第21章 第三位天使的信息遭到拒绝
§1
第二十一章 第三位天使的信息遭到拒绝
§2
Chapter 21—The Third Message Rejected
§3
那些最初领受第三位天使信息的人，既看到那向他们悟性展开的真理系统所有的美妙与和谐，便切望这在他们看为极宝贵的亮光，也可以分赐给一切的基督徒，并且深信他们必要欣然领受。可是有许多自称跟从基督的人，因为这真理会使他们与世俗为敌，就不欢迎它。顺从第四条诫命所需付出的牺牲，使大多数人，甚至复临信徒因而退后。{4SP 287.1}
§4
As those who first received the third angel’s message saw the beauty and harmony of the system of truth that opened to their understanding, they desired that the light which appeared to them so precious might be imparted to all Christians; and they could not but believe that it would be joyfully accepted. But truths that would place them at variance with the world were not welcome to many who claimed to be followers of Christ. Obedience to the fourth commandment required a sacrifice from which the majority, even of Adventists, drew back. {4SP 287.1}
§5
当人提出安息日的要求时，许多曾为复临信仰遭受指责和迫害的人便站在世俗的立场上争辩说：“我们向来遵守星期日，我们的祖先也遵守星期日，并且有许多善良而敬虔的人都遵守这一天，而安然去世了。如果他们是对的，那么我们也必是对的。若要遵守这新的安息日，难免使我们和世人不能相和，我们就不能感化他们了。这遵守第七日的一小群人，在一个守星期日的世界中能有什么成就呢？”昔日犹太人也是用同样的论据，努力为自己拒绝基督的行为辩护。他们的列祖在所献的祭上既蒙了上帝的悦纳，如今他们的子孙采取这同样的办法，又怎能得不到救恩呢？照样，在路德的时代，罗马教徒也争辩说，有许多真实的基督徒曾抱着罗马教的信仰而去世，因此这个宗教足能使人得救。这种论调对于宗教信仰与行为的一切进步，乃是严重的障碍。{4SP 287.2}
§6
As the claims of the Sabbath were presented, many who had endured reproach and persecution for the Advent faith, began to reason from the worldling’s standpoint. Said they: “We have always kept Sunday, our fathers kept it, and many good and pious men have died happy while keeping it. If they were right, so are we. The keeping of this new Sabbath would throw us out of harmony with the world, and we would have no influence over them. What can a little company keeping the seventh day hope to accomplish against all the world who are keeping Sunday?” It was by similar arguments that the Jews endeavored to justify their rejection of Christ. Their fathers had been accepted of God in presenting the sacrificial offerings, and why could not the children find salvation in pursuing the same course? So, in the time of Luther, papists reasoned that true Christians had died in the Catholic faith, and therefore that religion was sufficient for salvation. Such reasoning would prove an effectual barrier to all advancement in religious faith or practice. {4SP 287.2}
§7
有许多人坚持说，星期日的遵守，在好几百年来已经成为教会的固定教义和普遍习惯。为要反驳这一点理论，我们只需说明，安息日及其遵守乃是更为悠久，更为普遍，甚至于同这个世界一样悠久，并有上帝和众天使的赞助。当上帝安置大地的根基，晨星一同歌唱，上帝的众子也都欢呼的时候，安息日的根基就已奠定了（伯38:6-7;创2:1-3）。可见这个制度理应得到我们的尊敬。它不是人的权威所制定，也不是出于人的遗传，乃是亘古常在者所设立的，并由祂那永不改变的圣言所命定的。{4SP 288.1}
§8
Many urged that Sunday-keeping had been an established doctrine and a wide-spread custom of the church for many centuries. Against this argument it was shown that the Sabbath and its observance were more ancient and wide-spread, even as old as the world itself, and bearing the sanction both of angels and of God. When the foundations of the earth were laid, when the morning stars sang together, and all the sons of God shouted for joy, then was laid the foundation of the Sabbath. [Job 38:6, 7; Genesis 2:1-3.] Well may this institution demand our reverence: it was ordained by no human authority, and rests on no human tradition; it was established by the Ancient of days, and commanded by his eternal word. {4SP 288.1}
§9
当众人注意到安息日改革的题目时，一般著名的牧师便颠倒歪曲上帝的话，尽量镇抚人的疑问之心。凡没有自行查考圣经的人，便很满意的接受了这些牧师的结论。有许多人想藉着争论、诡辩、教父的传统、以及教会的权威，来推翻真理。所以真理的拥护者不得不用圣经来维护第四诫的威信。这些卑微的人以真理的圣经为唯一的武器来反抗学者和名人的攻击。那些有名望牧师既表惊异又感恼怒，发觉自己的巧言诡辩竟无力对抗那些不懂得烦琐哲学之人的简单率直的理论。{4SP 288.2}
§10
As the attention of the people was called to the subject of Sabbath reform, popular ministers perverted the word of God, placing such interpretations upon its testimony as would best quiet inquiring minds. And those who did not search the Scriptures for themselves were content to accept the ministers’ conclusions. By argument, sophistry, the traditions of the Fathers, and the authority of the church, opposers endeavored to overthrow the truth. Its advocates were driven to their Bibles to defend the validity of the fourth commandment. Humble men, armed with the word of truth alone, met and withstood the attacks of men of learning. With surprise and anger, popular ministers found their eloquent sophistry powerless against the simple, straightforward reasoning of men who had but little of the learning of the schools. {4SP 288.2}
§11
许多人既没有圣经证据的支持，便不息不倦的坚持说：“为什么一般有声望的人不明白安息日的问题呢？只有少数的人相信你们所信的，而就连这些人也是没有学识的人。假使说你们是对的，而世界上所有的文人学者都是错了，那是不可能的。”他们忘了古时的犹太人也曾用这同样的理论来反对基督和祂的众使徒。{4SP 289.1}
§12
In the absence of Scripture testimony in their favor, many with unwearying persistency inquired,—forgetting how the same reasoning had been employed against Christ and his apostles,—“Why do not our great men understand this Sabbath question? But few believe as you do, and even these are uneducated persons. It cannot be that you are right, and that all the men of learning in the world are wrong.” {4SP 289.1}
§13
为要辩倒这一类的论调，我们只需引用圣经的教训，以及上帝在各时代向祂子民所行的事。上帝作工乃是藉着那些听从祂的话，并在必要的时候肯讲逆耳的真理，而毫无忌惮地谴责流行罪恶的人。上帝之所以不常拣选有学问和有地位的人去领导宗教改革的运动，乃是因为这等人专赖自己的信条、理论和神学体系，并且觉得自己无需受上帝的教导。惟有那些亲自与智慧之源有联络的人，才能明了并解释圣经。上帝有时呼召一班没有受过多少学校教育的人去传扬真理，这不是因为他们没有学问，而是因为他们能虚心领受上帝的教导。他们乃是基督学校中的学生。他们的谦逊与顺服使他们成为伟大。上帝将祂真理的知识交托他们，乃是他们的光荣。世上的名誉和人间的尊荣与此相比，实在是微不足道。 {4SP 289.2}
§14
To refute such arguments it was needful only to cite the teachings of the Scriptures and the history of the Lord’s dealings with his people in all ages. God works through those who hear and obey his voice, those who will, if need be, speak unpalatable truths, those who do not fear to reprove popular sins. The reason why he does not oftener choose men of learning and high position is, that they trust to their creeds, theories, and theological systems, and feel no need to be taught of God. Only those who have a personal connection with the Source of wisdom are able to understand or explain the Scriptures. Men who have little of the learning of the schools are called to declare the truth, not because they are unlearned, but because they are not too self-sufficient to be taught of God. They learn in the school of Christ, and their humility and obedience make them great. In committing to them a knowledge of his truth, God confers upon them an honor, in comparison with which earthly honor and human greatness sink into insignificance. {4SP 289.2}
§15
大多数的复临信徒弃绝了那有关圣所和上帝律法的真理。还有许多人也放弃了他们对于复临运动的信仰，而接受了不确实并与复临运动的预言相抵触的见解。有些人又陷入迷途，一再为基督复临设定时间。第三位天使信息的亮光原可向他们显明并没有什么预言的时期是一直伸展到基督复临的日子的；而且基督复临的准确时间也是未曾预言过的。虽然如此，他们却转身不顾这亮光，而继续一再规定主复临的时日，因此每次都遭到失望。{4SP 290.1}
§16
As the majority of Adventists rejected the truths concerning the sanctuary and the law of God, many also renounced their faith in the Advent movement, and adopted unsound and conflicting views of the prophecies which applied to that work. Some were led into the error of repeated time-setting. The light of the third message would have shown them that no prophetic period extends to the coming of Christ; that the exact time of his coming is not foretold. But, turning from the light, they continued to set time after time for the Lord to come, and as often were disappointed. {4SP 290.1}
§17
当帖撒罗尼迦的教会对于基督复临的问题有了错误的见解时，使徒保罗劝导他们要用上帝的圣经来仔细察验自己所盼望和期待的事。他向他们提出那有关基督再来之前必要发生之事的预言，并说明他们盼望主在他们的日子降临，乃是没有根据的。他警告他们说：“人不拘用什么法子，你们总不要被他诱惑”（帖后2:3）。如果他们怀有圣经所没有认可的希望，结果必致采取错误的行动。他们所遭受的失望，必使他们受非信徒的嘲笑，并使他们趋于冷淡灰心，以致怀疑那作为他们救恩之基础的真理。使徒写给帖撒罗尼迦人的忠告，对于一切生在末世的人含有重大的教训。许多复临信徒认为除非他们能将复临的信仰寄托在一个确定的日子上，他们就不能发热心而殷勤从事预备的工作。但当他们的希望一再受到鼓舞而结果化为泡影时，他们的信仰就必遭受那么沉重的打击，甚至他们几乎不能再被伟大的预言真理所感动了。他们为基督复临定出准确日期的次数越多，宣传得越广，而也就越合乎撒但的目的。及至定出的日期过去之后，撒但便发动众人去讥诮并轻侮这些倡导的人。这就使1843年到1844年间真正关于时间的复临运动受到羞辱。那些坚持这种错误的人最后不得不为基督复临定出一个过于遥远的日期。如此，他们便在虚伪的安全感中逍遥自在，而且许多人非至后悔莫及的时候，就不会觉悟自己的错。{4SP 290.2}
§18
When the Thessalonian church received erroneous views concerning the coming of Christ, the apostle Paul counseled them to carefully test their hopes and anticipations by the word of God. He cited them to prophecies revealing the events to take place before Christ should come, and showed that they had no ground to expect him in their day. “Let no man deceive you by any means,” are his words of warning. Should they indulge expectations that were not sanctioned by the Scriptures, they would be led to a mistaken course of action; disappointment would expose them to the derision of unbelievers, and they would be in danger of yielding to discouragement, and would be tempted to doubt the truths essential for their salvation. The apostle’s admonition to the Thessalonians contains an important lesson for those who live in the last days. Many Adventists have felt that unless they could fix their faith upon a definite time for the Lord’s coming, they could not be zealous and diligent in the work of preparation. But as their hopes are again and again excited, only to be destroyed, their faith receives such a shock that it becomes well-nigh impossible for them to be impressed by the great truths of prophecy. The more frequently a definite time is set for the second advent, and the more widely it is taught, the better it suits the purposes of Satan. After the time has passed, he excites ridicule and contempt of its advocates, and thus casts reproach upon the true time movement of 1843 and 1844. Those who persist in this error will at last fix upon a date too far in the future for the coming of Christ. Thus they will be led to rest in a false security, and many will not be undeceived until it is too late. {4SP 290.2}
§19
古代以色列人的历史对于复临信徒的经验，正是一幅惊人的写照。上帝曾在复临运动中引导祂的百姓，正如古时引导以色列民出埃及一样。复临信徒在大失望之中所受信心的考验，正像希伯来人在红海边上所经历的一样。他们若能一直信赖那在过去的经验中引导他们的手，他们就必能看见上帝的救恩了。如果那些在1844年运动中协力同工的人都接受了第三位天使的信息，并用圣灵的能力去传扬，那么，上帝就必藉着他们的努力施行大事，全世界就要被大光所照耀，地上的居民早就听到警告，末日的工作早已完成，基督也就早已复临救赎祂的子民了。{4SP 291.1}
§20
The history of ancient Israel is a striking illustration of the past experience of the Adventist body. God led his people in the Advent movement, even as he led the children of Israel from Egypt. In the great disappointment their faith was tested as was that of the Hebrews at the Red Sea. Had they still trusted to the guiding hand that had been with them in their past experience, they would have seen of the salvation of God. If all who had labored unitedly in the work in 1844 had received the third angel’s message, and proclaimed it in the power of the Holy Spirit, the Lord would have wrought mightily with their efforts. A flood of light would have been shed upon the world. Years ago the inhabitants of the earth would have been warned, the closing work completed, and Christ would have come for the redemption of his people. {4SP 291.1}
§21
以色列人流浪在旷野四十年之久，原不是上帝的旨意。祂切望要引导他们直入迦南，在那里建立他们为一个圣洁而幸福的国度。但“他们不能进入……，是因为不信的缘故”（来3:19）。他们因为退后和背道，便死在旷野。上帝就兴起另一班人进入应许之地。同样，基督的复临耽延了这么长久，以致祂的子民留在罪恶忧患的世界这么多年，也不是上帝的旨意，而是他们因自己的不信而与上帝隔绝了。当他们不肯做上帝所交给他们的工作时，就有别人兴起去传扬这信息。耶稣怜悯世人，所以迟迟没有降临，使罪人有机会可以听见警告，并在上帝的忿怒发出之前在祂里面找到避难所。{4SP 292.1}
§22
It was not the will of God that Israel should wander forty years in the wilderness; he desired to lead them directly to the land of Canaan, and establish them there, a holy, happy people. But “they could not enter in because of unbelief.” [Hebrews 3:19.] Because of their backsliding and apostasy, they perished in the desert, and others were raised up to enter the promised land. In like manner, it was not the will of God that the coming of Christ should be so long delayed, and his people should remain so many years in this world of sin and sorrow. But unbelief separated them from God. As they refused to do the work which he had appointed them, others were raised up to proclaim the message. In mercy to the world, Jesus delays his coming, that sinners may have an opportunity to hear the warning, and find in him a shelter before the wrath of God shall be poured out. {4SP 292.1}
§23
现今正和先前的时代一样，传扬一种指责当代罪恶与过错的真理，必要惹起人强烈的反对。“凡作恶的便恨光，并不来就光，恐怕他的行为受责备”（约3:20）。当人们看出他们不能用圣经来维持自己的主张时，许多人便要不择手段地坚持这主张，并存恶毒的心去诬蔑那些为不受人欢迎之真理辩护之人的品格和动机。他们不肯相信真确的预言，倒要轻信任何有损那些胆敢指责流行罪恶之人基督徒忠诚的话。随着末日的临近，这种精神将要越来越甚。{4SP 292.2}
§24
Now, as in former ages, the presentation of a truth that reproves the errors and sins of the times, will call forth a storm of opposition. “Every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved.” [John 3:20.] Those who cannot sustain their position by the Scriptures are stubbornly determined that it shall be sustained at all hazards, and with a malicious spirit they attack the character and motives of those who stand in defense of unpopular truth. Though very unbelieving in regard to the sure word of prophecy, they manifest the utmost credulity in accepting anything detrimental to the Christian integrity of those who dare to reprove fashionable sins. This spirit will increase more and more as we near the close of time. {4SP 292.2}
§25
有鉴于此，我们的责任是什么呢？我们是否要认为传扬真理的结果往往只能使人设法规避或抗拒之，因此便断定不去传扬吗？不是的。 我们不比马丁路德更有因上帝圣言的见证引起反对而闭口不讲的借口。路德宣称自己是被上帝的灵所催促、所驱使，去与当时代的罪恶作战的。那些仍在推进改革工作的人也应当如此。现今上帝给祂仆人的命令乃是这样：“你要大声喊叫，不可止息，扬起声来好像吹角，向我百姓说明他们的过犯，向雅各家说明他们的罪恶”（赛58:1）。{4SP 293.1}
§26
And what is our duty in view of this? Shall we conclude that the truth ought not to be presented, since its effect is so often to arouse men to evade or resist its claims?—No; we have no more reason for withholding the testimony of God’s word because it excites opposition than had Martin Luther. Luther declared himself to have been urged on, compelled by the Spirit of God, to battle against the evils of his time; and in the same manner must those labor who still carry forward the work of reform. To the servants of God at this time is the command addressed, “Lift up thy voice like a trumpet, and show my people their transgression, and the house of Jacob their sins.” {4SP 293.1}
§27
真心跟从基督的人不会等到真理先成为通俗化才肯领受。他们既看出自己的责任，就毅然决然地接受这个十字架，从而消除接受真理的最大障碍——这是真理的捍卫者所不能否认的唯一理由。只有软弱、无效、为世界服务的人才会认为不值得为正义的事业而坚持原则。我们应当为正义而主持正义，并把一切后果交给上帝。世上过去的许多伟大的改革，全赖乎一般有原则、有信心和有勇气的人。现代的改革工作也必须由这样的人去推动。{4SP 293.2}
§28
The true followers of Christ do not wait for truth to become popular. Being convinced of their duty, they deliberately accept the cross, and thus remove the greatest obstacle to the reception of truth,—the only argument which its advocates have never been able to refute. It is weak, inefficient world-servers that think it praiseworthy to have no principle in religious things. We should choose the right because it is right, and leave consequences with God. To men of principle, faith, and daring, is the world indebted for its great reforms. By such men must the work of reform for this time be carried forward. {4SP 293.2}
§29
耶和华如此说：“知道公义，将我训诲存在心中的民，要听我言：不要怕人的辱骂，也不要因人的毁谤惊惶；因为蛀虫必咬他们，好像咬衣服，虫子必咬他们，如同咬羊绒；惟有我的公义永远长存，我的救恩直到万代”（赛51:7-8）。{4SP 293.3}
§30
Thus saith the Lord: “Hearken unto me, ye that know righteousness, the people in whose heart is my law; fear ye not the reproach of men, neither be ye afraid of their revilings. For the moth shall eat them up like a garment, and the worm shall eat them like wool; but my righteousness shall be forever, and my salvation from generation to generation.” [Isaiah 51:7, 8.] {4SP 293.3}