第01章 耶路撒冷的毁灭
§1
第一章 耶路撒冷的毁灭
§2
Chapter 1—Destruction of Jerusalem
§3
“日子将到，你的仇敌必筑起土垒，周围环绕你，四面困住你，并要扫灭你和你里头的儿女，连一块石头也不留在石头上；因你不知道眷顾你的时候”（路19:43，44）。{4SP 17.1}
§4
“The days shall come upon thee, that thine enemies shall cast a trench about thee, and compass thee round, and keep thee in on every side, and shall lay thee even with the ground, and thy children within thee; and they shall not leave in thee one stone upon another; because thou knewest not the time of thy visitation.” [Luke 19:43, 44.] {4SP 17.1}
§5
耶稣从橄榄山顶上眺望耶路撒冷城。展开在祂面前的景象，乃是美丽而宁静的。在花园与葡萄园之中，以及碧绿的山坡之上，都支搭着巡礼者的帐幕。在周围的几个山上，巍立着堂皇的宫殿，及拱卫以色列国京都的坚厚堡垒。锡安的女子似乎在骄傲地说：“我坐了皇后的位，……决不至于悲哀” （启18:7）；并且显出可爱的样子，自以为得天独厚，正如古时皇家乐队所唱的歌：“锡安山，大君王的城，在北面居高华美，为全地所喜悦”（诗48:2）。在这全部风景之中，那庄严伟大的圣殿，尤其是巍然的奇观，在夕阳余辉的照耀之下，圣殿云石的墙壁反映出皎白如雪的光影，还有那黄金的门、楼和尖阁也都反射出万道金光来。这种雄姿堪“称为全美的，”并为犹太全国所夸耀。当每一个以色列的子民注视这一幅景象的时候，谁不感到欣慰赞叹呢！但这时耶稣心中的感想则远非如此。当祂“快到耶路撒冷，看见城，就为它哀哭”（路19:41）。在这万头攒动，庆祝祂凯旋进城，棕树枝条挥舞，赞美歌声山呼谷应，万口同声拥护祂为王的时候，这位救赎主的心，却被一股突然的、神秘的忧伤所压倒了。祂是上帝的儿子，是上帝向以色列人所应许的那一位。祂的权力曾胜过死亡，并从坟墓中召出死亡的俘虏；祂这时却哀哭了，况且祂的忧伤并不是普通的忧伤，而是一种强烈的，抑制不住的惨痛。{4SP 17.2}
§6
From the crest of Olivet, Jesus looks upon Jerusalem. Fair and peaceful is the scene spread out before him. In the midst of gardens and vineyards and green slopes studded with pilgrims’ tents, rise the terraced hills, the stately palaces, and massive bulwarks of Israel’s capital. The daughter of Zion seems in her pride to say, “I sit a queen, and shall see no sorrow;” as lovely now, and deeming herself as secure in Heaven’s favor, as when, ages before, the royal minstrel sung, “Beautiful for situation, the joy of the whole earth, is Mount Zion,” “the city of the great King.” [Psalm 48:2.] In full view are the magnificent buildings of the temple. The rays of the setting sun light up the snowy whiteness of its marble walls, and gleam from golden gate and tower and pinnacle. “The perfection of beauty” it stands, the pride of the Jewish nation. What child of Israel could gaze upon the scene without a thrill of joy and admiration! But far other thoughts occupy the mind of Jesus. “When he was come near, he beheld the city, and wept over it.” [Luke 19:41.] Amid the universal rejoicing of the triumphal entry, while palm branches wave, while glad hosannas awake the echoes of the hills, and thousands of voices declare him king, the world’s Redeemer is overwhelmed with a sudden and mysterious sorrow. He, the Son of God, the Promised One of Israel, whose power has conquered death, and called its captives from the grave, is in tears, not of ordinary grief, but of intense, irrepressible agony. {4SP 17.2}
§7
祂虽然深知自己面前的遭遇如何，但祂这一场哀哭却不是为了自己。这时客西马尼园就在眼前。离那里不远就是十字架的刑场。当基督把自己献上为赎罪祭的时候，必有大黑暗的恐怖笼罩在祂所必经的路上。虽然如此，在这欢乐时辰中给祂投下悲惨幽郁的，还不是因为祂想到这些情景；也不是因为祂预知自己所要受的非人惨刑，以致祂那无私的精神受到影响。祂乃是为耶路撒冷城内将要遭劫的千万人民而哀哭──因为祂来是要赐福给他们，拯救他们，而他们却盲目无知，不肯悔改。{4SP 18.1}
§8
His tears were not for himself, though he well knew whither his feet were tending. Before him lay Gethsemane. Not far distant was the place of crucifixion. Upon the path which he was soon to tread must fall the horror of great darkness as he should make his soul an offering for sin. Yet it was not a contemplation of these scenes that cast the shadow upon him in this hour of gladness. No forebodings of his own superhuman anguish clouded that unselfish spirit. He wept for the doomed thousands of Jerusalem,—because of the blindness and impenitence of those whom he came to bless and save. {4SP 18.1}
§9
上帝特别眷顾犹太人，赐福给他们，已经有一千多年了。这一页历史现在展开在耶稣面前。耶和华拣选锡安作为自己的居所。在那里，历代都有先知展开他们的书卷，发出他们的警告。在那里，有祭司摆动他们的香炉，每天有人献上被杀之羔羊的血，预指上帝的羔羊。在那里，耶和华曾亲自在施恩座上的荣耀云彩中显现。在那里，有贯通天地的神秘梯子树立（见创28:12;约1:51）。在梯子上有上帝的使者上去下来。这梯子也向世人显明那通达至圣所的道路。以色列国如能对上天保持忠顺之心，耶路撒冷城就必坚立直到永远，成为上帝所特选的圣城（见耶17:21-25）。然而这蒙眷爱的子民所有的历史，却是一篇退后与悖逆的记录。他们抗拒了上天的恩典，滥用了自己的特权，并轻看了自己的机会。{4SP 18.2}
§10
The history of a thousand years of privilege and blessing, granted to the Jewish people, was unfolded to the eye of Jesus. The Lord had made Zion his holy habitation. There prophets had unsealed their rolls and uttered their warnings. There priests had waved their censers, and daily offered the blood of slain lambs, pointing forward to the Lamb of God. There had Jehovah dwelt in visible glory, in the shekinah above the mercy-seat. There rested the base of that mystic ladder connecting earth with Heaven,—that ladder upon which angels of God descended and ascended, and which opened to the world the way into the holiest of all. Had Israel as a nation preserved her allegiance to Heaven, Jerusalem would have stood forever, the elect metropolis of God. But the history of that favored people was a record of backsliding and rebellion. They had resisted Heaven’s grace, abused their privileges, slighted their opportunities. {4SP 18.2}
§11
以色列人常常忘记上帝并且背道，上帝待他们却如慈父待逆子，依然慈怜痛苦地发出劝诫、警告、使人归正的心声：我怎能放弃你？及至劝告、恳求和责备全归无效之后，祂便把天庭最佳美的恩赐送给他们；不但如此，在这一个恩赐中，祂简直把天庭所有的一切都倾赐给他们了。{4SP 19.1}
§12
Amid forgetfulness and apostasy, God had dealt with Israel as a loving father deals with a rebellious son, admonishing, warning, correcting, still saying in the tender anguish of a parent’s soul, How can I give thee up? When remonstrance, entreaty, and rebuke had failed, God sent to this people the best gift of Heaven; nay, he poured out to them all Heaven in that one gift. {4SP 19.1}
§13
上帝的儿子叩这个顽梗城邑的门户三年时间。祂来到祂的葡萄园寻找果实。以色列就象一棵葡萄树，从埃及移植到肥沃的土壤上。祂把葡萄树周围的地土掘松，加以修剪栽培。祂不息不倦地努力挽救自己所种植的葡萄树。这位光明与荣耀的主在祂的子民中间出入，达三年之久。祂医治患病的人，安慰伤心的人，叫死了的人复活，对悔改的人说赦免和平安的话。祂把软弱疲倦、失望无助的人招聚到周围。祂不分年龄品格，向所有的人发出慈悲的邀请：“凡劳苦担重担的人可以到我这里来，我就使你们得安息”（太11:28）。{4SP 19.2}
§14
For three years the Son of God knocked at the gate of the impenitent city. He came to his vineyard seeking fruit. Israel had been as a vine transplanted from Egypt into a genial soil. He dug about his vine; he pruned and cherished it. He was unwearied in his efforts to save this vine of his own planting. For three years the Lord of light and glory had gone in and out among his people. He healed the sick; he comforted the sorrowing; he raised the dead; he spoke pardon and peace to the repentant. He gathered about him the weak and the weary, the helpless and the desponding, and extended to all, without respect to age or character, the invitation of mercy: “Come unto me, all ye that labor and are heavy-laden, and I will give you rest.” [Matthew 11:28.] {4SP 19.2}
§15
祂虽然受到冷遇和藐视，但还是毅然决然执行祂慈爱的使命。凡向祂求助的人，祂从来没有拒绝。祂自己虽然忍受着辱骂与贫乏，却一路上散布福气，邀请人们接受生命的恩赐。这恩典的波涛，既被刚愎的心所抗拒，就再度以不倦的怜爱涌流回来。但以色列人已经离弃了他们最好的朋友与唯一的援助者。祂的爱心所发出的恳劝被人藐视了，祂的忠言被人拒绝了，祂的警告被人讥诮了。{4SP 20.1}
§16
Regardless of indifference and contempt, he had steadfastly pursued his ministry of love. No frown upon his brow repelled the suppliant. Himself subjected to privation and reproach, he had lived to scatter blessings in his path, to plead with men to accept the gift of life. The waves of mercy, beaten back by the stubborn heart, returned in a tide of untiring love. But Israel had turned from her best friend and only helper. The pleadings of his love had been despised, his counsels spurned, his warnings ridiculed. {4SP 20.1}
§17
恩典与宽容的时辰快要过去；上帝长期容忍的忿怒之杯快要满溢了。历代以来，背道与叛逆所积累的凶恶乌云，这时已经布满天空，即将倾降在这犯罪作恶的子民头上；而那唯一能救他们脱离厄运的主却被他们轻视、侮辱、拒绝，快要被钉在十字架上了。及至基督被挂在髑髅地十字架上的时候，以色列国蒙上帝恩眷与赐福的时日也就到了尽头。原来一个人的沉沦已经是莫大的不幸，因为一个人的性命比全世界的财宝还要贵重得多；何况当基督俯瞰耶路撒冷时，全城与全国的厄运都呈现在祂面前，更何况这个城市，这个国家，曾一度被上帝拣选作为祂特别的产业。{4SP 20.2}
§18
The hour of grace and reprieve was fast passing; the cup of God’s long-deferred wrath was almost full. The cloud of wrath that had been gathering through ages of apostasy and rebellion, was about to burst upon a guilty people, and He who alone could save them from their impending fate had been slighted, abused, rejected, and was soon to be crucified. When Christ should hang on Calvary’s cross, Israel’s day as a nation favored and blessed of God would be ended. The loss of even one soul is a calamity in comparison with which the gain of a world sinks into insignificance; but as Christ looked upon Jerusalem, the doom of a whole city, a whole nation, was before him; that city, that nation which had once been the chosen of God,—his peculiar treasure. {4SP 20.2}
§19
先知们曾为以色列的背道哭泣。耶利米巴不得他的眼为泪的泉源，以便为他百姓中被杀的人昼夜哭泣（见耶9:1;13:17）。何况救主的慧眼不但见到数年的事，而且见到历代的事。祂所感到的是何等的忧伤啊！祂看到那行毁灭的天使盘旋在众先祖与先知所居的这个古老都市。从橄榄山顶上，就是日后提多及其军队所要驻扎的地方，祂望到山谷对方的神圣殿宇和廊坊，在祂泪眼朦胧的观察下，有凄惨的情景出现，城墙都被敌军包围了。祂听见军队出动的步伐声。祂听到被围困的城中妇孺的啼饥号食声。祂看到神圣而美丽的殿宇、宫院与阁楼，都付诸一炬，化为废墟。{4SP 20.3}
§20
Prophets had wept over the apostasy of Israel. Jeremiah wished that his eyes were a fountain of tears, that he might “weep day and night for the slain of the daughter of his people.” What, then, was the grief of Him whose prophetic glance took in, not years, but ages? He beholds the destroying angel hovering over the ancient metropolis of patriarchs and prophets. From the ridge of Olivet, the very spot afterward occupied by Titus and his army, he looks across the valley upon the sacred courts and porticoes, and with tear-blinded eyes he sees, in awful perspective, the walls surrounded by alien armies. He hears the tread of the hosts mustering for battle. He hears the voice of mothers and children crying for bread in the besieged city. He sees her holy and beautiful house, her palaces and towers, given to the flames, and where once they stood, only a heap of smoldering ruins. {4SP 20.3}
§21
祂又展望到未来的年日，只见这与自己立过约的子民分散到各地，“象荒凉海岸上的破船一样。”祂看出他们今生所要遭受的报应，不过是他们在最后的审判大日所要喝的忿怒之杯的第一口苦汁而已。祂神圣的怜悯，热切的爱情，发出了悲哀的叹息，说：“耶路撒冷啊，耶路撒冷啊！你常杀害先知，又用石头打死那奉差遣到你这里来的人；我多次愿意聚集你的儿女，好像母鸡把小鸡聚集在翅膀底下，只是你们不愿意”（太23: 37）。唉，你这特蒙眷爱超过万国的子民阿，巴不得你知道眷顾你的日子，和关系你平安的事！我已经阻留那执行赏罚的天使，我已经呼召你们悔改，但都是徒劳无功。你们所反对所拒绝的，不但是仆人，代表和先知，而是以色列的“圣者”，你们的救赎主。如果你们遭到毁灭，那是咎由自取，因为“你们不肯到我这里来得生命”（约5:40）。{4SP 21.1}
§22
He looks down the ages, and sees the covenant people scattered in every land, like wrecks on a desert shore. He sees in the temporal retribution about to fall upon her children, but the first draught from that cup of wrath which at the final Judgment she must drain to its dregs. Divine pity, yearning love, finds utterance in the mournful words: “O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not!” [Matthew 23:37.] Oh that thou, a nation favored above every other, hadst known the time of thy visitation, and the things that belong unto thy peace! I have stayed the angel of justice, I have called thee to repentance, but all in vain. It is not merely servants, delegates, and prophets, whom thou hast refused and rejected, but the Holy One of Israel, thy Redeemer. If thou art destroyed, thou art alone responsible. “Ye will not come to me that ye might have life.” {4SP 21.1}
§23
基督以耶路撒冷代表全世界，就是这在不信与叛逆之下顽梗刚愎，并即将遭受报应的世界。堕落的人类所要遭遇的祸患压在主的心上，从祂口中逼出极惨痛的呼喊。在人类的痛苦与血泪之中，祂看到罪恶的惨史。祂的心受到无穷之爱的激动，怜悯地上受苦受难的人。祂渴望要拯救他们每一个人。然而这时连祂的手也无法挽回人类祸患的狂澜；因为来向这唯一援助之源求助的人实在太少了。祂极愿舍弃自己的生命，将救恩带给他们。但是很少有人肯来就近祂，以便得到生命。{4SP 22.1}
§24
Christ saw in Jerusalem a symbol of a world hardened in unbelief and rebellion, and rushing on to meet the retributive judgments of God. The woes of a fallen race, pressing upon his soul, forced from his lips that exceeding bitter cry. He saw the record of sin traced in human misery, in tears and blood; his heart was moved with infinite pity for the afflicted and suffering ones of earth; he yearned to relieve all. But he knew that even his hand might not turn back the incoming tide of human woe; few would seek their only source of help. He was willing to suffer and to die to bring salvation within their reach; but few would come to him that they might have life. {4SP 22.1}
§25
天上的大君流泪了！无穷上帝的圣子心中忧伤，因剧痛而垂头了！这种情景使全天庭充满了惊奇，并向我们说明罪的极度凶恶；使我们看出拯救罪人脱离干犯上帝律法的后果是多么的艰难，甚至无穷能力的主也感到棘手。耶稣展望到末世，看到世人受了一种欺骗，正像那造成耶路撒冷毁灭的欺骗一样。犹太人所犯的大罪，就是拒绝基督；今日基督教世界所犯的大罪，就是拒绝上帝的律法。这律法乃是祂天上与地上之政权的基础。耶和华的诫命将要被人轻视，被人废弃。成千上万的人虽然受了罪恶的捆绑，作了撒但的奴仆，注定要受第二次死亡的痛苦，但在蒙眷顾的日子，他们竟不肯听从真理的道。惨哉他们的盲目无睹！异哉他们的执迷不悟！{4SP 22.2}
§26
The Majesty of Heaven in tears! the Son of the infinite God troubled in spirit, bowed down with anguish! The scene filled all Heaven with wonder. That scene reveals to us the exceeding sinfulness of sin; it shows how hard a task it is, even for infinite power, to save the guilty from the consequences of transgressing the law of God. Jesus, looking down to the last generation, saw the world inclosed in a deception similar to that which caused the destruction of Jerusalem. The great sin of the Jews was their rejection of Christ; the great sin of the Christian world would be their rejection of the law of God, the foundation of his government in Heaven and earth. The precepts of Jehovah would be despised and set at naught. Millions in bondage to sin, slaves of Satan, doomed to suffer the second death, would refuse to listen to the words of truth in their day of visitation. Terrible blindness! strange infatuation! {4SP 22.2}
§27
在逾越节的前两天，基督末次离开圣殿，并痛斥犹太领袖的虚伪之后，祂又同门徒出去到橄榄山上，与他们一同坐在绿草如茵的斜坡上，眺望着耶路撒冷城。祂再度注视着城墙，城楼和宫殿。祂再度看到那眩目的辉煌圣殿。这殿像是圣山上的一顶极光荣美丽的冠冕。{4SP 23.1}
§28
Two days before the passover, when Christ had for the last time departed from the temple, after denouncing the hypocrisy of the Jewish rulers, he again went out with his disciples to the Mount of Olives, and seated himself with them upon a grassy slope overlooking the city. Once more he gazed upon its walls, its towers and palaces. Once more he beheld the temple in its dazzling splendor, a diadem of beauty crowning the sacred mount. {4SP 23.1}
§29
在一千年前，诗人曾颂扬上帝眷爱以色列人，以他们的圣殿为自己的居所，说：“在撒冷有祂的帐幕，在锡安有祂的居所”（诗76:2）。祂“却拣选犹大支派，祂所喜爱的锡安山；盖造祂的圣所，好像高峰”（诗78:68-69）。这第一个圣殿是在以色列最强盛的时候建造的。大卫王曾为这工程收集巨额的财富，而且建造圣殿的计划乃是圣灵所指示的（见代上28:12,19）。以色列国最聪明的王所罗门完成了这项工程。圣殿的壮丽乃是空前的。但上帝却藉着先知哈该预言到第二个圣殿说：“这殿后来的荣耀，必大过先前的荣耀。”“我必震动万国；万国所羡慕的必来到；我就使这殿满了荣耀，这是万军之耶和华说的”（该2:9,7）。{4SP 23.2}
§30
A thousand years before had the psalmist magnified God’s favor to Israel in making her holy house his dwelling-place: “In Salem is his tabernacle, and his dwelling-place in Zion.” [Psalm 76:2.] “He chose the tribe of Judah, the Mount Zion which he loved. And he built his sanctuary like high palaces.” [Psalm 78:68, 69.] The first temple had been erected during the most prosperous period of Israel’s history. Vast stores of treasure for this purpose had been collected by King David, and the plans for its construction were made by divine inspiration. Solomon, the wisest of Israel’s monarchs, had completed the work. This temple was the most magnificent building which the world ever saw. Yet the Lord had declared by the prophet Haggai, concerning the second temple, “The glory of this latter house shall be greater than of the former.” “I will shake all nations, and the Desire of all nations shall come, and I will fill this house with glory, saith the Lord of hosts.” [Haggai 2:9, 7.] {4SP 23.2}
§31
及至尼布甲尼撒毁灭圣殿之后，这殿在基督降生五百多年前重新建造起来，是由那些终身被掳而后回到荒废故乡的犹太人所负责的。在这些人中有若干曾经见过所罗门圣殿之荣耀的老年人。他们在重奠新基的时候痛哭流涕了，因为他们认为这后来的建筑必远逊于昔日。先知曾生动地描写当时一般人的伤感，说：“你们中间存留的，有谁见过这殿从前的荣耀呢？现在你们看着如何？岂不在眼中看如无有吗”（该2:3;拉3:12）？随即先知便向他们应许说，这殿后来的荣耀必大过先前的荣耀。{4SP 23.3}
§32
After the destruction of the temple by Nebuchadnezzar, it was rebuilt about five hundred years before the birth of Christ, by a people who from a lifelong captivity had returned to a wasted and almost deserted country. There were then among them aged men who had seen the glory of Solomon’s temple, and who wept at the foundation of the new building, that it must be so inferior to the former. The feeling that prevailed is forcibly described by the prophet: “Who is left among you that saw this house in her first glory? and how do ye see it now? is it not in your eyes in comparison of it as nothing?” [Haggai 2:3.] Then was given the promise that the glory of this latter house should be greater than of the former. {4SP 23.3}
§33
但这第二个圣殿到底比不上第一个圣殿的壮丽，也没有什么现象证明上帝临格，使之成圣，如同前一个圣殿那样。在落成奉献典礼中，没有什么超自然权能的表现。没有荣耀的云彩充满这新建的圣殿。也没有火从天降下，焚烧坛上的祭牲。在至圣所内的基路伯之上也没有荣光显现；里面没有约柜，施恩座，和法版。天上也没有发出声音来，使供职的祭司能知道耶和华的圣旨。{4SP 24.1}
§34
But the second temple had not equaled the first in magnificence; nor was it hallowed by those visible tokens of the divine presence which pertained to the first temple. There was no manifestation of supernatural power to mark its dedication. No cloud of glory was seen to fill the newly erected sanctuary. No fire from Heaven descended to consume the sacrifice upon its altar. The shekinah no longer abode between the cherubim in the most holy place; the ark, the mercy-seat, and the tables of the testimony were not to be found therein. No voice sounded from Heaven to make known to the inquiring priest the will of Jehovah. {4SP 24.1}
§35
几百年来，犹太人曾枉费心机，想要说明上帝藉哈该所发的应许是怎样应验的。但他们的骄傲与不信蒙蔽了他们的心，以至不明白先知之话的真意。这第二个圣殿虽然没有耶和华荣耀的云彩降临，却有“上帝本性一切的丰盛”居住其中的主，就是藉着肉身显现的上帝亲自莅临。当拿撒勒人耶稣在圣殿的院宇中教训百姓并医治病人的时候，真可以说是“万国所羡慕的”（该2:7）来到祂的殿中了。在基督亲临圣殿的这一件事上，而且只有在这件事上，可以说第二个圣殿比第一个圣殿更有荣耀。但以色列人却把上天所赐的恩典弃绝了。在那一天，当这一位谦恭的教师走出圣殿的金门之时，那荣耀便永远离开这殿了。救主所说“你们的家成为荒场，留给你们”的话，已经应验了（太23:38）。{4SP 24.2}
§36
For centuries the Jews had vainly endeavored to show wherein the promise of God, given by Haggai, had been fulfilled; yet pride and unbelief blinded their minds to the true meaning of the prophet’s words. The second temple was not honored with the cloud of Jehovah’s glory, but with the living presence of One in whom dwelt the fullness of the Godhead bodily,—who was God himself manifest in the flesh. The “Desire of all nations” had indeed come to his temple when the Man of Nazareth taught and healed in the sacred courts. In the presence of Christ, and in this only, did the second temple exceed the first in glory. But Israel had put from her the proffered gift of Heaven. With the humble Teacher who had that day passed out from its golden gate, the glory had forever departed from the temple. Already were fulfilled the Saviour’s words, “Your house is left unto you desolate.” [Matthew 23:38.] {4SP 24.2}
§37
门徒听见基督预言圣殿将要遭毁灭，便满心恐惧和惊奇，并渴望要更充分地明白祂话的意义。过去犹太人为增进圣殿的光彩，曾用了许多财力，劳力和建筑技巧，以及四十余年的光阴。大希律曾把罗马人与犹太人的财物大量投在这个工程上，甚至罗马皇帝也曾赠送礼物来增进圣殿的富丽。有巨大的云石，大得几乎令人难以置信，从罗马运来，作为修殿材料的一部分；门徒曾指着这些石头来引起主的注意，说：“夫子，请看，这是何等的石头！何等的殿宇”（可13:1）！{4SP 25.1}
§38
The disciples had been filled with awe and wonder at Christ’s prediction of the overthrow of the temple, and they desired to understand more fully the meaning of his words. Wealth, labor, and architectural skill had for more than forty years been freely expended to enhance its splendors. Herod the Great had lavished upon it both Roman wealth and Jewish treasure, and even the emperor of the world had enriched it with his gifts. Massive blocks of white marble, of almost fabulous size, forwarded from Rome for this purpose, formed a part of its structure; and to these the disciples had called the attention of their Master, saying, “See what manner of stones and what buildings are here!” [Mark 13:1.] {4SP 25.1}
§39
对于这些话，耶稣作了一个严肃而惊人的回答，说：“我实在告诉你们，将来在这里，没有一块石头留在石头上不被拆毁了”（太24:2）。{4SP 25.2}
§40
To these words, Jesus made the solemn and startling reply, “Verily I say unto you, There shall not be left here one stone upon another, that shall not be thrown down.” [Matthew 24:2.] {4SP 25.2}
§41
从耶路撒冷必遭毁灭的事上，门徒联想到基督将要带着属世的威荣复临，登上普世大帝国的宝座，为要惩罚那些顽梗的犹太人，并折断罗马帝国的轭。主曾告诉他们，祂要再一次降临。所以他们一听到耶路撒冷所要遭受的惩罚，就想到主的复临；故此当他们围着救主一同坐在橄榄山上的时候，便问祂说：“什么时候有这些事？祢降临和世界的末了，有什么预兆呢”（太24:3）？{4SP 25.3}
§42
With the overthrow of Jerusalem the disciples associated the events of Christ’s personal coming in temporal glory to take the throne of universal empire, to punish the impenitent Jews, and to break from off the nation the Roman yoke. The Lord had told them that he would come the second time. Hence at the mention of judgments upon Jerusalem, their minds revert to that coming, and as they are gathered about the Saviour upon the Mount of Olives, they ask, “When shall these things be? and what shall be the sign of thy coming, and of the end of the world?” [Matthew 24:3.] {4SP 25.3}
§43
主凭着祂的慈怜把未来的事隐蔽了一部分。假使门徒当时能充分明白这两件可怕的事实，就是救赎主的受难受死和圣城与圣殿的毁灭，他们便要被惊惶所压倒了。基督只向他们提及末日之前大事的概略。祂的话在当时不为人所充分了解；但在祂的百姓需要其中的教训时，这些话的意义便要显明。祂所说的预言具有双关的意义：一方面是预示耶路撒冷的毁灭，同时也预指末后大日的惨剧。{4SP 26.1}
§44
The future was mercifully veiled from the disciples. Had they at that time fully comprehended the two awful facts,—the Redeemer’s sufferings and death and the destruction of their city and temple,—they would have been paralyzed with horror. Christ presented before them an outline of the prominent events to transpire before the close of time. His words were not then fully understood; but their meaning was to be unfolded as his people should need the instruction therein given. The prophecy which he uttered was twofold in its meaning: while foreshadowing the destruction of Jerusalem, it prefigured also the terrors of the last great day. {4SP 26.1}
§45
耶稣向侧耳倾听的门徒讲说那将要临到悖逆之以色列人的刑罚，尤其是因为他们拒绝弥赛亚并把祂钉在十字架上而要临到他们的报应。在这可怕的高潮未来之前，必有一些不容误会的预兆出现。而那可怖的时辰将要突然而迅速来到。因此救主警告祂的门徒说：“你们看见先知但以理所说的，那行毁坏可憎的，站在圣地；（读这经的人须要会意）那时，在犹太的，应当逃到山上”（太24:15-16;路21:20）。当时的耶路撒冷城内和近郊地带都被犹太人视为圣地，所以当罗马人带有偶像的军旗竖立在城外的圣地时，基督的门徒就应当逃跑，以求安全。当这警告的预兆出现的时候，报应会迅速跟来，凡要逃跑的就不可耽延。凡在房上的，决不要下来进到家里，再到街上，而要迅速地从房顶跳到房顶，直逃到城墙，以至得救“象从火里经过的一样”（林前3:15）。凡在田间或葡萄园中作工的人，决不可花时间跑回家去取那因天热而脱下的外衣。他们切不可踌躇片刻，免得被卷在这场普遍毁灭的漩涡中。{4SP 26.2}
§46
Jesus declared to the listening disciples the judgments that were to fall upon apostate Israel, and especially the retributive vengeance that would come upon them for their rejection and crucifixion of the Messiah. Unmistakable signs would precede the awful climax. The dreaded hour would come suddenly and swiftly. And the Saviour warned his followers: “When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place (whoso readeth let him understand), then let them which be in Judea flee into the mountains.” [Matthew 24:15, 16.] When the idolatrous standards of the Romans should be set up in the holy ground, which extended some furlongs outside the city walls, then the followers of Christ were to find safety in flight. When the warning sign should be seen, judgment was to follow so quickly that those who would escape must make no delay. He who chanced to be upon the housetop must not go down through his house into the street; but he must speed his way from roof to roof until he reach the city wall, and be saved “so as by fire.” Those who were working in the fields or vineyards must not take time to return for the outer garment laid aside while they should be toiling in the heat of the day. They must not hesitate a moment, lest they be involved in the general destruction. {4SP 26.2}
§47
在希律王统治之下，耶路撒冷不但大为美化了，同时也建有城楼、城墙和堡垒，再加上该城所坐落的有利地势，所以被认为固若金汤，牢不可破。这时，若有人公开预言这城要遭毁灭，那简直是像挪亚的时代一样，要被人讥为痴人说梦，杞人忧天。但基督却说：“天地要废去，我的话却不能废去”（太24:35）。耶路撒冷因为罪的缘故，已经是上帝忿怒的对象，又因它顽梗不信，它是在劫难逃的了。{4SP 27.1}
§48
In the reign of Herod, Jerusalem had not only been greatly beautified, but by the erection of towers, walls, and fortresses, added to the natural strength of its situation, it had been rendered apparently impregnable. He who would at this time have foretold publicly its destruction, would, like Noah in his day, have been called a crazed alarmist. But Christ had said, “Heaven and earth shall pass away, but my words shall not pass away.” [Matthew 24:35.] Because of her sins, wrath had been denounced against Jerusalem, and her stubborn unbelief rendered her doom certain. {4SP 27.1}
§49
上帝曾藉着先知弥迦宣告说：“雅各家的首领，以色列家的官长啊，当听我的话；你们厌恶公平，在一切事上屈枉正直。以人血建立锡安，以罪孽建造耶路撒冷；首领为贿赂行审判，祭司为雇价施训诲，先知为银钱行占卜；他们却倚赖耶和华，说，耶和华不是在我们中间吗？灾祸必不临到我们”（弥3:9-11）。{4SP 27.2}
§50
The Lord had declared by the prophet Micah: “Hear this, I pray you, ye heads of the house of Jacob, and princes of the house of Israel, that abhor judgment, and pervert all equity. They build up Zion with blood, and Jerusalem with iniquity. The heads thereof judge for reward, and the priests thereof teach for hire, and the prophets thereof divine for money; yet will they lean upon the Lord, and say, Is not the Lord among us? none evil can come upon us.” [Micah 3:9-11.] {4SP 27.2}
§51
这些话真实地描写到耶路撒冷居民的腐败和自以为义的情形。他们一面自称严格遵守上帝律法的条例，一面却干犯了全部律法的原则。他们恨恶基督，因为祂的纯正与圣洁显明他们的不义；他们谴责祂，并把自己犯罪作恶所招来的一切困苦烦恼都归咎于祂，以祂为祸首。他们虽然明知祂是无辜的，但他们却说，为了全国人民的安全，必须把祂处死。犹太人的领袖也说，“若这样由着祂，人人都要信祂；罗马人也要来夺我们的地土，和我们的百姓”（约11:48）。他们以为如果牺牲基督，他们也许可以再度成为一个强盛而统一的民族。他们这样推论之后，便都同意照着大祭司的决定而行，宁可让一个人死，免得通国灭亡。{4SP 28.1}
§52
How exactly did these words describe the corrupt and self-righteous inhabitants of Jerusalem! While claiming to rigidly observe the law of God, they were transgressing all its principles. They hated Christ because his purity and holiness revealed their iniquity; and they accused him of being the cause of all the troubles which had come upon them in consequence of their sins. Though they knew him to be sinless, they had declared that his death was necessary to their safety as a nation. “If we let him thus alone,” said the Jewish leaders, “all men will believe on him; and the Romans shall come and take away both our place and nation.” [John 11:48.] If Christ were sacrificed, they might once more become a strong, united people. Thus they reasoned, and they concurred in the decision of their high priest, that it would be better for one man to die than for the whole nation to perish. {4SP 28.1}
§53
这样，犹太的领袖们便“以人血建立锡安，以罪孽建造耶路撒冷”了。可是，他们虽然因救主指责他们的罪而把祂杀了，他们还以为自己是正义的，甚至看自己是上帝所宠爱的子民，并盼望上帝来拯救他们脱离仇敌的手呢。因此先知便接着说：“所以因你们的缘故，锡安必被耕种象一块田，耶路撒冷必变为乱堆。这殿的山必像丛林的高处”（弥3:12）。{4SP 28.2}
§54
Thus had the Jewish leaders “built up Zion with blood, and Jerusalem with iniquity.” And yet, while they slew their Saviour because he reproved their sins, such was their self-righteousness that they regarded themselves as God’s favored people, and expected the Lord to deliver them from their enemies. “Therefore,” continued the prophet, “shall Zion for your sake be plowed as a field, and Jerusalem shall become heaps, and the mountain of the house as the high places of the forest.” [Micah 3:12.] {4SP 28.2}
§55
在基督亲自宣布耶路撒冷的劫运之后，祂迟延着不向那城和那国降刑罚，约有四十年之久。上帝在拒绝祂福音而又杀害祂圣子的人身上所显出的耐心，真是令人惊奇。那不结果子之树的比喻，足以显明上帝怎样对待犹太国。命令已经发出了，“把它砍了吧，何必白占地土呢”（路13:7）？但上帝的慈悲还要宽容它一个时期。在犹太人中还有许多未认识到基督的品德与工作的人。还有后一代的儿童没有得到机会接受他们父母所弃绝的真光。因此上帝便藉着众使徒和他们同工传道的工作，使真光照亮他们；让他们看出先知的预言是怎样地应验了：不但是基督的降生与生活，就是祂的死与复活也都已应验了预言。儿女不能因为父母的罪而被判罪；但是及至他们明白那赐给他们父母的全部真光之后，他们又拒绝了那补赐给他们自己的真光，那么他们就要与他们父母的罪有分，自己也就恶贯满盈了。{4SP 28.3}
§56
For forty years after the doom of Jerusalem had been pronounced by Christ himself, the Lord delayed his judgments upon the city and the nation. Wonderful was the long-suffering of God toward the rejecters of his gospel and the murderers of his Son. The parable of the unfruitful tree represented God’s dealings with the Jewish nation. The command had gone forth. “Cut it down; why cumbereth it the ground?” [Luke 13:7.] but divine mercy had spared it yet a little longer. There were still many among the Jews who were ignorant of the character and the work of Christ. And the children had not enjoyed the opportunities or received the light which their parents had spurned. Through the preaching of the apostles and their associates, God would cause light to shine upon them; they could see how prophecy had been fulfilled, not only in the birth and life of Christ, but in his death and resurrection. The children were not condemned for the sins of the parents; but when, with a knowledge of all the light given to their parents, the children rejected the additional light granted to themselves, they became partakers of the parents’ sins, and filled up the measure of their iniquity. {4SP 28.3}
§57
上帝对于耶路撒冷城所存的忍耐只有增强了犹太人的顽固刚愎。他们既憎恶而又残害了耶稣的门徒，就拒绝了恩典的最后召请。因此，上帝便撤回祂所给予他们的保护，并收回那遏制撒但和他使者的能力，把全国交给他们所拣选的首领去管理。这个国家的人民已经弃绝了基督的恩典。这恩典本来可以帮助他们制服自己恶性的冲动，而今这些邪恶的冲动反而占了上风，胜过了他们。撒但鼓动人们心中最狂热与最卑鄙的情欲。那时人不再讲情理；他们已失去理性，被情感与盲目的狂怒所支配了。他们简直变成一群恶魔，极度残忍暴虐。在家庭里，在国家内，在富贵贫贱的各阶层中，都是猜疑，嫉妒，仇恨，纷争，叛逆，凶杀。到处没有平安。朋友亲属彼此出卖。父母杀儿女，儿女害父母。民间的官长连自己也无力控制。放荡不羁的情欲使他们横行霸道，无法无天。犹太人曾凭着假见证把上帝无辜的儿子定罪处死。这时他们自己的性命也因虚假的控告而得不到保障。他们早已用自己的行动声明：“不要在我们面前，再提说以色列的圣者”（赛30:11）。这时他们的愿望果然实现了。敬畏上帝的心，再不拦阻他们了。撒但已在领导全国。国内政治与宗教的最高权威都已在他的统治之下了。{4SP 29.1}
§58
The long-suffering of God toward Jerusalem, only confirmed the Jews in their stubborn impenitence. In their hatred and cruelty toward the disciples of Jesus, they rejected the last offer of mercy. Then God withdrew his protection from them, and removed his restraining power from Satan and his angels, and the nation was left to the control of the leader she had chosen. Her children had spurned the grace of Christ, which would have enabled them to subdue their evil impulses, and now these became the conquerors. Satan aroused the fiercest and most debased passions of the soul. Men did not reason; they were beyond reason,—controlled by impulse and blind rage. They became Satanic in their cruelty. In the family and in the nation, alike among the highest and the lowest classes, there was suspicion, envy, hatred, strife, rebellion, murder. There was no safety anywhere. Friends and kindred betrayed one another. Parents slew their children, and children their parents. The rulers of the people had no power to rule themselves. Uncontrolled passions made them tyrants. The Jews had accepted false testimony to condemn the innocent Son of God. Now false accusations made their own lives uncertain. By their actions they had long been saying, “Cause the Holy One of Israel to cease from before us.” [Isaiah 30:11.] Now their desire was granted. The fear of God no longer disturbed them. Satan was at the head of the nation, and the highest civil and religious authorities were under his sway. {4SP 29.1}
§59
彼此对立的各党派领袖，有时联合起来，强掠并虐待同一个可怜的对象，但过后又彼此以武力相见，互相残杀。连圣殿的神圣性也不足以遏制他们的残酷与凶狠。有许多前来敬拜的人都在祭坛之前被杀害，圣所便被许多尸体所污秽了。但在盲目而亵渎的狂妄之下，这些残杀凶恶之事的煽动者竟公然宣告说，耶路撒冷没有被毁灭的危险，因为这城乃是上帝自己的城。为了巩固自己的权力，他们在罗马军兵已经包围圣殿的时候，还贿买假先知出来说话，劝告百姓，要等待上帝来搭救。直到最后的一天，群众还坚信，至圣者必要下来干涉，击败他们的敌人。但是以色列已经弃绝了上帝的保护，现今是得不到保障了。哀哉，耶路撒冷！内讧内乱，彼此残杀，血染市街，同时有敌军攻陷了她的堡垒，杀死了她的战士！{4SP 30.1}
§60
The leaders of the opposing factions at times united to plunder and torture their wretched victims, and again they fell upon each other’s forces, and slaughtered without mercy. Even the sanctity of the temple could not restrain their horrible ferocity. The worshipers were stricken down before the altar, and the sanctuary was polluted with the bodies of the slain. Yet in their blind and blasphemous presumption the instigators of this hellish work publicly declared that they had no fear that Jerusalem would be destroyed, for it was God’s own city. To establish their power more firmly, they bribed false prophets to proclaim, even when Roman legions were besieging the temple, that the people were to wait for deliverance from God. To the last, multitudes held fast to the belief that the Most High would interpose for the defeat of their adversaries. But Israel had spurned the divine protection, and now she had no defense. Unhappy Jerusalem! rent by internal dissensions, the blood of her children, slain by one another’s hands, crimsoning her streets, while alien armies beat down her fortifications and slew her men of war! {4SP 30.1}
§61
基督所说关乎耶路撒冷毁灭的预言，字字都应验了。犹太人亲身体验到祂所警告的真理：“你们用什么量器量给人，也必用什么量器量给你们”（太7:2）。{4SP 31.1}
§62
All the predictions given by Christ concerning the destruction of Jerusalem were fulfilled to the letter. The Jews experienced the truth of his words of warning, “With what measure ye mete, it shall be measured to you again.” {4SP 31.1}
§63
先有许多的时兆与奇事出现，预指将有灾祸与刑罚的来到。一颗彗星，形状象发火焰的剑，有一年之久悬在耶路撒冷上空。有一道奇异的光芒照射在圣殿之上。在云端，出现了战车聚集备战的幻象。有神秘的声音在圣殿的院中发出警告声：“我们快逃开吧！”内院巨大的东门本是铜制的，极其沉重，需要二十个人才能把它关上，还有巨大的铁条把它稳稳地闩在坚固的基石中，但在半夜的时辰，竟然不假人力而自行敞开开。{4SP 31.2}
§64
Signs and wonders appeared, foreboding disaster and doom. A comet, resembling a flaming sword, for a year hung over the city. An unnatural light was seen hovering over the temple. Upon the clouds were pictured chariots mustering for battle. Mysterious voices in the temple court uttered the warning words, “Let us depart hence.” The eastern gate of the inner court, which was of brass, and so heavy that it was with difficulty shut by a score of men, and having bolts fastened deep into the firm pavement, was seen at midnight to be opened of its own accord. {4SP 31.2}
§65
有一个人在耶路撒冷的各街走来走去，宣告那将要临到这城的灾祸。他一直传了七年之久，日以继夜地唱着癫狂的悲歌：“东方之声兮！西方之声兮！四方之声兮！攻击耶路撒冷和圣殿之声兮；攻击新郎和新妇之声兮！攻击全民之声兮！”这个怪人曾被捕入狱并受了鞭打，但他的口中却不出怨言。他对于所受的羞辱和虐待只回答说：“祸哉，耶路撒冷！祸哉，其中的居民！”他警告的呼声没有停止，直到他在自己所预言的围攻中被杀的那一天。{4SP 31.3}
§66
For seven years a man continued to go up and down the streets of Jerusalem, declaring the woes that were to come upon the city. By day and by night he chanted the wild dirge, “A voice from the east; a voice from the west; a voice from the four winds; a voice against Jerusalem and the temple; a voice against the bridegroom and the bride; and a voice against all the people.” This strange being was imprisoned and scourged; but no complaint escaped his lips. To insult and abuse he answered only, “Woe to Jerusalem! woe, woe to the inhabitants thereof!” His warning cry ceased not until he was slain in the siege he had foretold. {4SP 31.3}
§67
在耶路撒冷的毁灭中没有一个基督徒遭害。基督早已向祂的门徒发出警告了。所以凡相信祂话的人都等候所应许的兆头。在罗马军兵围攻耶路撒冷之后，正在可以立即进攻的时候，却出人意料地突然解围了。在上帝的安排下，主所应许的兆头就这样向那些等待着的基督徒显现了。他们赶快逃跑到一个安全的地方，就是约但河外比利亚地的柏拉城。 {4SP 32.1}
§68
Not one Christian perished in the destruction of Jerusalem. Christ had given his disciples warning, and all who believed his words watched for the promised sign. After the Romans had surrounded the city, they unexpectedly withdrew their forces, at a time when everything seemed favorable for an immediate attack. In the providence of God the promised signal was thus given to the waiting Christians, and without a moment’s delay they fled to a place of safety,—the refuge city Pella, in the land of Perea, beyond Jordan. {4SP 32.1}
§69
在提多大将围城的时候，耶路撒冷受灾惨重。最后对该城发起围攻的时候，正值逾越节。有数百万的犹太人聚集在耶路撒冷城内，庆祝全国性的节日。他们的粮食若是善予保藏，原可以供应城中居民数年之用，但城内敌对的党派在嫉妒报复之余，早已把存粮破坏糟蹋了，而今饥荒的种种惨剧都演出来了。一升小麦售价一他连得。许多人在夜间偷跑到城外，觅取野草充饥。其中有不少人被敌军捉去后用惨刑处死。有些人啮食自己的鞋履和盾牌上所蒙的皮。有权的人施用极惨酷的拷刑，迫使困疲欲死的平民交出他们所藏的最后一点食物。这样的惨事往往是衣食温饱的人所为，意在囤积，以备后用。{4SP 32.2}
§70
Terrible were the calamities which fell upon Jerusalem in the siege of the city by Titus. The last desperate assault was made at the time of the passover, when millions of Jews had assembled within its walls to celebrate the national festival. Their stores of provision, which if carefully preserved would have been sufficient to supply the inhabitants for years, had previously been destroyed through the jealousy and revenge of the contending factions, and now all the horrors of starvation were experienced. A measure of wheat was sold for a talent. Great numbers of the people would steal out at night, to appease their hunger by devouring herbs and wild plants growing outside the city walls, though they were often detected, and punished with torture and death. Some would gnaw the leather on their shields and sandals. The most inhuman tortures were inflicted by those in power to force from the want-stricken people the last scanty supplies which they might have concealed. And these cruelties were not infrequently practiced by men who were themselves well fed, and who were merely desirous of laying up a store of provision for the future. {4SP 32.2}
§71
成千上万的人因饥荒和瘟疫而死亡。普通的天理人情似乎已经消失了。儿女从他们年老的父母的口中抢取食物。先知所发的问题，“妇人焉能忘记她吃奶的婴孩”（赛49:15）？在这遭劫的城内所得到的回答是：“慈心的妇人，当我众民被毁灭的时候，亲手煮自己的儿女作为食物”（哀4:10）。{4SP 33.1}
§72
Thousands perished from famine and pestilence. Natural affection seemed to have been utterly destroyed. Children would be seen snatching the food from the mouths of their aged parents. The question of the prophet, “Can a woman forget her sucking child?” [Isaiah 49:15.] received the answer within the walls of that doomed city, “The hands of the pitiful women have sodden their own children; they were their meat in the destruction of the daughter of my people.” [Lamentations 4:10.] {4SP 33.1}
§73
罗马的军长尽力设法用恐怖手段恫吓犹太人，迫使他们投降。他们把倔强的俘虏提出来，施以严刑拷打，随后把他们钉在十字架上，竖立在城墙外面。每天这样被处刑的有好几百人。他们继续这恐怖的工作，直到约沙法谷及髑髅地到处都竖满了十字架，甚至人在其中几乎无法走动。这就悲惨地应了四十年前犹太人在彼拉多审判台前所发的可怕誓言：“祂的血归到我们和我们的子孙身上”（太27:25）。{4SP 33.2}
§74
The Roman leaders endeavored to strike terror to the Jews, and thus cause them to surrender. Those prisoners who resisted when taken, were scourged, tortured, and crucified before the wall of the city. Hundreds were daily put to death in this manner, and the dreadful work continued until, along the valley of Jehoshaphat and at Calvary, crosses were erected in so great numbers that there was scarcely room to move among them. So terribly was fulfilled the profane prayer uttered forty years before, “His blood be on us, and on our children.” [Matthew 27:25.] {4SP 33.2}
§75
提多大将本来很愿意结束这场可怖的惨剧，使耶路撒冷免于遭受全面的毁灭。当他看到满山谷堆积的尸首时，心里充满了惊惶。从橄榄山顶上，他遥望着那壮丽的圣殿，欣赏得出神了，便发出命令，不许他的部下毁损圣殿的一块石头。他在试图攻入圣殿的坚城之前，曾向犹太的首领们发出一个极恳切的劝告，叫他们不要迫使他在圣殿境内杀人流血。如果他们肯出城，在另一个地方交锋，罗马人便不会侵犯圣殿的神圣。约瑟弗斯也曾亲自发出一个极动人的请求，劝他们投降，以便救自己的性命，城邑和敬拜之所。但他们却以苦毒的咒骂回答他。当这最后一个调停人站在他们面前发出恳劝的时候，他们竟用镖枪投刺他。犹太人已经拒绝了上帝儿子的请求，所以这时的劝谏与忠告只有使他们更加坚决，顽抗到底。提多为保全圣殿所作的努力终归于徒然。那位比他更伟大的主已经宣布过了，在那里必没有一块石头留在石头上。{4SP 33.3}
§76
Titus would willingly have put an end to the fearful scene, and thus have spared Jerusalem the full measure of her doom. He was filled with horror as he saw the bodies of the dead lying in heaps in the valleys. Like one entranced, he looked from the crest of Olivet upon the magnificent temple, and gave command that not one stone of it be touched. Before attempting to gain possession of this stronghold, he made an earnest appeal to the Jewish leaders not to force him to defile the sacred place with blood. If they would come forth and fight in any other place, no Roman should violate the sanctity of the temple. Josephus himself, in a most eloquent appeal, entreated them to surrender, to save themselves, their city, and their place of worship. But his words were answered with bitter curses. Darts were hurled at him, their last human mediator, as he stood pleading with them. The Jews had rejected the entreaties of the Son of God, and now expostulation and entreaty only made them more determined to resist to the last. In vain were the efforts of Titus to save the temple; One greater than he had declared that not one stone was to be left upon another. {4SP 33.3}
§77
犹太领袖们的盲目顽梗，以及围城之中所有残忍的罪恶，煽起了罗马人的憎厌与愤怒，最后提多便决定要猛攻圣殿，将它占领。虽然如此，他还是定了主意，无论如何要尽量保护圣殿免遭毁灭。然而他的命令竟被违犯了。在他夜里回到营帐休息之时，犹太人从圣殿中突然冲出，袭击外面的阵地。在这次作战中，有一个兵士将一个火把丢进了圣殿廊前的一扇门内，于是圣所四围的厢房立刻着火了。后来提多赶到那里，有许多的军长和士兵跟着他。他命令兵士去救火，但没有人听他的话。这些兵丁在愤怒之下，纷纷将火把丢进那接连着圣殿的房间内，然后他们用刀剑杀戮许多在圣殿中避难的犹太人。从圣殿的台阶上，鲜血象河水一样流了下来。成千上万的犹太人死亡了。人们听见了一阵大喊声，比交战杀伐的声音更为响亮，说：“以迦博！”意思就是“荣耀离开了！” {4SP 34.1}
§78
The blind obstinacy of the Jewish leaders, and the detestable crimes perpetrated within the besieged city, excited the horror and indignation of the Romans, and Titus at last decided to take the temple by storm. He determined, however, that if possible it should be saved from destruction. But his commands were disregarded. After he had retired at night to his tent, the Jews, sallying from the temple, attacked the soldiers without. In the struggle, a firebrand was flung by a soldier through an opening in the porch, and immediately the chambers about the holy house were in a blaze. Titus rushed to the place, followed by his generals and legionaries, and commanded the soldiers to quench the flames. His words were unheeded. In their fury the soldiers hurled blazing brands into the chambers adjoining the temple, and then with their swords they slaughtered in great numbers those who had found shelter there. Blood flowed down the temple steps like water. Thousands upon thousands of Jews perished. Above the sound of battle were heard voices shouting, “Ichabod!”—the glory is departed. {4SP 34.1}
§79
当提多进来观看无比辉煌的圣殿时，火焰还没有蔓延到圣殿本身。于是他便作最后的努力，要挽救这殿。但一个士兵当着他的面把一个烧着的火把塞进殿门的枢纽里；全部建筑在一刹那间便燃烧起来了。在红红的火焰之中，圣殿的墙壁金光闪闪。士兵们发狂了。抢夺劫取的欲望和犹太人的抵抗所激发的愤怒，使他们失控了。{4SP 35.1}
§80
The fire had not reached the holy house itself when Titus entered, and, beholding its unsurpassed splendor, he was impelled to a last effort for its preservation. But in his very presence, a soldier thrust a lighted torch between the hinges of the door, and in an instant the flames burst out within the sanctuary. As the red glare revealed the walls of the holy places, glittering with gold, a frenzy seized the soldiers. Goaded on by a desire for plunder, and filled with rage by the resistance of the Jews, they were beyond control. {4SP 35.1}
§81
摩利亚山上高大雄伟的建筑陷入火海之中。圣殿塔楼上火焰与烟云直升天空。烈焰滚滚向前，吞噬了一切。整个山顶就象火山爆发。在烈火的咆哮，士兵的呐喊，和建筑的倒塌声中，还传出老年和青年，祭司和官长疯狂绝望的叫唤声。四面山谷中的回声响应。可怕的大火照亮了邻近的郊野。百姓聚集在山上，惊恐地观看着这个场面。{4SP 35.2}
§82
The lofty and massive structures that had crowned Mount Moriah were in flames. The temple towers sent up columns of fire and smoke. As the lurid tide rolled on, devouring everything before it, the whole summit of the hill blazed like a volcano. Mingled with the roar of the fire, the shouts of the soldiers, and the crash of falling buildings, were heard the frantic, heart-rending cries of old and young, priests and rulers. The very mountains seemed to give back the echo. The awful glare of the conflagration lighted up the surrounding country, and the people gathered upon the hills, and gazed in terror upon the scene. {4SP 35.2}
§83
在圣殿被毁之后，不久全城就陷落于罗马人手中，犹太的领袖们放弃了他们那些牢不可破的堡垒。提多大将进去占领的时候发现它们都是空的。他惊异地望着这些防御工事，并宣称这是上帝将城交在他手中；因为这样雄伟的堡垒，原非任何猛烈的武器所能攻陷的。结果，全城和圣殿都被夷为平地，连根基也被挖出来了。至于圣所坐落的地基也“被耕种像一块田”一样（耶26:18）。死亡的人数超过一百余万；剩下的人都被掳去了，或被贩卖为奴，或被带到罗马，用以增添胜利者凯旋的光荣，也有的人被带到圆形戏场，投在野兽群中，此外还有一些人则分散到世界各地，成为无家可归的流浪者。{4SP 36.1}
§84
After the destruction of the temple, the whole city soon fell into the hands of the Romans. The leaders of the Jews forsook their impregnable towers, and Titus found them solitary. He gazed upon them with amazement, and declared that God had given them into his hands; for no engines, however powerful, could have prevailed against those stupendous battlements. Both the city and the temple were razed to their foundations, and the ground upon which the holy house had stood was “plowed as a field.” More than a million of the people were slaughtered; the survivors were carried away as captives, sold as slaves, dragged to Rome to grace the conqueror’s triumph, thrown to wild beasts in the amphitheaters, or scattered as homeless wanderers throughout the earth. {4SP 36.1}
§85
犹太人已经为自己铸成镣铐，并为自己云集了报应的乌云。这个国家所遭遇的完全毁灭，以及此后在困苦流离中所受的一切祸患，都不过是他们亲手所撒之种的收获而已。他们所受的灾难，往往被人看为是上帝所直接判决的刑罚。那个大骗子正在利用人的这种看法来掩饰他自己的工作。犹太人因为顽固地拒绝了上帝的慈爱与恩典，上帝就撤回祂保护的手，撒但便可任意管理他们了。在耶路撒冷遭毁灭的巨灾浩劫中，撒但在那些服从他管理之人身上所施用的毒辣手段，可见一斑。{4SP 36.2}
§86
The Jews had forged their own fetters; they had loaded for themselves the cloud of vengeance. In the utter destruction that befell them as a nation, and in all the woes that followed them in their dispersion, they were but reaping the harvest which their own hands had sown. Their sufferings are often represented as a punishment visited upon them by the direct decree of God. This is a device by which the great deceiver seeks to conceal his own work. By stubborn rejection of divine love and mercy, the Jews had caused the protection of God to be withdrawn from them, and Satan was permitted to rule them according to his will. The horrible cruelties enacted in the destruction of Jerusalem are a demonstration of Satan’s vindictive power over those who yield to his control. {4SP 36.2}
§87
我们享受基督所赐的平安与保护真不知有多少。那使人类不致完全屈服于撒但权下的，乃是上帝约束撒但的能力。上帝的慈悲与忍耐常遏制那恶者残忍恶毒的权势，这就是世上背逆与忘恩之徒所应该感激上帝的地方。但何时人越过了上帝忍耐的限度，祂就要把约束的能力收回。上帝并不以执行审判者的姿态看待罪人；祂只是让那些拒绝祂恩典的人自食其果。人每一次拒绝一线光明，轻视或忽略一道警告，放纵一次情欲，干犯上帝的一条律法，就是撒了一粒种子，后来必要得到收获，毫厘不爽。上帝的灵若是一直被罪人拒绝，最后只好从他身上收回；此后这人就再没有能力控制自己心中的邪情恶欲，也没有保障使自己可以脱离撒但的凶恶与仇恨了。对于一切轻忽上帝恩典的邀请，并抗拒上帝慈悲恳劝的人，耶路撒冷的毁灭乃是一个可畏而严肃的警告。再没有什么能比这个警告更确切地说明上帝对于罪恶的憎恨，和有罪的人所必受的刑罚了。{4SP 36.3}
§88
We cannot know how much we owe to Christ for the peace and protection which we enjoy. It is the restraining power of God that prevents mankind from passing fully under the control of Satan. The disobedient and unthankful have great reason for gratitude for God’s mercy and long-suffering in holding in check the cruel, malignant power of the evil one. But when men pass the limits of divine forbearance, that restraint is removed. God does not stand toward the sinner as an executioner of the sentence against transgression; but he leaves the rejecters of his mercy to themselves, to reap that which they have sown. Every ray of light rejected, every warning despised or unheeded, every passion indulged, every transgression of the law of God, is a seed sown, which yields its unfailing harvest. The Spirit of God, persistently resisted, is at last withdrawn from the sinner, and then there is left no power to control the evil passions of the soul, and no protection from the malice and enmity of Satan. The destruction of Jerusalem is a fearful and solemn warning to all who are trifling with the offers of divine grace, and turning away the pleadings of divine mercy. Never was given a more decisive testimony to God’s hatred of sin, and to the certain punishment that will fall upon the guilty. {4SP 36.3}
§89
救主所说有关耶路撒冷遭受刑罚的预言，将要应验在另一件事上；对于这件事，耶路撒冷的凄凉荒废只可算是一个隐约的预表。那永无错误的口曾预言了上帝儿子的复临：“地上的万族都要哀哭；他们要看见人子有能力，有大荣耀，驾着天上的云降临。祂要差遣使者，用号筒的大声，将祂的选民从四方，从天这边到天那边，都招聚了来”（太24:30-31）。那时，那些不顺从福音的人，要被祂口中的气所灭绝，并被祂降临的荣光所废掉（见帖后2:8）。{4SP 37.1}
§90
The Saviour’s prophecy concerning the visitation of judgments upon Jerusalem is to have another fulfillment, of which that terrible scene was but a faint shadow. The second advent of the Son of God is foretold by lips which make no mistake: “Then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven, with power and great glory. And he shall send his angels with a great sound of a trumpet, and they shall gather together his elect from the four winds, from one end of heaven to the other.” [Matthew 24:30, 31.] Then shall they that obey not the gospel be consumed with the spirit of his mouth, and destroyed with the brightness of his coming. [2 Thessalonians 2:8.] {4SP 37.1}
§91
但愿人人儆醒，免得疏忽基督所给予他们的教训。祂已经宣布，祂要第二次降临，招集祂忠心的百姓，报应凡拒绝祂恩典的人。祂曾警告门徒，耶路撒冷城要遭毁灭，又给了他们一个预兆，使他们知道毁灭何时临近，以便逃命。照样，祂已经警告祂的子民关于最后毁灭的日子，又给了他们毁灭临近的兆头，使一切愿意的人都可以逃避那要来的忿怒。凡看到所应许预兆的人，应“该知道人子近了，正在门口了”（太24:33）。祂发出忠告说：“所以你们要警醒”（可13:35）。“若不警醒，我必临到你那里，如同贼一样”（启3:3）。{4SP 38.1}
§92
Let men beware lest they neglect the lesson conveyed to them in the words of Christ. He has declared that he will come the second time, to gather his faithful ones to himself, and to take vengeance on them that reject his mercy. As he warned his disciples of Jerusalem’s destruction, giving them a sign of the approaching ruin that they might make their escape, so he has warned his people of the day of final destruction, and given them signs of its approach, that all who will may flee from the wrath to come. Those who behold the promised signs are to “know that it is near, even at the door.” “Watch ye therefore,” are his words of admonition. “If thou shalt not watch, I will come on thee as a thief.” {4SP 38.1}
§93
今日世人不相信那向现代所发的警告，正如昔日犹太人不接受救主的警告一样。无论如何，上帝的大日早晚终必在恶人不知不觉之时临到。当人的生活照常进行的时候，当人专心于享乐，营业，经商，赚钱的时候，当宗教领袖正在夸大世界的进步与文明，而众人却醉生梦死于一种虚伪之安全感中的时候，──那时，像半夜里的盗贼偷进没有防备的居所一样，突然的毁灭必要临到一切不警醒与不敬虔的人，“他们绝不能逃脱”（帖前5:3）。{4SP 38.2}
§94
The world is no more ready now to credit the warning than were the Jews in the days of our Saviour. Come when it may, the end will come unawares to the ungodly. When life is going on in its unvarying round; when men are absorbed in pleasure, in business, in traffic, in money-making; when religious leaders are magnifying the world’s progress and enlightenment, and the people are lulled in a false security,—then, as the midnight thief steals within the unguarded dwelling, so shall sudden destruction come upon the careless and ungodly, “and they shall not escape.” {4SP 38.2}