights the pleadings of divine mercy. Scorner of His love, He addresses you today. It is thou, even thou, who shouldest know the things that belong to thy peace. Christ is shedding bitter tears for you, who have no tears to shed for yourself. Already that fatal hardness of heart which destroyed the Pharisees is manifest in you. And every evidence of the grace of God, every ray of divine light, is either melting and subduing the soul, or confirming it in hopeless impenitence. {DA 588.1}[22]
§48
基督预见耶路撒冷必然依旧顽梗不化，死不悔改，然而她一切的罪戾和一切拒绝上帝怜爱的后果，都必要她自己负责。凡是蹈她覆辙的人也必如此。耶和华说：“以色列啊，你……自取败坏。”“地啊，当听！我必使灾祸临到这百姓，就是他们意念所结的果子,因为他们不听从我的言语。至于我的训诲，他们也厌弃了。”（何13:9；耶6:19）[23]{DA 588.2}
§49
Christ foresaw that Jerusalem would remain obdurate and impenitent; yet all the guilt, all the consequences of rejected mercy, lay at her own door. Thus it will be with every soul who is following the same course. The Lord declares, O Israel, thou hast destroyed thyself. Hear, O earth: behold, I will bring evil upon this people, even the fruit of their thoughts, because they have not hearkened unto My words, nor to My law, but rejected it. Hosea 13:9; Jeremiah 6:19. {DA 588.2}[23]