第11章 已经在天国的人
§1
第11章 已经在天国的人
§2
Chap. 11—Some Are Already in Heaven
§3
以诺——以诺的心灵是在永恒的财宝上。他曾目睹天上的圣城。他曾在锡安中看见王的荣美。他的心思，意念和言论都在天庭的事上。世人的罪孽越大，他渴慕天家的心就越切。他虽然仍在地上，可是因着信，他却已住在光明的世界中了。{Hvn 99.1}[1]
§4
Enoch—Enoch’s heart was upon eternal treasures. He had looked upon the celestial city. He had seen the King in His glory in the midst of Zion. His mind, his heart, his conversation, were in heaven. The greater the existing iniquity, the more earnest was his longing for the home of God. While still on earth, he dwelt, by faith, in the realms of light.?{Hvn 99.1}[1]
§5
“清心的人有福了；因为他们必得见上帝”（太5: 8）。以诺追求心灵的圣洁有三百年之久，以期与上天和谐。他与上帝同行三百年；天天追求更亲密的联络；终于他与上帝的交往越来越接近，直到上帝将他取去。他早已站在那永恒之世界的门口了，只差一步便可进入福地。如今天门大开，那在地上这么多年与上帝同行的经验现在还要继续下去。他经过了圣城的门户──是人间第一个进入圣城的人。（PP 87）?{Hvn 99.2}[2]
§6
“Blessed are the pure in heart: for they shall see God.”?Matthew 5:8. For three hundred years Enoch had been seeking purity of soul, that he might be in harmony with Heaven. For three centuries he had walked with God. Day by day he had longed for a closer union; nearer and nearer had grown the communion, until God took him to Himself. He had stood at the threshold of the eternal world, only a step between him and the land of the blest; and now the portals opened, the walk with God, so long pursued on earth, continued,?and he passed through the gates of the Holy City—the first from among men to enter there.—Patriarchs and Prophets, 87.?{Hvn 99.2}[2]
§7
摩西——基督亲自带着那些埋葬摩西的天使从天上下来，叫这睡了的圣徒出来。撒但曾使摩西得罪上帝因而落在死亡的权势之下，所以他就为自己的成功而庆喜。这个大仇敌声称，上帝所说“你本是尘土，仍要归于尘土”的判决，使他有掌管死人之权。自古以来，坟墓的权势没有被打破过。他声称一切在坟墓里的人都是他的俘虏，永远不得脱离他黑暗的牢狱。{Hvn 100.1}[3]
§8
Moses—Christ Himself, with the angels who had buried Moses, came down from heaven to call forth the sleeping saint. Satan had exulted at his success in causing Moses to sin against God, and thus come under the dominion of death. The great adversary declared that the divine sentence—“Dust thou art, and unto dust shalt thou return” (Genesis 3:19)—gave him possession of the dead. The power of the grave had never been broken, and all who were in the tomb he claimed as his captives, never to be released from his dark prison house.?{Hvn 100.1}[3]
§9
基督将要第一次使死人得生命。当生命之君和那些光明的天使临近摩西的坟墓时，撒但为他的主权恐慌起来了。他与他的恶使者出来抗拒他们，不让基督侵入他所自称属于他的领域。他夸口说，上帝的这一个仆人已经成了他的囚犯。他声称即连摩西也未能遵守上帝的律法；因为摩西曾将耶和华当得的荣耀归给自己，因此就落在撒但的权下；这罪正是使撒但被赶出天庭的缘由。这叛逆的魁首反复申言他起初指控上帝政权的话，并埋怨上帝对于他处理不公。{Hvn 100.2}[4]
§10
For the first time Christ was about to give life to the dead. As the Prince of life and the shining ones approached the grave, Satan was alarmed for his supremacy. With his evil angels he stood to dispute an invasion of the territory that he claimed as his own. He boasted that the servant of God had become his prisoner. He declared that even Moses was not able to keep the law of God; that he had taken to himself the glory due to Jehovah—the very sin which had caused Satan’s banishment from heaven—and by transgression had come under the dominion of Satan. The archtraitor reiterated the original charges that he had made against the divine government, and repeated his complaints of God’s injustice toward him.?{Hvn 100.2}[4]
§11
基督并没有屈尊和撒但辩论。基督很可以提出他那残酷的工作，就是他在天庭所行使的欺骗，使其中的许多居民趋于败亡。基督也可以指出他在伊甸园所说的谎言，引诱亚当犯罪，使死亡临到众人。基督很可以提醒撒但，那引诱以色列人发怨言并叛逆的原是他，以致他们领袖的恒久忍耐发生动摇，因而在没有戒备的片刻之间意外地陷入罪中，落在死亡的权下。但基督只将这一切都交托给上帝，说：“主责备你吧”（犹9）。{Hvn 100.3}[5]
§12
Christ did not stoop to enter into controversy with Satan. He might have brought against him the cruel work which his deceptions had wrought in heaven, causing the ruin of a vast number of its inhabitants. He might have?pointed to the falsehoods told in Eden, that had led to Adam’s sin and brought death upon the human race. He might have reminded Satan that it was his own work in tempting Israel to murmuring and rebellion, which had wearied the long-suffering patience of their leader, and in an unguarded moment had surprised him into the sin for which he had fallen under the power of death. But Christ referred all to His Father, saying, “The Lord rebuke thee.”?Jude 9.?{Hvn 100.3}[5]
§13
救主没有与祂的仇敌进行辩论，只是在当时当地开始祂的工作，打破那堕落之仇敌的权势，并使那死了的人得到生命。这是上帝儿子占优胜的凭据，撒但是无法与之抗争的。于是复活的事永远确定了。撒但的掠物已被夺去；死了的义人必要重得生命。{Hvn 101.1}[6]
§14
The Saviour entered into no dispute with His adversary, but He then and there began His work of breaking the power of the fallen foe, and bringing the dead to life. Here was an evidence that Satan could not controvert, of the supremacy of the Son of God. The resurrection was forever made certain. Satan was despoiled of his prey; the righteous dead would live again.?{Hvn 101.1}[6]
§15
摩西曾因了罪的结果而落在撒但的权下。凭着他自己的行为，他乃是死亡的合法俘虏；但他已经复活得了不朽坏的生命，奉救赎主的名承受了这个权利。摩西从坟墓里出来得了荣耀，并与他的救主一同升到上帝的城。{Hvn 101.2}[7]
§16
In consequence of sin Moses had come under the power of Satan. In his own merits he was death’s lawful captive; but he was raised to immortal life, holding his title in the name of the Redeemer. Moses came forth from the tomb glorified, and ascended with his Deliverer to the City of God.?{Hvn 101.2}[7]
§17
除了基督的牺牲之外，上帝的公义和慈爱从来没有象祂在对待摩西的事上那么显著地表现出来。上帝不准摩西进入迦南，为要给人一个永远不能忘记的教训，──就是祂要人严格地顺从；并且应当谨慎，不可把他们创造主当得的荣耀归给自己。祂虽然未能答应摩西要求共享以色列之产业的祷告；但祂并没有忘记，也没有丢弃祂的仆人。天上的上帝明白摩西所忍受的痛苦，祂也曾注意他在多年的苦难和试炼之中所作每一件忠心的服务。结果，在毗斯迦山顶上，上帝让摩西承受那比地上迦南更光荣的产业。?{Hvn 101.3}[8]
§18
Never, till exemplified in the sacrifice of Christ, were the justice and the love of God more strikingly displayed than in His dealings with Moses. God shut Moses out of Canaan, to teach a lesson which should never be forgotten—that He requires exact obedience, and that men are to beware of taking to themselves the glory which is due to their Maker. He could not grant the prayer of Moses that he might share the inheritance of Israel, but He did not forget or forsake His servant. The God of heaven understood the suffering that?Moses had endured; He had noted every act of faithful service through those long years of conflict and trial. On the top of Pisgah, God called Moses to an inheritance infinitely more glorious than the earthly Canaan.?{Hvn 101.3}[8]
§19
在基督变像的山上，摩西曾和那变化升天的以利亚一同出现。他们是奉天父差派，要把光明与荣耀带给祂儿子的。这样，摩西在一千多年以前的祷告终于蒙应允了。他站在他百姓地业之内的那“佳美的山地”之上，为以色列人所承受一切应许之中心的主作见证。这就是那为上天所如此重视之人的历史最后向世人显示的一幕。（PP 478，479）{Hvn 102.1}[9]
§20
Upon the mount of transfiguration Moses was present with Elijah, who had been translated. They were sent as bearers of light and glory from the Father to His Son. And thus the prayer of Moses, uttered so many centuries before, was at last fulfilled. He stood upon the “goodly mountain,” within the heritage of his people, bearing witness to Him in whom all the promises to Israel centered. Such is the last scene revealed to mortal vision in the history of that man so highly honored of Heaven.—Patriarchs and Prophets, 478, 479.?{Hvn 102.1}[9]
§21
以利亚——“他们正走着说话，忽有火车火马，将二人隔开；以利亚就乘旋风升天去了”（见王下2:1-11）。{Hvn 102.2}[10]
§22
Elijah—“And it came to pass, as they still went on, and talked, that, behold, there appeared a chariot of fire, and horses of fire, and parted them both asunder; and Elijah went up by a whirlwind into heaven.” See?2 Kings 2:1-11.?{Hvn 102.2}[10]
§23
以利亚预表基督复临时那些活在地上的圣徒。他们要在“一霎时，眨眼之间，号筒末次吹响的时候，”“都要改变”（林前15:52;51），不尝死味。以利亚之所以蒙准在基督地上工作行将结束之时与摩西一同在变像的山上站在救主旁边，乃要作为将来像他一样变化升天之人的表号。当时门徒在得了荣耀的三位身上，看到得赎之民国度的缩影。他们看见耶稣披着天国的光辉，听见“有声音从云彩里出来”（路9:35），承认祂为上帝的儿子；他们看见摩西，代表那些在基督复临时从死里复活的人；那里也有以利亚站在一边，代表那些在世界历史结束时的圣徒。他们必死的的身体要变成不死的，并被接升天，不见死亡。?{Hvn 102.3}[11]
§24
Elijah was a type of the saints who will be living on the earth at the time of the second advent of Christ and who will be “changed, in a moment, in the twinkling of an eye, at the last trump,” without tasting of death.?1 Corinthians 15:51, 52. It was as a representative of those who shall be thus translated that Elijah, near the close of Christ’s earthly ministry, was permitted to stand with Moses by the side of the Saviour on the mount of transfiguration. In these glorified ones, the disciples saw in miniature a representation of the kingdom of the redeemed. They beheld Jesus clothed with the light of heaven; they heard the “voice out of the cloud” (Luke 9:35), acknowledging Him as the Son of God;?they saw Moses, representing those who will be raised from the dead at the time of the second advent; and there also stood Elijah, representing those who at the close of earth’s history will be changed from mortal to immortal and be translated to heaven without seeing death.?{Hvn 102.3}[11]
§25
以利亚在旷野中孤独灰心时曾说，他已经活够了，故向上帝求死。但耶和华凭着祂的怜悯，没有照先知的话去行。因为还有大工待以利亚去作；及至他工作完成之后，他不是要在孤独和灰心之中死去。他不是要降在坟墓里，而是要与上帝的天使一同升到祂的荣耀之前。（PK 227，228）{Hvn 103.1}[12]
§26
In the desert, in loneliness and discouragement, Elijah had said that he had had enough of life and had prayed that he might die. But the Lord in His mercy had not taken him at his word. There was yet a great work for Elijah to do; and when his work was done, he was not to perish in discouragement and solitude. Not for him the descent into the tomb, but the ascent with God’s angels to the presence of His glory.—Prophets and Kings, 227, 228.?{Hvn 103.1}[12]
§27
摩西和以利亚——在基督变像的山上，摩西是祂得胜罪恶和死亡的见证。他代表那些将来在义人复活时从坟墓里出来的人。以利亚没有尝过死味就被接升天。他代表那些在基督复临时仍活在地上的人。那时他们将“要改变，就在一霎时，眨眼之间，号筒末次吹响的时候，”“这必朽坏的，总要变成不朽坏的。这必死的，总要变成不死的”（林前15:51-53）。耶稣这次在山上披上了天国的荣光，正像祂将来“第二次显现，并与罪无关，乃是为拯救他们”的时候一样。因为祂必在“父的荣耀里，同圣天使降临”（来9:28；可8:38）。{Hvn 103.2}[13]
§28
Moses And Elijah—Moses upon the mount of transfiguration was a witness to Christ’s victory over sin and death. He represented those who shall come from the grave at the resurrection of the just. Elijah, who had been translated to heaven without seeing death, represented those who will be living upon the earth at Christ’s second coming, and who will be “changed, in a moment, in the twinkling of an eye, at the last trump;” when “this mortal must put on immortality,” and “this corruptible must put on incorruption.”?1 Corinthians 15:51-53. Jesus was clothed with the light of heaven, as He will appear when He shall come “the second time without sin unto salvation.” For He will come “in the glory of His Father with the holy angels.”?Hebrews 9:28;?Mark 8:38.?{Hvn 103.2}[13]
§29
救主向门徒所应许的，这时就实现了。那未来天国的荣耀，在山上现出了一个缩影──基督是王，摩西是从死里复活圣徒的代表，以利亚是变化升天圣徒的代表。（DA 421，422）?{Hvn 103.3}[14]
§30
The Saviour’s promise to the disciples was now fulfilled. Upon the mount the future kingdom of glory was represented?in miniature—Christ the King, Moses a representative of the risen saints, and Elijah of the translated ones.—The Desire of Ages, 421, 422.?{Hvn 103.3}[14]
§31
特殊的复活——基督从死里复活，成了睡了之人初熟的果子。祂是摇捆祭（利23:11）所预表的实体，而祂的复活正在向耶和华献摇捆祭的日子。以色列人遵守这表号性的礼节已有一千余年之久。他们从田地里将初熟的果子收集起来。当他们上耶路撒冷守逾越节的时候，就把一捆初熟的果子在耶和华面前摇一摇作为感恩祭。在没有献上初熟的果子之前，不得收割庄稼，聚集禾捆。献给上帝的一个禾捆，代表整个庄稼。照样，基督是初熟的果子，代表那为上帝之国所要收割的属灵大庄稼。祂的复活乃是一切死了的义人复活的表号和保证。“我们若信耶稣死而复活了，那已经在耶稣里睡了的人，上帝也必将他与耶稣一同带来”（帖前4:14）。{Hvn 104.1}[15]
§32
Special Resurrection—Christ arose from the dead as the first fruits of those that slept. He was the antitype of the wave sheaf, and His resurrection took place on the very day when the wave sheaf was to be presented before the Lord. For more than a thousand years this symbolic ceremony had been performed. From the harvest fields the first heads of ripened grain were gathered, and when the people went up to Jerusalem to the Passover, the sheaf of first fruits was waved as a thank offering before the Lord. Not until this was presented could the sickle be put to the grain, and it be gathered into sheaves. The sheaf dedicated to God represented the harvest. So Christ the first fruits represented the great spiritual harvest to be gathered for the kingdom of God. His resurrection is the type and pledge of the resurrection of all the righteous dead. “For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with Him.”?1 Thessalonians 4:14.?{Hvn 104.1}[15]
§33
基督复活时，祂曾从坟墓里带出一批被死亡所俘虏的人。祂受难时的地震已经震裂了他们的坟墓，及至祂复活时，他们就和祂一同从坟墓里出来了。这些人生前曾与上帝同工，并曾为真理作证而丧失他们的性命，如今他们要为那使他们从死里复活的基督作见证。{Hvn 104.2}[16]
§34
As Christ arose, He brought from the grave a multitude of captives. The earthquake at His death had rent open their graves, and when He arose, they came forth with Him. They were those who had been co-laborers with God, and who at the cost of their lives had borne testimony to the truth. Now they were to be witnesses for Him who had raised them from the dead.?{Hvn 104.2}[16]
§35
耶稣传道的时候，也曾叫死人复活。祂曾使拿因寡妇的儿子，睚鲁的女儿和拉撒路复活。但是这三个人并没有得到不朽坏的生命。他们复活之后，仍是会死的。然而那些在基督复活时从坟墓里出来的人，却得了永远的生命。他们和基督一同升天，作为祂得胜死亡和坟墓的记念。基督说：这些人不再是撒但的俘虏。我已经救赎了他们。我已经把他们从坟墓里带出来，作为我权能初熟的果子。我在那里，叫他们也在那里，永远不再死亡，永远不再忧伤。{Hvn 104.3}[17]
§36
During His ministry, Jesus had raised the dead to life.?He had raised the son of the widow of Nain, and the ruler’s daughter and Lazarus. But these were not clothed with immortality. After they were raised, they were still subject to death. But those who came forth from the grave at Christ’s resurrection were raised to everlasting life. They ascended with Him as trophies of His victory over death and the grave. These, said Christ, are no longer the captives of Satan; I have redeemed them. I have brought them from the grave as the first fruits of My power, to be with Me where I am, nevermore to see death or experience sorrow.?{Hvn 104.3}[17]
§37
这些人进到城里，并向多人显现，说基督已经从死里复活，我们是和祂一同活过来的。这样，复活的神圣真理就流传万代了。复活的圣徒见证以下的话是真的：“你的死人要复活，我的尸首要兴起。”他们复活，乃是以下预言应验的一个例证：“睡在尘埃的啊！要醒起歌唱，因你的甘露好像菜蔬上的甘露，地也要交出死人来”（赛26:19）。{Hvn 105.1}[18]
§38
These went into the city, and appeared unto many, declaring, Christ has risen from the dead, and we be risen with Him. Thus was immortalized the sacred truth of the resurrection. The risen saints bore witness to the truth of the words, “Thy dead men shall live, together with My dead body shall they arise.” Their resurrection was an illustration of the fulfillment of the prophecy, “Awake and sing, ye that dwell in dust: for thy dew is as the dew of herbs, and the earth shall cast out the dead.”?Isaiah 26:19.?{Hvn 105.1}[18]
§39
对于相信的人，基督乃是复活和生命。在我们救主里，那因罪而丧失的生命就可以恢复了，因为祂“在自己有生命”。（DA785，786）{Hvn 105.2}[19]
§40
To the believer, Christ is the resurrection and the life. In our Saviour the life that was lost through sin is restored; for He has life in Himself.—The Desire of Ages, 785, 786.?{Hvn 105.2}[19]