第18章 圣所
§1
第十八章 圣所
§2
Chapter 18—The Sanctuary
§3
“到二千三百日，圣所就必洁净”（但8:14）。这一句话比任何其他经文更可作为复临运动信仰的根基和柱石。它对于一切信仰救主快要复临的人已是耳熟能详。许多人反复重提这个预言作为他们信仰的口号。大家都觉得他们最光明最宝贵的希望都寄托在这节经文所预言的大事上。他们已指明这一段预言的时期要在1844年秋天结束。那时，复临运动的信徒与一般教会抱有相同的见解，以为这个地球或其上的某一部分就是圣所。所以他们认为洁净圣所就是末后大日用火洁净全地，并且这件事要在基督复临的时候实现。因此，他们得出结论说，基督要在1844年复临。{4SP 258.1}
§4
The scripture which above all others had been both the foundation and central pillar of the Advent faith was the declaration, “Unto two thousand and three hundred days; then shall the sanctuary be cleansed.” [Daniel 8:14.] These had been familiar words to all believers in the Lord’s soon coming. By the lips of thousands was this prophecy joyfully repeated as the watchword of their faith. All felt that upon the events therein brought to view depended their brightest expectations and most cherished hopes. These prophetic days had been shown to terminate in the autumn of 1844. In common with the rest of the Christian world, Adventists then held that the earth, or some portion of it, was the sanctuary, and that the cleansing of the sanctuary was the purification of the earth by the fires of the last great day. This they understood would take place at the second coming of Christ. Hence the conclusion that Christ would return to the earth in 1844. {4SP 258.1}
§5
但这预定的时日过去了，主并没有降临。那时的信徒知道上帝的话是不会落空的，所以必是他们对于预言的解释有了错误。但错误究竟在哪里呢？有许多人不肯耐心地探讨难题的症结，索性就否认二千三百日的结束是在1844年。他们这样做，全是因为基督没有照着他们所盼望的时期降临，除此之外，他们说不出什么其他的理由。他们争辩说，如果这个预言的时期果真在1844年结束，则基督必在那时降临，洁净圣所，也就是用火洁净这地。但现在祂既没有降临，可见那日期还没有结束。{4SP 258.2}
§6
But the appointed time came, and the Lord did not appear. The believers knew that God’s word could not fail; their interpretation of the prophecy must be at fault; but where was the mistake? Many rashly cut the knot of difficulty by denying that the 2300 days ended in 1844. No reason could be given for this position, except that Christ had not come at the time of expectation. They argued that if the prophetic days had ended in 1844, Christ would then have come to cleanse the sanctuary by the purification of the earth by fire; and that since he had not come, the days could not have ended. {4SP 258.2}
§7
人若同意这种结论，就必须放弃先前对于这个预言时期的算法，使全部问题陷于混乱。那就意味着要他们放弃他们经过诚恳祈祷，研究圣经而得出的结论。那时他们的思想曾受圣灵的光照，内心曾因圣灵活泼的能力而火热起来。这些结论曾受许多著名的宗教教师和世上的智慧人最严格的批评和最恶毒的反对，又曾经受许多拥有学问和口才的人联合起来的攻击，但始终没有因大人物的讥讽和小人的辱骂而动摇。而做出这一切的牺牲，竟是为了维护地球就是圣所的理论。{4SP 259.1}
§8
To accept this conclusion was to renounce the former reckoning of the prophetic periods, and involve the whole question in confusion. It was a deliberate surrender of positions which had been reached through earnest, prayerful study of the Scriptures, by minds enlightened by the Spirit of God, and hearts burning with its living power; positions which had withstood the most searching criticism and the most bitter opposition of popular religionists and worldly-wise men, and which had stood firm against the combined forces of learning and eloquence, and the taunts and revilings alike of the honorable and the base. And all this sacrifice was made in order to maintain the theory that the earth is the sanctuary. {4SP 259.1}
§9
但上帝在这伟大的复临运动中已经引导了祂的子民；祂的能力和荣耀也已经表现在这运动上；祂必不让这运动就此在黑暗与失望之中消沉下去，以致被人辱骂为一种虚伪而狂妄的骚动。祂必不让自己的圣言陷于可疑与混乱的地步。虽然多数复临信徒放弃了他们先前对于预言时期的算法，并因而否定了那以这算法为根据的复临运动，但还有少数人不肯否定自己的信仰与经验，因为这是有圣经和上帝圣灵的特别见证为基础的。他们确信自己在研究圣经的时候，所用的乃是正确的解经原则，所以他们现在的责任，就是要坚守这些既有的真理，并要保持这一个方针，继续研究圣经。他们恳切地祈祷，检讨了自己的立场，并研究圣经，要发现自己的错误，他们在预言时期的见解上既看不出有什么错误，便蒙引导对于圣所的题目作更详尽的查考。（见附录注释五）{4SP 259.2}
§10
God had led his people in the great Advent movement; his power and glory had attended the work, and he would not permit it to end in darkness and disappointment, to be reproached as a false and fanatical excitement. He would not leave his word involved in doubt and uncertainty. Though the majority of Adventists abandoned their former reckoning of the prophetic periods, and consequently denied the correctness of the movement based thereon, a few were unwilling to renounce points of faith and experience that were sustained by the Scriptures and by the special witness of the Spirit of God. They believed that they had adopted sound principles of interpretation in their study of the Scriptures, and that it was their duty to hold fast the truths already gained, and to still pursue the same course of Biblical research. With earnest prayer they reviewed their position, and studied the Scriptures to discover their mistake. As they could see no error in their explanation of the prophetic periods, they were led to examine more closely the subject of the sanctuary. [See Appendix, note 5.] {4SP 259.2}
§11
他们在查考的时候，明白了摩西从前奉上帝的命令照祂在山上指示的样式所建造的地上的圣所，乃是“现今的一个表样；……献……礼物和祭物。”而其中的圣所和至圣所乃是“照天上样式作的物件”。我们的大祭司基督现今“在圣所，就是真帐幕里，作执事；这帐幕是主所支的，不是人所支的，”“因为基督不是进了人手所造的圣所，（这不过是真圣所的影像）乃是进了天堂，如今为我们显在上帝面前”（来9:9;23; 8:2; 9:24）。{4SP 260.1}
§12
In their investigation they learned, that the earthly sanctuary, built by Moses at the command of God, according to the pattern shown him in the mount, was “a figure for the time then present, in which were offered both gifts and sacrifices;” that its two holy places were “patterns of things in the heavens;” that Christ, our great High Priest, is “a minister of the sanctuary, and of the true tabernacle, which the Lord pitched, and not man;” that “Christ is not entered into the holy places made with hands, which are the figures of the true, but into Heaven itself, now to appear in the presence of God for us.” [Hebrews 9:9, 23; 8:2; 9:24.] {4SP 260.1}
§13
这个有耶稣在里面为我们服务的天上的圣所乃是伟大的原本。摩西所建造的圣所乃是一个副本。上帝曾赐下圣灵给那些建造地上圣所的人。工匠精巧的艺术是上帝智慧的表现。壁板用精金包裹，四面反射有七盏灯的金灯台的辉煌光辉。陈设饼的桌子与香炉，也都金光夺目。那盖在顶上华丽的幔子，绣着天使的形像，蓝的，紫的，朱红色的，五彩斑斓，益增美丽的景象。在第二层幔子里面有圣洁的约柜，在那里可以见到上帝荣耀的显现；除了大祭司之外，没有人能进到这里而仍能存活。这地上圣所无比的辉煌壮丽，向世人反映出天上圣殿的光明灿烂。在那里，有我们的先锋基督站在上帝的宝座之前，为我们服务。{4SP 260.2}
§14
The sanctuary in Heaven, in which Jesus ministers in our behalf, is the great original, of which the sanctuary built by Moses was a copy. God placed his Spirit upon the builders of the earthly sanctuary. The artistic skill displayed in its construction was a manifestation of divine wisdom. The walls had the appearance of massive gold, reflecting in every direction the light of the seven lamps of the golden candlestick. The table of show-bread and the altar of incense glittered like burnished gold. The gorgeous curtain which formed the ceiling, inwrought with figures of angels in blue and purple and scarlet, added to the beauty of the scene. And beyond the second vail was the holy shekinah, the visible manifestation of God’s glory, before which none but the high priest could enter and live. The matchless splendor of the earthly tabernacle reflected to human vision the glories of that heavenly temple where Christ our forerunner ministers for us before the throne of God. {4SP 260.2}
§15
正如地上的圣所分为两层，就是圣所和至圣所，天上的圣所也分成两层。地上圣所中藏有上帝律法的约柜，香坛和其他礼拜的器具，在天上的圣所中也有相应的真品。使徒约翰在圣洁的异象中蒙允许进入天国，看见灯台和香坛，看见“上帝天上的殿开了”，还看见“祂的约柜”（启4:5；8:3；11:19）。{4SP 261.1}
§16
As the sanctuary on earth had two apartments, the holy and the most holy, so there are two holy places in the sanctuary in Heaven. And the ark containing the law of God, the altar of incense, and other instruments of service found in the sanctuary below, have also their counterpart in the sanctuary above. In holy vision the apostle John was permitted to enter Heaven, and he there beheld the candlestick and the altar of incense, and as “the temple of God was opened,” he beheld also “the ark of his testament.” [Revelation 4:5; 8:3; Revelation 11:19.] {4SP 261.1}
§17
这样，那些寻求真理的人得到了一个无法辩驳的凭据，证明天上是有一个圣所的。摩西建造地上的圣所乃是按着那指示他的模型而造的。保罗也说，那模型就是天上的真圣所。约翰也作见证说，他曾见过这个天上的圣所。{4SP 261.2}
§18
Those who were seeking for the truth found indisputable proof of the existence of a sanctuary in Heaven. Moses made the earthly sanctuary after a pattern which was shown him. Paul declares that that pattern was the true sanctuary which is in Heaven. John testifies that he saw it in Heaven. {4SP 261.2}
§19
在上帝的居所，就是天上的圣殿里，上帝的宝座是以正义与公平为基础的。在至圣所中有祂的律法，就是公理正义的大宪章，全人类都要按此受审判。在存放法版的约柜盖子上有施恩座，在施恩座之前，基督用祂的宝血为罪人代求。这样就显出在救赎人类的计划中，有公义与慈爱相辅并济。这种结合，惟有无穷的智慧才能想得出，也只有无穷的能力才能作得到，无怪天庭全体充满惊奇与赞美。在地上圣所里的基路伯尊敬地低头看着施恩座，表明众天使如何关心细察这救赎的工作。上帝怎能称悔改的罪人为义，并与堕落的人类恢复交通，而同时自己仍不失其为公义？基督怎能屈身救拔无数人类脱离毁灭的深渊，把自己无瑕疵的义袍给他们披上，使他们与从未堕落的天使联合，并永远存留在上帝面前？──这真是慈悲的奥秘，是众天使所切望察看的。{4SP 261.3}
§20
In the temple in Heaven, the dwelling-place of God, his throne is established in righteousness and judgment. In the most holy place is his law, the great rule of right by which all mankind are tested. The ark that enshrines the tables of the law is covered with the mercy-seat, before which Christ pleads his blood in the sinner’s behalf. Thus is represented the union of justice and mercy in the plan of human redemption. This union infinite wisdom alone could devise, and infinite power accomplish; it is a union that fills all Heaven with wonder and adoration. The cherubim of the earthly sanctuary looking reverently down upon the mercy-seat, represent the interest with which the heavenly host contemplate the work of redemption. This is the mystery of mercy into which angels desire to look,—that God can be just while he justifies the repenting sinner, and renews his intercourse with the fallen race; that Christ could stoop to raise unnumbered multitudes from the abyss of ruin, and clothe them with the spotless garments of his own righteousness, to unite with angels who have never fallen, and to dwell forever in the presence of God. {4SP 261.3}
§21
在1844年，当那二千三百日结束的时候，地上已经许多世纪没有圣所了。可见那段经文所说：“到二千三百日，圣所就必洁净”（但8:14），必是指着天上的圣所讲的。但天上的圣所又怎么需要洁净呢？研究预言的人又从圣经中看出“洁净圣所”并不是指洗除外表上的污秽而言，因为它是用血来完成的，表明这必是指洁净罪污而言。使徒说：“照着天上样式作的物件必须用这些祭物（祭牲的血）去洁净；但那天上的本物，自然当用更美的祭物（就是基督的宝血）去洁净”（来9:23）。为要更进一步获得预言所指的“洁净圣所”的知识，人必须明了基督在天上圣所中所进行的事。为要明白这一点，人只能从地上圣所中所进行的样式去研究；因为保罗说明那些在圣所中供职的祭司所“供奉的事本是天上事的形状和影像”（来8:5）。{4SP 262.1}
§22
At the termination of the 2300 days, in 1844, no sanctuary had existed on earth for many centuries; therefore the sanctuary in Heaven must be the one brought to view in the declaration, “Unto two thousand and three hundred days; then shall the sanctuary be cleansed.” But how could a sanctuary in Heaven need cleansing? Turning again to the Scriptures, the students of prophecy learned that the cleansing was not a removal of physical impurities, for it was to be accomplished with blood, and therefore must be a cleansing from sin. Thus says the apostle: “It was therefore necessary that the patterns of things in the Heavens should be purified with these [the blood of animals]; but the heavenly things themselves with better sacrifices than these [even the precious blood of Christ].” [Hebrews 9:23.] To obtain a further knowledge of the cleansing to which the prophecy points, it was necessary to understand the ministration of the heavenly sanctuary. This could be learned only from the ministration of the earthly sanctuary; for Paul declares that the priests who officiated there served “unto the example and shadow of heavenly things.” [Hebrews 8:5.] {4SP 262.1}
§23
地上圣所中供奉的事可分为两部分：一是祭司们每日在圣所中的服务；一是大祭司每年一度在至圣所中执行赎罪的特别工作，以便洁净圣所。平时天天有悔改的罪人带着祭物到圣幕门口，按手在它头上，承认自己的罪，如此就在表号中把自己的罪移到无辜牺牲的身上，然后就把这祭物宰杀了。祭牲的血或肉被祭司带到圣所中。罪就是这样在表号中转移到圣所。这就是一年到头所进行的工作。罪既然不断被移到圣所内，就需要进一步的工作来清除这些罪。七月十日，大祭司要进入至圣所。平时是禁止他进到这里的；违者处以死刑。然后他进行洁净圣所的工作，从而结束全年的崇祀。{4SP 263.1}
§24
The ministration of the earthly sanctuary consisted of two divisions: the priests ministered daily in the holy place, while once a year the high priest performed a special work of atonement in the most holy, for the cleansing of the sanctuary. Day by day the repentant sinner brought his offering to the door of the tabernacle, and, placing his hand upon the victim’s head, confessed his sins, thus in figure transferring them to the innocent sacrifice. The animal was then slain, and the blood or the flesh was carried by the priest into the holy place. Thus the sin was, in figure, transferred to the sanctuary. Such was the work that went forward throughout the year. The continual transfer of sins to the sanctuary, rendered a further work of ministration necessary in order for their removal. On the tenth day of the seventh month the high priest entered the inner apartment, or most holy place, which he was forbidden, on pain of death, to enter at any other time. The cleansing of the sanctuary then performed completed the yearly round of service. {4SP 263.1}
§25
在赎罪大日，祭司要带两只公山羊到圣幕门口，为它们拈阄，“一阄归于耶和华，一阄归于阿撒泻勒”（利16:8）。那归于耶和华的羊，便要被杀，作为百姓的赎罪祭。大祭司要把它的血带到圣所的幔内，弹在施恩座上面和前面。“他因以色列人诸般的污秽，过犯，就是他们一切的罪愆，当这样在圣所行赎罪之礼，并因会幕在他们污秽之中，也要照样而行”（利16:16）。{4SP 263.2}
§26
On the great day of atonement, two kids of the goats were brought to the door of the tabernacle, and lots were cast upon them, “one lot for the Lord, and the other lot for the scape-goat.” The goat upon which fell the lot for the Lord was to be slain as a sin-offering for the people. And the priest was to bring his blood within the vail, and sprinkle it upon the mercy-seat, and before the mercy-seat. “And he shall make an atonement for the holy place, because of the uncleanness of the children of Israel, and because of their transgressions in all their sins; and so shall he do for the tabernacle of the congregation, that remaineth among them in the midst of their uncleanness.” [Leviticus 16:8, 16.] {4SP 263.2}
§27
亚伦要“两手按在羊头上，承认以色列人诸般的罪孽、过犯，就是他们一切的罪愆，把这罪都归在羊的头上，藉着所派之人的手，送到旷野去。要把这羊放在旷野，这羊要担当他们一切的罪孽，带到无人之地”（利16:21-22）。这只归于阿撒泻勒的羊不再进到以色列人的帐棚中，至于那带这只羊到旷野去的人，在他进营之前必须洗净身体和衣服。{4SP 264.1}
§28
“And Aaron shall lay both his hands upon the head of the live goat, and confess over him all the iniquities of the children of Israel, and all their transgressions in all their sins, putting them upon the head of the goat, and shall send him away by the hand of a fit man into the wilderness; and the goat shall bear upon him all their iniquities unto a land not inhabited.” [Leviticus 16:21, 22.] The scape-goat came no more into the camp of Israel, and the man who led him away was required to wash himself and his clothing with water before returning to the camp. {4SP 264.1}
§29
这全部礼节原是要使以色列人对于上帝的圣洁和祂如何憎恶罪恶，得到深刻的印象，并要向他们说明：他们若与罪接触，便不能不沾染污秽。当这种赎罪工作正在进行的时候，每一个人要“刻苦己心；”把一切的事务放下，无论何工都不可作。以色列全会众在这一天要在上帝面前严肃谦卑、祈祷、禁食、并深刻地省察自己的心。{4SP 264.2}
§30
The whole ceremony was designed to impress the Israelites with the holiness of God and his abhorrence of sin, and, further, to show them that they could not come in contact with sin without becoming polluted. Every man was required to afflict his soul while this work of atonement was going forward. All business was laid aside, and the whole congregation of Israel spent the day in solemn humiliation before God, with prayer, fasting, and deep searching of heart. {4SP 264.2}
§31
这表号性的崇祀对于赎罪的重要真理富有教训。罪人虽然有了一个替身，但牺牲的血并没有立即把罪债勾消，只是预备方法把罪移到圣所。藉着血的奉献，罪人承认了律法的权威和自己干犯律法的罪，并表示自己信仰一位未来的救赎主，使自己的罪孽得蒙赦免。虽然如此，罪人还没有全然脱离律法的制裁。在赎罪日，大祭司既从会众那里取了一个祭物，就把这祭物的血带进至圣所中，弹在那遮盖律法的施恩座上，藉以满足律法的要求。然后，他以中保的资格把罪负在自己身上，带出圣所。随后他两手按在那归与阿撒泻勒的山羊头上，把这些罪都承认出来，这样就在表号中把罪都转移到羊身上。然后，这只羊便担当罪孽出去，被放逐在旷野，这些罪便永远与百姓隔绝了。{4SP 265.1}
§32
Important truths concerning the atonement may be learned from the typical service. A substitute was accepted in the sinner’s stead; but the sin was not canceled by the blood of the victim. A means was thus provided by which it was transferred to the sanctuary. By the offering of blood, the sinner acknowledged the authority of the law, confessed his guilt in transgression, and expressed his desire for pardon through faith in a Redeemer to come; but he was not yet entirely released from the condemnation of the law. On the day of atonement the high priest, having taken an offering from the congregation, went into the most holy place with the blood of this general offering, and sprinkled it upon the mercy-seat, directly over the law, to make satisfaction for its claims. Then, in his character of mediator, he took the sins upon himself, and bore them from the sanctuary. Placing his hands upon the head of the scape-goat, he confessed over him all these sins, thus in figure transferring them from himself to the goat. The goat then bore them away, and they were regarded as forever separated from the people. {4SP 265.1}
§33
以上崇祀的礼节是在那按着“天上事的形状和影像”所造的圣所中举行的。地上圣所中所行各种表号性的崇祀，在天上的圣所中都要真实执行。我们的救主在升天之后就开始祂的工作，作我们的大祭司。保罗说：“基督并不是进了人手所造的圣所，（这不过是真圣所的影像）乃是进了天堂，如今为我们显在上帝面前”（来9:24）。与表号性的崇祀一样，祂开始在圣所服务。到了1844年预言时期的终点，祂按着先知但以理所预言的，进了至圣所，去执行这严肃工作的最后一部分，就是洁净圣所。{4SP 265.2}
§34
Such was the service performed “unto the example and shadow of heavenly things.” And what was done in type in the ministration of the earthly, is done in reality in the ministration of the heavenly. After his ascension, our Saviour began his work as our high priest. Says Paul, “Christ is not entered into the holy places made with hands, which are the figures of the true; but into Heaven itself, now to appear in the presence of God for us.” [Hebrews 9:24.] In harmony with the typical service, he began his ministration in the holy place, and at the termination of the prophetic days in 1844, as foretold by Daniel the prophet, he entered the most holy to perform the last division of his solemn work,—to cleanse the sanctuary. {4SP 265.2}
§35
古时百姓的罪怎样凭着赎罪祭牲的血在表号中移到地上的圣所中；照样，我们的罪也凭着基督的血在实际上移到天上的圣所中。再者，这洁净地上圣所表号性的工作必须怎样把那污秽圣所的罪除掉，才能完成，照样，那洁净天上圣所的实际工作也必须把那记录在圣所里的罪除掉，或是涂抹，然后才能完成。但在完成这事之前，必须有一番审查记录册的工作，以便决定谁是因悔罪改过，信仰基督，而有资格得蒙救赎的人。从此看来，洁净圣所的工作势必包括一种审查案卷，也就是审判的工作。这种工作必须在基督来救赎祂子民之前完成；因为在祂来的时候，祂是要带着赏罚，照各人所行的报应他（见启22:12）。{4SP 266.1}
§36
As the sins of the people were anciently transferred, in figure, to the earthly sanctuary by the blood of the sin-offering, so our sins are, in fact, transferred to the heavenly sanctuary by the blood of Christ. And as the typical cleansing of the earthly was accomplished by the removal of the sins by which it had been polluted, so the actual cleansing of the heavenly is to be accomplished by the removal, or blotting out, of the sins which are there recorded. This necessitates an examination of the books of record to determine who, through repentance of sin and faith in Christ, are entitled to the benefits of his atonement. The cleansing of the sanctuary therefore involves a work of investigative Judgment. This work must be performed prior to the coming of Christ to redeem his people; for when he comes, his reward is with him to give to every man according to his works. [Revelation 22:12.] {4SP 266.1}
§37
这样，那些随着预言的亮光前进的人，便看出在二千三百日结束的1844年，基督不是要来到地上，乃是要进入天上的至圣所里去执行结束赎罪的工作，准备复临。{4SP 266.2}
§38
Thus those who followed in the advancing light of the prophetic word saw that instead of coming to the earth at the termination of the 2300 days in 1844, Christ then entered the most holy place of the heavenly sanctuary, into the presence of God, to perform the closing work of atonement, preparatory to his coming. {4SP 266.2}
§39
此外他们也看出，赎罪的祭物预表基督作牺牲，同时大祭司也是预表基督作中保，归于阿撒泻勒的羊则预表罪恶的创始者撒但。凡真实悔改之人的罪，最后都要归到他头上。当大祭司凭着赎罪祭物之血的功劳把罪从圣所中移出去的时候，他就将罪卸在阿撒泻勒之羊的身上。照样，当基督凭自己血的功劳把祂百姓的罪从天上的圣所中移出，来结束祂的服务工作时，祂便要将这罪卸在撒但身上。在执行审判的时候，撒但必领受到最后的惩罚。那归于阿撒泻勒的羊要被流放在没有人烟之地，永不再回到以色列的会众中。照样，撒但也必从上帝和祂的百姓面前，被永远赶逐，而后在罪恶与犯罪之人所遭受的最后毁灭中永远消灭。 {4SP 266.3}
§40
It was seen, also, that while the sin-offering pointed to Christ as a sacrifice, and the high priest represented Christ as a mediator, the scape-goat typified Satan, the author of sin, upon whom the sins of the truly penitent will finally be placed. When the high priest, by virtue of the blood of the sin-offering, removed the sins from the sanctuary, he placed them upon the scape-goat. When Christ, by virtue of his own blood, removes the sins of his people from the heavenly sanctuary at the close of his ministration, he will place them upon Satan, who, in the execution of the judgment, must bear the final penalty. The scape-goat was sent away into a land not inhabited, never to come again into the congregation of Israel. So will Satan be forever banished from the presence of God and his people, and he will be blotted from existence in the final destruction of sin and sinners. {4SP 266.3}