第26章 改革的工作
§1
第26章 改革的工作
§2
Chap. 26 - A Work of Reform
§3
安息日的复兴工作必要在末期完成，先知以赛亚曾经预言说：“耶和华如此说，你们当守公平，行公义；因我的救恩临近，我的公义将要显现。谨守安息日而不干犯，禁止己手而不作恶；如此行，如此持守的人，便为有福。”“还有那些与耶和华联合的外邦人，要侍奉他，要爱耶和华的名，要作他的仆人，就是凡守安息日而不干犯，又持守他约的人；我必领他们到我的圣山，使他们在祷告我的殿中喜乐。”（赛56:1-2,6-7）[1]{GC 451.1}
§4
The work of Sabbath reform to be accomplished in the last days is foretold in the prophecy of Isaiah: Thus saith the Lord, Keep ye judgment, and do justice: for My salvation is near to come, and My righteousness to be revealed. Blessed is the man that doeth this, and the son of man that layeth hold on it; that keepeth the Sabbath from polluting it, and keepeth his hand from doing any evil. The sons of the stranger, that join themselves to the Lord, to serve Him, and to love the name of the Lord, to be His servants, everyone that keepeth the Sabbath from polluting it, and taketh hold of My covenant; even them will I bring to My holy mountain, and make them joyful in My house of prayer. Isaiah 56:1, 2, 6, 7. {GC 451.1}[1]
§5
以上的话正好应用在基督教时代，这是从下文可以看得出的：“主耶和华，就是招聚以色列被赶散的，说，在这被招聚的以外，我还要招聚别人归并他们。”（赛56:8）这经文预表福音要招聚外邦人的情形，同时宣布要降福给一切尊敬安息日的人。可见遵守第四条诫命的义务是一直存在的，经过基督被钉、复活、升天，直到他的仆人将这大喜的信息传遍万国万民的时候。[2]{GC 451.2}
§6
These words apply in the Christian age, as shown by the context: The Lord God which gathereth the outcasts of Israel saith, Yet will I gather others to him, beside those that are gathered unto him. Verse 8. Here is foreshadowed the gathering in of the Gentiles by the gospel. And upon those who then honor the Sabbath, a blessing is pronounced. Thus the obligation of the fourth commandment extends past the crucifixion, resurrection, and ascension of Christ, to the time when His servants should preach to all nations the message of glad tidings. {GC 451.2}[2]
§7
耶和华又借着这同一位先知说：“你要卷起律法书，在我门徒中间封住训诲。”（赛8:16）这封住律法的印鉴乃在第四条诫命中。在全部十诫之中，唯有这一条诫命使人看出这一位立法者的名字和头衔。第四诫称他为诸天和全地的创造主，如此显出他理应受人尊荣敬拜，超过一切。除了这一条诫命之外，在十诫中看不出这个律法是由于谁的权威所颁布的。当安息日被教皇的权力所更改时，这个律法的印鉴就被取销了。现今耶稣的门徒是奉命要把它恢复起来，就是高举第四诫的安息日，并恢复其应有的地位，作为创造主的纪念日和他权威的记号。[3]{GC 452.1}
§8
The Lord commands by the same prophet: Bind up the testimony, seal the law among My disciples. Isaiah 8:16. The seal of Gods law is found in the fourth commandment. This only, of all the ten, brings to view both the name and the title of the Lawgiver. It declares Him to be the Creator of the heavens and the earth, and thus shows His claim to reverence and worship above all others. Aside from this precept, there is nothing in the Decalogue to show by whose authority the law is given. When the Sabbath was changed by the papal power, the seal was taken from the law. The disciples of Jesus are called upon to restore it by exalting the Sabbath of the fourth commandment to its rightful position as the Creators memorial and the sign of His authority. {GC 452.1}[3]
§9
“人当以训诲和法度为标准。”际此教义与理论繁杂而互相矛盾的时代，上帝的律法乃是一个无误的标准。一切的见解、教义和理论，都当凭此检定。先知说：“他们所说的，若不与此相符，必不得见晨光。”（赛8:20）[4]{GC 452.2}
§10
To the law and to the testimony. While conflicting doctrines and theories abound, the law of God is the one unerring rule by which all opinions, doctrines, and theories are to be tested. Says the prophet: If they speak not according to this word, it is because there is no light in them. Verse 20. {GC 452.2}[4]
§11
主又发出命令，说：“你要大声喊叫，不可止息，扬起声来好像吹角，向我百姓说明他们的过犯，向雅各家说明他们的罪恶。”这不是向犯罪作恶的世人，而是向上帝所称为“我百姓”的人指责他们的过犯。主还说：“他们天天寻求我，乐意明白我的道；好像行义的国民，不离弃他们上帝的典章。”（赛58:1-2）这使人看出，有一等人自以为义，并在表面上显示非常热心侍奉上帝，但那鉴察人心的主所发严肃的责备，却指明他们犯了践踏神圣律例的罪。[5]{GC 452.3}
§12
Again, the command is given: Cry aloud, spare not, lift up thy voice like a trumpet, and show My people their transgression, and the house of Jacob their sins. It is not the wicked world, but those whom the Lord designates as my people, that are to be reproved for their transgressions. He declares further: Yet they seek Me daily, and delight to know My ways, as a nation that did righteousness, and forsook not the ordinance of their God. Isaiah 58:1, 2. Here is brought to view a class who think themselves righteous and appear to manifest great interest in the service of God; but the stern and solemn rebuke of the Searcher of hearts proves them to be trampling upon the divine precepts. {GC 452.3}[5]
§13
先知用以下的话指出他们所离弃的典章，说：“你要建立拆毁累代的根基；你必称为补破口的，和重修路径与人居住的。你若在安息日掉转你的脚步，在我圣日不以操作为喜乐，称安息日为可喜乐的，称耶和华的圣日为可尊重的；而且尊敬这日，不办自己的私事，不随自己的私意，不说自己的私话；你就以耶和华为乐。”（赛58:12-14）这预言也适用于我们这个时代。在罗马教更改安息日之后，上帝的律法就有了破口。但现在时候已到，那神圣的制度必须恢复，那破口必须加以修补，那拆毁累代的根基必须建立起来。[6]{GC 452.4}
§14
The prophet thus points out the ordinance which has been forsaken: Thou shalt raise up the foundations of many generations; and thou shalt be called, The repairer of the breach, The restorer of paths to dwell in. If thou turn away thy foot from the Sabbath, from doing thy pleasure on My holy day; and call the Sabbath a delight, the holy of the Lord, honorable; and shalt honor Him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words: then shalt thou delight thyself in the Lord. Verses 12-14. This prophecy also applies in our time. The breach was made in the law of God when the Sabbath was changed by the Roman power. But the time has come for that divine institution to be restored. The breach is to be repaired and the foundation of many generations to be raised up. {GC 452.4}[6]
§15
安息日是创造主所分别为圣的。他曾在这日安息，并赐福给这日。亚当在未犯罪之前，还住在神圣的伊甸园中的时候，就已遵守安息日；甚至在他堕落悔改，被逐出那幸福的乐园之后，他还是遵守圣日的。一切的先祖从亚伯到义人挪亚，以至于亚伯拉罕和雅各都遵守安息日。当选民在埃及地为奴的时候，许多人在拜偶像的环境中失去了对于上帝律法的认识；及至耶和华拯救以色列人之时，他在非常庄严的场合中向会众宣布自己的律法，使他们明白他的旨意，而永远敬畏顺从他。[7]{GC 453.1}
§16
Hallowed by the Creators rest and blessing, the Sabbath was kept by Adam in his innocence in holy Eden; by Adam, fallen yet repentant, when he was driven from his happy estate. It was kept by all the patriarchs, from Abel to righteous Noah, to Abraham, to Jacob. When the chosen people were in bondage in Egypt, many, in the midst of prevailing idolatry, lost their knowledge of Gods law; but when the Lord delivered Israel, He proclaimed His law in awful grandeur to the assembled multitude, that they might know His will and fear and obey Him forever. {GC 453.1}[7]
§17
从那时直到今日，认识上帝律法的知识一直保留在地上，并且第四诫的安息日也一直有人遵守。虽然那“大罪人”已把上帝的圣日践踏脚下，但就是在他权威极盛的时期，仍有许多忠心的人，在秘密的地方尊重安息圣日。宗教改革以后，在每一世代中，都有人继续遵守安息日。他们虽然时常被辱骂及逼迫，但仍是不断地作见证，证明上帝律法永远不变，以及人对于记念创造的安息日所有的神圣义务。[8]{GC 453.2}
§18
From that day to the present the knowledge of Gods law has been preserved in the earth, and the Sabbath of the fourth commandment has been kept. Though the man of sin succeeded in trampling underfoot Gods holy day, yet even in the period of his supremacy there were, hidden in secret places, faithful souls who paid it honor. Since the Reformation, there have been some in every generation to maintain its observance. Though often in the midst of reproach and persecution, a constant testimony has been borne to the perpetuity of the law of God and the sacred obligation of the creation Sabbath. {GC 453.2}[8]
§19
这些真理，按照启示录第十四章所提出与“永远的福音”的关系，在基督再来的时候必要把主的教会甄别出来。因为《圣经》中说明，这就是三重信息的结果；“他们是守上帝诫命，和耶稣真道的。”这个信息是主降临之前的最后一个信息。在宣布这信息之后，先知紧接着就看到人子在荣耀的云中降临，要收割地上的庄稼。[9]{GC 453.3}
§20
These truths, as presented in Revelation 14 in connection with the everlasting gospel, will distinguish the church of Christ at the time of His appearing. For as the result of the threefold message it is announced: Here are they that keep the commandments of God, and the faith of Jesus. And this message is the last to be given before the coming of the Lord. Immediately following its proclamation the Son of man is seen by the prophet, coming in glory to reap the harvest of the earth. {GC 453.3}[9]
§21
那些领受了这有关圣所和上帝律法的永恒性之真光的人，既看到那向他们展开的真理系统所有的美妙与和谐，便满心喜乐而惊叹。他们切望这在他们看为极宝贵的亮光，也可以分赐给一切的基督徒；并且深信他们必要欣然领受。可是有许多自称信主的人，因为这真理会使他们与世俗为敌，就不欢迎它。顺从第四条诫命所需付出的牺牲，使大多数人因而退后。[10]{GC 454.1}
§22
Those who received the light concerning the sanctuary and the immutability of the law of God were filled with joy and wonder as they saw the beauty and harmony of the system of truth that opened to their understanding. They desired that the light which appeared to them so precious might be imparted to all Christians; and they could not but believe that it would be joyfully accepted. But truths that would place them at variance with the world were not welcome to many who claimed to be followers of Christ. Obedience to the fourth commandment required a sacrifice from which the majority drew back. {GC 454.1}[10]
§23
当人提出安息日的诫命时，许多人便站在世俗的立场上辩论，说：“我们向来遵守星期日，我们的祖先也遵守星期日，并且有许多善良而敬虔的人都遵守这一天，而安然去世了。如果他们是对的，那么我们也必是对的。若要遵守这新的安息日，难免使我们和世人不能相容，我们就不能感化他们了。这遵守第七日的一小群人，在一个守星期日的世界中能有什么成就呢？”昔日犹太人也是用同样的论据，想为自己拒绝基督的行为辩护。他们的列祖在所献的祭上既蒙了上帝的悦纳，如今他们的子孙采取这同样的办法，又怎能得不到救恩呢？照样，在路得的时代，罗马教徒也辩论说，有许多真实的基督徒曾抱着罗马教的信仰而去世，因此这个宗教足能使人得救。这种论调对于宗教信仰与行为的一切进步，乃是严重的障碍。[11]{GC 454.2}
§24
As the claims of the Sabbath were presented, many reasoned from the worldlings standpoint. Said they: We have always kept Sunday, our fathers kept it, and many good and pious men have died happy while keeping it. If they were right, so are we. The keeping of this new Sabbath would throw us out of harmony with the world, and we would have no influence over them. What can a little company keeping the seventh day hope to accomplish against all the world who are keeping Sunday? It was by similar arguments that the Jews endeavored to justify their rejection of Christ. Their fathers had been accepted of God in presenting the sacrificial offerings, and why could not the children find salvation in pursuing the same course? So, in the time of Luther, papists reasoned that true Christians had died in the Catholic faith, and therefore that religion was sufficient for salvation. Such reasoning would prove an effectual barrier to all advancement in religious faith or practice. {GC 454.2}[11]
§25
有许多人坚决说，星期日的遵守，在好几百年来已经成为教会的固定教义和普遍习惯。为要反驳这一点理论，我们只需说明，安息日及其遵守乃是更为悠久，更为普遍，甚至于同这个世界一样悠久，并有上帝和众天使的赞助。当上帝安置大地的根基，晨星一同歌唱，神的众子也都欢呼的时候，安息日的根基就已奠定了（伯38:6-7；创2:1-3）。可见这个制度理应得到我们的尊敬；它不是人的权威所制定，也不是出于人的遗传，乃是亘古常在者所设立的，并由他那永不改变的圣言所命定的。[12]{GC 454.3}
§26
Many urged that Sundaykeeping had been an established doctrine and a widespread custom of the church for many centuries. Against this argument it was shown that the Sabbath and its observance were more ancient and widespread, even as old as the world itself, and bearing the sanction both of angels and of God. When the foundations of the earth were laid, when the morning stars sang together, and all the sons of God shouted for joy, then was laid the foundation of the Sabbath. Job 38:6, 7; Genesis 2:1-3. Well may this institution demand our reverence; it was ordained by no human authority and rests upon no human traditions; it was established by the Ancient of Days and commanded by His eternal word. {GC 454.3}[12]
§27
当众人注意到安息日的题目时，一般著名的牧师便颠倒歪曲上帝的话，尽量镇抚人的疑问之心。凡没有自行查考《圣经》的人，便很满意的接受了这些迎合他们心意的结论。有许多人想借着争论、诡辩、教父的传说、以及教会的权威，来推翻真理。所以真理的拥护者不得不用《圣经》来维护第四诫的威信。这些卑微的人以真理的《圣经》为唯一的武器来反抗学者和名人的攻击，使他们既表惊异又感恼怒，发觉自己的巧言诡辩竟无力对抗那些不懂得烦琐哲学而精通《圣经》之人的简单率直的理论。[13]{GC 455.1}
§28
As the attention of the people was called to the subject of Sabbath reform, popular ministers perverted the word of God, placing such interpretations upon its testimony as would best quiet inquiring minds. And those who did not search the Scriptures for themselves were content to accept conclusions that were in accordance with their desires. By argument, sophistry, the traditions of the Fathers, and the authority of the church, many endeavored to overthrow the truth. Its advocates were driven to their Bibles to defend the validity of the fourth commandment. Humble men, armed with the word of truth alone, withstood the attacks of men of learning, who, with surprise and anger, found their eloquent sophistry powerless against the simple, straightforward reasoning of men who were versed in the Scriptures rather than in the subtleties of the schools. {GC 455.1}[13]
§29
许多人既没有《圣经》证据的支持，便不息不倦的坚持说：“为什么一般有声望的人不明白安息日的问题呢？只有少数的人相信你们所信的。假使说你们是对的，而世界上所有的文人学者都是错了，那是不可能的。”他们忘了古时的犹太人也曾用这同样的理论来反对基督和他的众使徒。[14]{GC 455.2}
§30
In the absence of Bible testimony in their favor, many with unwearying persistence urged--forgetting how the same reasoning had been employed against Christ and His apostles: Why do not our great men understand this Sabbath question? But few believe as you do. It cannot be that you are right and that all the men of learning in the world are wrong. {GC 455.2}[14]
§31
为要辩倒这一类的辩论，我们只需引用《圣经》的教训，以及上帝在各时代向他子民所行的事。上帝作工乃是借着那些听从他的话，并在必要的时候肯讲逆耳的真理，而毫无忌惮地谴责流行罪恶的人。上帝之所以不常拣选有学问和有地位的人去领导宗教改革的运动，乃是因为这等人专赖自己的信条、理论和神学，并且觉得自己无需受上帝的教导。唯有那些亲自与智慧之源有联络的人，才能明了并解释《圣经》。上帝有时呼召一班没有受过多少学校教育的人去传扬真理，这不是因为他们没有学问，而是因为他们能虚心领受上帝的教导。他们乃是基督门下的学生，他们的谦逊与顺服使他们成为伟大。上帝将他真理的知识交托他们，乃是他们的光荣，世上的名誉和人间的尊荣与此相比，实在微不足道了。[15]{GC 455.3}
§32
To refute such arguments it was needful only to cite the teachings of the Scriptures and the history of the Lords dealings with His people in all ages. God works through those who hear and obey His voice, those who will, if need be, speak unpalatable truths, those who do not fear to reprove popular sins. The reason why He does not oftener choose men of learning and high position to lead out in reform movements is that they trust to their creeds, theories, and theological systems, and feel no need to be taught of God. Only those who have a personal connection with the Source of wisdom are able to understand or explain the Scriptures. Men who have little of the learning of the schools are sometimes called to declare the truth, not because they are unlearned, but because they are not too self-sufficient to be taught of God. They learn in the school of Christ, and their humility and obedience make them great. In committing to them a knowledge of His truth, God confers upon them an honor, in comparison with which earthly honor and human greatness sink into insignificance. {GC 455.3}[15]
§33
大多数的复临信徒弃绝了那有关圣所和上帝律法的真理，还有许多人也放弃了他们对于复临运动的信仰，而接受了不确实并与复临运动的预言相抵触的见解。有些人又陷入迷途，一再为基督再来规定准确的时间。那照射在圣所题目上的亮光原可向他们显明，并没有什么预言的时期是一直伸展到基督再来的日子的；而且基督再来的准确时间也是未曾预言过的。虽然如此，他们却转身不顾这亮光，而继续一再规定主复临的时日，因此每次遭到失望。[16]{GC 456.1}
§34
The majority of Adventists rejected the truths concerning the sanctuary and the law of God, and many also renounced their faith in the advent movement and adopted unsound and conflicting views of the prophecies which applied to that work. Some were led into the error of repeatedly fixing upon a definite time for the coming of Christ. The light which was now shining on the subject of the sanctuary should have shown them that no prophetic period extends to the second advent; that the exact time of this advent is not foretold. But, turning from the light, they continued to set time after time for the Lord to come, and as often they were disappointed. {GC 456.1}[16]
§35
当帖撒罗尼迦的教会对于基督再来的问题有了错误的见解时，使徒保罗劝导他们要用上帝的《圣经》来仔细察验自己所盼望的事。他向他们提出那有关基督再来之前必要发生之事的预言，并说明他们盼望主在他们的日子降临，乃是没有根据的。他警告他们说：“人不拘用什么法子，你们总不要被他诱惑。”（帖后2:3）如果他们怀有《圣经》所没有认可的希望，结果必致采取错误的行动。他们所遭受的失望，必使他们受非信徒的嘲笑，并使他们趋于冷淡灰心，以至疑惑那作为他们救恩之基础的真理。使徒写给帖撒罗尼迦人的忠告，对于一切生在末世的人含有重大的教训。许多复临信徒认为除非他们能将复临的信仰寄托在一个确定的日子上，他们就不能发热心而殷勤从事预备的工作。但当他们的希望一再受到鼓舞而结果化为泡影时，他们的信仰就必遭受那么沉重的打击，甚至他们几乎不能再被伟大的预言真理所感动了。[17]{GC 456.2}
§36
When the Thessalonian church received erroneous views concerning the coming of Christ, the apostle Paul counseled them to test their hopes and anticipations carefully by the word of God. He cited them to prophecies revealing the events to take place before Christ should come, and showed that they had no ground to expect Him in their day. Let no man deceive you by any means (2 Thessalonians 2:3), are his words of warning. Should they indulge expectations that were not sanctioned by the Scriptures, they would be led to a mistaken course of action; disappointment would expose them to the derision of unbelievers, and they would be in danger of yielding to discouragement and would be tempted to doubt the truths essential for their salvation. The apostles admonition to the Thessalonians contains an important lesson for those who live in the last days. Many Adventists have felt that unless they could fix their faith upon a definite time for the Lords coming, they could not be zealous and diligent in the work of preparation. But as their hopes are again and again excited, only to be destroyed, their faith receives such a shock that it becomes well-nigh impossible for them to be impressed by the great truths of prophecy. {GC 456.2}[17]
§37
在第一位天使的信息中，传扬审判的确定日子乃是出于上帝的安排。作为这信息根据的预言时期的算法，确定了二千三百日的终点是在一八四四年秋季，这一点是无可辩驳的。后来有人屡次设法找出预言时期的新的起讫点，他们必须用着不合理的论据来支持这些主张。结果，不但使人转离现代的真理，同时也使一般人轻视一切有关解释预言的尝试。他们为基督再来定出准确日期的次数越多，宣传的越广，而也就越合乎撒但的目的。及至定出的日期过去之后，撒但便发动众人去讥诮并轻侮这些倡导的人，这就使一八四三年到一八四四年间的整个复临运动受到羞辱。那些坚持这种错误的人最后不得不为基督再来定出一个过于遥远的日期。如此，他们便在虚伪的安全感中逍遥自在，而且许多人非至后悔莫及的时候，就不会觉悟自己的错。[18]{GC 457.1}
§38
The preaching of a definite time for the judgment, in the giving of the first message, was ordered by God. The computation of the prophetic periods on which that message was based, placing the close of the 2300 days in the autumn of 1844, stands without impeachment. The repeated efforts to find new dates for the beginning and close of the prophetic periods, and the unsound reasoning necessary to sustain these positions, not only lead minds away from the present truth, but throw contempt upon all efforts to explain the prophecies. The more frequently a definite time is set for the second advent, and the more widely it is taught, the better it suits the purposes of Satan. After the time has passed, he excites ridicule and contempt of its advocates, and thus casts reproach upon the great advent movement of 1843 and 1844. Those who persist in this error will at last fix upon a date too far in the future for the coming of Christ. Thus they will be led to rest in a false security, and many will not be undeceived until it is too late. {GC 457.1}[18]
§39
古代以色列人的历史对于复临信徒的经验，正是一幅惊人的写照。上帝曾在复临运动中引导他的百姓，正如古时引导以色列民出埃及一样。复临信徒在大失望之中所受的信心的考验，正像希伯来人在红海边上所经历的一样。他们若能一直信赖那在过去的经验中引导他们的手，他们就必能看出上帝的救恩了。如果那些在一八四四年运动中协力同工的人都接受了第三位天使的信息，并用圣灵的能力去传扬，那么，上帝就必借着他们的努力施行大事，全世界就要被大光所照耀，地上的居民早就听到警告，末日的工作早已完成，基督也就早已复临救赎他的子民了。[19]{GC 457.2}
§40
The history of ancient Israel is a striking illustration of the past experience of the Adventist body. God led His people in the advent movement, even as He led the children of Israel from Egypt. In the great disappointment their faith was tested as was that of the Hebrews at the Red Sea. Had they still trusted to the guiding hand that had been with them in their past experience, they would have seen the salvation of God. If all who had labored unitedly in the work in 1844, had received the third angels message and proclaimed it in the power of the Holy Spirit, the Lord would have wrought mightily with their efforts. A flood of light would have been shed upon the world. Years ago the inhabitants of the earth would have been warned, the closing work completed, and Christ would have come for the redemption of His people. {GC 457.2}[19]
§41
以色列人流浪在旷野四十年之久，原不是上帝的旨意。他切望要引导他们直入迦南，在那里建立他们为一个圣洁而幸福的国度，但“他们不能进入……，是因为不信的缘故。”（来3:19）他们因为退后和背道，便死在旷野，上帝就兴起另一班人进入应许之地。同样，基督的复临耽延了这么长久，以至他的子民留在罪恶忧患的世界这么多年，也不是上帝的旨意，而是他们因自己的不信而与上帝隔绝了。当他们不肯作上帝所交给他们的工作时，就有别人兴起去传扬这信息。耶稣怜悯世人，所以迟迟没有降临，使罪人有机会可以听见警告，并在上帝的忿怒发出之前在他里面找到避难所。[20]{GC 458.1}
§42
It was not the will of God that Israel should wander forty years in the wilderness; He desired to lead them directly to the land of Canaan and establish them there, a holy, happy people. But they could not enter in because of unbelief. Hebrews 3:19. Because of their backsliding and apostasy they perished in the desert, and others were raised up to enter the Promised Land. In like manner, it was not the will of God that the coming of Christ should be so long delayed and His people should remain so many years in this world of sin and sorrow. But unbelief separated them from God. As they refused to do the work which He had appointed them, others were raised up to proclaim the message. In mercy to the world, Jesus delays His coming, that sinners may have an opportunity to hear the warning and find in Him a shelter before the wrath of God shall be poured out. {GC 458.1}[20]
§43
现今正和先前的时代一样，传扬一种指责当代罪恶与过错的真理，必要惹起人的反对。“凡作恶的便恨光，并不来就光，恐怕他的行为受责备。”（约3:20）当人们看出他们不能用《圣经》来维持自己的主张时，许多人便要不择手段地坚持这主张，并存恶毒的心去诬蔑那些为不受人欢迎之真理辩护的人的品格和动机。这种办法是每一个世代的人所用过的。以利亚曾被斥为使以色列遭灾的人，耶利米被控为卖国贼，保罗则被诬蔑为污秽圣殿的。从那时直到如今，凡是效忠真理的人，都被斥为犯上作乱，宣传异端，或造成分裂的人。许多不肯相信真确预言的人，倒要轻信人们控告那些胆敢指责流行罪恶之人的话。这种精神将要越来越甚。《圣经》明明教训我们说，到了一个时候，国家的律法要与上帝的律法相冲突，甚至一切顺从上帝全部诫命的人必要被辱骂为作恶的人，并要受到制裁。[21]{GC 458.2}
§44
Now as in former ages, the presentation of a truth that reproves the sins and errors of the times will excite opposition. Everyone that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved. John 3:20. As men see that they cannot maintain their position by the Scriptures, many determine to maintain it at all hazards, and with a malicious spirit they assail the character and motives of those who stand in defense of unpopular truth. It is the same policy which has been pursued in all ages. Elijah was declared to be a troubler in Israel, Jeremiah a traitor, Paul a polluter of the temple. From that day to this, those who would be loyal to truth have been denounced as seditious, heretical, or schismatic. Multitudes who are too unbelieving to accept the sure word of prophecy will receive with unquestioning credulity an accusation against those who dare to reprove fashionable sins. This spirit will increase more and more. And the Bible plainly teaches that a time is approaching when the laws of the state will so conflict with the law of God that whosoever would obey all the divine precepts must brave reproach and punishment as an evildoer. {GC 458.2}[21]
§45
有鉴于此，真理使者的责任是什么呢？他是否要认为传扬真理的唯一结果往往只能使人设法规避或抗拒之，因此便断定不去传扬吗？不是的；现代的真理使者不比早期的改革家更有保持缄默的借口，不比他们更能因《圣经》的训诲引起反对而闭口不言。昔日的信徒和殉道者所作的见证原是为后人的益处。他们圣洁坚贞的生活模范流芳百世，要鼓励现代蒙召为上帝作见证的人。古人所接受的恩惠和真理不单是为他们自己，乃是要使认识上帝的知识得以因他们而普照全地。现今上帝是否也有光亮赐给他在本世代的仆人呢？若然，他们也应当让它照耀全世界。[22]{GC 459.1}
§46
In view of this, what is the duty of the messenger of truth? Shall he conclude that the truth ought not to be presented, since often its only effect is to arouse men to evade or resist its claims? No; he has no more reason for withholding the testimony of Gods word, because it excites opposition, than had earlier Reformers. The confession of faith made by saints and martyrs was recorded for the benefit of succeeding generations. Those living examples of holiness and steadfast integrity have come down to inspire courage in those who are now called to stand as witnesses for God. They received grace and truth, not for themselves alone, but that, through them, the knowledge of God might enlighten the earth. Has God given light to His servants in this generation? Then they should let it shine forth to the world. {GC 459.1}[22]
§47
古时上帝曾向一位奉他的名说话的人说：“以色列家却不肯听从你，因为他们不肯听从我。”他又说，无论如何，“他们或听，或不听，你只管将我的话告诉他们。”（结3:7；2:7）现今上帝给他仆人的命令乃是这样：“你要大声喊叫，不可止息，扬起声来好像吹角，向我百姓说明他们的过犯，向雅各家说明他们的罪恶。”（赛58:1）[23]{GC 459.2}
§48
Anciently the Lord declared to one who spoke in His name: The house of Israel will not hearken unto thee; for they will not hearken unto Me. Nevertheless He said: Thou shalt speak My words unto them, whether they will hear, or whether they will forbear. Ezekiel 3:7; 2:7. To the servant of God at this time is the command addressed: Lift up thy voice like a trumpet, and show My people their transgression, and the house of Jacob their sins. {GC 459.2}[23]
§49
每一个接受真理之光的人在他的影响范围之内，正像以色列的先知一样，都有这同一严肃可畏的责任，主耶和华的话临到他，说：“人子啊，我照样立你作以色列家守望的人；所以你要听我口中的话，替我警戒他们。我对恶人说，恶人哪，你必要死！你以西结若不开口警告恶人，使他离开所行的道，这恶人必死在罪孽之中，我却要向你讨他丧命的罪。倘若你警戒恶人转离所行的道，他仍不转离，他必死在罪孽之中，你却救自己脱离了罪。”（结33:7-9）[24]{GC 459.3}
§50
So far as his opportunities extend, everyone who has received the light of truth is under the same solemn and fearful responsibility as was the prophet of Israel, to whom the word of the Lord came, saying: Son of man, I have set thee a watchman unto the house of Israel; therefore thou shalt hear the word at My mouth, and warn them from Me. When I say unto the wicked, O wicked man, thou shalt surely die; if thou dost not speak to warn the wicked from his way, that wicked man shall die in his iniquity; but his blood will I require at thine hand. Nevertheless, if thou warn the wicked of his way to turn from it; if he do not turn from his way, he shall die in his iniquity; but thou hast delivered thy soul. Ezekiel 33:7-9. {GC 459.3}[24]
§51
人接受或宣传真理所遇到的最大障碍，乃是因为真理本身附带有使人不方便并受毁谤的因素。这就是反对真理唯一的真正原因，也是真理的捍卫者所不能否认的；但这却不足以拦阻那些真心跟从基督的人。他们不等到真理先得了人心之后才肯领受，他们既看出自己的责任，就毅然决然地接受这个十字架，像使徒保罗一样，认为这乃是“至暂至轻的苦楚，要为我们成就极重无比永远的荣耀。”（林后4:17）并像先贤摩西一样，“看为基督受的凌辱，比埃及的财物更宝贵。”（来11:26）[25]{GC 460.1}
§52
The great obstacle both to the acceptance and to the promulgation of truth is the fact that it involves inconvenience and reproach. This is the only argument against the truth which its advocates have never been able to refute. But this does not deter the true followers of Christ. These do not wait for truth to become popular. Being convinced of their duty, they deliberately accept the cross, with the apostle Paul counting that our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory; with one of old, esteeming the reproach of Christ greater riches than the treasures in Egypt. 2 Corinthians 4:17; Hebrews 11:26. {GC 460.1}[25]
§53
不论他们口头上怎样讲，唯有心里贪爱世界的人在宗教问题上才是以个人的利益为重，而不能主持正义的。我们应当为正义而主持正义，并把一切后果交给上帝。世上过去的许多伟大的改革，全赖乎一般有主义、有信心和有勇敢的人。现代的改革工作也必须由这样的人去推动。[26]{GC 460.2}
§54
Whatever may be their profession, it is only those who are world servers at heart that act from policy rather than principle in religious things. We should choose the right because it is right, and leave consequences with God. To men of principle, faith, and daring, the world is indebted for its great reforms. By such men the work of reform for this time must be carried forward. {GC 460.2}[26]
§55
耶和华如此说：“知道公义，将我训诲存在心中的民，要听我言，不要怕人的辱骂，也不要因人的毁谤惊惶；因为蛀虫必咬他们，好像咬衣服，虫子必咬他们，如同咬羊绒；唯有我的公义永远长存，我的救恩直到万代。”（赛51:7-8）[27]{GC 460.3}
§56
Thus saith the Lord: Hearken unto Me, ye that know righteousness, the people in whose heart is My law; fear ye not the reproach of men, neither be ye afraid of their revilings. For the moth shall eat them up like a garment, and the worm shall eat them like wool: but My righteousness shall be forever, and My salvation from generation to generation. Isaiah 51:7, 8. {GC 460.3}[27]