第29章 罪恶的起源
§1
第29章 罪恶的起源
§2
Chap. 29 - The Origin of Evil
§3
罪恶的起源及其存在的理由，在许多人的思想中乃是一个引起许多疑虑的谜。他们看到罪恶的发展，以及其造成祸患与荒凉的惨果，便发出疑问说，在一位具有无穷智慧、能力和慈爱之主的治理之下，这一切怎能存在呢？这是他们所百思莫解的奥秘。他们在惶惑犹疑之中，便看不到《圣经》里所明白启示并与救恩密切相关的真理。有一些人为要探讨罪恶存在的原因，就致力研究上帝所从未启示的事，因此他们的困难得不到解决，于是那些轻易疑惑并吹毛求疵的人，就抓住这一点作为弃绝《圣经》的借口。此外，还有一等人因为人的遗传和误解蒙蔽了《圣经》中有关上帝的品德，他政权的性质，和他应付罪恶的原则等教训，所以他们对于罪恶的大难题就得不到圆满的解答。[1]{GC 492.1}
§4
To many minds the origin of sin and the reason for its existence are a source of great perplexity. They see the work of evil, with its terrible results of woe and desolation, and they question how all this can exist under the sovereignty of One who is infinite in wisdom, in power, and in love. Here is a mystery of which they find no explanation. And in their uncertainty and doubt they are blinded to truths plainly revealed in Gods word and essential to salvation. There are those who, in their inquiries concerning the existence of sin, endeavor to search into that which God has never revealed; hence they find no solution of their difficulties; and such as are actuated by a disposition to doubt and cavil seize upon this as an excuse for rejecting the words of Holy Writ. Others, however, fail of a satisfactory understanding of the great problem of evil, from the fact that tradition and misinterpretation have obscured the teaching of the Bible concerning the character of God, the nature of His government, and the principles of His dealing with sin. {GC 492.1}[1]
§5
我们固然不能解释罪恶的起源以便说明罪恶存在的理由。然而我们可能对于罪恶的起源及其最后的处理问题得到相当的了解，以便充分显明上帝在应付罪恶的一切方法上，都是公义而慈悲的。《圣经》中的教训真是再清楚明白没有了，说明上帝对于罪恶的产生，是决无责任的；因为上帝的恩典没有任意收回，他的政权也没有什么缺欠，足以造成什么发生叛变的缘由。罪恶乃是一个侵入宇宙的仇敌，它的出现是毫无理由的。它是神秘而不可思议的，原谅它就等于袒护它。如果能找出一点足以原谅它的理由，或是指出它存在的原因，那么罪就不成其为罪了。我们对于罪恶所下的唯一定义，就是《圣经》所说：“违背律法就是罪。”它乃是出于一个与爱的伟大的律法相抗衡之原则的发展，而爱乃是神圣政权的基础。[2]{GC 492.2}
§6
It is impossible to explain the origin of sin so as to give a reason for its existence. Yet enough may be understood concerning both the origin and the final disposition of sin to make fully manifest the justice and benevolence of God in all His dealings with evil. Nothing is more plainly taught in Scripture than that God was in no wise responsible for the entrance of sin; that there was no arbitrary withdrawal of divine grace, no deficiency in the divine government, that gave occasion for the uprising of rebellion. Sin is an intruder, for whose presence no reason can be given. It is mysterious, unaccountable; to excuse it is to defend it. Could excuse for it be found, or cause be shown for its existence, it would cease to be sin. Our only definition of sin is that given in the word of God; it is the transgression of the law; it is the outworking of a principle at war with the great law of love which is the foundation of the divine government. {GC 492.2}[2]
§7
在罪恶侵入之前，全宇宙是和平而喜乐的。万物都是与创造主的旨意完全和谐的，他们以爱上帝为至上，并且彼此相爱，不偏不倚。基督是道，是上帝的独生子，是与永生之父合而为一的，在性质、品格和意志上都是一致的，他是全宇宙中唯一能参与上帝一切谋略和旨意的。借着基督，圣父创造了天上的众生。“因为万有都是靠他造的，无论是天上的、地上的、……或是有位的、主治的、执政的、掌权的，一概都是借着他造的。”（西1:16）天庭全体都效忠基督，正如效忠天父一样。[3]{GC 493.1}
§8
Before the entrance of evil there was peace and joy throughout the universe. All was in perfect harmony with the Creators will. Love for God was supreme, love for one another impartial. Christ the Word, the Only Begotten of God, was one with the eternal Father,--one in nature, in character, and in purpose,--the only being in all the universe that could enter into all the counsels and purposes of God. By Christ the Father wrought in the creation of all heavenly beings. By Him were all things created, that are in heaven, . . . whether they be thrones, or dominions, or principalities, or powers (Colossians 1:16); and to Christ, equally with the Father, all heaven gave allegiance. {GC 493.1}[3]
§9
爱的律法既是上帝政权的基础，一切受造之物的福乐就在于他们完全符合这个伟大的公义原则。上帝所求于他一切受造之物的，乃是出于爱心的侍奉，乃是因为充分认识他的品德而崇敬他。上帝不喜悦出于勉强的效忠，所以他赐给众生自由的心志，让他们出于自愿地侍奉他。可惜有一个天使竟滥用了这个自由。罪恶便从他开始了。他原是上帝所最器重的，地位仅次于基督，在天上居民中是最有权柄最有尊荣的。他名叫“路锡甫”。（按：赛14:12的“明亮之星”拉丁和英文译本均作“路锡甫”，意即“明亮之星。”）在他未堕落之前，他在遮掩约柜的基路伯中居首位，是圣洁而没有玷污的。“主耶和华如此说，你无所不备、智慧充足、全然美丽，你曾在伊甸上帝的园中，佩带各样宝石。……你是那受膏遮掩约柜的基路伯，我将你安置在上帝的圣山上，你在发光如火的宝石中间往来。你从受造之日所行的都完全，后来在你中间又察出不义。”（结28:12-15）[4]{GC 493.2}
§10
The law of love being the foundation of the government of God, the happiness of all created beings depended upon their perfect accord with its great principles of righteousness. God desires from all His creatures the service of love--homage that springs from an intelligent appreciation of His character. He takes no pleasure in a forced allegiance, and to all He grants freedom of will, that they may render Him voluntary service. {GC 493.2}[4]
§11
路锡甫本来可以一直蒙上帝喜悦，并受众天军的敬爱，又可运用他高贵的能力来造福其他天使，并荣耀他的创造主。但先知却说：“你因美丽心中高傲，又因荣光败坏智慧。”（结28:17）路锡甫渐渐放纵了自高的心愿；“居心自比上帝。”“你心里曾说，……我要高举我的宝座在上帝众星以上；我要坐在聚会的山上……我要升到高云之上；我要与至上者同等”（结28:6；赛14:13-14）路锡甫不愿尊上帝为至上，为他所造之物最爱戴最忠顺的对象，反而尽力收揽他们的心来侍奉并敬拜他自己。这个天使的野心竟贪图全能天父所赐给他圣子的尊荣，并羡慕基督所独有的特权。[5]{GC 493.3}
§12
But there was one that chose to pervert this freedom. Sin originated with him who, next to Christ, had been most honored of God and who stood highest in power and glory among the inhabitants of heaven. Before his fall, Lucifer was first of the covering cherubs, holy and undefiled. Thus saith the Lord God; Thou sealest up the sum, full of wisdom, and perfect in beauty. Thou hast been in Eden the garden of God; every precious stone was thy covering. . . .Thou art the anointed cherub that covereth; and I have set thee so: thou wast upon the holy mountain of God; thou hast walked up and down in the midst of the stones of fire. Thou wast perfect in thy ways from the day that thou wast created, till iniquity was found in thee. Ezekiel 28:12-15. {GC 493.3}[5]
§13
天庭全体本来是乐于反照创造主的荣耀并宣扬他的尊名的。当上帝受到这样崇敬之时，全天庭都是和平而喜乐的。但这时忽然有一个不协之音，破坏了天上的和谐。路锡甫这种侍奉自己抬高自己的心意，是与创造主的计划相反的，使那些以上帝的荣耀为至上的众天使警觉到不祥之兆。天庭的议会向路锡甫作了多次的恳劝。上帝的儿子也向他说明了创造主的伟大、良善、公正、以及他律法的神圣性与不变性。天庭的秩序原是上帝亲自设定的，路锡甫若偏离这个秩序，就必亵渎他的创造者，并毁灭自己。然而这出于无穷慈爱和怜悯的警告，结果只有激起他反抗的精神。路锡甫让妒忌基督的心理得势，并且愈加顽强。[6]{GC 494.1}
§14
Lucifer might have remained in favor with God, beloved and honored by all the angelic host, exercising his noble powers to bless others and to glorify his Maker. But, says the prophet, Thine heart was lifted up because of thy beauty, thou hast corrupted thy wisdom by reason of thy brightness. Verse 17. Little by little, Lucifer came to indulge a desire for self-exaltation. Thou hast set thine heart as the heart of God. Thou hast said, . . . I will exalt my throne above the stars of God: I will sit also upon the mount of the congregation....I will ascend above the heights of the clouds; I will be like the Most High. Verse 6; Isaiah 14:13, 14. Instead of seeking to make God supreme in the affections and allegiance of His creatures, it was Lucifers endeavor to win their service and homage to himself. And coveting the honor which the infinite Father had bestowed upon His Son, this prince of angels aspired to power which it was the prerogative of Christ alone to wield. {GC 494.1}[6]
§15
路锡甫对于自己荣耀的骄傲，助长了贪图高位的欲望。他不以自己所得的尊荣为上帝的恩赐，他对于创造主竟没有一点感激的心。他以自己的光耀和高位自豪，妄想与上帝同等。他原来享有众天军的爱戴和尊敬。众天使都乐于奉行他的命令，他也赋有智慧和荣耀，超过一切的天使。但上帝的儿子却是天庭所公认为君王的，在能力和权柄上，他原是与天父为一的。在上帝的一切谋略中，基督都是有分的，但路锡甫则不得像基督一样参与上帝的一切旨意。因此这位大能的天使便疑问说：“为什么基督是至上的呢？为什么要这样尊重他过于我路锡甫呢？”[7]{GC 494.2}
§16
All heaven had rejoiced to reflect the Creators glory and to show forth His praise. And while God was thus honored, all had been peace and gladness. But a note of discord now marred the celestial harmonies. The service and exaltation of self, contrary to the Creators plan, awakened forebodings of evil in minds to whom Gods glory was supreme. The heavenly councils pleaded with Lucifer. The Son of God presented before him the greatness, the goodness, and the justice of the Creator, and the sacred, unchanging nature of His law. God Himself had established the order of heaven; and in departing from it, Lucifer would dishonor his Maker, and bring ruin upon himself. But the warning, given in infinite love and mercy, only aroused a spirit of resistance. Lucifer allowed jealousy of Christ to prevail, and he became the more determined. {GC 494.2}[7]
§17
路锡甫离开了他在上帝面前的本位，出去到众天使中间散布不满的精神。他神秘地进行工作，有一个时期还用敬畏上帝的伪装来掩饰自己的真面目，他尽力要激动众天使对于那管理天上众生的律法生出不满之念，并暗示这律法使他们受到一种不必要的约束。他主张：众天使的本性既是圣洁的，他们就可以顺从自己的意志行事。他设法使众天使对他表同情，说上帝以最高的尊荣赐给基督，乃是亏待了他。他宣称自己之所以图谋更大的权柄和尊荣，不是为要抬高自己，而是要为天庭全体居民争取自由，借此使他们达到更高的生存境地。[8]{GC 495.1}
§18
Pride in his own glory nourished the desire for supremacy. The high honors conferred upon Lucifer were not appreciated as the gift of God and called forth no gratitude to the Creator. He gloried in his brightness and exaltation, and aspired to be equal with God. He was beloved and reverenced by the heavenly host. Angels delighted to execute his commands, and he was clothed with wisdom and glory above them all. Yet the Son of God was the acknowledged Sovereign of heaven, one in power and authority with the Father. In all the councils of God, Christ was a participant, while Lucifer was not permitted thus to enter into the divine purposes. Why, questioned this mighty angel, should Christ have the supremacy? Why is He thus honored above Lucifer? {GC 495.1}[8]
§19
上帝本着他的大怜悯长久容忍了路锡甫。当他初次表现不满的精神时，上帝并没有立即撤除他的高位，就是到他开始在忠心的天使面前陈述他的虚伪主张之后，上帝还是没有这样作。他却让路锡甫长久留在天庭。路锡甫一再得蒙赦免的机会，其唯一的条件就是要他悔改顺从。上帝所用来使他悔悟自己错误的种种方法，只有上帝无穷的慈爱和智慧才能作到。天庭中从来不知道什么叫做不满，路锡甫自己当初也看不出他将要发展到什么地步，他不明了自己情绪的真相。及至他不满之念被证明为毫无理由之后，路锡甫才看出自己是做错了，看出上帝的律例是公正的，并且他应当在天庭全体之前承认之。如果他曾这样行，他就可以挽救自己和许多天使了，这时他还没有完全放弃效忠上帝的心。虽然他已离开遮掩约柜之基路伯的职位。但如果肯回到上帝面前，承认创造主的智慧，并在上帝的伟大计划中安分守己，他还是可以恢复原职的。然而他的骄傲不容他顺服。他固执地维护自己的行径，坚持自己是无需悔改，并悍然投入善恶的大斗争之中，反抗他的创造主。[9]{GC 495.2}
§20
Leaving his place in the immediate presence of God, Lucifer went forth to diffuse the spirit of discontent among the angels. Working with mysterious secrecy, and for a time concealing his real purpose under an appearance of reverence for God, he endeavored to excite dissatisfaction concerning the laws that governed heavenly beings, intimating that they imposed an unnecessary restraint. Since their natures were holy, he urged that the angels should obey the dictates of their own will. He sought to create sympathy for himself by representing that God had dealt unjustly with him in bestowing supreme honor upon Christ. He claimed that in aspiring to greater power and honor he was not aiming at self-exaltation, but was seeking to secure liberty for all the inhabitants of heaven, that by this means they might attain to a higher state of existence. {GC 495.2}[9]
§21
从此他那卓越的智力便完全用在欺骗的工作上，为了要博得那些曾经受他指挥之天使的同情。他甚至歪曲了基督警告并劝诫他的话，来遂行自己叛逆的阴谋。对于这些忠诚爱戴他并与他发生最密切关系的天使，撒但声称自己受了不公正的裁判，并声称他的地位没有被重视，他的自由将要受限制了。他起先只是歪曲基督的话，后来索性狡赖强辩，直接撒谎，诡称上帝的儿子蓄意在天上居民之前侮辱他。他也设法在自己与忠心的天使之间无事生端。凡他所不能勾引来支持他的天使，他便诬告他们不关心天庭众生的幸福。他把自己所正在进行的工作抵赖到那些仍然效忠上帝的天使身上。为要证实他所说上帝亏待他的话起见，他歪曲了创造主的言语和作为。他的手段是用狡猾的论据，使众天使对上帝的旨意发生怀疑。他给每一件简单的事物加上一层神秘的色彩，并用巧妙的曲解，对于耶和华最明显的指示提出疑问。他那崇高的地位既与上帝的政权有那么密切的关系，他的诡辩就格外有力，结果有许多天使受迷惑与他联合，同谋反叛上天的威权。[10]{GC 495.3}
§22
God in His great mercy bore long with Lucifer. He was not immediately degraded from his exalted station when he first indulged the spirit of discontent, nor even when he began to present his false claims before the loyal angels. Long was he retained in heaven. Again and again he was offered pardon on condition of repentance and submission. Such efforts as only infinite love and wisdom could devise were made to convince him of his error. The spirit of discontent had never before been known in heaven. Lucifer himself did not at first see whither he was drifting; he did not understand the real nature of his feelings. But as his dissatisfaction was proved to be without cause, Lucifer was convinced that he was in the wrong, that the divine claims were just, and that he ought to acknowledge them as such before all heaven. Had he done this, he might have saved himself and many angels. He had not at this time fully cast off his allegiance to God. Though he had forsaken his position as covering cherub, yet if he had been willing to return to God, acknowledging the Creators wisdom, and satisfied to fill the place appointed him in Gods great plan, he would have been reinstated in his office. But pride forbade him to submit. He persistently defended his own course, maintained that he had no need of repentance, and fully committed himself, in the great controversy, against his Maker. {GC 495.3}[10]
§23
上帝凭着自己的智慧容忍撒但进行他的工作，直到不满的精神酿成积极的叛乱。撒但的计谋必须充分发展，使宇宙众生都可以明了他这些计谋的性质与趋势。路锡甫原是受膏的基路伯。素来大受尊荣，天上的众生极其爱戴他，所以他在他们身上的影响力也是强大的。上帝的政权不但包括天庭的众生，也包括他所创造的诸世界，路锡甫曾推想，只要他能勾引众天使共谋叛乱，则不难得到诸世界的响应。他已经把自己对问题的看法巧妙地表白出来，同时利用诡辩和欺诈来达到他的目的。他欺骗的能力非常厉害，他既披上虚伪的外衣，就取得了优势。甚至忠诚的众天使也不能充分辨识他的真面目，也看不出他的工作将要发展到什么地步。[11]{GC 496.1}
§24
All the powers of his master mind were now bent to the work of deception, to secure the sympathy of the angels that had been under his command. Even the fact that Christ had warned and counseled him was perverted to serve his traitorous designs. To those whose loving trust bound them most closely to him, Satan had represented that he was wrongly judged, that his position was not respected, and that his liberty was to be abridged. From misrepresentation of the words of Christ he passed to prevarication and direct falsehood, accusing the Son of God of a design to humiliate him before the inhabitants of heaven. He sought also to make a false issue between himself and the loyal angels. All whom he could not subvert and bring fully to his side he accused of indifference to the interests of heavenly beings. The very work which he himself was doing he charged upon those who remained true to God. And to sustain his charge of Gods injustice toward him, he resorted to misrepresentation of the words and acts of the Creator. It was his policy to perplex the angels with subtle arguments concerning the purposes of God. Everything that was simple he shrouded in mystery, and by artful perversion cast doubt upon the plainest statements of Jehovah. His high position, in such close connection with the divine administration, gave greater force to his representations, and many were induced to unite with him in rebellion against Heavens authority. {GC 496.1}[11]
§25
撒但过去一向大受尊敬，他的一切行动又是那么神秘，甚至很不容易向众天使揭露他工作的真相。除非罪恶全然成熟，其恶毒的性质是不会显明的。在此以前，罪恶在上帝的宇宙中是没有立足之地的，所以宇宙中圣洁的众生不明白罪恶的性质与恶毒。他们看不出废弃上帝律法之后的可怕结果。起初，撒但还借口效忠上帝来掩护自己的工作。他宣称自己是要促进上帝的尊荣，确保政权的安定，并谋求天庭全体的幸福。他一面向他属下的天使灌输不满之念，一面却又奸猾地显明自己正在设法消除不满。在他主张更改上帝政权的律法和秩序之时，他借口说，这些变更乃是保持天庭和谐所必需的。[12]{GC 497.1}
§26
God in His wisdom permitted Satan to carry forward his work, until the spirit of disaffection ripened into active revolt. It was necessary for his plans to be fully developed, that their true nature and tendency might be seen by all. Lucifer, as the anointed cherub, had been highly exalted; he was greatly loved by the heavenly beings, and his influence over them was strong. Gods government included not only the inhabitants of heaven, but of all the worlds that He had created; and Satan thought that if he could carry the angels of heaven with him in rebellion, he could carry also the other worlds. He had artfully presented his side of the question, employing sophistry and fraud to secure his objects. His power to deceive was very great, and by disguising himself in a cloak of falsehood he had gained an advantage. Even the loyal angels could not fully discern his character or see to what his work was leading. {GC 497.1}[12]
§27
上帝在应付罪恶时只能采取合乎真理和公义的方法。而撒但则能用上帝所不能用的诌媚和欺骗的手段。他曾设法窜改上帝的话，并在众天使面前曲解上帝政权的方针，宣称上帝为天上的居民定立律法和规条是不合理的；并称，上帝要他所创造的万有顺从他，不过是要高抬自己。因此，上帝必须在天庭全体和诸世界之前证明他的政权是公正的，他的律法是完全的。撒但曾声称他是在设法促进全宇宙的幸福，所以这个篡夺者的真面目和他实在的企图必须为大众所明了。他必须有充分的时间借着他邪恶的行为暴露自己的真相。[13]{GC 497.2}
§28
Satan had been so highly honored, and all his acts were so clothed with mystery, that it was difficult to disclose to the angels the true nature of his work. Until fully developed, sin would not appear the evil thing it was. Heretofore it had had no place in the universe of God, and holy beings had no conception of its nature and malignity. They could not discern the terrible consequences that would result from setting aside the divine law. Satan had, at first, concealed his work under a specious profession of loyalty to God. He claimed to be seeking to promote the honor of God, the stability of His government, and the good of all the inhabitants of heaven. While instilling discontent into the minds of the angels under him, he had artfully made it appear that he was seeking to remove dissatisfaction. When he urged that changes be made in the order and laws of Gods government, it was under the pretense that these were necessary in order to preserve harmony in heaven. {GC 497.2}[13]
§29
撒但的变节破坏了天庭的安宁，但他竟把责任推到上帝的政权与律法上。他说一切的祸患都是上帝施政的结果，并声称自己的目的乃是要改进耶和华的法令。因此，上帝必须让他显明他的主张究竟是什么性质，并让他显明他在上帝的律法上所建议的更改将有什么结果，他自己的作为必要定他自己的罪。撒但从起初就宣称自己并没有反叛。因此上帝必须在全宇宙之前撕下这个大骗子的假面具。[14]{GC 498.1}
§30
In His dealing with sin, God could employ only righteousness and truth. Satan could use what God could not-- flattery and deceit. He had sought to falsify the word of God and had misrepresented His plan of government before the angels, claiming that God was not just in laying laws and rules upon the inhabitants of heaven; that in requiring submission and obedience from His creatures, He was seeking merely the exaltation of Himself. Therefore it must be demonstrated before the inhabitants of heaven, as well as of all the worlds, that Gods government was just, His law perfect. Satan had made it appear that he himself was seeking to promote the good of the universe. The true character of the usurper, and his real object, must be understood by all. He must have time to manifest himself by his wicked works. {GC 498.1}[14]
§31
无穷智慧之主就是在决定不能再容忍撒但留在天庭之后，仍没有立即毁灭他。因为只有出于爱心的侍奉才能蒙上帝悦纳；他所创造的万有对于他的效忠，必须以认识他的公义与慈爱为基础。天庭全体和诸世界既然还不能充分领会罪恶的性质与结果，这时若毁灭撒但，他们就不能看出上帝的公义与慈悲。如果上帝当即除灭撒但，他们就必存畏惧的心而不存敬爱的心来侍奉上帝了。同时那大骗子的影响不能完全消灭，叛逆的精神也不会根除净尽。所以为全宇宙永久的利益起见，上帝必须让罪恶成熟，撒但必须更充分地发展他的主张，使一切受造之物都能见到撒但控告上帝政权的真相，并使全宇宙对于上帝的公义与慈悲，以及他律法的永久不变性，不再发生任何问题。[15]{GC 498.2}
§32
The discord which his own course had caused in heaven, Satan charged upon the law and government of God. All evil he declared to be the result of the divine administration. He claimed that it was his own object to improve upon the statutes of Jehovah. Therefore it was necessary that he should demonstrate the nature of his claims, and show the working out of his proposed changes in the divine law. His own work must condemn him. Satan had claimed from the first that he was not in rebellion. The whole universe must see the deceiver unmasked. {GC 498.2}[15]
§33
撒但的叛逆，要在以后的各世代中，作全宇宙的一个教训，永远说明罪恶的性质及其可怕的后果。撒但统治的发展，以及它对于人类和天使的影响，必要显明废除上帝的权威将有怎样的结果。事实必要证明：上帝的政权和他律法的存在与他所创造万有的幸福是息息相关的。如此，这一次的叛逆的尝试将要作为一切圣洁的生灵的永远鉴戒，不让他们对于罪恶的性质还存有任何幻想，并保守他们不致犯罪，不致受罪的刑罚。[16]{GC 498.3}
§34
Even when it was decided that he could no longer remain in heaven, Infinite Wisdom did not destroy Satan. Since the service of love can alone be acceptable to God, the allegiance of His creatures must rest upon a conviction of His justice and benevolence. The inhabitants of heaven and of other worlds, being unprepared to comprehend the nature or consequences of sin, could not then have seen the justice and mercy of God in the destruction of Satan. Had he been immediately blotted from existence, they would have served God from fear rather than from love. The influence of the deceiver would not have been fully destroyed, nor would the spirit of rebellion have been utterly eradicated. Evil must be permitted to come to maturity. For the good of the entire universe through ceaseless ages Satan must more fully develop his principles, that his charges against the divine government might be seen in their true light by all created beings, that the justice and mercy of God and the immutability of His law might forever be placed beyond all question. {GC 498.3}[16]
§35
直到这一场争战在天上告一段落之后，这个大篡夺者还是强辩自己有理。及至上帝公布撒但和一切同情他的天使将要被逐出天庭之后，这个叛逆的魁首就大胆表示轻蔑创造主的律法。他再度声明，天使无需受管束，却应当有自由随从自己的心意，而这心意必能永远引导他们行义。他抨击上帝的律法为一个抑制他们自由的轭，并宣布他的宗旨乃是要废除律法，以便众天使可以达到更崇高，更光明的生存境地。[17]{GC 499.1}
§36
Satans rebellion was to be a lesson to the universe through all coming ages, a perpetual testimony to the nature and terrible results of sin. The working out of Satans rule, its effects upon both men and angels, would show what must be the fruit of setting aside the divine authority. It would testify that with the existence of Gods government and His law is bound up the well-being of all the creatures He has made. Thus the history of this terrible experiment of rebellion was to be a perpetual safeguard to all holy intelligences, to prevent them from being deceived as to the nature of transgression, to save them from committing sin and suffering its punishments. {GC 499.1}[17]
§37
撒但和他的全军异口同声地把自己叛逆的罪完全归咎基督，并声称他若没有责备他们，他们是决不会叛变的。他们就是这样的存心不忠、顽梗不化、大胆无礼、妄图推翻上帝的政权，同时还说自己是专制暴力之下无辜的牺牲者；如此，这个大叛徒和他的同党终于被逐出天庭了。[18]{GC 499.2}
§38
To the very close of the controversy in heaven the great usurper continued to justify himself. When it was announced that with all his sympathizers he must be expelled from the abodes of bliss, then the rebel leader boldly avowed his contempt for the Creators law. He reiterated his claim that angels needed no control, but should be left to follow their own will, which would ever guide them right. He denounced the divine statutes as a restriction of their liberty and declared that it was his purpose to secure the abolition of law; that, freed from this restraint, the hosts of heaven might enter upon a more exalted, more glorious state of existence. {GC 499.2}[18]
§39
这在天庭发动叛乱的同一个精神，现今还在地上鼓动叛乱。撒但从前在天使身上施用什么手段，今日他在世人身上也施用什么手段。撒但的精神现今在悖逆之子心中作主。他们像他一样，设法废除上帝律法的约束，并应许人可以借着干犯律法而获得自由。斥责罪恶的人现今还是会惹起憎恨和反抗之精神的。当上帝的警告感动人心之时，撒但却叫人自以为义，并设法使别人同情他们的罪行。他们不但不改正自己的错误，反而挑唆众人去反对那斥责罪恶的人，令众人看他们为造成困难的唯一祸根。从义人亚伯的日子起，直到我们现今的时代为止，世人向一切胆敢指责罪恶之人所表现的都是这一种精神。[19]{GC 499.3}
§40
With one accord, Satan and his host threw the blame of their rebellion wholly upon Christ, declaring that if they had not been reproved, they would never have rebelled. Thus stubborn and defiant in their disloyalty, seeking vainly to overthrow the government of God, yet blasphemously claiming to be themselves the innocent victims of oppressive power, the archrebel and all his sympathizers were at last banished from heaven. {GC 499.3}[19]
§41
撒但引诱始祖犯罪，也是用诬蔑上帝品性的方法，像他过去在天上所作的一样，他使亚当看上帝为严酷专制的暴君。撒但既然使人类堕落了，便宣称这都是上帝不合理的约束所造成的，正如先前造成他的叛变一样。[20]{GC 500.1}
§42
The same spirit that prompted rebellion in heaven still inspires rebellion on earth. Satan has continued with men the same policy which he pursued with the angels. His spirit now reigns in the children of disobedience. Like him they seek to break down the restraints of the law of God and promise men liberty through transgression of its precepts. Reproof of sin still arouses the spirit of hatred and resistance. When Gods messages of warning are brought home to the conscience, Satan leads men to justify themselves and to seek the sympathy of others in their course of sin. Instead of correcting their errors, they excite indignation against the reprover, as if he were the sole cause of difficulty. From the days of righteous Abel to our own time such is the spirit which has been displayed toward those who dare to condemn sin. {GC 500.1}[20]
§43
那永远长存的主却亲口宣布自己的品德，说：“耶和华是有怜悯有恩典的上帝，不轻易发怒，并有丰盛的慈爱和诚实。为千万人存留慈爱，赦免罪孽、过犯和罪恶，万不以有罪的为无罪。”（出34:6-7）[21]{GC 500.2}
§44
By the same misrepresentation of the character of God as he had practiced in heaven, causing Him to be regarded as severe and tyrannical, Satan induced man to sin. And having succeeded thus far, he declared that Gods unjust restrictions had led to mans fall, as they had led to his own rebellion. {GC 500.2}[21]
§45
在驱逐撒但离开天庭的事上，上帝声明了自己的公义，并维护了他宝座的声誉。但及至人类屈服于这叛逆之灵的欺骗而犯了罪之后，上帝竟牺牲了自己的独生子，来为堕落的人舍命，作为他慈爱的证据。上帝的品德在基督为人赎罪的事上显明出来了。十字架的有力论据向全宇宙说明：路锡甫所自取犯罪的途径是决不能归罪于上帝的政权的。[22]{GC 500.3}
§46
But the Eternal One Himself proclaims His character: The Lord God, merciful and gracious, long-suffering, and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty. Exodus 34:6, 7. {GC 500.3}[22]
§47
当救主在地上服务时，基督与撒但之间的争战揭露了这个大骗子的真面目。他向世界的救赎主所进行残酷无情的打击，使众天使和效忠上帝的全宇宙对于撒但再没有丝毫的感情了，此外再没有什么事足以那么有效地作到这一点。且看他胆敢叫基督敬拜他；僭妄地把他带到高山和殿顶上，存心毒辣地催逼他从高处跳下；夜以继日凶狠地到处追逐他；后来又煽动祭司和民众拒绝他的爱，最后喊叫说：“钉他十字架！钉他十字架！”凡此一切，使全宇宙都震惊愤慨不已。[23]{GC 500.4}
§48
In the banishment of Satan from heaven, God declared His justice and maintained the honor of His throne. But when man had sinned through yielding to the deceptions of this apostate spirit, God gave an evidence of His love by yielding up His only-begotten Son to die for the fallen race. In the atonement the character of God is revealed. The mighty argument of the cross demonstrates to the whole universe that the course of sin which Lucifer had chosen was in no wise chargeable upon the government of God. {GC 500.4}[23]
§49
那鼓动世人拒绝基督的乃是撒但。邪恶之君用尽他一切的力量和狡计要毁灭耶稣；因为他看出救主的慈悲与仁爱，他的同情与怜悯，都在向世人表显上帝的品德。撒但对于上帝的儿子所提出的每一项主张和权分都进行抗争，并利用人作他的爪牙使基督的生活充满痛苦和忧伤。他所用来阻碍耶稣工作的诡诈与虚伪，和他借悖逆之子所表显的仇恨，以及他为诬告这一位度着空前良善之生活的主所用的手段，都是出于他那根深蒂固的报仇雪恨之心。那郁积在他胸中的嫉妒、怨毒、仇恨、报复之念，像烈火一般，在髑髅地山上，都爆发在上帝儿子的头上了，同时全天庭惊愕万状，哑口无言，凝视这一幕惨景。[24]{GC 501.1}
§50
In the contest between Christ and Satan, during the Saviours earthly ministry, the character of the great deceiver was unmasked. Nothing could so effectually have uprooted Satan from the affections of the heavenly angels and the whole loyal universe as did his cruel warfare upon the worlds Redeemer. The daring blasphemy of his demand that Christ should pay him homage, his presumptuous boldness in bearing Him to the mountain summit and the pinnacle of the temple, the malicious intent betrayed in urging Him to cast Himself down from the dizzy height, the unsleeping malice that hunted Him from place to place, inspiring the hearts of priests and people to reject His love, and at the last to cry, Crucify Him! crucify Him!--all this excited the amazement and indignation of the universe. {GC 501.1}[24]
§51
及至那最伟大的牺牲成功之后，基督便升上天庭。他拒绝众天使的敬拜，直等到他向父请求说，“父啊，我在哪里，愿你所赐给我的人也同我在哪里。”（约17:24）然后天父从他的宝座那里以无法形容的大爱和能力发出回答说：“上帝的使者都要拜他。”（来1:6）那时耶稣身上毫无玷污瑕疵。他的屈辱结束了，他的牺牲完成了，有一个超乎万名之上的名赐给他。[25]{GC 501.2}
§52
It was Satan that prompted the worlds rejection of Christ. The prince of evil exerted all his power and cunning to destroy Jesus; for he saw that the Saviours mercy and love, His compassion and pitying tenderness, were representing to the world the character of God. Satan contested every claim put forth by the Son of God and employed men as his agents to fill the Saviours life with suffering and sorrow. The sophistry and falsehood by which he had sought to hinder the work of Jesus, the hatred manifested through the children of disobedience, his cruel accusations against Him whose life was one of unexampled goodness, all sprang from deep-seated revenge. The pent-up fires of envy and malice, hatred and revenge, burst forth on Calvary against the Son of God, while all heaven gazed upon the scene in silent horror. {GC 501.2}[25]
§53
撒但的罪恶这时便显明是毫无理由的了。他已显露出自己的真相，显明自己是说谎的和杀人的。从他统治世人的手段上可以看出：如果让他管理天上的居民，他将要表现怎样的精神。他曾声称：谁违犯上帝的律法，谁就可得到自由而超升，但现在所看到的结果，却是奴役和堕落。[26]{GC 501.3}
§54
When the great sacrifice had been consummated, Christ ascended on high, refusing the adoration of angels until He had presented the request: I will that they also, whom Thou hast given Me, be with Me where I am. John 17:24. Then with inexpressible love and power came forth the answer from the Fathers throne: Let all the angels of God worship Him. Hebrews 1:6. Not a stain rested upon Jesus. His humiliation ended, His sacrifice completed, there was given unto Him a name that is above every name. {GC 501.3}[26]
§55
撒但对于上帝品德和政权的诬告，这时才显出它的实质。他曾指摘说，上帝要受造之物顺从他，目的不过是要高抬自己；他又宣称，创造主要求万有舍己为人，而他自己却没有舍己为人。但现在可以看出：为要拯救这堕落有罪的人类起见，宇宙的主宰已经作了爱心所能作的最大牺牲；因为“上帝在基督里，叫世人与自己和好。”（林后5:19）此外，还可以看出：路锡甫因贪图尊荣和高位而打开了罪恶的门，但基督为要除灭罪恶起见，竟谦卑虚己，顺命至死。[27]{GC 502.1}
§56
Now the guilt of Satan stood forth without excuse. He had revealed his true character as a liar and a murderer. It was seen that the very same spirit with which he ruled the children of men, who were under his power, he would have manifested had he been permitted to control the inhabitants of heaven. He had claimed that the transgression of Gods law would bring liberty and exaltation; but it was seen to result in bondage and degradation. {GC 502.1}[27]
§57
上帝已经显明他对于叛逆的痛恨。从撒但所受的制裁和人类所蒙的救赎这两件事上，天庭全体已经看出上帝的公义。路锡甫曾说，如果上帝的律法不能更改，犯罪的刑罚也不能取消，那么，一切犯罪的人就必永远不能蒙创造主的喜悦。他又声称，犯罪的人类已无救赎之望，所以他们已经成为他的合法俘虏。如今基督的死乃是为人类所作的辩证，是不能被推翻的。律法的刑罚已经归在那与上帝同等的基督身上，人类便得到自由可以承受基督的义，并借着悔改和自卑的生活胜过撒但的权势，正如上帝的儿子得胜一样。这样看来，上帝是公义的，同时他也可以称一切信耶稣的人为义。[28]{GC 502.2}
§58
Satans lying charges against the divine character and government appeared in their true light. He had accused God of seeking merely the exaltation of Himself in requiring submission and obedience from His creatures, and had declared that, while the Creator exacted self-denial from all others, He Himself practiced no self-denial and made no sacrifice. Now it was seen that for the salvation of a fallen and sinful race, the Ruler of the universe had made the greatest sacrifice which love could make; for God was in Christ, reconciling the world unto Himself. 2 Corinthians 5:19. It was seen, also, that while Lucifer had opened the door for the entrance of sin by his desire for honor and supremacy, Christ had, in order to destroy sin, humbled Himself and become obedient unto death. {GC 502.2}[28]
§59
基督降世受苦受死，不单是为要成全人类的救赎，而也是要“使律法为大为尊。”不单是要叫地上的居民心中对于律法存应有的尊重，而也是向全宇宙的诸世界显明上帝的律法是不能改变的。如果律法的要求可以作废，上帝的儿子就不必来舍身为违犯律法的人赎罪了。[29]{GC 502.3}
§60
God had manifested His abhorrence of the principles of rebellion. All heaven saw His justice revealed, both in the condemnation of Satan and in the redemption of man. Lucifer had declared that if the law of God was changeless, and its penalty could not be remitted, every transgressor must be forever debarred from the Creators favor. He had claimed that the sinful race were placed beyond redemption and were therefore his rightful prey. But the death of Christ was an argument in mans behalf that could not be overthrown. The penalty of the law fell upon Him who was equal with God, and man was free to accept the righteousness of Christ and by a life of penitence and humiliation to triumph, as the Son of God had triumphed, over the power of Satan. Thus God is just and yet the justifier of all who believe in Jesus. {GC 502.3}[29]
§61
基督的死证实律法是不能更改的。圣父与圣子由于无穷之爱的激动为救赎罪人所付的牺牲，向全宇宙证明——况且除了这救赎的计划之外，别无其他证明——公义与慈悲乃是上帝政权和律法的基础。[30]{GC 503.1}
§62
But it was not merely to accomplish the redemption of man that Christ came to the earth to suffer and to die. He came to magnify the law and to make it honorable. Not alone that the inhabitants of this world might regard the law as it should be regarded; but it was to demonstrate to all the worlds of the universe that Gods law is unchangeable. Could its claims have been set aside, then the Son of God need not have yielded up His life to atone for its transgression. The death of Christ proves it immutable. And the sacrifice to which infinite love impelled the Father and the Son, that sinners might be redeemed, demonstrates to all the universe--what nothing less than this plan of atonement could have sufficed to do--that justice and mercy are the foundation of the law and government of God. {GC 503.1}[30]
§63
在将来最后执行审判时，必要显明罪恶的存在是毫无理由的。当审判全地的主质问撒但说：“你为什么反叛我，并掳去我国度的子民呢？”那时罪恶的魁首必无可推诿。只见万口无声，全体叛逆的群众无言可答。[31]{GC 503.2}
§64
In the final execution of the judgment it will be seen that no cause for sin exists. When the Judge of all the earth shall demand of Satan, Why hast thou rebelled against Me, and robbed Me of the subjects of My kingdom? the originator of evil can render no excuse. Every mouth will be stopped, and all the hosts of rebellion will be speechless. {GC 503.2}[31]
§65
髑髅地的十字架不但宣明了律法是不能更改的，同时也向全宇宙公布罪的工价乃是死。在救主临终喊叫“成了”的时候，撒但的丧钟就此敲响了。进行已久的大争战胜负已决，罪恶的最后根除已成了定案。上帝的圣子经过了坟墓之门，“特要借着死，败坏那掌死权的，就是魔鬼。”（来2:14）路锡甫企图高抬自己，并说：“我要高举我的宝座在上帝众星以上；……我要与至上者同等。”但上帝却对他说：我要使你“变为地上的炉灰。……不再存留于世，直到永远。”（赛14:13-14；结28:18-19）“万军之耶和华说，那日临近，势如烧着的火炉；凡狂傲的，和行恶的，必如碎秸；在那日必被烧尽，根本枝条一无存留。”（玛4:1）[32]{GC 503.3}
§66
The cross of Calvary, while it declares the law immutable, proclaims to the universe that the wages of sin is death. In the Saviours expiring cry, It is finished, the death knell of Satan was rung. The great controversy which had been so long in progress was then decided, and the final eradication of evil was made certain. The Son of God passed through the portals of the tomb, that through death He might destroy him that had the power of death, that is, the devil. Hebrews 2:14. Lucifers desire for self-exaltation had led him to say: I will exalt my throne above the stars of God: . . . I will be like the Most High. God declares: I will bring thee to ashes upon the earth, . . . and never shalt thou be any more. Isaiah 14:13, 14; Ezekiel 28:18, 19. When the day cometh, that shall burn as an oven;. . . .all the proud, yea, and all that do wickedly, shall be stubble: and the day that cometh shall burn them up, saith the Lord of hosts, that it shall leave them neither root nor branch. Malachi 4:1. {GC 503.3}[32]
§67
那时全宇宙就要看出罪恶的性质与结果了。如果上帝在起初就消灭罪恶的话，总不免使天使发生恐惧，以至破坏上帝的威信，这时却能在一切欢喜遵行他旨意而心中持守他律法的宇宙众生面前，证明他的大爱，并维护他的威信。罪恶从此永不再出现，正如《圣经》所说：“灾难不再兴起。”（鸿1:9）上帝的律法曾被撒但控为奴役人的重轭，到那时却要被尊为“使人自由的律法”了。一个经过了试炼和考验的宇宙将要永远不再改变效忠创造主的心，因为他的品德已经在他们面前充分显明为无穷的慈爱和无尽的智慧了。[33]{GC 504.1}
§68
The whole universe will have become witnesses to the nature and results of sin. And its utter extermination, which in the beginning would have brought fear to angels and dishonor to God, will now vindicate His love and establish His honor before the universe of beings who delight to do His will, and in whose heart is His law. Never will evil again be manifest. Says the word of God: Affliction shall not rise up the second time. Nahum 1:9. The law of God, which Satan has reproached as the yoke of bondage, will be honored as the law of liberty. A tested and proved creation will never again be turned from allegiance to Him whose character has been fully manifested before them as fathomless love and infinite wisdom. {GC 504.1}[33]