第23章 何为圣所？
§1
第23章 何为圣所？
§2
Chap. 23 - What is the Sanctuary?
§3
“到二千三百日，圣所就必洁净。”（但8:14）这一句话比任何其他经文更可作为复临运动之信仰的根基和柱石。它对于一切信仰救主快要复临的人已是耳熟能详。许多人反复重提这个预言作为他们信仰的口号。大家都觉得他们最光明最宝贵的希望都寄托在这节经文所预言的大事上。他们已指明这一段预言的时期要在一八四四年秋天结束。那时，复临运动的信徒与一般教会抱有相同的见解，以为这个地球或其上的某一部分就是圣所。所以他们认为洁净圣所就是末后大日用火洁净全地，并且这件事要在基督再来的时候实现。因此，他们得出结论说，基督要在一八四四年复临。[1]{GC 409.1}
§4
The scripture which above all others had been both the foundation and the central pillar of the advent faith was the declaration: Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:14. These had been familiar words to all believers in the Lords soon coming. By the lips of thousands was this prophecy repeated as the watchword of their faith. All felt that upon the events therein foretold depended their brightest expectations and most cherished hopes. These prophetic days had been shown to terminate in the autumn of 1844. In common with the rest of the Christian world, Adventists then held that the earth, or some portion of it, was the sanctuary. They understood that the cleansing of the sanctuary was the purification of the earth by the fires of the last great day, and that this would take place at the second advent. Hence the conclusion that Christ would return to the earth in 1844. {GC 409.1}[1]
§5
但这预定的时日过去了，主并没有降临。那时的信徒知道上帝的话是不会落空的，所以必是他们对于预言的解释有了错误。但错误究竟在哪里呢？有许多人不肯耐心地探讨难题的症结，索性就否认二千三百日的结束是在一八四四年。他们这样作，全是因为基督没有照着他们所盼望的时期降临，除此之外，他们说不出什么其他的理由。他们辩论说，如果这个预言的时期果真在一八四四年结束，则基督必在那时降临，洁净圣所，也就是用火洁净这地，但现在他既没有降临，可见那日期还没有结束。[2]{GC 409.2}
§6
But the appointed time had passed, and the Lord had not appeared. The believers knew that Gods word could not fail; their interpretation of the prophecy must be at fault; but where was the mistake? Many rashly cut the knot of difficulty by denying that the 2300 days ended in 1844. No reason could be given for this except that Christ had not come at the time they expected Him. They argued that if the prophetic days had ended in 1844, Christ would then have returned to cleanse the sanctuary by the purification of the earth by fire; and that since He had not come, the days could not have ended. {GC 409.2}[2]
§7
人若同意这种结论，就必须放弃先前对于这个预言时期的算法。他们先前已经查出二千三百日是在亚达薛西王重建耶路撒冷的命令生效，就是公元前四百五十七年秋季开始的。照着这个起点来计算，则但以理九章二十五至二十七节所预言的事都可历历应验，完全符合。二千三百年的头一段，就是六十九个七（四百八十三年），要延到受膏君弥赛亚的时候。这在公历二十七年基督受洗被圣灵恩膏的时候恰好应验了。在第七十个七当中，弥赛亚必被剪除，果然基督在受洗后三年半就被钉死在十字架，时在公历三十一年春。七十个七，就是四百九十年，乃是特别为犹太人定出来的。在这时期结束的时候，犹太人还是坚执拒绝基督，迫害他的门徒，所以门徒便转向外邦人去传道了，时在公历三十四年。到了此时，那二千三百年的前部时期，即四百九十年，便终止了，所余下的，还有一千八百一十年。公历三十四年加上一千八百一十年，延到了公历一八四四年。在这时候，照天使所预言的，“圣所就必洁净。”这预言中的前部各节，都已毫无疑问地按着预定的时候完全应验了。[3]{GC 410.1}
§8
To accept this conclusion was to renounce the former reckoning of the prophetic periods. The 2300 days had been found to begin when the commandment of Artaxerxes for the restoration and building of Jerusalem went into effect, in the autumn of 457 B.C. Taking this as the starting point, there was perfect harmony in the application of all the events foretold in the explanation of that period in Daniel 9:25-27. Sixty-nine weeks, the first 483 of the 2300 years, were to reach to the Messiah, the Anointed One; and Christs baptism and anointing by the Holy Spirit, A.D. 27, exactly fulfilled the specification. In the midst of the seventieth week, Messiah was to be cut off. Three and a half years after His baptism, Christ was crucified, in the spring of A.D. 31. The seventy weeks, or 490 years, were to pertain especially to the Jews. At the expiration of this period the nation sealed its rejection of Christ by the persecution of His disciples, and the apostles turned to the Gentiles, A.D. 34. The first 490 years of the 2300 having then ended, 1810 years would remain. From A.D. 34, 1810 years extend to 1844. Then, said the angel, shall the sanctuary be cleansed. All the preceding specifications of the prophecy had been unquestionably fulfilled at the time appointed. {GC 410.1}[3]
§9
既有这种算法，一切就都清楚而协调了，只是在一八四四年还没有看到什么事发生，来应验洁净圣所这一项预言。现在如果否认一八四四年是二千三百年的终点，就必使全部问题陷于混乱，又必须否定一些已经确定是应验了的预言所证实了的论点。[4]{GC 410.2}
§10
With this reckoning, all was clear and harmonious, except that it was not seen that any event answering to the cleansing of the sanctuary had taken place in 1844. To deny that the days ended at that time was to involve the whole question in confusion, and to renounce positions which had been established by unmistakable fulfillments of prophecy. {GC 410.2}[4]
§11
但上帝在这复临运动中已经引导了他的子民；他的能力和荣耀也已经表现在这运动上，他必不让这运动就此在黑暗与失望之中消沉下去，以至被人辱骂为一种虚伪而狂妄的骚动。他必不让自己的圣言陷于可疑与混乱的地步。虽然有许多人放弃了他们先前对于预言时期的算法，并否定了那以这算法为根据的复临运动，但还有一些人不肯否定自己的信仰与经验，因为这是有《圣经》和上帝圣灵的见证为基础的。他们确信自己在研究预言的时候，所用的乃是正确的解经法，所以他们现在的责任，就是要坚守这些既有的真理，并要保持这一个方针，继续研究《圣经》。他们恳切地祈祷，检讨了自己的立场，并研究《圣经》，要发现自己的错误，他们在预言时期的见解上既看不出有什么错误，他们便被圣灵引导，对于圣所的题目作更详尽的查考。[5]{GC 410.3}
§12
But God had led His people in the great advent movement; His power and glory had attended the work, and He would not permit it to end in darkness and disappointment, to be reproached as a false and fanatical excitement. He would not leave His word involved in doubt and uncertainty. Though many abandoned their former reckoning of the prophetic periods and denied the correctness of the movement based thereon, others were unwilling to renounce points of faith and experience that were sustained by the Scriptures and by the witness of the Spirit of God. They believed that they had adopted sound principles of interpretation in their study of the prophecies, and that it was their duty to hold fast the truths already gained, and to continue the same course of Biblical research. With earnest prayer they reviewed their position and studied the Scriptures to discover their mistake. As they could see no error in their reckoning of the prophetic periods, they were led to examine more closely the subject of the sanctuary. {GC 410.3}[5]
§13
在他们查考的时候，他们发现《圣经》中并没有什么凭据，可以支持一般人所相信，这个地球就是圣所的说法；反之，他们却从《圣经》中找出有关圣所题目的圆满解释，借此认识到圣所的性质，场所和礼节，《圣经》著者的证言是那么清楚而丰富，以至这个问题已经不成其为问题了。在使徒保罗致希伯来人的书信中，他说：“原来前约也有（见英文或原文《圣经》）礼拜的条例，和属世界的圣幕。因为有预备的帐幕，头一层叫作圣所，里面有灯台，桌子和陈设饼。第二幔子后，又有一层帐幕，叫作至圣所，有金香炉，有包金的约柜，柜里有盛吗哪的金罐，和亚伦发过芽的杖，并两块约版，柜上面有荣耀基路伯的影罩着施恩座。”（来9:1-5）[6]{GC 411.1}
§14
In their investigation they learned that there is no Scripture evidence sustaining the popular view that the earth is the sanctuary; but they found in the Bible a full explanation of the subject of the sanctuary, its nature, location, and services; the testimony of the sacred writers being so clear and ample as to place the matter beyond all question. The apostle Paul, in the Epistle to the Hebrews, says: Then verily the first covenant had also ordinances of divine service, and a worldly sanctuary. For there was a tabernacle made; the first, wherein was the candlestick, and the table, and the shewbread; which is called the sanctuary. And after the second veil, the tabernacle which is called the holiest of all; which had the golden censer, and the ark of the covenant overlaid round about with gold, wherein was the golden pot that had manna, and Aarons rod that budded, and the tables of the covenant; and over it the cherubims of glory shadowing the mercy seat. Hebrews 9:1-5. {GC 411.1}[6]
§15
保罗在这里所提到的圣所就是摩西奉上帝的命令所建造的圣幕，作为至圣者在地上的居所。“当为我造圣所，使我可以住在他们中间。”（出25:8）这是摩西与上帝同在西奈山时所受的指示。那时，以色列人在旷野旅行，所以圣所的构造是轻便而易于移动的，虽然如此，它仍是一个十分华丽的建筑物。墙壁是用精金包裹的木板，安插在银座上，顶用幔子盖着。幔子的外层，用公羊皮和海狗皮罩着。幔子的内层是精巧地绣着基路伯的细麻布。在外院里，有献燔祭的坛。圣幕分为两层，叫作圣所和至圣所，其中用一幅华丽的幔子隔开，在第一层圣所的入口处，也挂有一个相似的幔子。[7]{GC 411.2}
§16
The sanctuary to which Paul here refers was the tabernacle built by Moses at the command of God as the earthly dwelling place of the Most High. Let them make Me a sanctuary; that I may dwell among them (Exodus 25:8), was the direction given to Moses while in the mount with God. The Israelites were journeying through the wilderness, and the tabernacle was so constructed that it could be removed from place to place; yet it was a structure of great magnificence. Its walls consisted of upright boards heavily plated with gold and set in sockets of silver, while the roof was formed of a series of curtains, or coverings, the outer of skins, the innermost of fine linen beautifully wrought with figures of cherubim. Besides the outer court, which contained the altar of burnt offering, the tabernacle itself consisted of two apartments called the holy and the most holy place, separated by a rich and beautiful curtain, or veil; a similar veil closed the entrance to the first apartment. {GC 411.2}[7]
§17
在圣所里，南面有灯台，七盏灯昼夜照亮着圣所；北面有摆着陈设饼的桌子；在圣所与至圣所相隔的幔子前有金香坛，烟云缭绕，与以色列人的祈祷天天升到上帝面前。[8]{GC 412.1}
§18
In the holy place was the candlestick, on the south, with its seven lamps giving light to the sanctuary both by day and by night; on the north stood the table of shewbread; and before the veil separating the holy from the most holy was the golden altar of incense, from which the cloud of fragrance, with the prayers of Israel, was daily ascending before God. {GC 412.1}[8]
§19
在至圣所里有约柜，是用贵重的皂荚木制成的，里外都用精金包裹，其中藏有上帝亲手镌刻十条诫命的两块石版。约柜的盖子就是施恩座，是精工巧制的，上面有两个基路伯安置在施恩座的两边，都是用纯金锤出来的。在这一层至圣所中，上帝常在两个基路伯之间的荣耀云彩中显现。[9]{GC 412.2}
§20
In the most holy place stood the ark, a chest of precious wood overlaid with gold, the depository of the two tables of stone upon which God had inscribed the law of Ten Commandments. Above the ark, and forming the cover to the sacred chest, was the mercy seat, a magnificent piece of workmanship, surmounted by two cherubim, one at each end, and all wrought of solid gold. In this apartment the divine presence was manifested in the cloud of glory between the cherubim. {GC 412.2}[9]
§21
及至希伯来人在迦南地安居立业之后，所罗门建造的圣殿便代替了圣幕。圣殿乃是固定的建筑，规模更大，但仍是按着圣幕的比例而建造的，各种陈设也是相同的。这个圣殿除了在但以理的时代一度被破坏之外，一直都保持着这种格式，直到主后七十年，才被罗马军队毁坏。[10]{GC 412.3}
§22
After the settlement of the Hebrews in Canaan, the tabernacle was replaced by the temple of Solomon, which, though a permanent structure and upon a larger scale, observed the same proportions, and was similarly furnished. In this form the sanctuary existed--except while it lay in ruins in Daniels time--until its destruction by the Romans, in A.D. 70. {GC 412.3}[10]
§23
地上只有这一个圣所，《圣经》也再没有提到地上有什么别的圣所。这就是保罗所提到属于旧约的圣所。但新约难道就没有圣所吗？[11]{GC 412.4}
§24
This is the only sanctuary that ever existed on the earth, of which the Bible gives any information. This was declared by Paul to be the sanctuary of the first covenant. But has the new covenant no sanctuary? {GC 412.4}[11]
§25
那些寻求真理的人再把希伯来书研究一下，便发现以上所引的保罗的话中暗示另有一个属于新约的圣所存在。他说，“原来前约也有（见英文或原文《圣经》）礼拜的条例，和属世界的圣幕。”保罗在这里既用了“也有”二字，那就暗示他在上文已经提到这个圣所。因此他们便翻阅前一章经文，在开头的几节中看到这样的话：“我们所讲的事，其中第一要紧的，就是我们有这样的大祭司，已经坐在天上至大者宝座的右边，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8:1-2）[12]{GC 413.1}
§26
Turning again to the book of Hebrews, the seekers for truth found that the existence of a second, or new-covenant sanctuary, was implied in the words of Paul already quoted: Then verily the first covenant had also ordinances of divine service, and a worldly sanctuary. And the use of the word also intimates that Paul has before made mention of this sanctuary. Turning back to the beginning of the previous chapter, they read: Now of the things which we have spoken this is the sum: We have such an High Priest, who is set on the right hand of the throne of the Majesty in the heavens; a Minister of the sanctuary, and of the true tabernacle, which the Lord pitched, and not man. Hebrews 8:1, 2. {GC 413.1}[12]
§27
这里显明了新约的圣所。旧约的圣所是人所支的，是摩西建造的；但这个圣所却是主所支的，不是人所支的。在旧约的圣所中有地上的祭司供职；但在这一个圣所中却有我们的大祭司基督在上帝的右边服务。一个圣所是在地上，另有个圣所乃在天上。[13]{GC 413.2}
§28
Here is revealed the sanctuary of the new covenant. The sanctuary of the first covenant was pitched by man, built by Moses; this is pitched by the Lord, not by man. In that sanctuary the earthly priests performed their service; in this, Christ, our great High Priest, ministers at Gods right hand. One sanctuary was on earth, the other is in heaven. {GC 413.2}[13]
§29
再者，摩西所建造的圣所乃是按照一个模型而制造的。上帝命令他说：“制造帐幕和其中的一切器具，都要照我所指示你的样式。”（出25:9）他又叮嘱说：“要谨慎作这些物件，都要照着在山上所指示你的样式。”（出25:40）保罗也说，那头一个圣所乃是“作现今的一个表样，”它是“照着天上样式作的，”那按律法奉献礼物的祭司所“供奉的事，本是天上事的形状和影像，”而且“基督并不是进了人手所造的圣所，（这不过是真圣所的影像）乃是进了天堂，如今为我们显在上帝面前。”（来9:9,23；8:5；9:24）[14]{GC 413.3}
§30
Further, the tabernacle built by Moses was made after a pattern. The Lord directed him: According to all that I show thee, after the pattern of the tabernacle, and the pattern of all the instruments thereof, even so shall ye make it. And again the charge was given, Look that thou make them after their pattern, which was showed thee in the mount. Exodus 25:9, 40. And Paul says that the first tabernacle was a figure for the time then present, in which were offered both gifts and sacrifices; that its holy places were patterns of things in the heavens; that the priests who offered gifts according to the law served unto the example and shadow of heavenly things, and that Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us. Hebrews 9:9, 23; 8:5; 9:24. {GC 413.3}[14]
§31
这个有耶稣在里面为我们服务的天上的圣所乃是伟大的原本，摩西所建造的圣所乃是一个副本。上帝曾赐下圣灵给那些建造地上圣所的人。工匠精巧的艺术是上帝智慧的表现。壁板用精金包裹，四面反射七盏金灯台的辉煌光辉。陈设饼的桌子与香炉，也都金光夺目。那盖在顶上华丽的幔子，绣着天使的形象，蓝的，紫的，朱红色的，五彩斑斓，益增美丽的景象。在第二层幔子里面有圣洁的约柜，在那里可以见到上帝荣耀的显现；除了大祭司之外，没有人能进到这里而仍能存活。[15]{GC 414.1}
§32
The sanctuary in heaven, in which Jesus ministers in our behalf, is the great original, of which the sanctuary built by Moses was a copy. God placed His Spirit upon the builders of the earthly sanctuary. The artistic skill displayed in its construction was a manifestation of divine wisdom. The walls had the appearance of massive gold, reflecting in every direction the light of the seven lamps of the golden candlestick. The table of shewbread and the altar of incense glittered like burnished gold. The gorgeous curtain which formed the ceiling, inwrought with figures of angels in blue and purple and scarlet, added to the beauty of the scene. And beyond the second veil was the holy Shekinah, the visible manifestation of Gods glory, before which none but the high priest could enter and live. {GC 414.1}[15]
§33
这地上圣所无比的辉煌壮丽，向世人反映出天上圣殿的光明灿烂。在那里，有我们的先锋基督站在上帝的宝座之前，为我们服务。在这万王之王的居所里，“侍奉他的有千千，在他面前侍立的有万万。”（但7:10）在那个圣殿里充满着永恒宝座的荣光，还有那光辉四射的守卫者撒拉弗蒙着脸崇拜上帝。人手所造极其富丽堂皇的建筑物，实不足以反映这殿的伟大和光荣于万一。虽然如此，那有关天上圣所的重要真理和在那里所进行救赎人类的伟大工作，还是借着地上的圣所和其中的礼节来阐明的。[16]{GC 414.2}
§34
The matchless splendor of the earthly tabernacle reflected to human vision the glories of that heavenly temple where Christ our forerunner ministers for us before the throne of God. The abiding place of the King of kings, where thousand thousands minister unto Him, and ten thousand times ten thousand stand before Him (Daniel 7:10); that temple, filled with the glory of the eternal throne, where seraphim, its shining guardians, veil their faces in adoration, could find, in the most magnificent structure ever reared by human hands, but a faint reflection of its vastness and glory. Yet important truths concerning the heavenly sanctuary and the great work there carried forward for mans redemption were taught by the earthly sanctuary and its services. {GC 414.2}[16]
§35
从地上的圣所分为两层的事上，可以想见天上圣所的情形。当使徒约翰在异象中得以看到上帝天上的殿的时候，他见到那里有“七盏火灯在宝座前点着。”（启4:5）他见“有一位天使拿着金香炉，来站在祭坛旁边，有许多香赐给他，要和众圣徒的祈祷一同献在宝座前的金坛上。”（启8:3）使徒约翰这次得以看见天上第一层圣所中的情景：他看到“七盏火灯”和“金坛”，这就是地上圣所中的金灯台和香坛所代表的。后来他又看见“上帝天上的殿开了，”（启11:19）显出第二幅幔子后面的至圣所，那里有“他的约柜”，也就是从前摩西用来存放上帝律法的圣柜所代表的原本。[17]{GC 414.3}
§36
The holy places of the sanctuary in heaven are represented by the two apartments in the sanctuary on earth. As in vision the apostle John was granted a view of the temple of God in heaven, he beheld there seven lamps of fire burning before the throne. Revelation 4:5. He saw an angel having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne. Revelation 8:3. Here the prophet was permitted to behold the first apartment of the sanctuary in heaven; and he saw there the seven lamps of fire and the golden altar, represented by the golden candlestick and the altar of incense in the sanctuary on earth. Again, the temple of God was opened (Revelation 11:19), and he looked within the inner veil, upon the holy of holies. Here he beheld the ark of His testament, represented by the sacred chest constructed by Moses to contain the law of God. {GC 414.3}[17]
§37
这样，那些研究圣所题目的人得到了一个无法辩驳的凭据，证明天上是有一个圣所的。摩西建造地上的圣所乃是按着那指示他的模型而造的。保罗也说，那模型就是天上的真圣所。此外，约翰也作见证说，他曾见过这个天上的圣所。[18]{GC 415.1}
§38
Thus those who were studying the subject found indisputable proof of the existence of a sanctuary in heaven. Moses made the earthly sanctuary after a pattern which was shown him. Paul teaches that that pattern was the true sanctuary which is in heaven. And John testifies that he saw it in heaven. {GC 415.1}[18]
§39
在上帝的居所，就是天上的圣殿里，上帝的宝座是以正义与公平为基础的。在至圣所中有他的律法，就是公理正义的大宪章，全人类都要按此受审判。在存放法版的约柜盖子上有施恩座，在施恩座之前，基督用他的宝血为罪人代求。这样就显出在人类的救赎计划中，有公义与慈爱相辅并济。这种结合，唯有无穷的智慧才能想得出，也只有无穷的能力才能作得到，无怪天庭全体充满惊奇与赞美。在地上圣所里的基路伯尊敬地低头看着施恩座，表明众天使如何关心细察这救赎的工作。上帝怎能称悔改的罪人为义，并与堕落的人类恢复交通，而同时自己仍不失其为公义？基督怎能屈身救拔无数人类脱离毁灭的深渊，把自己无瑕疵的义袍给他们披上，使他们与从未堕落的天使联合，并永远存留在上帝面前！这真是慈悲的奥秘，是众天使所切望察看的。[19]{GC 415.2}
§40
In the temple in heaven, the dwelling place of God, His throne is established in righteousness and judgment. In the most holy place is His law, the great rule of right by which all mankind are tested. The ark that enshrines the tables of the law is covered with the mercy seat, before which Christ pleads His blood in the sinners behalf. Thus is represented the union of justice and mercy in the plan of human redemption. This union infinite wisdom alone could devise and infinite power accomplish; it is a union that fills all heaven with wonder and adoration. The cherubim of the earthly sanctuary, looking reverently down upon the mercy seat, represent the interest with which the heavenly host contemplate the work of redemption. This is the mystery of mercy into which angels desire to look--that God can be just while He justifies the repenting sinner and renews His intercourse with the fallen race; that Christ could stoop to raise unnumbered multitudes from the abyss of ruin and clothe them with the spotless garments of His own righteousness to unite with angels who have never fallen and to dwell forever in the presence of God. {GC 415.2}[19]
§41
撒迦利亚的美妙预言曾论到基督为人类作中保的工作，说“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（父的）位上，掌王权；又必在位上作祭司，使两职之间筹定和平。”（亚6:13）[20]{GC 415.3}
§42
The work of Christ as mans intercessor is presented in that beautiful prophecy of Zechariah concerning Him whose name is the Branch. Says the prophet: He shall build the temple of the Lord; and He shall bear the glory, and shall sit and rule upon His [the Fathers] throne; and He shall be a priest upon His throne: and the counsel of peace shall be between Them both. Zechariah 6:12, 13. {GC 415.3}[20]
§43
“他要建造耶和华的殿。”由于基督的牺牲与代求的工作，他自己就成为上帝教会的根基和建造者。使徒保罗指明他“为房角石；各房靠他联络得合式，渐渐成为主的圣殿，……成为上帝借着圣灵居住的所在。”（弗2:20-22）[21]{GC 416.1}
§44
He shall build the temple of the Lord. By His sacrifice and mediation Christ is both the foundation and the builder of the church of God. The apostle Paul points to Him as the chief Cornerstone; in whom all the building fitly framed together groweth into an holy temple in the Lord: in whom ye also, he says, are builded together for an habitation of God through the Spirit. Ephesians 2:20-22. {GC 416.1}[21]
§45
他要“担负尊荣。”救赎堕落人类的尊荣是属于基督的。从世世代代直到永永远远，得蒙救赎之人所要唱的歌，就是：“他爱我们，用自己的血使我们脱离罪恶；……但愿荣耀权能归给他，直到永永远远。”（启1:5-6）[22]{GC 416.2}
§46
He shall bear the glory. To Christ belongs the glory of redemption for the fallen race. Through the eternal ages, the song of the ransomed ones will be: Unto Him that loved us, and washed us from our sins in His own blood, . . . to Him be glory and dominion for ever and ever. Revelation 1:5, 6. {GC 416.2}[22]
§47
他要“坐在位上，掌王权；又必在位上作祭司。”因为荣耀的国度还没有降临，所以现今他还没有“坐在他荣耀的宝座上。”到他作中保的工作结束之后，上帝才“把他祖大卫的位，”就是一个“没有穷尽”的国给他。（路1:32-33）基督现今在父的宝座上与他同坐，（见启3:21）乃是作祭司。这与永存的自有永有者同坐在宝座上的一位，乃是那“担当我们的忧患，背负我们的痛苦”的主，他“也曾凡事受过试探，与我们一样；只是他没有犯罪，”所以他“能搭救被试探的人。”“若有人犯罪，在父那里我们有一位中保。”（赛53:4；来4:15；2:18；约一2:1）他作中保的工作乃是凭着他那被钉穿而压伤的身体，和一个没有瑕疵的人生。他受伤的双手，被刺的肋旁，被钉的两脚，都为堕落的人类代求，人类的救赎乃是以这样无穷的代价买来的。[23]{GC 416.3}
§48
He shall sit and rule upon His throne; and He shall be a priest upon His throne. Not now upon the throne of His glory; the kingdom of glory has not yet been ushered in. Not until His work as a mediator shall be ended will God give unto Him the throne of His father David, a kingdom of which there shall be no end. Luke 1:32, 33. As a priest, Christ is now set down with the Father in His throne. Revelation 3:21. Upon the throne with the eternal, self-existent One is He who hath borne our griefs, and carried our sorrows, who was in all points tempted like as we are, yet without sin, that He might be able to succor them that are tempted. If any man sin, we have an advocate with the Father. Isaiah 53:4; Hebrews 4:15; 2:18; 1 John 2:1. His intercession is that of a pierced and broken body, of a spotless life. The wounded hands, the pierced side, the marred feet, plead for fallen man, whose redemption was purchased at such infinite cost. {GC 416.3}[23]
§49
他要“使两职之间筹定和平。”天父的爱和圣子的爱同是堕落人类的救恩之源。耶稣在离别之前对门徒说：“我并不对你们说，我要为你们求父；父自己爱你们。”（约16:26-27）“上帝在基督里，叫世人与自己和好。”（林后5:19）所以他也在天上圣所的服务中“使两职之间筹定和平。”“上帝爱世人，甚至将他的独生子赐给他们，叫一切信他的，不至灭亡，反得永生。”（约3:16）[24]{GC 416.4}
§50
And the counsel of peace shall be between Them both. The love of the Father, no less than of the Son, is the fountain of salvation for the lost race. Said Jesus to His disciples before He went away: I say not unto you, that I will pray the Father for you: for the Father Himself loveth you. John 16:26, 27. God was in Christ, reconciling the world unto Himself. 2 Corinthians 5:19. And in the ministration in the sanctuary above, the counsel of peace shall be between Them both. God so loved the world, that He gave His only-begotten Son, that whosoever believeth in Him should not perish, but have everlasting life. John 3:16. {GC 416.4}[24]
§51
何谓圣所？这个问题在《圣经》中已经解答得很清楚了。《圣经》中所用的“圣所”一词，第一是指着摩西所建造的圣幕，乃是天上事物的表样；第二是指着天上的“真圣幕，”也就是地上圣所所预表的。这预表的崇祀在基督钉死的时候就废止了。天上的“真圣所”乃是新约的圣所。但以理八章十四节的预言既然要在这个时代中应验，可见这里所提的圣所必定是指着新约的圣所了。在二千三百日结束的一八四四年，地上已经有好几百年没有圣所了。因此这预言所说“到二千三百日，圣所就必洁净，”无疑地是指着天上的圣所而言。[25]{GC 417.1}
§52
The question, What is the sanctuary? is clearly answered in the Scriptures. The term sanctuary, as used in the Bible, refers, first, to the tabernacle built by Moses, as a pattern of heavenly things; and, secondly, to the true tabernacle in heaven, to which the earthly sanctuary pointed. At the death of Christ the typical service ended. The true tabernacle in heaven is the sanctuary of the new covenant. And as the prophecy of Daniel 8:14 is fulfilled in this dispensation, the sanctuary to which it refers must be the sanctuary of the new covenant. At the termination of the 2300 days, in 1844, there had been no sanctuary on earth for many centuries. Thus the prophecy, Unto two thousand and three hundred days; then shall the sanctuary be cleansed, unquestionably points to the sanctuary in heaven. {GC 417.1}[25]
§53
但还有一个最重要的问题亟待解决，就是：洁净圣所是什么意思？旧约《圣经》中固然提述到洁净地上圣所的种种礼节，但天上的圣所是否也有什么必需洁净的事物呢？希伯来书第九章很清楚地论到洁净地上和天上圣所的事。“凡物差不多都是用血洁净的，若不流血，罪就不得赦免了。照着天上的样式作的物件，必须用这些祭物去洁净，但那天上的本物，自然当用更美的祭物去洁净，”（来9:22-23）那就是基督的宝血。[26]{GC 417.2}
§54
But the most important question remains to be answered: What is the cleansing of the sanctuary? That there was such a service in connection with the earthly sanctuary is stated in the Old Testament Scriptures. But can there be anything in heaven to be cleansed? In Hebrews 9 the cleansing of both the earthly and the heavenly sanctuary is plainly taught. Almost all things are by the law purged with blood; and without shedding of blood is no remission. It was therefore necessary that the patterns of things in the heavens should be purified with these [the blood of animals]; but the heavenly things themselves with better sacrifices than these (Hebrews 9:22, 23), even the precious blood of Christ. {GC 417.2}[26]
§55
不论是表号性的圣所，或者是天上圣所的真体，都是必须用血去洁净的；前者是用动物的血，后者则用基督的血。保罗提到洁净时必须用血的理由，说，“若不流血，罪就不得赦免了。”罪得赦免或是被涂抹，就是这洁净工作的目的。但罪究竟怎能与地上或天上的圣所发生关系呢？关于这一点，我们可以从预表性的崇祀上得到解释，因为地上祭司供奉的事，“本是天上事的形状和影像。”（来8:5）[27]{GC 417.3}
§56
The cleansing, both in the typical and in the real service, must be accomplished with blood: in the former, with the blood of animals; in the latter, with the blood of Christ. Paul states, as the reason why this cleansing must be performed with blood, that without shedding of blood is no remission. Remission, or putting away of sin, is the work to be accomplished. But how could there be sin connected with the sanctuary, either in heaven or upon the earth? This may be learned by reference to the symbolic service; for the priests who officiated on earth, served unto the example and shadow of heavenly things. Hebrews 8:5. {GC 417.3}[27]
§57
地上圣所中供奉的事可分为两部分：一是祭司们每日在圣所中的服务；一是大祭司每年一度在至圣所中执行赎罪的特别工作，以便洁净圣所。平时天天有悔改的罪人带着祭物到圣幕门口，按手在它头上，承认自己的罪，如此就在表号中把自己的罪移到无辜牺牲的身上，然后就把这祭物宰杀了。使徒保罗说：“若不流血，罪就不得赦免。”“因为活物的生命是在血中。”（利17:11）上帝的律法既被破坏，就规定违犯者必须以命抵罪。那代表罪人受死，并为他担当罪责之牺牲的血被祭司带到圣所中，弹在幔前；在幔子背后就是约柜，柜中藏有罪人所干犯的律法。这种礼节预表罪借着血被移到圣所中。有时祭司不把血带到圣所中，但祭牲的肉必须由祭司吃掉，正如摩西吩咐亚伦的子孙说：“主又给了你们，为要你们担当会众的罪孽。”（利10:17）这两种礼节都是同样地预表罪愆从忏悔者的身上转移到圣所中。[28]{GC 418.1}
§58
The ministration of the earthly sanctuary consisted of two divisions; the priests ministered daily in the holy place, while once a year the high priest performed a special work of atonement in the most holy, for the cleansing of the sanctuary. Day by day the repentant sinner brought his offering to the door of the tabernacle and, placing his hand upon the victims head, confessed his sins, thus in figure transferring them from himself to the innocent sacrifice. The animal was then slain. Without shedding of blood, says the apostle, there is no remission of sin. The life of the flesh is in the blood. Leviticus 17:11. The broken law of God demanded the life of the transgressor. The blood, representing the forfeited life of the sinner, whose guilt the victim bore, was carried by the priest into the holy place and sprinkled before the veil, behind which was the ark containing the law that the sinner had transgressed. By this ceremony the sin was, through the blood, transferred in figure to the sanctuary. In some cases the blood was not taken into the holy place; but the flesh was then to be eaten by the priest, as Moses directed the sons of Aaron, saying: God hath given it you to bear the iniquity of the congregation. Leviticus 10:17. Both ceremonies alike symbolized the transfer of the sin from the penitent to the sanctuary. {GC 418.1}[28]
§59
这种工作日复一日地进行着，一年到头都是如此。以色列人的罪既然是这样地被移到圣所内。因此便需要一种特别的工作来清除这些罪。上帝曾吩咐人要为这两层圣所各行赎罪之礼。“他因以色列人诸般的污秽，过犯，就是他们一切的罪愆，当这样在圣所行赎罪之礼，并因会幕在他们污秽之中，也要照样而行。”祭坛上也必须行赎罪之礼，为要“洁净了坛，从坛上除掉以色列人诸般的污秽，使坛成圣。”（利16:16,19）[29]{GC 418.2}
§60
Such was the work that went on, day by day, throughout the year. The sins of Israel were thus transferred to the sanctuary, and a special work became necessary for their removal. God commanded that an atonement be made for each of the sacred apartments. He shall make an atonement for the holy place, because of the uncleanness of the children of Israel, and because of their transgressions in all their sins: and so shall he do for the tabernacle of the congregation, that remaineth among them in the midst of their uncleanness. An atonement was also to be made for the altar, to cleanse it, and hallow it from the uncleanness of the children of Israel. Leviticus 16:16, 19. {GC 418.2}[29]
§61
一年一度，在赎罪日，大祭司要进到至圣所。作洁净圣所的工作。这种工作就把全年的崇祀作一个结束。在这赎罪日，祭司要带两只公山羊到圣幕门口，为它们拈阄，“一阄归于耶和华，一阄归于阿撒泻勒。”（利16:8）那归于耶和华的羊，便要被杀，作为百姓的赎罪祭。大祭司要把它的血带到圣所的幔内，弹在施恩座上面和前面。同时这血也要弹在幔子前面的香坛上。[30]{GC 419.1}
§62
Once a year, on the great Day of Atonement, the priest entered the most holy place for the cleansing of the sanctuary. The work there performed completed the yearly round of ministration. On the Day of Atonement two kids of the goats were brought to the door of the tabernacle, and lots were cast upon them, one lot for the Lord, and the other lot for the scapegoat. Verse 8. The goat upon which fell the lot for the Lord was to be slain as a sin offering for the people. And the priest was to bring his blood within the veil and sprinkle it upon the mercy seat and before the mercy seat. The blood was also to be sprinkled upon the altar of incense that was before the veil. {GC 419.1}[30]
§63
亚伦要“两手按在羊头上，承认以色列人诸般的罪孽，过犯，就是他们一切的罪愆，把这罪都归在羊的头上，借着所派之人的手，送到旷野去。要把这羊放在旷野，这羊要担当他们一切的罪孽，带到无人之地。”（利16:21-22）这只归于阿撒泻勒的羊不再进到以色列人的帐棚中，至于那带这只羊到旷野去的人，在他进营之前必须洗净身体和衣服。[31]{GC 419.2}
§64
And Aaron shall lay both his hands upon the head of the live goat, and confess over him all the iniquities of the children of Israel, and all their transgressions in all their sins, putting them upon the head of the goat, and shall send him away by the hand of a fit man into the wilderness: and the goat shall bear upon him all their iniquities unto a land not inhabited. Verses 21, 22. The scapegoat came no more into the camp of Israel, and the man who led him away was required to wash himself and his clothing with water before returning to the camp. {GC 419.2}[31]
§65
这全部礼节原是要使以色列人对于上帝的圣洁和他如何憎恶罪恶，受到深刻的印象，并要向他们说明：他们若与罪接触，便不能不沾染污秽。当这种赎罪工作正在进行的时候，每一个人要“刻苦己心”，把一切的事务放下，无论何工都不可作。以色列全会众在这一天要在上帝面前严肃谦卑、祈祷、禁食、并深刻地省察自己的心。[32]{GC 419.3}
§66
The whole ceremony was designed to impress the Israelites with the holiness of God and His abhorrence of sin; and, further, to show them that they could not come in contact with sin without becoming polluted. Every man was required to afflict his soul while this work of atonement was going forward. All business was to be laid aside, and the whole congregation of Israel were to spend the day in solemn humiliation before God, with prayer, fasting, and deep searching of heart. {GC 419.3}[32]
§67
这表号性的崇祀对于赎罪的重要真理富有教训。罪人虽然有了一个替身，但牺牲的血并没有立即把罪债勾消，只是预备方法把罪移到圣所。借着血的奉献，罪人承认了律法的权威和自己干犯律法的罪，并表示自己信仰一位未来的救赎主，使自己的罪孽得蒙赦免。虽然如此，罪人还没有全然脱离律法的制裁。在赎罪日，大祭司既从会众那里取了一个祭物，就把这祭物的血带进至圣所中，弹在那遮盖律法的施恩座上，借以满足律法的要求。然后，他以中保的资格把罪负在自己身上，带出圣所。随后他两手按在那归与阿撒泻勒的山羊头上，把这些罪都承认出来，这样就在表号中把罪都转移到羊身上。然后，这只羊便担当罪孽出去，被放逐在旷野，这些罪便永远与百姓隔绝了。[33]{GC 420.1}
§68
Important truths concerning the atonement are taught by the typical service. A substitute was accepted in the sinners stead; but the sin was not canceled by the blood of the victim. A means was thus provided by which it was transferred to the sanctuary. By the offering of blood the sinner acknowledged the authority of the law, confessed his guilt in transgression, and expressed his desire for pardon through faith in a Redeemer to come; but he was not yet entirely released from the condemnation of the law. On the Day of Atonement the high priest, having taken an offering from the congregation, went into the most holy place with the blood of this offering, and sprinkled it upon the mercy seat, directly over the law, to make satisfaction for its claims. Then, in his character of mediator, he took the sins upon himself and bore them from the sanctuary. Placing his hands upon the head of the scapegoat, he confessed over him all these sins, thus in figure transferring them from himself to the goat. The goat then bore them away, and they were regarded as forever separated from the people. {GC 420.1}[33]
§69
以上崇祀的礼节是在那按着“天上事的形状和影像”所造的圣所中举行的。地上圣所中所行各种表号性的崇祀，在天上的圣所中都要真实执行。我们的救主在升天之后就开始他的工作，作我们的大祭司。保罗说：“基督并不是进了人手所造的圣所，（这不过是真圣所的影像）乃是进了天堂，如今为我们显在上帝面前。”（来9:24）[34]{GC 420.2}
§70
Such was the service performed unto the example and shadow of heavenly things. And what was done in type in the ministration of the earthly sanctuary is done in reality in the ministration of the heavenly sanctuary. After His ascension our Saviour began His work as our high priest. Says Paul: Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us. Hebrews 9:24. {GC 420.2}[34]
§71
在全年之中，祭司都是在第一层的圣所里，也就是在那分隔圣所与外院的“幔子内”供职，这是代表基督升天之后的职务。地上祭司每天的职务是把赎罪祭物的血，以及那和以色列人的祈祷一同上升的香，奉献在上帝面前。照样，基督也在天父面前用自己的血为罪人代求，同时也把自己公义的馨香与悔改信徒的祈祷一同献在天父面前。这就是天上第一层圣所里的工作。[35]{GC 420.3}
§72
The ministration of the priest throughout the year in the first apartment of the sanctuary, within the veil which formed the door and separated the holy place from the outer court, represents the work of ministration upon which Christ entered at His ascension. It was the work of the priest in the daily ministration to present before God the blood of the sin offering, also the incense which ascended with the prayers of Israel. So did Christ plead His blood before the Father in behalf of sinners, and present before Him also, with the precious fragrance of His own righteousness, the prayers of penitent believers. Such was the work of ministration in the first apartment of the sanctuary in heaven. {GC 420.3}[35]
§73
当基督在门徒眼前升天之后，他们的信心就随着他进入圣所。他们的盼望都集中于此。正如保罗所说的：“我们有这指望如同灵魂的锚，又坚固又牢靠，且通入幔内。作先锋的耶稣，……成了永远的大祭司。”“并且不用山羊和牛犊的血，乃用自己的血，只一次进入圣所，成了永远赎罪的事。”（来6:19-20；9:12）[36]{GC 421.1}
§74
Thither the faith of Christs disciples followed Him as He ascended from their sight. Here their hopes centered, which hope we have, said Paul, as an anchor of the soul, both sure and steadfast, and which entereth into that within the veil; whither the forerunner is for us entered, even Jesus, made an high priest forever. Neither by the blood of goats and calves, but by His own blood He entered in once into the holy place, having obtained eternal redemption for us. Hebrews 6:19, 20; 9:12. {GC 421.1}[36]
§75
基督曾在第一层圣所中执行这种赎罪的工作凡一千八百多年。他的血曾为悔改的信徒代求，从父那里领受饶恕和悦纳，同时他们的罪还留在记录册上。在地上圣所的表号崇祀中，到一年结束的时候，必有一番赎罪的工作；照样，在基督为人类所作的救赎工作完成之前，也要行一番赎罪的工作，从圣所中清除罪迹。这就是在二千三百日结束的时候开始的工作。那时，按着先知但以理所预言的，我们的大祭司进了至圣所，去执行这严肃工作的最后一部分，就是洁净圣所。[37]{GC 421.2}
§76
For eighteen centuries this work of ministration continued in the first apartment of the sanctuary. The blood of Christ, pleaded in behalf of penitent believers, secured their pardon and acceptance with the Father, yet their sins still remained upon the books of record. As in the typical service there was a work of atonement at the close of the year, so before Christs work for the redemption of men is completed there is a work of atonement for the removal of sin from the sanctuary. This is the service which began when the 2300 days ended. At that time, as foretold by Daniel the prophet, our High Priest entered the most holy, to perform the last division of His solemn work--to cleanse the sanctuary. {GC 421.2}[37]
§77
按着古时的规例，百姓怎样凭着信心把罪放在赎罪祭牲上，并在表号上借着它的血将罪移到地上的圣所中；照样，在新约时代，悔改的人必须凭着信心把罪放在基督身上，并将罪实际上移到天上的圣所中。再者，这洁净地上圣所表号性的工作必须怎样把那污秽圣所的罪除掉，才能完成；照样，那洁净天上圣所的实际工作也必须把那记录在圣所里的罪除掉，或是涂抹，然后才能完成。但在完成这事之前，必须有一番审查记录册的工作，以便决定谁是因悔罪改过，信仰基督，而有资格得蒙救赎的人。从此看来，洁净圣所的工作势必包括一种审查案卷，也就是审判的工作。这种工作必须在基督来救赎他子民之前完成；因为在他来的时候，他是要带着赏罚，照各人所行的报应他。（见启22:12）[38]{GC 421.3}
§78
As anciently the sins of the people were by faith placed upon the sin offering and through its blood transferred, in figure, to the earthly sanctuary, so in the new covenant the sins of the repentant are by faith placed upon Christ and transferred, in fact, to the heavenly sanctuary. And as the typical cleansing of the earthly was accomplished by the removal of the sins by which it had been polluted, so the actual cleansing of the heavenly is to be accomplished by the removal, or blotting out, of the sins which are there recorded. But before this can be accomplished, there must be an examination of the books of record to determine who, through repentance of sin and faith in Christ, are entitled to the benefits of His atonement. The cleansing of the sanctuary therefore involves a work of investigation--a work of judgment. This work must be performed prior to the coming of Christ to redeem His people; for when He comes, His reward is with Him to give to every man according to his works. Revelation 22:12. {GC 421.3}[38]
§79
这样，那些随着预言的亮光而研究这圣所题目的人，到此便恍然大悟，知道在二千三百日结束的一八四四年，基督不是要来到地上，乃是要进入天上的至圣所里去执行结束赎罪的工作，准备复临。[39]{GC 422.1}
§80
Thus those who followed in the light of the prophetic word saw that, instead of coming to the earth at the termination of the 2300 days in 1844, Christ then entered the most holy place of the heavenly sanctuary to perform the closing work of atonement preparatory to His coming. {GC 422.1}[39]
§81
此外他们也看出，赎罪的祭物预表基督作牺牲，同时大祭司也是预表基督作中保，归于阿撒泻勒的羊则预表罪恶的创始者撒但，凡真实悔改之人的罪，最后都要归到他头上。当大祭司凭着赎罪祭物之血的功劳把罪从圣所中移出去的时候，他就将罪卸在阿撒泻勒之羊的身上。照样，当基督凭自己血的功劳把他百姓的罪从天上的圣所中移出，来结束他的服务工作时，他便要将这罪卸在撒但身上；在执行审判的时候，撒但必领受到最后的惩罚。那归于阿撒泻勒的羊要被流放在没有人烟之地，永不再回到以色列的会众中。照样，撒但也必从上帝和他的百姓面前，被永远赶逐，而该在罪恶与犯罪之人所遭受的最后毁灭中永远消灭。[40]{GC 422.2}
§82
It was seen, also, that while the sin offering pointed to Christ as a sacrifice, and the high priest represented Christ as a mediator, the scapegoat typified Satan, the author of sin, upon whom the sins of the truly penitent will finally be placed. When the high priest, by virtue of the blood of the sin offering, removed the sins from the sanctuary, he placed them upon the scapegoat. When Christ, by virtue of His own blood, removes the sins of His people from the heavenly sanctuary at the close of His ministration, He will place them upon Satan, who, in the execution of the judgment, must bear the final penalty. The scapegoat was sent away into a land not inhabited, never to come again into the congregation of Israel. So will Satan be forever banished from the presence of God and His people, and he will be blotted from existence in the final destruction of sin and sinners. {GC 422.2}[40]