第28章 第一次的大欺骗
§1
第二十八章 第一次的大欺骗
§2
Chapter 28—The First Great Deception
§3
在世界历史发端的时候，撒但就开始竭力欺骗我们人类了。这个曾在天庭发动叛变的撒但切望地上的居民与他联合，共同敌对上帝的政权。当撒但看到上帝为这一对快乐圣洁的夫妇所预备的美丽家乡时，他便妒火中烧，立刻定计要使他们堕落。如果撒但显露了自己的真面目，势必立时被斥退，因为亚当和夏娃早已受了警告，要提防这个危险的仇敌。所以他在暗中进行工作，掩饰了自己的意图，以便更有效地达到目的。{4SP 351.1}
§4
With the earliest history of man, Satan began his efforts to deceive our race. He who had incited rebellion in Heaven desired to bring the whole creation to unite with him in his warfare against the government of God. His envy and jealousy were excited as he looked upon the beautiful home prepared for the happy, holy pair, and he immediately laid his plans to cause their fall. Had he revealed himself in his real character, he would have been repulsed at once, for Adam and Eve had been warned against this dangerous foe; but he worked in the dark, concealing his purpose, that he might more effectually accomplish his object. {4SP 351.1}
§5
他所利用为媒介的，乃是当时极为美丽的蛇。他对夏娃说：“上帝岂是真说，不许你们吃园中所有树上的果子吗”（创3:1）？如果夏娃当时没有和这试探者交谈，她就不至于有什么危险。但她竟冒险与他周旋，结果便陷入他的圈套，成了他的掠物。今日有许多人也是这样被魔鬼所胜。他们对于上帝的要求进行怀疑和辩论，不但不顺从祂的命令，反倒接受人的理论，而这些理论不过是撒但诡计的伪装。{4SP 351.2}
§6
Employing as his medium the serpent, then a creature of fascinating appearance, he addressed himself to Eve, “Hath God said, Ye shall not eat of every tree of the garden?” [Genesis 3:1.] Had Eve refrained from entering into argument with the tempter, she would have been safe; but she ventured to parley with him, and fell a victim to his wiles. It is thus that many are still overcome. They doubt and argue concerning the requirements of God, and instead of obeying the divine commands, they accept human theories, which but disguise the devices of Satan. {4SP 351.2}
§7
“女人对蛇说：园中树上的果子我们可以吃，惟有园当中那棵树上的果子，上帝曾说，你们不可吃，也不可摸，免得你们死。蛇对女人说，你们不一定死，因为上帝知道，你们吃的日子眼睛就明亮了，你们便如上帝能知道善恶”（创3:2-5）。夏娃在试探之下屈服了。由于她的影响，亚当也受骗了。他们相信了蛇的话，说上帝所讲的话不是出于诚心的。他们不信任自己的创造主，以为祂是束缚他们的自由，并以为自己可以干犯祂的律法，藉以得到大亮光和自由。{4SP 352.1}
§8
“The woman said unto the serpent, We may eat of the fruit of the trees of the garden; but of the fruit of the tree which is in the midst of the garden, God hath said, Ye shall not eat of it, neither shall ye touch it, lest ye die. And the serpent said unto the woman, Ye shall not surely die; for God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as gods, knowing good and evil.” [Genesis 3:2-5.] Eve yielded to temptation, and through her influence Adam also was deceived. They accepted the words of the serpent, that God did not mean what he said; they distrusted their Creator, and imagined that he was restricting their liberty, and that they might obtain great light and freedom by transgressing his law. {4SP 352.1}
§9
但亚当在犯罪之后，对于“你吃的日子必定死”这句话，发现什么意思呢？是否真如撒但所言，使他达到更高的生存境地呢？如果真是这样，那么，犯罪就可大得利益，而撒但也必证明为人类的福星了。然而亚当对于上帝那一句话的体验却不是这样的。上帝宣布说，人类犯罪所必须受的刑罚乃是归回他所从之而出的尘土，“你本是尘土，仍要归于尘土”（创3:19）。撒但所说“你们吃的日子眼睛就明亮了”这句话只有在这个意义上才是对的：在亚当和夏娃违背上帝之后，他们的眼睛果然开了，但所看到的乃是自己的愚蠢。他们果然知道了恶事，并尝到了犯罪的苦果。{4SP 352.2}
§10
But what did Adam, after his sin, find to be the meaning of the words, “In the day that thou eatest thereof thou shalt surely die”? Did he find them to mean, as Satan had led him to believe, that he was to be ushered into a more exalted state of existence? Then indeed there was great good to be gained by transgression, and Satan was proved to be a benefactor of the race. But Adam did not so understand the divine sentence. God declared that as a penalty for his sin, man should return to the ground whence he was taken: “Dust thou art, and unto dust shalt thou return.” [Genesis 3:19.] The words of Satan, “Your eyes shall be opened,” proved to be true only in this sense: After Adam and Eve had disobeyed God, their eyes were opened to discern their folly; they did know evil, and they tasted the bitter fruit of transgression. {4SP 352.2}
§11
上帝曾应许人在顺从祂要求的条件之下，可以长生不老。但人类因不顺从而丧失了这个权利。亚当必须死。他不能把自己所没有的传给子孙。所以上帝若没有牺牲自己的儿子，使人可以恢复永生，堕落犯罪的人类就毫无指望了。“罪的工价乃是死；惟有上帝的恩赐，在我们的主基督耶稣里，乃是永生”（罗6:23）。得永生没有其他的方法。只要人肯顺从这个条件，他们都可以得到这个无上的幸福。“凡恒心行善，寻求荣耀尊贵，和不能朽坏之福的，”都可以得到永生（罗2:7）。{4SP 352.3}
§12
Immortality had been promised on condition of obedience to the requirements of God. It was forfeited by disobedience, and Adam became subject to death. He could not transmit to his posterity that which he did not possess; and there would have been no hope for the fallen race, had not God, by the sacrifice of his Son, brought immortality within their reach. “The wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord.” [Romans 6:23.] In no other way can it be obtained. But every man may come in possession of this priceless blessing if he will comply with the conditions. All “who by patient continuance in well-doing seek for glory and honor and immortality,” will receive eternal life. [Romans 2:7.] {4SP 352.3}
§13
那大骗子撒但曾应许亚当可以在悖逆之中接受永生。蛇在伊甸园中对夏娃说：“你们不一定死，”这一句话乃是第一个主张灵魂不死的讲章。这种说法虽是完全以撒但的权威为根据，但各基督教会的讲台上都随声附和，并且大多数人也像我们的始祖一样，立即加以接受。上帝的判决乃是，“犯罪的，他必死亡”（结18:20）。但人却把它改成犯罪的必不死亡，反要永远存活。这不可思议的迷惑竟使人那么轻易相信撒但的话，而不相信上帝的话，真足令人惊异万分。{4SP 353.1}
§14
The one who promised Adam life in disobedience was the great deceiver. The first sermon ever preached upon the immortality of the soul was preached by the serpent to Eve in Eden,—“Ye shall not surely die;” and this declaration, resting solely upon the authority of Satan, is echoed from the pulpits of Christendom, and received by the majority of mankind as readily as it was received by our first parents. The divine sentence, “The soul that sinneth, it shall die,” [Ezekiel 18:20.] is made to mean, The soul that sinneth, it shall not die, but live eternally. We cannot but wonder at the strange infatuation which renders men so credulous concerning the words of Satan, and so unbelieving in regard to the words of God. {4SP 353.1}
§15
生命树的果子有赐人永生的能力。如果人在犯罪堕落之后仍得自由享用生命树的果子，他就可以永远生存，而罪恶也就永远存在了。但有基路伯和发火焰的剑“把守生命树的道路”（创3:24），亚当家庭中的人就没有一个可以越过这道关口，去摘取生命树的果子了。因此，世上就没有一个永远不死的罪人。{4SP 353.2}
§16
The fruit of the tree of life had the power to perpetuate life. Had man after his fall been allowed free access to that tree, he would have lived forever, and thus sin would have been immortalized. But a flaming sword was placed “to keep the way of the tree of life,” and not one of the family of Adam has been permitted to pass that barrier and partake of the life-giving fruit. Therefore there is not an immortal sinner. {4SP 353.2}
§17
但在人类犯罪堕落之后，撒但吩咐他的使者特别努力以灵魂不死的道理教训人。及至他引诱人类相信这个异端之后，他便要进一步使他们相信罪人必永远活在痛苦之中。这样，黑暗之君利用他的爪牙工具诬蔑上帝为一个性好报复的暴君，说祂要把一切祂所不喜悦的人投入地狱，使他们永远受祂的忿怒；并说，当他们在永远的火焰中因极度的痛苦而挣扎哀哭时，创造主便要隔岸观火得意扬扬了。{4SP 354.1}
§18
But after the fall, Satan bade his angels make a special effort to foster the belief in man’s natural immortality; and when they had induced the people to receive this error, they led them on to conclude that the sinner would live in eternal misery. Now the prince of darkness, working through his agents, represents God as a revengeful tyrant, declaring that he plunges into hell all those who do not please him, and causes them ever to feel his wrath; and that while they suffer unutterable anguish, and writhe in the eternal flames, their Creator looks down upon them with satisfaction. {4SP 354.1}
§19
藉着这种方法，这位大魔王就把自己的特性加在那创造并赐福与人类的主身上。撒但的特性就是残忍暴虐。但上帝却是爱。凡祂所创造的，尽是纯全、圣洁、可爱的。及至那第一个大叛徒把罪恶带进来之后，情形就不是这样了。撒但自己才是人类的仇敌，他先引诱人犯罪，随后又尽他所能的去毁灭那人，及至他确知那人已在掌握之中，他便要因自己所行的毁灭而欢欣鼓舞。如果上帝许可的话，他恨不得把全人类一网打尽。若不是上帝的权能阻挡他，亚当的儿女便没有一个能逃出他的魔掌。{4SP 354.2}
§20
Thus the arch-fiend clothes with his own attributes the Creator and Benefactor of mankind. Cruelty is Satanic. God is love; and all that he created was pure, holy, and lovely, until sin was brought in by the first great rebel. Satan himself is the enemy who tempts man to sin, and then destroys him if he can; and when he has made sure of his victim, then he exults in the ruin he has wrought. If permitted, he would sweep the entire race into his net. Were it not for the interposition of divine power, not one son or daughter of Adam would escape. {4SP 354.2}
§21
今日撒但正在设法要胜过人类，正如他胜过我们的始祖一样。他所用的手段就是动摇世人对于创造主的信任，并引诱他们怀疑上帝政权的智慧和祂律法的公正。撒但和他的使者把上帝形容得比他们更坏，藉以掩护他们自己的恶毒和叛逆。那大骗子尽力把自己极度残忍的性格加在我们天父的身上，藉以显明他自己是因为不顺服这极不公正的统治者而被逐出天庭的。如此，他表明自己是大受冤屈的。他向世人说明他们服在他的宽大政策之下所必能享受的自由，并以此与耶和华严酷的命令所加在他们身上的束缚作个对照。这样，他便很成功地引诱许多人不效忠上帝。{4SP 354.3}
§22
He is seeking to overcome men today, as he overcame our first parents, by shaking their confidence in their Creator, and leading them to doubt the wisdom of his government and the justice of his laws. Satan and his emissaries represent God as even worse than themselves, in order to excuse their own malignity and rebellion. The great deceiver endeavors to shift his own horrible cruelty of character upon our heavenly Father, that he may cause himself to appear as one greatly wronged because he will not submit to so unjust a governor. He presents before the world the liberty which they may enjoy under his mild sway, in contrast with the bondage imposed by the stern decrees of Jehovah. Thus he succeeds in luring souls away from their allegiance to God. {4SP 354.3}
§23
有人说，恶人死后要在地狱里受永远不灭之硫磺火的苦刑。他们犯罪的时间虽然短暂──顶多不过是今世的一生──但将来竟要永永远远受苦，象上帝的生命一样长久；这种道理是多么不符合上帝的爱心与怜悯啊！就是我们的正义感也不能容忍这事。然而这种道理现今还是到处流行，并且还列在许多教会的信条之中。有一个著名的神学博士说：“恶人在地狱中受刑的情形，将来要永远增进圣徒的幸福。当他们看到一些与自己性质相同，并生在同一环境之下的人，被投在那么悲惨的苦境中，而自己却受到特别的优待，这就必使他们感觉自己是多么幸福了。”还有一位却说过这样的话：“当那责罚的命令永远执行在上帝忿怒的对象身上时，他们痛苦的烟要在蒙恩子民面前永远上腾。这些子民不但与受刑之人无分，反而要说，阿们，哈利路亚！主啊，我们赞美祢！” {4SP 355.1}
§24
How repugnant to every emotion of love and mercy, and even to our sense of justice, is the doctrine that the wicked dead are tormented with fire and brimstone in an eternally burning hell, that for the sins of a brief earthly life they are to suffer torture as long as God shall live. Yet this doctrine has been generally embodied in the creeds of Christendom. Says a learned doctor of divinity: “The sight of hell-torments will exalt the happiness of the saints forever. When they see others who are of the same nature and born under the same circumstances, plunged in such misery, and they so distinguished, it will make them sensible of how happy they are.” Another uses these words: “While the decree of reprobation is eternally executing on the vessels of wrath, the smoke of their torment will be eternally ascending in view of the vessels of mercy, who, instead of taking the part of these miserable objects, will say, Amen, Alleluia! praise ye the Lord!” {4SP 355.1}
§25
在圣经中哪里能找出这样的教训呢？凡怀有以上见解的人纵然学问渊博，心地诚实，但他们还是被撒但的诡辩所欺骗了。他引他们去误解圣经中一些严厉的措辞，并加上苛刻和恶毒的色彩。其实这全是他自己的特性，绝不能加在我们创造主的身上。{4SP 355.2}
§26
Where in the pages of God’s word are such sentiments expressed? Those who present them may be learned and even honest men; but they are deluded by the sophistry of Satan. He leads them to misconstrue strong expressions of Scripture, giving to the language the coloring of bitterness and malignity which pertains to himself, but not to our Creator. {4SP 355.2}
§27
即或我们承认上帝喜欢看到永不止息的苦刑，而以祂所投入地狱火中受苦之人所发的呻吟、哀号和咒诅为乐，这对于上帝能有什么益处呢？难道这些令人毛骨悚然的声音在无穷慈爱之主听来能成为悦耳的音乐吗？有人主张，罪人永远受苦刑的道理，是要显明上帝如何憎恨罪恶，如何视罪恶为破坏宇宙安宁与秩序的大患。唉，这又是多么可憎的亵渎啊！这好像是说上帝恨恶罪，所以才让它永远存在！因为根据这些神学家的教训，这毫无怜悯的恒久的刑罚，要使那些可怜的受苦者越发疯狂，以致大肆咒骂而亵渎上帝，如此，使自己的罪情越为严重。如果真是这样，要在无穷的岁月中使罪恶增加无已，又焉能增进上帝的荣耀呢？{4SP 356.1}
§28
What would be gained to God should we admit that he delights in witnessing unceasing tortures; that he is regaled with the groans and shrieks and imprecations of the suffering creatures whom he holds in the flames of hell? Can these horrid sounds be music in the ear of Infinite Love? It is urged that the infliction of endless misery upon the wicked would show God’s hatred of sin as an evil which is ruinous to the peace and order of the universe. Oh, dreadful blasphemy! As if God’s hatred of sin is the reason why he perpetuates sin. For, according to the received theology, continued torture without hope of mercy maddens its wretched victims, and as they pour out their rage in curses and blasphemy, they are forever augmenting their load of guilt. God’s glory is not enhanced by thus perpetuating continually increasing sin through ceaseless ages. {4SP 356.1}
§29
恶人要受永远的痛苦，这种异端邪说所酿成的恶果，诚非人的智力所能估计得到的。圣经的宗教信仰原是充满着仁爱，良善，而富有怜悯的，但现在却被迷信所笼罩，为恐怖所蒙蔽了。我们既认识到撒但所加在上帝品德上的虚伪色彩，就不难看出为什么有许多人以我们慈悲的创造主为可畏、可怖、甚至于可憎的了。现今在各教会的讲台上所宣传的教训，造成了许多对于上帝极不合理的看法。这些看法已经传遍全世界，使成千成万的人变成怀疑派和无神论者。{4SP 356.2}
§30
It is beyond the power of the human mind to estimate the evil which has been wrought by the heresy of eternal torment. The religion of the Bible, full of love and goodness, and abounding in compassion, is darkened by superstition and clothed with terror. When we consider in what false colors Satan has painted the character of God, can we wonder that our merciful Creator is feared, dreaded, and even hated? The appalling views of God which have spread over the world from the teachings of the pulpit have made thousands, yea, millions, of skeptics and infidels. {4SP 356.2}
§31
这永刑的道理乃是组成巴比伦叫万民所喝她邪淫大怒之酒的邪道之一（启14:8;17:2）。基督的传道人竟接受这种异端，并在讲台上宣讲出来，真是令人难解。其实，这都是他们从罗马教会承受下来的，正如他们承受了假的安息日一样。固然，过去有一些伟大而善良的人也曾传讲这种邪道，但这乃是因为他们在那时对于这个题目还没有清楚的认识，象我们现今所认识的一样。他们的责任只是要对得起他们当时代所有的真光，而我们则必须为本时代的亮光负责。如果我们转离圣经的见证，并因一些老前辈的教训而接受谬论，我们就必落在上帝向巴比伦所宣布的刑罚之下；我们就是在喝她那邪淫大怒的酒。{4SP 357.1}
§32
The theory of eternal torment is one of the false doctrines that constitute the wine of the abominations of Babylon, of which she makes all nations drink. That ministers of Christ should have accepted this heresy and proclaimed it from the sacred desk, is indeed a mystery. They received it from Rome, as they received the false Sabbath. True, it has been taught by great and good men; but the light on this subject had not come to them as it has come to us. They were responsible only for the light which shone in their time; we are accountable for that which shines in our day. If we turn from the testimony of God’s word, and accept false doctrines because our fathers taught them, we fall under the condemnation pronounced upon Babylon; we are drinking of the wine of her abominations. {4SP 357.1}
§33
有许多人对于永久痛苦的道理起了反感，但他们却矫枉过正地犯了反面的错误。他们看出圣经所显示的上帝是一位仁爱怜悯的神，所以他们不相信祂会把祂所造的人投在永久的地狱中焚烧。同时他们既相信人的灵魂是永远不死的，所以他们便不得不作出结论说，到了最后，全体人类都必得救。许多人以为圣经上所有的严厉的话，其目的无非是要恫吓人去顺从而已，而实际上是不会实现的。这样，罪人就能在自私的宴乐中生活，不顾上帝的要求，而还能希望最后蒙祂悦纳。这种道理妄测上帝的慈悲，忽视祂的公正，徒快私欲之心，使恶人在罪孽中胆大妄为。{4SP 357.2}
§34
A large class to whom the doctrine of eternal torment is revolting are driven to the opposite error. They see that the Scriptures represent God as a being of love and compassion, and they cannot believe that he will consign his creatures to the fires of an eternally burning hell. But, holding that the soul is naturally immortal, they see no alternative but to conclude that all mankind will finally be saved. Many regard the threatenings of the Bible as designed merely to frighten men into obedience, and not to be literally fulfilled. Thus the sinner can live in selfish pleasure, disregarding the requirements of God, and yet expect to be finally received into his favor. Such a doctrine, presuming upon God’s mercy, but ignoring his justice, pleases the carnal heart, and emboldens the wicked in their iniquity. {4SP 357.2}
§35
为要明白那些相信人人都必得救的人是怎样曲解圣经来支持他们那足以害人的教义，我们只需引录他们自己的言论。有一次，一个没有信仰的青年遭遇了不幸的意外而死，在举行丧礼时，有一个相信人人都必得救的牧师选了一节有关大卫的记载：“暗嫩死了以后，大卫王得了安慰”（撒下13:39）。{4SP 357.3}
§36
To show how believers in universal salvation wrest the Scriptures to sustain their soul-destroying dogmas, it is needful only to cite their own utterances. At the funeral of an irreligious young man, who was killed instantly by an accident, a Universalist minister selected as his text the Scripture statement concerning David, “He was comforted concerning Amnon, seeing he was dead.” [2 Samuel 13:39.] {4SP 357.3}
§37
牧师便演讲说：“常有人问我，许多人在罪恶之中离世，或是在酩酊状态中死了，或是犯法处刑血溅衣衫而死，或是像这一位青年，从未信仰宗教或得过宗教信仰而死，他们的结果到底怎样呢？我们现在从圣经中可以得到圆满的回答，把这个大难题解决了。暗嫩是一个罪大恶极的人。他没有悔改。他被人灌醉之后就此被杀。大卫是一个上帝的先知。他必定知道暗嫩的来世究竟是吉是凶。他怎样发表他的心意呢？‘暗嫩死了以后，大卫王得了安慰，心里切切想念押沙龙。’{4SP 358.1}
§38
“I am frequently asked,” said the speaker, “what will be the fate of those who leave the world in sin, die, perhaps, in a state of inebriation, die with the scarlet stains of crime unwashed from their robes, or die as this young man died, having never made a profession or enjoyed an experience of religion. We are content with the Scriptures; their answer shall solve the awful problem. Amnon was exceedingly sinful; he was unrepentant, he was made drunk, and while drunk was killed. David was a prophet of God; he must have known whether it would be ill or well for Amnon in the world to come. What were the expressions of his heart?—‘The soul of King David longed to go forth unto Absalom; for he was comforted concerning Amnon, seeing he was dead.’ {4SP 358.1}
§39
“我们从这句话中，可以得到什么结论呢？这里岂不是说明，在大卫的宗教信仰中并没有永远痛苦的道理吗？这就是我们所想到的，同时我们也可从此发现一个绝对的论据，证实那更愉快、更开明、更慈善的理论，就是说：全宇宙终必变成纯洁而和平的。大卫王见到自己的儿子既已死了，心里就得了安慰。为什么呢？原来先知的慧眼能展望到光辉的来生。他见到自己的儿子摆脱了一切的试探，从罪的捆绑中得到释放，从罪的腐败中化为纯洁，而且经过一番洁净而成为圣洁开明之后，得以参加那些死后升天的快乐灵魂的团体。他唯一的安慰就是，自己的爱子既离开这个罪恶痛苦的现实世界，就到了那有圣灵伟大的感化力光照他黑暗心灵的地方，在那里他的思想要吸取上天的智慧，并得永远之爱的甜蜜喜乐。经过了这种预备，使他品性圣化之后，他便能在天上的基业中享受安息与交通了。{4SP 358.2}
§40
“And what is the inference to be deduced from this language? Is it not that endless suffering formed no part of his religious belief?—So we conceive; and here we discover a triumphant argument in support of the more pleasing, more enlightened, more benevolent hypothesis of ultimate universal purity and peace. He was comforted, seeing his son was dead. And why so?—Because by the eye of prophecy he could look forward into the glorious future, and see that son far removed from all temptations, released from the bondage and purified from the corruptions of sin, and after being made sufficiently holy and enlightened, admitted to the assembly of ascended and rejoicing spirits. His only comfort was, that in being removed from the present state of sin and suffering, his beloved son had gone where the loftiest breathings of the Holy Spirit would be shed upon his darkened soul; where his mind would be unfolded to the wisdom of Heaven and the sweet raptures of immortal love, and thus prepared with a sanctified nature to enjoy the rest and society of the heavenly inheritance. {4SP 358.2}
§41
“以上的思想足以表明我们的信念：天庭的救恩是不在乎我们今生能作什么。现今的心地改变与否，现今的信仰如何，或现今是否相信宗教，那都是没有关系的。”{4SP 359.1}
§42
“In these thoughts we would be understood to believe that the salvation of Heaven depends upon nothing which we can do in this life; neither upon a present change of heart, nor upon present belief, or a present profession of religion.” {4SP 359.1}
§43
这个人自称是基督的传道者，竟作了这样的宣讲，就是把蛇在伊甸园中所说的谎言又重述了一遍，──“你们不一定死。”“你们吃的日子眼睛就明亮了，你们便如上帝”一样。他说，最卑贱的罪人，──杀人犯、盗贼、奸夫、淫妇，──在死后仍可预备进入那永远的幸福。{4SP 359.2}
§44
Thus does the professed minister of Christ reiterate the falsehood uttered by the serpent in Eden,—“Ye shall not surely die.” “In the day ye eat thereof, then your eyes shall be opened, and ye shall be as gods.” The vilest of sinners,—the murderer, the thief, and the adulterer,—will after death be prepared to enter into immortal bliss. {4SP 359.2}
§45
这个曲解圣经的人从哪里得出这种结论呢？──原来他是从大卫表示顺服天意的话中，截出一句来。从这节圣经“暗嫩死了以后，大卫王得了安慰，心里切切想念押沙龙”上，我们可以看出，他的忧苦伤痛随着时间而逐渐消逝了。他的思想也从死者身上转移到还活着的儿子，就是那因怕自己的罪行受到应得的惩罚而逃命的押沙龙身上了。现在有人竟以这一节圣经为凭据，证明乱伦醉酒的暗嫩在死时便能立即转入极乐世界，在那里变成圣洁，预备作无罪天使的友伴！这真是何等悦耳的谰言谎语，徒快私欲之心！这是撒但自己的道理，正好达到他的目的。现今世上既有这种教训流行，则犯罪作恶的事充满各地，又何足怪？难道我们不需要为那一次交付圣徒的真道竭力地争辩吗？{4SP 359.3}
§46
And from what does this perverter of the Scriptures draw his conclusions?—From a single sentence expressing David’s submission to the dispensation of Providence. His soul “longed to go forth unto Absalom; for he was comforted concerning Amnon, seeing he was dead.” The poignancy of his grief having been softened by time, his thoughts turned from the dead to the living son, self-banished through fear of the just punishment of his crime. And this is the evidence that the incestuous, drunken Amnon was at death immediately transported to the abodes of bliss, there to be purified and prepared for the companionship of sinless angels! A pleasing fable indeed, well suited to gratify the carnal heart! This is Satan’s own doctrine, and it does his work effectually. Should we be surprised that, with such instruction, wickedness abounds? Is there not need of contending earnestly for the faith once delivered to the saints? {4SP 359.3}
§47
以上所引假师傅的教训，不过是许多谬论中的一个例子而已。他们从圣经中断章取义，歪曲强解。有许多地方只要略读其上下文，便可显出其本意是正和他们所解释的意思相反。他们曲解几段互不相干的经文，用来证明那没有圣经为凭据的道理。他们引用上面的一节圣经作为凭据，证明醉酒的暗嫩是上了天堂，那不过是一种推想而已，与圣经明白的、正面的意义是直接相反的。因为圣经明说，醉酒的不能承受上帝的国（见林前6:10）。现今许多的疑惑者，不信的人，和怀疑派用这种方法把真理变成谎言，并有许多人受了他们诡辩的欺骗，醉生梦死，得过且过。{4SP 360.1}
§48
The course pursued by this one false teacher illustrates that of many others. A few words of Scripture are separated from the context, which would in many cases show its meaning to be exactly opposite to the interpretation put upon it; and such disjointed passages are perverted and used in proof of doctrines that have no foundation in the word of God. The testimony cited as evidence that the drunken Amnon is in Heaven, is a mere inference, directly contradicted by the plain and positive statement of the Scriptures, that no drunkard shall inherit the kingdom of God. It is thus that doubters, unbelievers, and skeptics turn the truth into a lie. And multitudes have been deceived by their sophistry, and rocked to sleep in the cradle of carnal security. {4SP 360.1}
§49
如果人的灵魂在人断气之时真能直接升天，我们现在尽可以贪爱死亡过于生存了。真有不少人被这种信仰所迷惑，结束了自己的性命。每遇困难、烦恼、失望的打击时，人若要割断自己的命脉，而翱翔于永生的极乐世界，这似乎不是一种难事。{4SP 360.2}
§50
If the souls of all men pass directly to Heaven at the hour of dissolution, then we may well covet death rather than life. Many have been led by this belief to put an end to their existence. When overwhelmed with trouble, perplexity, and disappointment, it seems an easy thing to break the brittle thread of life, and soar away into the bliss of the eternal world. {4SP 360.2}
§51
上帝在祂的圣经中已经给人明确的凭据，说明祂必刑罚一切干犯祂律法的人。请看上帝对不守本位的天使，对洪水之前的世人，对所多玛的居民，对不信的以色列人所施行的惩罚。他们的历史记录下来，作为我们的鉴戒。{4SP 360.3}
§52
God has given in his word abundant evidence that he will punish the transgressors of his law. Witness the visitation of his judgments upon the angels who kept not their first estate, on the inhabitants of the antediluvian world, on the people of Sodom, on unbelieving Israel. Their history is placed on record for our admonition. {4SP 360.3}
§53
据那相信人人得救论的人说来，不敬虔与不悔改的人死后要升天，像圣洁快乐的天使一样。我们且看圣经有什么教训。{4SP 361.1}
§54
Let us consider what the Bible teaches further concerning the ungodly and unrepentant, whom the Universalist places in Heaven as holy, happy angels. {4SP 361.1}
§55
“我是阿拉法，我是俄梅嘎；我是初，我是终。我要将生命泉的水白白赐给那口渴的人喝”（启21:6）。这个应许只是向那些口渴的人发的。惟有那些觉得自己需要生命之水并愿牺牲一切去寻求的人，才可以得到这种供给。“得胜的，必承受这些为业，我要作他们的上帝，他们要作我的儿子”（启21:7）。在这里也是附有特别条件的。要承受这些为业，我们必须抵抗并得胜罪恶。{4SP 361.2}
§56
“I am Alpha and Omega, the beginning and the end. I will give unto him that is athirst of the fountain of the water of life freely.” This promise is only to those that thirst. None but those who feel their need of the water of life, and seek it at the loss of all things else, will be supplied. “He that overcometh shall inherit all things; and I will be his God, and he shall be my son.” [Revelation 21:6, 7.] Here, also, conditions are specified. To inherit all things, we must resist and overcome sin. {4SP 361.2}
§57
“无论是淫乱的，是污秽的，是有贪心的，在基督和上帝的国里都是无分的”（弗5:5）。“你们要追求与众人和睦，并要追求圣洁，非圣洁没有人能见主”（来12:14）。“那些洁净自己衣服的人有福了，可得权柄能到生命树那里，也能从门进城。城外有那些犬类，行邪术的、淫乱的、杀人的、拜偶像的、并一切喜好说谎言编造虚谎的”（启22:14-15）。{4SP 361.3}
§58
“No fornicator, nor unclean person, nor covetous man, which is an idolater, hath any inheritance in the kingdom of Christ and God.” [Ephesians 5:5, Rev. Ver.] “Follow peace with all men, and holiness, without which no man shall see the Lord.” [Hebrews 12:14.] “Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city. For without are dogs, and sorcerers, and whoremongers, and murderers, and idolaters, and whosoever loveth and maketh a lie.” [Revelation 22:14, 15.] {4SP 361.3}
§59
上帝曾向人宣布祂自己的品性：“耶和华，耶和华，是有怜悯，有恩典的上帝，不轻易发怒，并有丰盛的慈爱和诚实。为千万人存留慈爱，赦免罪孽、过犯、和罪恶，万不以有罪的为无罪，必追讨他的罪”（出34:6-7）。上帝将要用祂神圣政权的能力和权威荡平叛逆。但这一切施行公正报应的作为，仍要完全符合祂那满有怜悯、恒久忍耐、慈悲仁爱的品德。{4SP 361.4}
§60
God has given to men a declaration of his character: “The Lord God, merciful and gracious, long-suffering, and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty.” [Exodus 34:6, 7.] The power and authority of the divine government will be employed to put down rebellion; yet all the manifestations of retributive justice will be perfectly consistent with the character of God as a merciful, long-suffering, benevolent being. {4SP 361.4}
§61
上帝不强迫任何人的意志，或压制任何人的判断力。祂不喜欢人奴隶般地顺从。祂切望自己手所造的万物因祂配得爱戴而爱祂。祂要人凭着理智感佩祂的智慧、公正与慈爱而顺从祂。所以凡正确认识到上帝这些品德的人，必要爱祂，因为他们赞赏祂的美德而为祂所吸引。{4SP 362.1}
§62
God does not force the will or judgment of any. He takes no pleasure in a slavish obedience. He desires that the creatures of his hands shall love him because he is worthy of love. He would have them obey him because they have an intelligent appreciation of his wisdom, justice, and benevolence. And all who have a just conception of these qualities will love him because they are drawn toward him in admiration of his attributes. {4SP 362.1}
§63
我们救主所教导和亲身实践的仁爱慈悲的原则乃是上帝品德和旨意的副本。基督曾说，凡祂所教导我们的，没有不是从祂父那里领受的。上帝政权的原则是与救主的教训“爱你的仇敌”完全符合的。上帝向恶人执行报应，乃是为了全宇宙的益处，并且对于那些身受刑罚的人也是有益的。在不违背祂政权的律法和祂那公正品德的原则之下，祂是乐意尽量使人得到幸福的。祂在他们周围布置许多足以表示祂爱的事物，使他们认识祂的律法，并向他们提供祂的怜悯。但他们竟轻视祂的爱，废弃祂的律法，并拒绝祂的怜悯。他们一面不住地接受祂的恩赐，一面却亵渎这位厚赐百物的主。他们恨恶上帝，因为他们知道祂憎厌他们的罪。上帝长久忍耐着他们的顽梗倔强，但最后的关头终必来到，他们的命运届时就要决定了。那时，祂是否要把这些叛徒用锁链绑在自己身边呢？祂是否要强迫他们实行祂的旨意呢？{4SP 362.2}
§64
The principles of kindness, mercy, and love taught and exemplified by our Saviour, are a copy of the will and character of God. Christ declared that he taught nothing except that which he had received from his Father. The principles of the divine government are in perfect harmony with the Saviour’s precept, “Love your enemies.” God executes justice upon the wicked, for the good of the universe, and even of those upon whom his judgments are visited. He would make them happy if he could do so in accordance with the laws of his government and the justice of his character. He surrounds them with the tokens of his love, he grants them a knowledge of his law, and follows them with the offers of his mercy; but they despise his love, make void his law, and reject his mercy. While constantly receiving his gifts, they dishonor the Giver; they hate God because they know that he abhors their sins. The Lord bears long with their perversity; but the decisive hour will come at last, when their destiny is to be decided. Will he then chain these rebels to his side? Will he force them to do his will? {4SP 362.2}
§65
凡已选择撒但为领袖，并被他的势力所约束的人，是没有预备好到上帝面前来的。骄傲、欺骗、荒淫、残忍等罪，已经是他们根深蒂固的性格了。他们怎能进天国去与那些他们在世上所轻视所憎恶的人永远同居呢？真理决不能得到说谎者的喜悦；温柔必不能满足骄傲自负的心理；纯洁必不为腐败者所接受；无私之爱决不为自私自利者所羡慕。恶人的命运乃是出于他们自己的选择。他们的远离天庭乃是出于他们的自愿；在上帝一方面，这也是公正的。{4SP 363.1}
§66
Those who have chosen Satan as their leader, and have been controlled by his power, are not prepared to enter the presence of God. Pride, deception, licentiousness, cruelty, have become fixed in their characters. Can they enter Heaven to dwell forever with those whom they despised and hated on earth? Truth will never be agreeable to a liar; meekness will not satisfy self-esteem and pride; purity is not acceptable to the corrupt; disinterested love does not appear attractive to the selfish. The destiny of the wicked is fixed by their own choice. Their exclusion from Heaven is voluntary; it is just. {4SP 363.1}
§67
象上古滔滔的洪水一样，那最后大日的烈火要宣布上帝的审判，说明恶人是无可救药的了。他们没有一点意思要顺服上帝的权威。他们的意志已经习惯于叛逆。及至生命结束之时，再想把他们的思想潮流倒转方向，已经是太晚了。他们再不能从犯罪变为顺从，从仇恨变为仁爱了。{4SP 363.2}
§68
Like the waters of the flood, the fires of the great day declare God’s verdict that the wicked are incurable. They have no disposition to submit to divine authority. Their will has been exercised in revolt; and when life is ended, it is too late to turn the current of their thoughts in the opposite direction,—too late to turn from transgression to obedience, from hatred to love. {4SP 363.2}
§69
上帝本着慈悲怜悯的心把挪亚时代世上的恶人全然除灭了。祂又本着慈悲，毁灭了所多玛城中腐败的居民。藉着撒但的欺骗之力，犯罪作恶的人时常博得众人的同情与称赞，如此就不断地引诱别人参加叛逆。挪亚的日子，以及亚伯拉罕与罗得的日子都是如此；我们现今的日子也是如此。上帝最后除灭一切拒绝祂恩典的人，也是因为祂怜爱这个宇宙。{4SP 363.3}
§70
In mercy to the world, God blotted out its wicked inhabitants in Noah’s time. In mercy he destroyed the corrupt dwellers in Sodom. Through the deceptive power of Satan, the workers of iniquity obtain sympathy and admiration, and are thus constantly leading others to rebellion. It was so in Noah’s day, and in the time of Abraham and Lot; it is so in our time. It is in mercy to the universe that God will finally destroy the rejecters of his grace. {4SP 363.3}
§71
永刑的道理没有圣经的依据。约翰在《启示录》中描绘了赎民将来的喜乐与荣耀，说他听见天上地下和地底下每一个被造之物，都将荣耀归给上帝（见启5:13）。在那里并没有什么沦亡者在地狱中发出尖锐的叫苦声，杂在得救者的歌声中。{4SP 364.1}
§72
But the doctrine of never-ending torment has no sanction in the Bible. John in the Revelation, describing the future joy and glory of the redeemed, declares that he heard every voice in Heaven and earth, and under the earth, ascribing praise to God. There will be no lost beings in hell to mingle their shrieks with the songs of the saved. {4SP 364.1}
§73
“因为罪的工价乃是死，惟有上帝的恩赐，在我们的主基督耶稣里，乃是永生”（罗6:13）。义人的基业是生命，恶人的命分乃是死亡。所警告的惩罚不只是暂时的死，因为这是一切人类所必要经受的。这是与永生相对的“第二次的死”（启21:8）。上帝不可能在罪人还保留罪恶的情形之下拯救他们。但祂宣布，恶人受完了他们罪的惩罚之后，就要好像从来没有过他们一样。有一位受灵感的著者说：“你就是细察他的住处，也要归于无有”（诗37:10）。由于亚当犯罪的结果，死亡便临到全人类了。人人都要进入坟墓，但藉着救恩计划的安排，人人都要从坟墓中被带出来。然后那些没有获得赦免的人必要受犯罪的处罚。他们受刑罚时间的长短与痛苦的程度依据他们的行为各不相同，但最后的结局都是第二次的死。他们秽德昭彰地沉沦于没有希望的永久灭亡之中。{4SP 364.2}
§74
“The wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord.” [Romans 6:23.] While life is the inheritance of the righteous, death is the portion of the wicked. The penalty threatened is not merely temporal death, for all must suffer this. It is the second death, the opposite of everlasting life. God cannot save the sinner in his sins; but he declares that the wicked, having suffered the punishment of their guilt, shall be as though they had not been. Says an inspired writer, “Thou shalt diligently consider his place, and it shall not be.” [Psalm 37:10.] In consequence of Adam’s sin, death passed upon all mankind. All alike go down into the grave. But through the provisions of the plan of salvation, all are to be brought forth from their graves. Then those who have not secured the pardon of their sins must receive the penalty of transgression. They suffer punishment varying in duration and intensity according to their works, but finally ending in the second death. Covered with infamy, they sink into hopeless, eternal oblivion. {4SP 364.2}
§75
灵魂不死这一个根本的错误乃是死人有知觉的谬论的基础。这种道理如同永刑的道理一样，是与圣经、理智、与人情相抵触的。按着一般人的说法，得救的人在天上，熟知地上的一切情形，尤其知道自己所离别亲友的生活。可是如果死人真知道活人的种种困难，并看到自己所亲爱之人犯罪，经受忧患、失望、与人生的痛苦，这些死人怎能得到快乐呢？他们既然徘徊于自己地上的亲友之间，他们对于天庭的福乐，究竟能享受几分呢？我们再想一想，不悔改的人在一断气之后，如果立即被投进烈火的地狱中，这种信念又是何等的可厌！相信这种说法的人见到自己的亲友在生前没有预备好，而忽然转入那永远的祸患与罪恶中，你想他们必要陷入何等的悲苦之中啊！有许多人已经被这种可怕的观念逼到疯狂的地步了。{4SP 364.3}
§76
Upon the fundamental error of natural immortality rests the doctrine of consciousness in death, a doctrine, like eternal torment, opposed to the teachings of the Scriptures, to the dictates of reason, and to our feelings of humanity. According to the popular belief, the redeemed in Heaven are acquainted with all that takes place on the earth, and especially with the lives of the friends whom they have left behind. But how could it be a source of happiness to the dead to know the troubles of the living, to witness the sins committed by their own loved ones, and to see them enduring all the sorrows, disappointments, and anguish of life? How much of Heaven’s bliss would be enjoyed by those who were hovering over their friends on earth? And how utterly revolting is the belief that as soon as the breath leaves the body, the soul of the impenitent is consigned to the flames of hell! To what depths of anguish must those be plunged who see their friends passing to the grave unprepared, to enter upon an eternity of woe and sin! Many have been driven to insanity by this harrowing thought. {4SP 364.3}
§77
圣经对于这些问题是怎样说的呢？大卫说明人死后是没有知觉的。“他的气一断，就归回尘土，他所打算的，当日就消灭了”（诗146:4）。所罗门也作这同样的见证说，“活着的人，知道必死，死了的人，毫无所知。”“他们的爱，他们的恨，他们的嫉妒，早都消灭了”。“在日光之下所行的一切事上，他们永不再有分了。”“在你所必去的阴间，没有工作，没有谋算，没有知识，也没有智慧”（传9:5-6,10）。{4SP 365.1}
§78
What say the Scriptures concerning these things? David declares that man is not conscious in death. “His breath goeth forth, he returneth to his earth; in that very day his thoughts perish.” [Psalm 146:4.] Solomon bears the same testimony: “The living know that they shall die; but the dead know not anything.” “Their love, and their hatred, and their envy, is now perished; neither have they any more a portion forever in anything that is done under the sun.” “There is no work, nor device, nor knowledge, nor wisdom, in the grave, whither thou goest.” [Ecclesiastes 9:5, 6, 10.] {4SP 365.1}
§79
在上帝应允希西家王的祈祷，增加他十五年的岁数之时，王满心感激，作歌颂赞主的大慈悲。在这篇诗歌中，他说明自己这样欢喜快乐的原因：“原来阴间不能称谢祢，死亡不能颂扬祢，下坑的人不能盼望祢的诚实，只有活人，活人必称谢祢，象我今日称谢祢一样。为父的，必使儿女知道祢的诚实”（赛38:18-19）。据现在流行的神学说，死了的义人都在天上，已经进入福地，用不朽的舌头颂赞上帝；而希西家却见不到人死后能有这种光荣的景象。他所说的话是与作诗者的见证完全一致的：“因为在死地无人记念祢，在阴间有谁称谢祢？”“死人不能赞美耶和华，下到寂静中的，也都不能”（诗6:5; 115:17）。{4SP 365.2}
§80
When, in answer to his prayer, Hezekiah’s life was prolonged fifteen years, the grateful king rendered to God a tribute of praise for his great mercy. In this song he tells the reason why he thus rejoices: “The grave cannot praise thee; death cannot celebrate thee; they that go down into the pit cannot hope for thy truth. The living, the living, he shall praise thee, as I do this day. The father to the children shall make known thy truth.” [Isaiah 38:18, 19.] Popular theology represents the righteous dead as in Heaven, entered into bliss, and praising God with an immortal tongue; but Hezekiah could see no such glorious prospect in death. With his words agrees the testimony of the psalmist: “In death there is no remembrance of thee; in the grave who shall give thee thanks?” “The dead praise not the Lord, neither any that go down into silence.” [Psalm 6:5; 115:17.] {4SP 365.2}
§81
在五旬节的时候，彼得靠着圣灵说：“弟兄们！先祖大卫的事，我可以明明的对你们说：他死了，也葬埋了，并且他的坟墓，直到今日还在我们这里。”“大卫并没有升到天上”（徒2: 29,34）。大卫仍然留在墓中等待复活之日，这一个事实足以证明义人死后并不是立即升天的。惟有藉着复活，并靠着基督复活的大能，大卫才能最终坐在上帝的右边。{4SP 366.1}
§82
Peter, speaking through the Holy Spirit on the day of Pentecost, said: “Men and brethren, let me freely speak unto you of the patriarch David, that he is both dead and buried, and his sepulcher is with us unto this day.” “For David is not ascended into the heavens.” [Acts 2:29, 34.] The fact that David remains in the grave until the resurrection proves that the righteous do not go to Heaven at death. It is only through the resurrection, and by virtue of the fact that Christ has risen, that David can at last sit at the right hand of God. {4SP 366.1}
§83
使徒保罗说：“因为死人若不复活，基督也就没有复活了。基督若没有复活，你们的信便是徒然，你们仍在罪里。就是在基督里睡了的人也灭亡了”（林前15:16-18）。如果这四千余年来，义人已经在死时立即升天，怎能说，若没有复活，“在基督里睡了的人也灭亡了”呢？ {4SP 366.2}
§84
Paul declares: “If the dead rise not, then is not Christ raised. And if Christ be not raised, your faith is vain; ye are yet in your sins. Then they also which are fallen asleep in Christ are perished.” [1 Corinthians 15:16-18.] If for four thousand years the righteous had gone directly to Heaven at death, how could they be said to perish, even though there should never be a resurrection? {4SP 366.2}
§85
但当耶稣要与门徒离别的时候，祂并没有告诉他们说，他们很快就要到祂那里去。祂乃是说：“我去原是为你们预备地方去。我若去为你们预备了地方，就必再来接你们到我那里去”（约14:2-3）。使徒保罗更进一步告诉我们说：“因为主必亲自从天降临，有呼叫的声音，和天使长的声音，又有上帝的号吹响，那在基督里死了的人必先复活。以后我们这活着还存留的人，必和他们一同被提到云里，在空中与主相遇，这样，我们就要和主永远同在。”接着他又加上一句话，说：“所以你们当用这些话彼此劝慰”（帖前4: 16-18）。这些安慰的话与前文所引主张人人得救的那个牧师的话相比，真有霄壤之别！那个牧师安慰受伤的亲友，向他们保证说：死了的人无论是多么罪大恶极，在他断气的时候，都要与天使为伴。但保罗却向他的弟兄指明，在主将来降临的时候，坟墓的枷锁要被打断，“那在基督里死了的人，”要复活而得永生。{4SP 367.1}
§86
When about to leave his disciples, Jesus did not tell them that they would soon come to him. “I go to prepare a place for you,” he said. “And if I go and prepare a place for you, I will come again, and receive you unto myself.” [John 14:2, 3.] And Paul tells us, further, that “the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God; and the dead in Christ shall rise first. Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air; and so shall we ever be with the Lord.” And he adds, “Comfort one another with these words.” [1 Thessalonians 4:16-18.] How wide the contrast between these words of comfort and those of the minister previously quoted. The latter consoled the bereaved friends with the assurance, that, however sinful the dead might have been, he was received among the angels as soon as he breathed out his life here. Paul points his brethren to the future coming of the Lord, when the fetters of the tomb shall be broken, and the “dead in Christ” shall be raised to eternal life. {4SP 367.1}
§87
在任何人得以进入那福乐家乡之前，他们的案件必须先经审查，他们的品格与行为也必须先在上帝的台前受检阅。众人都要按案卷上所记的受审判，并照自己所行的受报应。这一场审判并不是在人死的时候举行的。我们且注意保罗的话。他说：“因为祂已经定了日子，要藉着祂所设立的人，按公义审判天下，并且叫祂从死里复活，给万人作可信的凭据”（徒17:31）。使徒保罗在这里很清楚的说明，上帝已经确定了一个日子要审判天下。而且在保罗的时代，这日子还在将来。{4SP 367.2}
§88
Before any can enter the mansions of the blest, their cases must be investigated, and their characters and their deeds must pass in review before God. All are to be judged according to the things written in the books, and to be rewarded as their works have been. This Judgment does not take place at death. Mark the words of Paul: “He hath appointed a day, in the which he will judge the world in righteousness by that man whom he hath ordained; whereof he hath given assurance unto all men, in that he hath raised him from the dead.” [Acts 17:31.] Here the apostle plainly stated that a specified time, then future, had been fixed upon for the Judgment of the world. {4SP 367.2}
§89
犹大提到这同一个时期说：“又有不守本位，离开自己住处的天使，主用锁链把他们永远拘留在黑暗里，等候大日的审判。”他又引用以诺的话说：“看哪，主带着祂的千万圣者降临，要在众人身上行审判”（犹6,14-15）。约翰也宣布说，他“看见死了的人，无论大小，都站在宝座前，案卷展开了；”“死了的人都凭着这些案卷所记载的，照他们所行的受审判”（启20:12）。{4SP 368.1}
§90
Jude refers to the same period: “The angels which kept not their first estate, but left their own habitation, he hath reserved in everlasting chains under darkness unto the Judgment of the great day.” And again he quotes the words of Enoch: “Behold, the Lord cometh with ten thousands of his saints, to execute judgment upon all.” [Jude 6, 14, 15.] John declares that he “saw the dead, small and great, stand before God, and the books were opened;” “and the dead were judged out of those things which were written in the books.” [Revelation 20:12.] {4SP 368.1}
§91
但是如果死了的人已经升天享福，或已入地狱被火焚烧，又何必要一个将来的审判呢？圣经的教训对于这些重要的问题并不是蒙昧不明或互相矛盾的，而是一般人可以明白的。但请问，哪一个思想开明的人能在这流行的神学理论中看出一点智慧和公理呢？义人如果已经长久住在主的面前，怎么还要在末日审判查明案件之后才蒙祂的嘉奖说，“好，你这又良善又忠心的仆人，……可以进来享受你主人的快乐”呢（太25:21）？至于那些恶人，难道还要把他们从地狱的苦刑中召出来，以便接受审判全地之主的判决说：“你们这被咒诅的人，离开我，进入……永火里去”吗（太25:41）？ 唉，这是何等的挖苦！对于上帝的智慧与公义又是何等的诬蔑！{4SP 368.2}
§92
But if the dead are already enjoying the bliss of Heaven or writhing in the flames of hell, what need of a future Judgment? The teachings of God’s word on these important points are neither obscure nor contradictory; they may be understood by common minds. But what candid mind can see either wisdom or justice in the current theory? Will the righteous, after the investigation of their cases at the Judgment, receive the commendation, “Well done, good and faithful servant, enter thou into the joy of thy Lord,” when they have been dwelling in his presence, perhaps for long ages? Are the wicked summoned from the place of torment to receive the sentence from the Judge of all the earth, “Depart, ye cursed, into everlasting fire”? Oh, solemn mockery! shameful impeachment of the wisdom and justice of God! {4SP 368.2}
§93
圣经中无论何处，都找不出话来说在人死时，义者得报赏，恶者受刑罚。先祖与先知都没有留下这种保证。基督与使徒们也没有这样的提示。圣经很清楚地教训人说，死人并非立刻升天。他们被描绘为象睡觉一样，一直睡到复活（帖前4:14; 伯14:10-12）。在“银链折断，金罐破裂”之日（传12:6），人的思想就消灭了。凡下到坟墓的，乃是在寂静之中。日光之下的一切事物，他们是毫无所知的（伯14:21）。对于疲劳的义人，这是可幸的安睡，时日或久或暂，在他们只觉得是瞬息之间。他们睡着了，并要被上帝的号筒所唤醒，以便承受光荣的永生。当他们从深沉的睡眠中被唤醒时，他们的思想也必恢复先前断气时所停止的潮流。他们最后的感觉是临死的痛苦，最后的思想是自己正落到坟墓的权势之下。及至他们从坟墓中出来，他们第一个快乐的思想，将要流露于那胜利的喊声：“死啊，你得胜的权势在哪里？死啊，你的毒钩在哪里”（林前15:55）？ {4SP 369.1}
§94
Nowhere in the Sacred Scriptures is found the statement that the righteous go to their reward or the wicked to their punishment at death. The patriarchs and prophets have left no such assurance. Christ and his apostles have given no hint of it. The Bible clearly teaches that the dead do not go immediately to Heaven. They are represented as sleeping until the resurrection. In the very day that the silver cord is loosed and the golden bowl broken, man’s thoughts perish. They that go down to the grave are in silence. They know no more of anything that is done under the sun. Blessed rest for the weary righteous! Time, be it long or short, is but a moment to them. They sleep, they are awakened by the trump of God to a glorious immortality. As they are called forth from their deep slumber, they begin to think just where they ceased. The last sensation was the pang of death, the last thought that they were falling beneath the power of the grave. When they arise from the tomb, their first glad thought will be echoed in the triumphal shout, “O death, where is thy sting? O grave, where is thy victory?” {4SP 369.1}