第19章 失望中的希望
§1
第19章 失望中的希望
§2
Chap. 19 - Light Through Darkness
§3
历代以来，上帝在地上的工作，在一切伟大的改革和宗教的运动上，都呈现着一种显著的相似之点。上帝对待世人的原则，古今都是一样的。现在的重要运动有过去的运动作为借鉴，所以古时教会的经验对于现代有非常宝贵的教训。[1]{GC 343.1}
§4
The work of God in the earth presents, from age to age, a striking similarity in every great reformation or religious movement. The principles of Gods dealing with men are ever the same. The important movements of the present have their parallel in those of the past, and the experience of the church in former ages has lessons of great value for our own time. {GC 343.1}[1]
§5
《圣经》中最清楚的一项真理，说明上帝常借圣灵特别指示他在地上的仆人去进行救恩工作的大运动。人乃是上帝所用来成就他恩典和怜爱之旨意的工具。每一个人都有指定的工作；每一个人都可得到适合于当时需要的亮光，足供帮助他负起上帝所交付他的工作。但是人无论多么蒙上天的尊荣，他总不能得到有关救赎大计划的全部知识，甚至也不能完全体会到上帝在当时代的工作中所有的旨意。人不能充分明白上帝交托他们的工作所要达成的目的；他们也不能体会到他们奉他名所发之信息的全部关系及意义。[2]{GC 343.2}
§6
No truth is more clearly taught in the Bible than that God by His Holy Spirit especially directs His servants on earth in the great movements for the carrying forward of the work of salvation. Men are instruments in the hand of God, employed by Him to accomplish His purposes of grace and mercy. Each has his part to act; to each is granted a measure of light, adapted to the necessities of his time, and sufficient to enable him to perform the work which God has given him to do. But no man, however honored of Heaven, has ever attained to a full understanding of the great plan of redemption, or even to a perfect appreciation of the divine purpose in the work for his own time. Men do not fully understand what God would accomplish by the work which He gives them to do; they do not comprehend, in all its bearings, the message which they utter in His name. {GC 343.2}[2]
§7
“你考察，就能测透上帝吗？你岂能尽情测透全能者？”“耶和华说，我的意念，非同你们的意念，我的道路，非同你们的道路。天怎样高过地，照样，我的道路，高过你们的道路，我的意念，高过你们的意念。”“我是上帝，再没有能比我的。我从起初指明末后的事，从古时言明未成的事。”（伯11:7；赛55:8-9；46:9-10）[3]{GC 343.3}
§8
Canst thou by searching find out God? canst thou find out the Almighty unto perfection? My thoughts are not your thoughts, neither are your ways My ways, saith the Lord. For as the heavens are higher than the earth, so are My ways higher than your ways, and My thoughts than your thoughts. I am God, and there is none like Me, declaring the end from the beginning, and from ancient times the things that are not yet done. Job 11:7; Isaiah 55:8, 9; 46:9, 10. {GC 343.3}[3]
§9
连那些特别蒙圣灵光照的先知也没有充分明了那交托给他们的启示的意义。这意义乃是要根据上帝子民对其所含之教训的需要而一代一代地逐步向他们展开的。[4]{GC 344.1}
§10
Even the prophets who were favored with the special illumination of the Spirit did not fully comprehend the import of the revelations committed to them. The meaning was to be unfolded from age to age, as the people of God should need the instruction therein contained. {GC 344.1}[4]
§11
彼得提到那借着福音所显明的救恩，说：“论到这救恩，那预先说你们要得恩典的众先知，早已详细的寻求考察；就是考察在他们心里基督的灵，预先证明基督受苦难，后来得荣耀，是指着什么时候，并怎样的时候。他们得了启示，知道他们所传讲的一切事，不是为自己，乃是为你们。”（彼前1:10-12）[5]{GC 344.2}
§12
Peter, writing of the salvation brought to light through the gospel, says: Of this salvation the prophets have inquired and searched diligently, who prophesied of the grace that should come unto you: searching what, or what manner of time the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow. Unto whom it was revealed, that not unto themselves, but unto us they did minister. 1 Peter 1:10-12. {GC 344.2}[5]
§13
众先知虽然不能完全明白所启示给他们的事，但他们却热切追求要获得上帝的美意所显明的一切亮光。他们“详细的寻求考察，”“考察在他们心里基督的灵，是指着什么时候，并怎样的时候。”这对新约时代的上帝子民是何等的一个教训啊，何况上帝这些预言赐给他的众仆人，原是为现代圣徒的益处！“他们得了启示，知道他们所传讲的一切事，不是为自己，乃是为你们。”且看上帝的圣先知怎样“详细的寻求考察”关于上帝为未来世代的人所赐给他们的启示。且以他们圣洁的热忱和现代信徒对于上天恩赐所表示冷淡和漠视的态度作一对照。这些喜好安逸，贪爱世俗而漠视一切的人，竟不惜声称；预言是人所不能明白的，先知热爱真理的表现对于他们是何等的责备啊。[6]{GC 344.3}
§14
Yet while it was not given to the prophets to understand fully the things revealed to them, they earnestly sought to obtain all the light which God had been pleased to make manifest. They inquired and searched diligently, searching what, or what manner of time the Spirit of Christ which was in them did signify. What a lesson to the people of God in the Christian age, for whose benefit these prophecies were given to His servants! Unto whom it was revealed, that not unto themselves, but unto us they did minister. Witness those holy men of God as they inquired and searched diligently concerning revelations given them for generations that were yet unborn. Contrast their holy zeal with the listless unconcern with which the favored ones of later ages treat this gift of Heaven. What a rebuke to the ease-loving, world-loving indifference which is content to declare that the prophecies cannot be understood! {GC 344.3}[6]
§15
世人有限的心智固然不足以领会无穷之主的谋略，也不能充分明白他旨意的成就，但是他们对于上天的信息之所以如此模糊不明，往往也是因为他们自己的错误或疏忽，以至他们只能局部地了解上帝在他圣言中所启示的大事。基督的门徒，就是当救主亲自与他们同在的时候，也是如此。他们的思想充满了当时所流行的对于弥赛亚的观念，认为他要作一个属世的君王，并要高举以色列在普世大国的宝座之上，因此他们不能明白他预言自己要受苦受死的意义。[7]{GC 344.4}
§16
Though the finite minds of men are inadequate to enter into the counsels of the Infinite One, or to understand fully the working out of His purposes, yet often it is because of some error or neglect on their own part that they so dimly comprehend the messages of Heaven. Not infrequently the minds of the people, and even of Gods servants, are so blinded by human opinions, the traditions and false teaching of men, that they are able only partially to grasp the great things which He has revealed in His word. Thus it was with the disciples of Christ, even when the Saviour was with them in person. Their minds had become imbued with the popular conception of the Messiah as a temporal prince, who was to exalt Israel to the throne of the universal empire, and they could not understand the meaning of His words foretelling His sufferings and death. {GC 344.4}[7]
§17
基督曾亲自差遣他们出去宣告以下的信息：“日期满了，上帝的国近了；你们当悔改，信福音。”（可1:15）这个信息乃是以但以理第九章的预言为根据的。天使所说的六十九个七是要伸展到“有受膏君的时候，”因此门徒抱着远大的希望和喜乐的理想，指望他们的夫子在耶路撒冷建立弥赛亚的国度，治理全地。[8]{GC 345.1}
§18
Christ Himself had sent them forth with the message: The time is fulfilled, and the kingdom of God is at hand: repent ye, and believe the gospel. Mark 1:15. That message was based on the prophecy of Daniel 9. The sixty-nine weeks were declared by the angel to extend to the Messiah the Prince, and with high hopes and joyful anticipations the disciples looked forward to the establishment of Messiahs kingdom at Jerusalem to rule over the whole earth. {GC 345.1}[8]
§19
他们宣讲了基督所交付他们的信息，但他们自己却看错了其中的意义。他们的宣告虽然以但以理九章二十五节为根据，但他们没有看出同章下一节弥赛亚要被“剪除”的话。从他们有生以来，他们的心一直专注于地上大国的光荣理想上，这就蒙蔽了他们的悟性，以至他们不能明白预言的指示和基督的话语。[9]{GC 345.2}
§20
They preached the message which Christ had committed to them, though they themselves misapprehended its meaning. While their announcement was founded on Daniel 9:25, they did not see, in the next verse of the same chapter, that Messiah was to be cut off. From their very birth their hearts had been set upon the anticipated glory of an earthly empire, and this blinded their understanding alike to the specifications of the prophecy and to the words of Christ. {GC 345.2}[9]
§21
他们履行了本分，向犹太国发出慈怜的邀请，然后正在他们希望看到他们的主升上大卫的宝座时，他们却看见他像一个囚犯一样被捉拿、鞭打、侮辱、定罪、并在髑髅地的十字架上被举起来，当救主睡在坟墓里的那两天中，门徒的心是何等地失望而痛苦啊！[10]{GC 345.3}
§22
They performed their duty in presenting to the Jewish nation the invitation of mercy, and then, at the very time when they expected to see their Lord ascend the throne of David, they beheld Him seized as a malefactor, scourged, derided, and condemned, and lifted up on the cross of Calvary. What despair and anguish wrung the hearts of those disciples during the days while their Lord was sleeping in the tomb! {GC 345.3}[10]
§23
原来基督已经按照预言所指定的时候和方式来到世上。《圣经》的见证已经在他服务生活中的每一个细节上应验了。他已经宣讲救恩的信息，而且“他的话里有权柄。”听众的心感觉到他的话是从天上来的。上帝的话和他的灵都证明他儿子的神圣使命。[11]{GC 346.1}
§24
Christ had come at the exact time and in the manner foretold by prophecy. The testimony of Scripture had been fulfilled in every detail of His ministry. He had preached the message of salvation, and His word was with power. The hearts of His hearers had witnessed that it was of Heaven. The word and the Spirit of God attested the divine commission of His Son. {GC 346.1}[11]
§25
门徒在失望之中仍然是热爱他们的慈悲的夫子的。然而他们的心却被不安和疑云所笼罩。他们在惨痛之中，没有回想到基督指着自己受苦受死所说的话。如果拿撒勒的耶稣真是弥赛亚，他们怎么会这样限于忧愁和失望之中呢？当救主在被钉之后复活之前的安息日躺在坟墓里，而门徒感觉没有希望的时候，那使他们精神上受到万分痛苦的，就是这个问题。[12]{GC 346.2}
§26
The disciples still clung with undying affection to their beloved Master. And yet their minds were shrouded in uncertainty and doubt. In their anguish they did not then recall the words of Christ pointing forward to His suffering and death. If Jesus of Nazareth had been the true Messiah, would they have been thus plunged in grief and disappointment? This was the question that tortured their souls while the Saviour lay in His sepulcher during the hopeless hours of that Sabbath which intervened between His death and His resurrection. {GC 346.2}[12]
§27
虽然有忧愁之夜的黑暗包围着耶稣的门徒，但他们并没有被丢弃。先知说：“我虽坐在黑暗里，耶和华却作我的光。他必领我到光明中，我必得见他的公义。”“黑暗也不能遮蔽我使你不见，黑夜却如白昼发亮；黑暗和光明，在你看都是一样。”上帝曾说：“正直人在黑暗中，有光向他发现。”“我要引瞎子行不认识的道，领他们走不知道的路；在他们面前使黑暗变为光明，使弯曲变为平直。这些事我都要行，并不离弃他们。”（弥7:8-9；诗139:12；112:4；赛42:16）[13]{GC 346.3}
§28
Though the night of sorrow gathered dark about these followers of Jesus, yet were they not forsaken. Saith the prophet: When I sit in darkness, the Lord shall be a light unto me. . . . He will bring me forth to the light, and I shall behold His righteousness. Yea, the darkness hideth not from Thee; but the night shineth as the day: the darkness and the light are both alike to Thee. God hath spoken: Unto the upright there ariseth light in the darkness. I will bring the blind by a way that they knew not; I will lead them in paths that they have not known: I will make darkness light before them, and crooked things straight. These things will I do unto them, and not forsake them. Micah 7:8, 9; Psalm 139:12; 112:4; Isaiah 42:16. {GC 346.3}[13]
§29
门徒奉主的名所传的信息在各方面都是正确的，而且这信息所指的种种大事正在一一发生。他们的信息是：“日期满了，上帝的国近了。”在“日期”满足，就是但以理第九章的六十二个七伸展到“受膏君”弥赛亚的时候，基督在约旦河受了约翰的洗之后，曾接受了圣灵的膏。门徒所宣称已经临近的“上帝的国，”要因基督的死而建立起来。这并不是地上的国，像他们向来所相信的。这国也不是那将来永不朽坏之国，不是那在“国度、权柄和天下诸国的大权，必赐给至高者的圣民”的时候所要建立的，“一切掌权的都必侍奉他，顺从他”永远的国。（但7:27）《圣经》中所用“上帝的国”这个口气是指着恩惠的国，也是指着荣耀的国说的。保罗在写给希伯来人的书信中说明了恩惠的国。使徒在指明基督为“体恤我们的软弱”的慈悲大祭司之后，便说：“所以我们只管坦然无惧的，来到施恩的宝座前，为要得怜恤，蒙恩惠作随时的帮助。”（来4:16）施恩的宝座代表恩惠的国；一个宝座的存在暗示一个国度的存在。基督在他的许多比喻中，用“天国”二字来叙述上帝的恩典在人心中所施行的工作。[14]{GC 346.4}
§30
The announcement which had been made by the disciples in the name of the Lord was in every particular correct, and the events to which it pointed were even then taking place. The time is fulfilled, the kingdom of God is at hand, had been their message. At the expiration of the time--the sixty-nine weeks of Daniel 9, which were to extend to the Messiah, the Anointed One--Christ had received the anointing of the Spirit after His baptism by John in Jordan. And the kingdom of God which they had declared to be at hand was established by the death of Christ. This kingdom was not, as they had been taught to believe, an earthly empire. Nor was it that future, immortal kingdom which shall be set up when the kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the Most High; that everlasting kingdom, in which all dominions shall serve and obey Him. Daniel 7:27. As used in the Bible, the expression kingdom of God is employed to designate both the kingdom of grace and the kingdom of glory. The kingdom of grace is brought to view by Paul in the Epistle to the Hebrews. After pointing to Christ, the compassionate intercessor who is touched with the feeling of our infirmities, the apostle says: Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace. Hebrews 4:15, 16. The throne of grace represents the kingdom of grace; for the existence of a throne implies the existence of a kingdom. In many of His parables Christ uses the expression the kingdom of heaven to designate the work of divine grace upon the hearts of men. {GC 346.4}[14]
§31
照样，荣耀的宝座代表荣耀的国度；救主提到这个国度说：“当人子在他荣耀里，同着众天使降临的时候，要坐在他荣耀的宝座上；万民都要聚集在他面前。”（太25:31-32）这个国度要等到将来基督再来的时候才建立起来。[15]{GC 347.1}
§32
So the throne of glory represents the kingdom of glory; and this kingdom is referred to in the Saviours words: When the Son of man shall come in His glory, and all the holy angels with Him, then shall He sit upon the throne of His glory: and before Him shall be gathered all nations. Matthew 25:31, 32. This kingdom is yet future. It is not to be set up until the second advent of Christ. {GC 347.1}[15]
§33
在人类堕落，并在上帝拟定一个救赎有罪之人类的计划以后，这恩惠的国就立时建立起来了。那时，它存在于上帝的旨意之中，并因上帝的应许而成立。人也能因着信而成为这个国度的子民。然而直到基督钉死的时候，这国才实际成立。因为在救主开始他地上的使命之后，他仍可以因世人的顽梗不化和忘恩负义而厌弃他们，以至不肯到髑髅地去牺牲。在客西马尼园中，那灾祸的苦杯在他手中摇摇欲坠。那时，他很可以从他的额上擦去那如大血点的汗珠，而听凭犯罪的人类死在他们的罪孽之中。如果他这样作的话，堕落的世人就不能得蒙救赎了。但当救主舍弃了他的性命，而用他最后的一口气呼喊“成了”的时候，救赎计划的成功就确定了。那向伊甸园犯罪的夫妇所发救恩的应许就批准生效了。前此借着上帝的应许而存在的恩惠的国，这时才算正式成立。[16]{GC 347.2}
§34
The kingdom of grace was instituted immediately after the fall of man, when a plan was devised for the redemption of the guilty race. It then existed in the purpose and by the promise of God; and through faith, men could become its subjects. Yet it was not actually established until the death of Christ. Even after entering upon His earthly mission, the Saviour, wearied with the stubbornness and ingratitude of men, might have drawn back from the sacrifice of Calvary. In Gethsemane the cup of woe trembled in His hand. He might even then have wiped the blood-sweat from His brow and have left the guilty race to perish in their iniquity. Had He done this, there could have been no redemption for fallen men. But when the Saviour yielded up His life, and with His expiring breath cried out, It is finished, then the fulfillment of the plan of redemption was assured. The promise of salvation made to the sinful pair in Eden was ratified. The kingdom of grace, which had before existed by the promise of God, was then established. {GC 347.2}[16]
§35
这样，基督的死——门徒所看为使他们的希望归于幻灭的事——正好使他们的希望永远确定。这一件使他们临到极为难堪之失望的事正是一个最可靠的凭据，证明他们的信仰是正确无误的。那使他们充满忧愁失望的事，反倒为亚当的每一个儿女打开了希望之门，而且上帝各世代的忠心儿女将来的生命和永久的幸福，都以此为中心。[17]{GC 348.1}
§36
Thus the death of Christ--the very event which the disciples had looked upon as the final destruction of their hope --was that which made it forever sure. While it had brought them a cruel disappointment, it was the climax of proof that their belief had been correct. The event that had filled them with mourning and despair was that which opened the door of hope to every child of Adam, and in which centered the future life and eternal happiness of all Gods faithful ones in all the ages. {GC 348.1}[17]
§37
那无穷怜爱的旨意正好借着门徒的失望而实现了。他们的心虽然因上帝的恩惠和那“从来没有像他这样说话的”主之教训而感动，但他们对于耶稣的爱心还搀杂着属世的骄傲和自私的野心，正像金子里搀合着杂质一样。就是在逾越节的楼房中，当他们的夫子正在进入客西马尼的阴影时。“门徒起了争论，他们中间哪一个可算为大。”（路22:24）他们的心目中充满了宝座，冠冕和荣耀的幻想，殊不知摆在他们面前的，却是客西马尼园，审判厅和髑髅地十字架的羞辱与惨痛。那使他们固守当时的虚伪教训，而没有留意救主所说阐明他国度的性质和预指他受苦受死的话的，乃是他们心中的骄傲和对于属世荣誉的渴望。结果这些错误使他们受到了考验，这考验虽然剧烈却是必需的；而且上帝容许这考验临到他们，乃是为要纠正他们。门徒虽然误会他们所传之信息的意义，又没有看到自己的希望实现，但他们毕竟是传开了上帝所给他们的警告，主也必报赏他们的信心并重看他们的顺从；还要把复活之主的光荣福音托付他们去传给各国的人听。他们之所以经过那似乎是难以忍受的经验，正是为要准备他们去担任这工作。[18]{GC 348.2}
§38
Purposes of infinite mercy were reaching their fulfillment, even through the disappointment of the disciples. While their hearts had been won by the divine grace and power of His teaching, who spake as never man spake, yet intermingled with the pure gold of their love for Jesus, was the base alloy of worldly pride and selfish ambitions. Even in the Passover chamber, at that solemn hour when their Master was already entering the shadow of Gethsemane, there was a strife among them, which of them should be accounted the greatest. Luke 22:24. Their vision was filled with the throne, the crown, and the glory, while just before them lay the shame and agony of the garden, the judgment hall, the cross of Calvary. It was their pride of heart, their thirst for worldly glory, that had led them to cling so tenaciously to the false teaching of their time, and to pass unheeded the Saviours words showing the true nature of His kingdom, and pointing forward to His agony and death. And these errors resulted in the trial--sharp but needful--which was permitted for their correction. Though the disciples had mistaken the meaning of their message, and had failed to realize their expectations, yet they had preached the warning given them of God, and the Lord would reward their faith and honor their obedience. To them was to be entrusted the work of heralding to all nations the glorious gospel of their risen Lord. It was to prepare them for this work that the experience which seemed to them so bitter had been permitted. {GC 348.2}[18]
§39
耶稣复活之后曾在往以马忤斯去的路上向门徒显现，并“从摩西和众先知起，凡经上所指着自己的话，都给他们讲解明白了。”（路24:27）门徒的心鼓舞起来了。信心也油然而生。可见他们在耶稣向他们显露自己之前，他们是已经“重生了，……有活泼的盼望。”他的旨意是要启发他们的悟性，并使他们的信仰建立在“更确的预言”上。他期望真理能在他们心中根深蒂固，不单是因为有他亲口的见证为根据，而也是因为仪文律法的表号和影像以及旧约预言中所提供确凿的凭证。基督的门徒必需有一种出于理智的信心，不单是为他们自己的益处，也是使他们能将认识基督的知识传给世人。耶稣指示门徒以“摩西和众先知”为传授这知识的第一步。这就是复活的救主对旧约《圣经》的价值和重要性所作的见证。[19]{GC 349.1}
§40
After His resurrection Jesus appeared to His disciples on the way to Emmaus, and, beginning at Moses and all the prophets, He expounded unto them in all the Scriptures the things concerning Himself. Luke 24:27. The hearts of the disciples were stirred. Faith was kindled. They were begotten again into a lively hope even before Jesus revealed Himself to them. It was His purpose to enlighten their understanding and to fasten their faith upon the sure word of prophecy. He wished the truth to take firm root in their minds, not merely because it was supported by His personal testimony, but because of the unquestionable evidence presented by the symbols and shadows of the typical law, and by the prophecies of the Old Testament. It was needful for the followers of Christ to have an intelligent faith, not only in their own behalf, but that they might carry the knowledge of Christ to the world. And as the very first step in imparting this knowledge, Jesus directed the disciples to Moses and all the prophets. Such was the testimony given by the risen Saviour to the value and importance of the Old Testament Scriptures. {GC 349.1}[19]
§41
当门徒再一次看到他们夫子可爱的面容时，他们心中有了多么大的改变啊！这次他们以比从前更清楚而透彻的眼光“遇见了”“摩西在律法上所定的，和众先知所记的那一位。”他们疑虑、惨痛、失望，一变而成为完全的把握和明朗的信心。难怪他们在主升天之后，“常在殿里称颂上帝。”犹太人只知道救主受了可耻的死，故想在门徒脸上必可看到忧伤，狼狈和失望的表情；谁知他们看到的乃是快乐和得胜的笑容。这些门徒为他们当前的工作得到了何等的准备啊！他们已经历过他们所能经验的最严重的试炼，并已看出在人所看为完全失败的时候，上帝的话如何胜利地成全了。从此以后，还有什么能挫折他们的信心或消灭他们爱心的火焰呢？他们已经在最难堪的忧伤之中“大得勉励，”并得到指望“如同灵魂的锚，又坚固又牢靠。”（来6:18-19）他们已经看到上帝的智慧和能力，而且他们已经“深信无论是死、是生、是天使、是掌权的、是有能力的、是现在的事、是将来的事、是高处的、是低处的、是别的受造之物，”都不能叫他们“与上帝的爱隔绝；这爱是在我们的主基督耶稣里的。”他们说：“然而靠着爱我们的主，在这一切的事上已经得胜有余了。”（罗8:38-39）“唯有主的道是永存的。”（彼前1:25）“谁能定他们的罪呢？有基督耶稣已经死了，而且从死里复活，现今在上帝的右边，也替我们祈求。”（罗8:34）[20]{GC 349.2}
§42
What a change was wrought in the hearts of the disciples as they looked once more on the loved countenance of their Master! Luke 24:32. In a more complete and perfect sense than ever before they had found Him, of whom Moses in the law, and the prophets, did write. The uncertainty, the anguish, the despair, gave place to perfect assurance, to unclouded faith. What marvel that after His ascension they were continually in the temple, praising and blessing God. The people, knowing only of the Saviours ignominious death, looked to see in their faces the expression of sorrow, confusion, and defeat; but they saw there gladness and triumph. What a preparation these disciples had received for the work before them! They had passed through the deepest trial which it was possible for them to experience, and had seen how, when to human vision all was lost, the word of God had been triumphantly accomplished. Henceforward what could daunt their faith or chill the ardor of their love? In the keenest sorrow they had strong consolation, a hope which was as an anchor of the soul, both sure and steadfast. Hebrews 6:18, 19. They had been witness to the wisdom and power of God, and they were persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, would be able to separate them from the love of God, which is in Christ Jesus our Lord. In all these things, they said, we are more than conquerors through Him that loved us. Romans 8:38, 39, 37. The word of the Lord endureth forever. 1 Peter 1:25. And who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us. Romans 8:34. {GC 349.2}[20]
§43
耶和华说：“我的百姓，必永远不至羞愧。”（珥2:26）“一宿虽然有哭泣，早晨便必欢呼。”（诗30:5）当主复活的那一天，这些门徒遇见救主时；当他们倾听他的话而心中火热起来时；当他们看着那曾为他们受伤的头和手脚时；当耶稣在升天之前领他们到伯大尼去，并举手为他们祝福，吩咐他们“往普天下，去传福音给万民听，”又说：“我就常与你们同在”时（可16:15；太28:20）；当五旬节的那天那应许的保惠师降临，那从上头来的能力的赐予，信徒心中觉得有他们升天的主与他们同在时；那时，虽然他们像主一样要经过牺牲和殉道的路，他们肯不肯拿他恩惠的福音的工作和在他降临之时所要领受的“公义的冠冕”，来换取他们早年作门徒时所希望的地上宝座的荣耀呢？那能“充充足足的成就一切超过我们所求所想的”主，已经赐给他们“和他一同受苦”并和他一同享乐，“领许多的儿子进荣耀里去”的说不出来的喜乐。关于这种喜乐，保罗说：“我们这至暂至轻的苦楚，”若比起那“极重无比的永远的荣耀”，“就不足介意了。”[21]{GC 350.1}
§44
Saith the Lord: My people shall never be ashamed. Joel 2:26. Weeping may endure for a night, but joy cometh in the morning. Psalm 30:5. When on His resurrection day these disciples met the Saviour, and their hearts burned within them as they listened to His words; when they looked upon the head and hands and feet that had been bruised for them; when, before His ascension, Jesus led them out as far as Bethany, and lifting up His hands in blessing, bade them, Go ye into all the world, and preach the gospel, adding, Lo, I am with you alway (Mark 16:15; Matthew 28:20); when on the Day of Pentecost the promised Comforter descended and the power from on high was given and the souls of the believers thrilled with the conscious presence of their ascended Lord--then, even though, like His, their pathway led through sacrifice and martyrdom, would they have exchanged the ministry of the gospel of His grace, with the crown of righteousness to be received at His coming, for the glory of an earthly throne, which had been the hope of their earlier discipleship? He who is able to do exceeding abundantly above all that we ask or think, had granted them, with the fellowship of His sufferings, the communion of His joy--the joy of bringing many sons unto glory, joy unspeakable, an eternal weight of glory, to which, says Paul, our light affliction, which is but for a moment, is not worthy to be compared. {GC 350.1}[21]
§45
在基督第一次降临的时候，那些宣传“天国福音”之门徒的经验，在那些宣传他第二次降临之人的经验上重演了一番。从前门徒怎样出去宣传：“日期满了，上帝的国近了。”照样，米勒耳和他的同工也曾宣传《圣经》中最长最后的预言时期行将届满，审判的时候已近，永远的国将要来临。从前门徒所宣传“日期满了”的信息，是以但以理第九章的“七十个七”为根据的。米勒耳和他的同工所宣传但以理八章十四节的二千三百日将要满期的信息，是包括“七十个七”在内的。两次的宣传都根据同一段预言时期中不同部分的应验。[22]{GC 351.1}
§46
The experience of the disciples who preached the gospel of the kingdom at the first advent of Christ, had its counterpart in the experience of those who proclaimed the message of His second advent. As the disciples went out preaching, The time is fulfilled, the kingdom of God is at hand, so Miller and his associates proclaimed that the longest and last prophetic period brought to view in the Bible was about to expire, that the judgment was at hand, and the everlasting kingdom was to be ushered in. The preaching of the disciples in regard to time was based on the seventy weeks of Daniel 9. The message given by Miller and his associates announced the termination of the 2300 days of Daniel 8:14, of which the seventy weeks form a part. The preaching of each was based upon the fulfillment of a different portion of the same great prophetic period. {GC 351.1}[22]
§47
米勒耳·威廉和他的同工像早期的门徒一样，自己没有充分明白他们所传之信息的意义。当时教会中所长久存在着的错误妨碍了他们，使他们对于预言中重要的一点，没有得到正确的见解。因此，他们虽然宣扬了上帝所交托他们传给世人的信息，但因他们误会了其中的意义，就遭受到失望的痛苦。[23]{GC 351.2}
§48
Like the first disciples, William Miller and his associates did not, themselves, fully comprehend the import of the message which they bore. Errors that had been long established in the church prevented them from arriving at a correct interpretation of an important point in the prophecy. Therefore, though they proclaimed the message which God had committed to them to be given to the world, yet through a misapprehension of its meaning they suffered disappointment. {GC 351.2}[23]
§49
米勒耳在解释但以理八章十四节“到二千三百日，圣所就必洁净”这一段预言的时候，他既采用了一般所说地球就是圣所的见解，就相信“洁净圣所”乃是代表地球在主来的时候用火洁净。所以当他发现二千三百日的结束已肯定地预言了，他就作出结论，以为二千三百日届满之时就是基督再来之日。他的错误是由于接受一般人所说何为圣所的见解而来的。[24]{GC 352.1}
§50
In explaining Daniel 8:14, Unto two thousand and three hundred days; then shall the sanctuary be cleansed, Miller, as has been stated, adopted the generally received view that the earth is the sanctuary, and he believed that the cleansing of the sanctuary represented the purification of the earth by fire at the coming of the Lord. When, therefore, he found that the close of the 2300 days was definitely foretold, he concluded that this revealed the time of the second advent. His error resulted from accepting the popular view as to what constitutes the sanctuary. {GC 352.1}[24]
§51
在那作为基督的牺牲和祭司职任之影像的表号制度中，洁净圣所乃是大祭司在全年的供职之中所执行的最后礼节。这是赎罪的最后工作——从以色列中挪去或清除罪恶。这事预表我们的大祭司在天上供职的最后工作，就是移除或涂抹他子民登载在天上册子里的罪恶。这个仪式包括一种查案的工作，就是一种审判的工作；这天工作一完毕，基督就要带着能力和大荣耀，驾着天云降临，因为他来的时候，一切的案件都已决定了。耶稣说：“赏罚在我，要照各人所行的报应他。”（启22:12）启示录十四章七节所宣告的第一位天使的信息。“应当敬畏上帝，将荣耀归给他；因他施行审判的时候已经到了。”就是指着这在基督再来之前所施行的审判工作。[25]{GC 352.2}
§52
In the typical system, which was a shadow of the sacrifice and priesthood of Christ, the cleansing of the sanctuary was the last service performed by the high priest in the yearly round of ministration. It was the closing work of the atonement --a removal or putting away of sin from Israel. It prefigured the closing work in the ministration of our High Priest in heaven, in the removal or blotting out of the sins of His people, which are registered in the heavenly records. This service involves a work of investigation, a work of judgment; and it immediately precedes the coming of Christ in the clouds of heaven with power and great glory; for when He comes, every case has been decided. Says Jesus: My reward is with Me, to give every man according as his work shall be. Revelation 22:12. It is this work of judgment, immediately preceding the second advent, that is announced in the first angels message of Revelation 14:7: Fear God, and give glory to Him; for the hour of His judgment is come. {GC 352.2}[25]
§53
那些宣传这警告的人在合适的时候传了合适的信息。初期的门徒怎样根据但以理第九章的预言宣传“日期满了，上帝的国近了，”而没有在同一章经文中看出弥赛亚受死的预言；照样，米勒耳和他的同工根据但以理八章十四节和启示录十四章七节传出了信息，而也没有看出在主复临之前，启示录第十四章中还有其他必须传开的信息。早期的门徒怎样误会弥赛亚要“在七十个七”的末了建立他的国，照样，传扬复临信息的人也误会了二千三百日届满之时所要发生的大事，双方都是因为接受，更可以说是固守流行的错误而未能看明真理。但这两等人都成全了上帝的旨意，传达了他所交托他们的信息，他们也都自己误解了他们的信息而遭受失望的痛苦。[26]{GC 352.3}
§54
Those who proclaimed this warning gave the right message at the right time. But as the early disciples declared, The time is fulfilled, and the kingdom of God is at hand, based on the prophecy of Daniel 9, while they failed to perceive that the death of the Messiah was foretold in the same scripture, so Miller and his associates preached the message based on Daniel 8:14 and Revelation 14:7, and failed to see that there were still other messages brought to view in Revelation 14, which were also to be given before the advent of the Lord. As the disciples were mistaken in regard to the kingdom to be set up at the end of the seventy weeks, so Adventists were mistaken in regard to the event to take place at the expiration of the 2300 days. In both cases there was an acceptance of, or rather an adherence to, popular errors that blinded the mind to the truth. Both classes fulfilled the will of God in delivering the message which He desired to be given, and both, through their own misapprehension of their message, suffered disappointment. {GC 352.3}[26]
§55
然而上帝让审判的警告按照这种方式传开，正足以成全他自己慈悲的旨意。那大日临近了，在他的安排之下，众人都面临一个有指定时间性的考验，为要显明他们心中的真相。这个信息的宗旨是要试验并洁净教会，要看他们是思念世界呢，或是思念基督和天国。他们自称是热爱救主的；如今他们要以行动证明自己的爱心。他们是否愿意放弃世俗的希望和野心而欣然迎接他们的主复临呢？这个信息的宗旨是要使他们能以辨明自己属灵的真实状况；上帝要凭着他的慈怜用这个信息来唤醒他们，叫他们以悔改自卑的心来寻求他们的主。[27]{GC 353.1}
§56
Yet God accomplished His own beneficent purpose in permitting the warning of the judgment to be given just as it was. The great day was at hand, and in His providence the people were brought to the test of a definite time, in order to reveal to them what was in their hearts. The message was designed for the testing and purification of the church. They were to be led to see whether their affections were set upon this world or upon Christ and heaven. They professed to love the Saviour; now they were to prove their love. Were they ready to renounce their worldly hopes and ambitions, and welcome with joy the advent of their Lord? The message was designed to enable them to discern their true spiritual state; it was sent in mercy to arouse them to seek the Lord with repentance and humiliation. {GC 353.1}[27]
§57
他们的失望虽然是他们误解自己所传之信息的结果，但这事也有上帝掌管，使他们得到益处。这是要试验那些自称接受警告之人的心。他们在遭受失望的时候，是否要轻率地抛弃自己的资历并丢弃对于上帝圣言的信任呢？或是要以祈祷和自卑的精神，设法辨明他们不了解预言之意义的原因何在呢？有多少人的信仰是出于惧怕的动机，或是出于感情的冲动和刺激呢？有多少人是不冷不热和没有信心呢？自称爱慕主显现的人实在不少。但当他们必须忍受世人的讥诮和侮辱，以及迟延和失望的考验时，他们是否要抛弃信仰呢？他们是否因为没有立时明白上帝对待他们的手段，而放弃那有《圣经》最清楚的见证为根据的真理呢？[28]{GC 353.2}
§58
The disappointment also, though the result of their own misapprehension of the message which they gave, was to be overruled for good. It would test the hearts of those who had professed to receive the warning. In the face of their disappointment would they rashly give up their experience and cast away their confidence in Gods word? or would they, in prayer and humility, seek to discern where they had failed to comprehend the significance of the prophecy? How many had moved from fear, or from impulse and excitement? How many were halfhearted and unbelieving? Multitudes professed to love the appearing of the Lord. When called to endure the scoffs and reproach of the world, and the test of delay and disappointment, would they renounce the faith? Because they did not immediately understand the dealings of God with them, would they cast aside truths sustained by the clearest testimony of His word? {GC 353.2}[28]
§59
在那些以真理的信心去顺从他们所相信为《圣经》和圣灵之教训的人，这种考验也必显明他们的力量。唯有这样的一种经验才能教训他们，使他们警觉到接受人的理论和解释，而不用《圣经》去解释《圣经》，有多大的危险。那因错误而产生的困惑和忧虑，必按上帝有信心之儿女的需要改正他们。他们必要更细心地去研究《圣经》的预言。他们必能学习如何更谨慎地去考查自己信仰的基础，并拒绝一切没有《圣经》真理为根据的学说，不管这些学说是多么普遍地被基督教世界所接受。[29]{GC 354.1}
§60
This test would reveal the strength of those who with real faith had obeyed what they believed to be the teaching of the word and the Spirit of God. It would teach them, as only such an experience could, the danger of accepting the theories and interpretations of men, instead of making the Bible its own interpreter. To the children of faith the perplexity and sorrow resulting from their error would work the needed correction. They would be led to a closer study of the prophetic word. They would be taught to examine more carefully the foundation of their faith, and to reject everything, however widely accepted by the Christian world, that was not founded upon the Scriptures of truth. {GC 354.1}[29]
§61
这些信徒正像早期的门徒一样，他们在试炼之中所不能了解的事，后来就都明白了。当他们看明主的旨意时，他们就知道：虽然他们因自己的错误而经不起考验，但是上帝对于他们的慈爱旨意还是在步步应验着。他们必能从丰富的经验中，体会到他是“满心怜悯，大有慈悲；”而且“凡遵守他的约和他法度的人，耶和华都以慈爱诚实待他。”（诗25:10）[30]{GC 354.2}
§62
With these believers, as with the first disciples, that which in the hour of trial seemed dark to their understanding would afterward be made plain. When they should see the end of the Lord they would know that, notwithstanding the trial resulting from their errors, His purposes of love toward them had been steadily fulfilling. They would learn by a blessed experience that He is very pitiful, and of tender mercy; that all His paths are mercy and truth unto such as keep His covenant and His testimonies. {GC 354.2}[30]