基督在他的圣所中(1969) E · 第9章我们的大祭司在至圣所中

第9章我们的大祭司在至圣所中

§1 九、我们的大祭司在至圣所中

§2 Our High Priest in the Holy of Holies

§3 圣所的题目乃是一把钥匙，将一八四四年失望的奥秘开启了。它使人看出一部有系统而彼此关联互相符合的真理，显明上帝的手曾在指引这伟大的复临运动，并且说明上帝子民的地位和工作，藉此向他们指出他们当前的本分。从前耶稣的门徒怎样经过了苦闷和失望的悲惨之夜，而后看见主就喜欢了，照样，那些凭着信心仰望祂二次复临的人这时也就喜乐了。他们曾盼望主在荣耀中显现，给祂的仆人带来报赏。及至他们的希望变为失望，他们便看不到耶稣，而像马利亚在墓园中一样地哭喊说：“有人把我主挪了去，我不知道放在哪里。?”这时他们在至圣所中又见到主了.他们这位慈悲的大祭司不久就要作他们的王和拯救者了。从圣所发出来的亮光照明了过去、现今与将来。他们知道上帝已经用永无错谬的旨意引导了他们。他们虽然像早期的门徒一样，没有完全了解自己所传的信息，但这信息仍是面面正确的。他们在宣传这信息中，已经实现了上帝的旨意.他们的劳苦在主里面不是徒然的，他们既已“重生”,”有活泼的盼望，”就“有说不出来满有荣光的大喜乐。” {CIHS 101.1}

§4 The subject of the sanctuary was the key which unlocked the mystery of the disappointment of 1844. It opened to view a complete system of truth, connected and harmonious, showing that God’s hand had directed the great advent movement and revealing present duty as it brought to light the position and work of His people. As the disciples of Jesus after the terrible night of their anguish and disappointment were “glad when they saw the Lord,” so did those now rejoice who had looked in faith for His second coming. They had expected Him to appear in glory to give reward to His servants. As their hopes were disappointed, they had lost sight of Jesus, and with Mary at the sepulcher they cried: “They have taken away my Lord, and I know not where they have laid Him.” Now in the holy of holies they again beheld Him, their compassionate High Priest, soon to appear as their king and deliverer. Light from the sanctuary illumined the past, the present, and the future. They knew that God had led them by His unerring providence. Though, like the first disciples, they themselves had failed to understand the message which they bore, yet it had been in every respect correct. In proclaiming it they had fulfilled the purpose of God, and their labor had not been in vain in the Lord. Begotten “again unto a lively hope,” they rejoiced “with joy unspeakable and full of glory.”{CIHS 101.1}

§5 《但以理书》第八章十四节的预言：“到二千三百日，圣所就必洁净，”以及第一位天使的信息：“应当敬畏上帝，将荣耀归给祂；因祂施行审判的时候已经到了，”这两处的话都指着基督在至圣所中的服务和查案审判的工作，而不是指着基督复临来救赎祂的子民，并毁灭恶人。他们对于预言时期的解释并没有错误，只是看错了二千三百日结束时所要发生的事。因了这一点错误，门徒便受到了一场失望之苦。虽然如此，先知所预言的一切话，以及圣经的明文所能支持的希望，到底还是实现了。正在他们失望忧伤的时候，信息中所预言的事，也就是那必须在主降临赏赐祂仆人之前所要应验的事，却实现了。{CIHS 101.2}

§6 Both the prophecy of?Daniel 8:14, “Unto two thousand and three hundred days; then shall the sanctuary be cleansed,” and?the first angel’s message, “Fear God, and give glory to Him; for the hour of His judgment is come,” pointed to Christ’s ministration in the most holy place, to the investigative judgment, and not to the coming of Christ for the redemption of His people and the destruction of the wicked. The mistake had not been in the reckoning of the prophetic periods, but in the event to take place at the end of the 2300 days. Through this error the believers had suffered disappointment, yet all that was foretold by the prophecy, and all that they had any Scripture warrant to expect, had been accomplished. At the very time when they were lamenting the failure of their hopes, the event had taken place which was foretold by the message, and which must be fulfilled before the Lord could appear to give reward to His servants.?{CIHS 101.2}

§7 基督已经来了，但不是照着他们所希望的来到地上。祂乃是照着表号所预指的来到上帝天上圣殿的至圣所中。祂曾来到亘古常在者面前，正如古时先知但以理所形容的：“我在夜间的异象中观看，见有一位象人子的，驾着天云而来，”──不是来到地上，而是──“被领到亘古常在者面前”（但7:13）。{CIHS 102.1}

§8 Christ had come, not to the earth, as they expected, but, as foreshadowed in the type, to the most holy place of the temple of God in heaven. He is represented by the prophet Daniel as coming at this time to the Ancient of Days: “I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came”—not to the earth, but—“to the Ancient of Days, and they brought Him near before Him.”?Daniel 7:13.{CIHS 102.1}

§9 先知玛拉基也曾预言祂这次“来”的情形说：“万军之耶和华说，……你们所寻求的主，必忽然进入（原文作“来到”）祂的殿；立约的使者，就是你们所仰慕的，快要来到”（玛3:1）。主来到祂的殿中是忽然的，对于祂的子民是出于意外的，因为他们并没有想到祂会在那里出现。他们乃是盼望祂来到地上，“在火焰中显现，要报应那不认识上帝，和那不听从我主耶稣福音的人”（帖后1:7-8）。{CIHS 102.2}

§10 This coming is foretold also by the prophet Malachi: “The Lord, whom ye seek, shall suddenly come to His temple, even the Messenger of the covenant, whom ye delight in: behold, He shall come, saith the Lord of hosts.”?Malachi 3:1. The coming of the Lord to His temple was sudden, unexpected, to His people. They were not looking for Him there. They expected Him to come to earth, “in flaming fire taking vengeance on them that know not God, and that obey not the gospel.”?2 Thessalonians 1:8.{CIHS 102.2}

§11 但是一般信徒还没有预备好迎见他们的救主。他们还必须进行一番预备的工作。有亮光要赐给他们，将他们的心思意念指引到上帝在天上的殿；及至他们凭着信心跟从那位在至圣所服务的“大祭司”时，就必有新的本分显示出来。而且还有一个警告与教训的信息必须传给教会。{CIHS 102.3}

§12 But the people were not yet ready to meet their Lord. There was still a work of preparation to be accomplished for them. Light was to be given, directing their minds to the temple of God in heaven; and as they should by faith follow their High Priest in His ministration there, new duties would be revealed.?Another message of warning and instruction was to be given to the church.?{CIHS 102.3}

§13 先知曾说：“祂来的日子，谁能当得起呢？祂显现的时候，谁能立得住呢？因为祂如炼金之人的火，如漂布之人的碱。祂必坐下如炼净银子的，必洁净利未人，熬炼他们象金银一样，他们就凭公义献供物给耶和华”（玛3:2-3）。当基督在天上的圣所中停止祂中保工作的时候，那些活在地上的人就要直接立在圣洁的上帝面前，而再没有中保了。他们的衣袍必须是无玷污的；他们的品性必须是被血弹过而纯洁无罪的。藉着上帝的恩典和他们自己的勤勉努力，他们必须与罪恶搏斗而得胜。当天上进行查案审判的时候，当悔改信徒的罪要从天上圣所被移除的时候，上帝在地上的子民之中也要进行一番特别的洁净和除罪的工作。这番工作在《启示录》第十四章的信息中讲得更为清楚。{CIHS 103.1}

§14 Says the prophet: “Who may abide the day of His coming? and who shall stand when He appeareth? for He is like a refiner’s fire, and like fullers’ soap: and He shall sit as a refiner and purifier of silver: and He shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness.”?Malachi 3:2, 3. Those who are living upon the earth when the intercession of Christ shall cease in the sanctuary above are to stand in the sight of a holy God without a mediator. Their robes must be spotless, their characters must be purified from sin by the blood of sprinkling. Through the grace of God and their own diligent effort they must be conquerors in the battle with evil. While the investigative judgment is going forward in heaven, while the sins of penitent believers are being removed from the sanctuary, there is to be a special work of purification, of putting away of sin, among God’s people upon earth. This work is more clearly presented in the messages of?Revelation 14.{CIHS 103.1}

§15 当这种工作完成之后，基督的信徒就准备好了等候祂的显现。“那时犹大和耶路撒冷所献的供物，必蒙耶和华悦纳，仿佛古时之日，上古之年”（玛3:4）。到那日，我们的主在降临时所要接去的教会，必是一个“荣耀的教会，毫无玷污皱纹等类的病”（弗5:27）。她也要“向外观看如晨光发现，美丽如月亮，皎洁如日头，威武如展开旌旗的军队”（歌6:10）。{CIHS 103.2}

§16 When this work shall have been accomplished, the followers of Christ will be ready for His appearing. “Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years.”?Malachi 3:4. Then the church which our Lord at His coming is to receive to Himself will be a “glorious church, not having spot, or wrinkle, or any such thing.”?Ephesians 5:27. Then she will look “forth as the morning, fair as the moon, clear as the sun, and terrible as an army with banners.”?Song of Solomon 6:10.{CIHS 103.2}

§17 先知玛拉基除了曾预言主来到圣殿的情形之外，也曾提到祂的复临，就是祂来执行审判的时候。他说：“万军之耶和华说，我必临近你们，施行审判；我必速速作见证，警戒行邪术的，犯奸淫的，起假誓的，亏负人之工价的，欺压寡妇孤儿的，屈枉寄居的，和不敬畏我的”（玛3:5）。犹大也提到这同一情景说：“看哪，主带着祂的千万圣者降临，要在众人身上行审判，证实那一切不敬虔的人，所妄行一切不敬虔的事”（犹14-15）。祂的这一次来临，与祂的“来到祂的殿”是截然两件不同的事。?{CIHS 103.3}

§18 Besides the coming of the Lord to His temple, Malachi also foretells His second advent, His coming for the execution of the judgment, in these words: “And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and?fear not Me, saith the Lord of hosts.”?Malachi 3:5. Jude refers to the same scene when he says, “Behold, the Lord cometh with ten thousands of His saints, to execute judgment upon all, and to convince all that are ungodly among them of all their ungodly deeds.”?Jude 14, 15. This coming, and the coming of the Lord to His temple, are distinct and separate events.?{CIHS 103.3}

§19 圣经的依据

§20 Scriptural Foundations

§21 《但以理书》第八章十四节所说我们的大祭司基督的来到至圣所作洁净圣所的工作；《但以理书》第七章十三节所提到人子的来到亘古常在者面前；先知玛拉基所预言主的来到祂的殿；这三处圣经都是叙述同一件事，并且这件事也就是基督在《马太福音》第二十五章十个童女的比喻中所说新郎来娶亲的事。{CIHS 104.1}

§22 The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in?Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in?Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of?Matthew 25.{CIHS 104.1}

§23 在一八四四年的夏季和秋季，发出了“新郎来了”的呼声。聪明的童女和愚拙的童女所代表的两等人此时便显明出来了。有一等人欢喜仰望主的显现。他们曾经殷勤预备要迎见祂。还有一等人却出于畏惧的心理，或出于感情的冲动，只满足于真理的理论，而缺乏上帝的恩典。在比喻中，新郎来的时候，“那预备好了的，同祂进去坐席。”从这里就可以看出，新郎的来临乃是在举行婚礼之前。这婚礼是代表基督承受祂国度的事。圣城新耶路撒冷乃是这国的首都与代表，也被称为“新妇，就是羔羊的妻。”天使对约翰说，“你到这里来，我要将新妇，就是羔羊的妻，指给你看。”先知说，“我被圣灵感动，天使就带我到一座高大的山，将那由上帝那里从天而降的圣城耶路撒冷指示我”（启21:9-10）。在这里很明显地可以看出，新妇是代表圣城，那去迎接新郎的童女，则代表教会。《启示录》的预言称上帝的子民为婚姻筵席上的宾客。（见启19:9）他们既是宾客，则自然不能也是新妇。先知但以理宣称，基督要从天上亘古常在者那里承受“权柄、荣耀、国度”，并要承受这国度的首都新耶路撒冷。因她“预备好了，就如新妇装饰整齐，等候丈夫”（但7:14;启21:2）。在祂承受了国度之后，祂便要在荣耀中降临，作万王之王，万主之主，来救赎祂的子民，使他们“在天国里与亚伯拉罕、以撒、雅各、一同坐席”（太8:11,路22:30），共享羔羊的婚筵。{CIHS 104.2}

§24 In the summer and autumn of 1844 the proclamation, “Behold, the Bridegroom cometh,” was given. The two classes represented by the wise and foolish virgins were then developed—one class who looked with joy to the Lord’s appearing, and who had been diligently preparing to meet Him; another class that, influenced by fear and acting from impulse, had been satisfied with a theory of the truth, but were destitute of the grace of God. In the parable, when the bridegroom came, “they that were ready went in with him to the marriage.” The coming of the bridegroom, here brought to view, takes place before the marriage. The marriage represents the reception by Christ of His kingdom. The Holy City, the New Jerusalem, which is the capital and representative of the kingdom, is called “the bride, the Lamb’s wife.” Said the angel to John: “Come hither, I will show thee the bride, the Lamb’s wife.” “He carried me away in the spirit,” says the prophet, “and showed me that great city, the holy Jerusalem, descending out of heaven from God.”?Revelation 21:9, 10. Clearly, then, the bride represents the Holy City, and the virgins that go out to meet the bridegroom are a symbol of the church. In?the Revelation the people of God are said to be the guests at the marriage supper.?Revelation 19:9. If guests, they cannot be represented also as the bride. Christ, as stated by the prophet Daniel, will receive from the Ancient of Days in heaven, “dominion, and glory, and a kingdom;” He will receive the New Jerusalem, the capital of His kingdom, “prepared as a bride adorned for her husband.”?Daniel 7:14;?Revelation 21:2. Having received the kingdom, He will come in His glory, as King of kings and Lord of lords, for the redemption of His people, who are to “sit down with Abraham, and Isaac, and Jacob,” at His table in His kingdom (Matthew 8:11;?Luke 22:30), to partake of the marriage supper of the Lamb.?{CIHS 104.2}

§25 在一八四四年夏季所发出“新郎来了”的呼声，引动了成千成万的人盼望主立即降临。到了预定的时候，新郎来了，但却不是按照一般人所盼望的来到这个地上，而是来到天上亘古常在者的面前，举行婚礼，接受祂的国度。“那预备好了的，同祂进去坐席，门就关了。”他们并不是亲身去参加婚礼，因为那婚礼是在天上举行的，而他们却仍在地上。基督的信徒乃是要“等候主人，从婚姻的筵席上回来”（路12:36）。然而他们却要明白祂的工作，并要本着信心跟随祂进到上帝面前。在这种形式之下，他们可以说是去参加那婚礼了。{CIHS 105.1}

§26 The proclamation, “Behold, the Bridegroom cometh,” in the summer of 1844, led thousands to expect the immediate advent of the Lord. At the appointed time the Bridegroom came, not to the earth, as the people expected, but to the Ancient of Days in heaven, to the marriage, the reception of His kingdom. “They that were ready went in with Him to the marriage: and the door was shut.” They were not to be present in person at the marriage; for it takes place in heaven, while they are upon the earth. The followers of Christ are to “wait for their Lord, when He will return from the wedding.”?Luke 12:36. But they are to understand His work, and to follow Him by faith as He goes in before God. It is in this sense that they are said to go in to the marriage.{CIHS 105.1}

§27 比喻中说明：那些去参加婚礼的人都是提着灯并在器皿中预备油的。凡是拥有圣经真理的知识，并有上帝的圣灵和恩惠，又在惨重试炼的黑夜里忍耐等候，查考圣经，寻求更清明亮光的人，──结果都认识了有关天上圣所以及救主更换职务的真理。他们本着信心仰望祂在天上的圣所中供职。所以一切凭着圣经的见证而接受相同真理的人，又本着信心而仰望基督，看祂进到上帝面前执行祂末后的中保工作，并在这工作结束时承受祂的国度，──这一等人正可以说是去参加婚礼了。?{CIHS 105.2}

§28 In the parable it was those that had oil in their vessels with their lamps that went in to the marriage. Those who, with a knowledge of the truth from the Scriptures, had also the Spirit and grace of God, and who, in the night of their bitter trial, had patiently waited, searching the Bible for clearer light—these saw the truth concerning the sanctuary in heaven and the Saviour’s change in ministration, and by faith they followed Him in His work in the sanctuary above. And all who through the testimony of the Scriptures accept the same truths, following Christ by faith as He enters in before God to perform the last work of mediation, and at its close to receive His kingdom—all these are?represented as going in to the marriage.?{CIHS 105.2}

§29 在《马太福音》第二十二章中，也提到与此相同的婚姻比喻。这里很清楚地说明，查案审判是在婚礼之前举行的。在婚礼之前，王进来观看宾客（太22:11），要看这些人是否都穿着婚姻的礼服，是否具有那在羔羊的血中洗净洁白，毫无污秽的品格（启7:14）。凡没有穿这礼服的人必被赶逐出去。但那些在检查时身穿礼服的人，便要蒙上帝的悦纳，并被认为配得享受祂的国度，又要与祂一同坐在祂的宝座上。这种审查品格，并决定谁配进入上帝之国的工作，就是查案审判，也就是天上圣所中最后的工作。{CIHS 106.1}

§30 In the parable of?Matthew 22?the same figure of the marriage is introduced, and the investigative judgment is clearly represented as taking place before the marriage. Previous to the wedding the king comes in to see the guests, to see if all are attired in the wedding garment, the spotless robe of character washed and made white in the blood of the Lamb.?Matthew 22:11;?Revelation 7:14. He who is found wanting is cast out, but all who upon examination are seen to have the wedding garment on are accepted of God and accounted worthy of a share in His kingdom and a seat upon His throne. This work of examination of character, of determining who are prepared for the kingdom of God, is that of the investigative judgment, the closing work in the sanctuary above.{CIHS 106.1}

§31 在查案工作结束，历代自称为基督信徒者的案件都被检查审定之后，试验的时期便要结束，恩典的门也就关闭了。这样，“那预备好了的，同祂进去坐席，门就关了，”这一句话包括救主的最后一段服务的时期，一直到拯救人类的伟大工作告成为止。{CIHS 106.2}

§32 When the work of investigation shall be ended, when the cases of those who in all ages have professed to be followers of Christ have been examined and decided, then, and not till then, probation will close, and the door of mercy will be shut. Thus in the one short sentence, “They that were ready went in with Him to the marriage: and the door was shut,” we are carried down through the Saviour’s final ministration, to the time when the great work for man’s salvation shall be completed.{CIHS 106.2}

§33 两层圣所中的崇祀

§34 Ministry in the Two Apartments

§35 我们已经研究过，地上圣所的崇祀乃是天上圣所崇祀的表号。在地上圣所的崇祀中，大祭司在赎罪大日要进到至圣所里。同时那第一层圣所中的供奉也停止了。上帝吩咐说：“他进圣所赎罪的时候，会幕里不可有人，直等到他为自己和本家，并以色列全会众，赎了罪出来”（利16:17）。照样，当基督进到至圣所执行结束赎罪工作的时候，祂就停止了在第一层圣所中的职务。但在第一层圣所中的职务停止时，祂在第二层圣所中的职务便开始了。在表号性的地上圣所崇祀中，大祭司在赎罪日离开圣所时，他便进到上帝面前，为一切真心悔罪改过的以色列人奉献赎罪祭牲的血。照样，基督也只是先完成了中保工作的第一段，然后再开始作第二段工作，在天父面前仍然为罪人献上自己的宝血。?{CIHS 106.3}

§36 In the service of the earthly sanctuary, which, as we have seen, is a figure of the service in the heavenly, when the high priest on the Day of Atonement entered the most holy place, the ministration in the first apartment ceased. God commanded: “There shall be no man in the tabernacle of the congregation when he goeth in to make an atonement in the holy place, until he comes out.”?Leviticus 16:17. So when Christ entered the holy of holies to perform the closing work of the atonement, He ceased His ministration in the first apartment. But when the ministration in the first apartment ended, the ministration in the second apartment began. When in the typical service the high priest?left the holy on the Day of Atonement, he went in before God to present the blood of the sin offering in behalf of all Israel who truly repented of their sins. So Christ had only completed one part of His work as our intercessor, to enter upon another portion of the work, and He still pleaded His blood before the Father in behalf of sinners.?{CIHS 106.3}

§37 一八四四年的复临信徒没有看明这一番真理。所以在他们所盼望救主复临时期过去之后，他们仍相信主的降临已近。他们以为自己已经临到了一个重大的转机，而且基督在上帝面前为人类作中保的工作已经停止了。据他们看来，圣经的教训是：在主驾着天云降临之前的一个短的时期中，人类的恩典时期就必结束。这显然是圣经的教训，因为有经文说，到了一个时候，人要寻求，叩门，并在恩典的门前哭号，但门却不再开了。所以当日的信徒疑问说，他们先前所盼望基督降临的日子，会不会就是这一个短时期的开始，而后紧接着就是基督复临呢？他们既已传扬审判近了的警告，便觉得自己为世人所作的工作已经作完了，他们就不感觉自己还有责任去拯救罪人，同时那些不信上帝的人大胆的亵渎和讥诮使他们觉得这是又一个凭据，证明上帝的灵已经从那些拒绝祂恩典的人身上收回了。凡此一切，使他们越发深信，人类的宽容时期已经结束了，正如他们当时所说的，“恩典之门已经关闭了。” {CIHS 107.1}

§38 This subject was not understood by Adventists in 1844. After the passing of the time when the Saviour was expected, they still believed His coming to be near; they held that they had reached an important crisis and that the work of Christ as man’s intercessor before God had ceased. It appeared to them to be taught in the Bible that man’s probation would close a short time before the actual coming of the Lord in the clouds of heaven. This seemed evident from those scriptures which point to a time when men will seek, knock, and cry at the door of mercy, and it will not be opened. And it was a question with them whether the date to which they had looked for the coming of Christ might not rather mark the beginning of this period which was immediately to precede His coming. Having given the warning of the judgment near, they felt that their work for the world was done, and they lost their burden of soul for the salvation of sinners, while the bold and blasphemous scoffing of the ungodly seemed to them another evidence that the Spirit of God had been withdrawn from the rejecters of His mercy. All this confirmed them in the belief that probation had ended, or, as they then expressed it, “the door of mercy was shut.”{CIHS 107.1}

§39 敞开另一扇门

§40 The Opening of Another Door

§41 但在他们查考圣所题目的时候，他们便得了更清楚的亮光。他们现在看出了自己所相信的：在二千三百日终止的一八四四年必有重大的转机，这是正确的。一千八百年以来，罪人藉以进到上帝面前的那一个盼望与恩典之门，这时虽然已经关闭，但另有一扇门敞开了，而且藉着基督在至圣所中的中保工作，有赦罪的恩典赐给世人。祂已结束了祂职务的一部分，而开始了另一部分。天上的圣所还有一扇“敞开的门”。基督正在那里为罪人服务。{CIHS 107.2}

§42 But clearer light came with the investigation of the sanctuary question. They now saw that they were correct in believing that the end of the 2300 days in 1844 marked an important crisis. But while it was true that that door of hope and mercy by which men had for eighteen hundred years found access to God, was closed, another door was opened, and forgiveness of sins was offered to men through the intercession of Christ in the most?holy. One part of His ministration had closed, only to give place to another. There was still an “open door” to the heavenly sanctuary, where Christ was ministering in the sinner’s behalf.?{CIHS 107.2}

§43 基督在《启示录》中对这一个时期的教会所说的话，这时他们才看出其中的用意：“那圣洁，真实，拿着大卫的钥匙，开了就没有人能关，关了就没有人能开的，说：我知道你的行为，……看哪，我在你面前给你一个敞开的门，是无人能关的”（启3:7-8）。{CIHS 108.1}

§44 Now was seen the application of those words of Christ in the Revelation, addressed to the church at this very time: “These things saith He that is holy, He that is true, He that hath the key of David, He that openeth, and no man shutteth; and shutteth, and no man openeth; I know thy works: behold, I have set before thee an open door, and no man can shut it.”?Revelation 3:7, 8.{CIHS 108.1}

§45 在耶稣执行赎罪的伟大工作时，只有本着信心仰望祂进行赎罪工作的人，才能领受祂为他们作中保的帮助；而那些拒绝这使他们明白此种服务工作之亮光的人，却得不到帮助。那些拒绝基督第一次降临时所发的亮光，又不肯相信祂是世人之救主的犹太人，未能靠祂得蒙赦罪。当耶稣升天，带着自己的血进入天上的圣所，为祂的门徒作中保求福的时候，犹太人却仍留在黑暗之中，继续进行他们那无用的献祭与供奉。那属于表号和影像的崇祀已经停止了。先前可以通到上帝面前的门也已关闭了。犹太人已经拒绝那寻见上帝的唯一方法，不肯藉天上圣所的崇祀去寻求祂，故此他们无法与上帝交通。对于他们，那门是关着的。他们既不承认基督为真正的牺牲和在上帝面前的唯一中保，他们便不能得到祂为他们作中保的帮助了。{CIHS 108.2}

§46 It is those who by faith follow Jesus in the great work of the atonement who receive the benefits of His mediation in their behalf, while those who reject the light which brings to view this work of ministration are not benefited thereby. The Jews who rejected the light given at Christ’s first advent, and refused to believe on Him as the Saviour of the world, could not receive pardon through Him. When Jesus at His ascension entered by His own blood into the heavenly sanctuary to shed upon His disciples the blessings of His mediation, the Jews were left in total darkness to continue their useless sacrifices and offerings. The ministration of types and shadows had ceased. That door by which men had formerly found access to God was no longer open. The Jews had refused to seek Him in the only way whereby He could then be found, through the ministration in the sanctuary in heaven. Therefore they found no communion with God. To them the door was shut. They had no knowledge of Christ as the true sacrifice and the only mediator before God; hence they could not receive the benefits of His mediation.{CIHS 108.2}

§47 从前不信之犹太人的景况，说明那些故意不明白慈悲大祭司之工作的许多挂名基督徒所有粗率和不信的态度。在表号性的崇祀中，当大祭司进到至圣所的时候，以色列全会众都要聚集在圣所的附近，以极庄严的态度在上帝面前存谦卑的心，以便得蒙赦罪，而不至从民中被剪除。在这实际的赎罪日上，我们岂不更当明白大祭司的工作，并知道主所要我们尽的本分是什么！{CIHS 108.3}

§48 The condition of the unbelieving Jews illustrates the condition of the careless and unbelieving among professed Christians, who are willingly ignorant of the work of our merciful High Priest. In the typical service, when the high priest entered the most holy place, all Israel were required to gather about the sanctuary and in the most solemn manner humble their souls before God, that they might receive the pardon of their sins and?not be cut off from the congregation. How much more essential in this antitypical Day of Atonement that we understand the work of our High Priest and know what duties are required of us.?{CIHS 108.3}

§49 拒绝上帝警告信息的不幸后果

§50 The Tragic Result of Rejecting God’s Warning Message

§51 人若拒绝上帝慈悲的警告，就必不能逃罪。在挪亚的时代，上天曾发给世人一道警告。他们的得救与否全在乎他们怎样看待这个警告。他们既然拒绝，上帝的灵就从犯罪作恶的人身上收回。结果，他们便在洪水中灭亡了。在亚伯拉罕的时代，所多玛城的居民恶贯满盈，上帝的慈悲就不再恳劝他们了，结果，除了罗得和他的妻子与两个女儿之外，全城的人都被从天上降下的火所烧灭了。基督的时代也是这样。上帝的圣子向当时不信的犹太人宣告说：“看哪，你们的家成为荒场，留给你们”（太23:38）。这位无穷大能的主展望到末日的情形，便宣告说：世人“不领受爱真理的心，使他们得救，故此，上帝就给他们一个生发错误的心，叫他们信从虚谎；使一切不信真理，倒喜爱不义的人，都被定罪”（帖后2:10-12）。他们既拒绝了上帝的道，上帝便收回自己的圣灵，听凭他们随从自己所喜爱的欺骗。{CIHS 109.1}

§52 Men cannot with impunity reject the warning which God in mercy sends them. A message was sent from heaven to the world in Noah’s day, and their salvation depended upon the manner in which they treated that message. Because they rejected the warning, the Spirit of God was withdrawn from the sinful race, and they perished in the waters of the Flood. In the time of Abraham, mercy ceased to plead with the guilty inhabitants of Sodom, and all but Lot with his wife and two daughters were consumed by the fire sent down from heaven. So in the days of Christ. The Son of God declared to the unbelieving Jews of that generation: “Your house is left unto you desolate.”?Matthew 23:38. Looking down to the last days, the same Infinite Power declares, concerning those who “received not the love of the truth, that they might be saved”: “For this cause God shall send them strong delusion, that they should believe a lie: that they all might be damned who believed not the truth, but had pleasure in unrighteousness.”?2 Thessalonians 2:10-12. As they reject the teachings of His word, God withdraws His Spirit and leaves them to the deceptions which they love.{CIHS 109.1}

§53 但基督现今还在为人类代求，所以祂要赐亮光给那些寻求的人。复临信徒当初虽然没有看明这一点，但及至那说明他们真实处境的经文向他们展开之后，他们就明白了。{CIHS 109.2}

§54 But Christ still intercedes in man’s behalf, and light will be given to those who seek it. Though this was not at first understood by Adventists, it was afterward made plain as the Scriptures which define their true position began to open before them.{CIHS 109.2}

§55 一八四四年的定期既过，那些坚持复临信仰的人便临到一段严峻的考验时期。就他们的真实处境而论，他们唯一的安慰，就是那引导他们的思想转向天上圣所的亮光。有一些人不再相信自己先前对于预言时期的算法，并且把复临运动所呈现的圣灵大能的感化，归之于人或撒但的作为。但还有一等人却坚信他们过去的经验乃是主所引导的，因此他们便等待，儆醒，祈求，要明白上帝的旨意。结果他们看出他们的大祭司已经进入救赎工作的另一阶段。他们便凭着信心跟从祂，于是也看明了教会最后的工作。他们已经更清楚地了解第一和第二位天使的信息，并且预备好了，可以接受《启示录》第十四章第三位天使的严肃警告，并把它传给世人。（GC 423-432）?{CIHS 109.3}

§56 The passing of the time in 1844 was followed by a period of great trial to those who still held the advent faith. Their only relief, so far as ascertaining their true position was concerned, was the light which directed their minds to the sanctuary above. Some renounced their faith in their former reckoning of the prophetic periods and ascribed to human or satanic agencies the powerful influence of the Holy Spirit which had attended the?advent movement. Another class firmly held that the Lord had led them in their past experience; and as they waited and watched and prayed to know the will of God they saw that their great High Priest had entered upon another work of ministration, and, following Him by faith, they were led to see also the closing work of the church. They had a clearer understanding of the first and second angels’ messages, and were prepared to receive and give to the world the solemn warning of the third angel of?Revelation 14.—The Great Controversy, 423-432.?{CIHS 109.3}

§57 圣所与安息日

§58 The Sanctuary and the Sabbath

§59 “上帝天上的殿开了，在祂殿中现出他的约柜”（启11:19）。上帝的约柜安放在圣所的第二层，也就是至圣所中。在这“本是天上事的形状和影像”的地上圣所的崇祀中，只有在赎罪大日，才能打开这第二层圣所，执行洁净圣所之礼。因此，约翰宣布：“上帝天上的殿开了，在祂殿中现出祂的约柜，”这是指着一八四四年天上的至圣所开了，基督进到那里去执行赎罪的最后工作。凡本着信心跟随他们大祭司进入至圣所的人，便得以看到上帝的约柜。他们在研究圣所的题目之后，就明白救主的职务有了变更，并且看见祂这时正在上帝的约柜之前供职，用自己的血为罪人代求。{CIHS 110.1}

§60 “The temple of God was opened in heaven, and there was seen in His temple the ark of His testament.”?Revelation 11:19. The ark of God’s testament is in the holy of holies, the second apartment of the sanctuary. In the ministration of the earthly tabernacle, which served “unto the example and shadow of heavenly things,” this apartment was opened only upon the great Day of Atonement for the cleansing of the sanctuary. Therefore the announcement that the temple of God was opened in heaven and the ark of His testament was seen points to the opening of the most holy place of the heavenly sanctuary in 1844 as Christ entered there to perform the closing work of the atonement. Those who by faith followed their great High Priest as He entered upon His ministry in the most holy place, beheld the ark of His testament. As they had studied the subject of the sanctuary they had come to understand the Saviour’s change of ministration, and they saw that He was now officiating before the ark of God, pleading His blood in behalf of sinners.{CIHS 110.1}

§61 在地上圣所的约柜中，藏有两块石板，上面刻着上帝的十条诫命。这柜不过是保藏这两块法版的器皿，而且这柜之所以成为贵重而神圣，乃是因为其中神圣的诫命。当上帝天上的殿开了时，祂的约柜便显了出来。在天上的至圣所中，藏有上帝的律法──这律法乃是祂在西奈的雷声轰轰中，亲口宣布，并亲自用指头写在石版上的。{CIHS 110.2}

§62 The ark in the tabernacle on earth contained the two tables of stone, upon which were inscribed the precepts of the law of God. The ark was merely a receptacle for the tables of the law, and the presence of these divine precepts gave to it its value and sacredness. When the temple of God was opened in heaven, the ark of His testament was seen. Within the holy of holies, in the sanctuary in heaven, the divine law is sacredly enshrined?—the law that was spoken by God Himself amid the thunders of Sinai and written with His own finger on the tables of stone.?{CIHS 110.2}

§63 在天上圣所中的上帝的律法，乃是伟大的原本。那些刻在石版上，并由摩西记录在他所著的五经中的律法，乃是真确无误的副本。凡能明白这一点重要真理的人便可以看出上帝律法的神圣性与不变性。他们空前地体会到救主以下一句话的威力：“就是到天地都废去了，律法的一点一划也不能废去”（太5:18）。上帝的律法既是祂旨意的启示，是祂品德的写真，就必“如天上确实的见证，”存到永远。上帝并没有取消诫命中的任何一条，也没有废掉其中的一点一划。诗人说：“耶和华啊，祢的话安定在天，直到永远。”“祂的训词都是确实的；是永永远远坚定的”（诗119:89;111:7-8）。{CIHS 111.1}

§64 The law of God in the sanctuary in heaven is the great original, of which the precepts inscribed upon the tables of stone and recorded by Moses in the Pentateuch were an unerring transcript. Those who arrived at an understanding of this important point were thus led to see the sacred, unchanging character of the divine law. They saw, as never before, the force of the Saviour s words: “Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law.”?Matthew 5:18. The law of God, being a revelation of His will, a transcript of His character, must forever endure, “as a faithful witness in heaven.” Not one command has been annulled; not a jot or tittle has been changed. Says the psalmist: “Forever, O Lord, Thy word is settled in heaven.” “All His commandments are sure. They stand fast for ever and ever.”Psalm 119:89;?111:7, 8.{CIHS 111.1}

§65 正像最初颁布律法的时候一样，第四诫今日仍是十诫的中心：“当记念安息日，守为圣日。六日要劳碌作你一切的工；但第七日是向耶和华你上帝当守的安息日；这一日你和你的儿女，仆婢，牲畜，并你城里寄居的客旅，无论何工都不可作；因为六日之内，耶和华造天、地、海、和其中的万物，第七日便安息；所以耶和华赐福与安息日，定为圣日”（出20:8-11）。{CIHS 111.2}

§66 In the very bosom of the Decalogue is the fourth commandment, as it was first proclaimed: “Remember the Sabbath day, to keep it holy. Six days shalt thou labor, and do all thy work: but the seventh day is the Sabbath of the Lord thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maidservant, nor thy cattle, nor thy stranger that is within thy gates: for in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the Lord blessed the Sabbath day, and hallowed it.”?Exodus 20:8-11.{CIHS 111.2}

§67 上帝的灵感动了那些研究圣经之人的心。他们深深地觉悟到自己过去一直忽视了创造主的安息日，无意中干犯了这条诫命。他们开始查究，为什么人要遵守七日的第一日来代替上帝所定为圣的日子。他们在圣经是找不出凭据证明第四诫已经废去，或是安息日已经更改了。当初赐给第七日的福气，也始终没有变动。他们素来是诚心追求明白并愿实行上帝旨意的。现在他们既然看出自己干犯了上帝的律法，便满心忧伤，并立即开始遵守主的安息日来表明自己是忠于上帝的。?{CIHS 111.3}

§68 The Spirit of God impressed the hearts of those students of His word. The conviction was urged upon them that they had ignorantly transgressed this precept by disregarding the Creator’s rest day. They began to examine the reasons for observing the first day of the week instead of the day which God had sanctified. They could find no evidence in the Scriptures that the fourth commandment had been abolished, or that the Sabbath had been changed; the blessing which first hallowed the seventh day had never been removed. They had been honestly?seeking to know and to do God’s will; now, as they saw themselves transgressors of His law, sorrow filled their hearts, and they manifested their loyalty to God by keeping His Sabbath holy.?{CIHS 111.3}

§69 敌人多次努力想要推翻他们的信仰。人人都能看出，如果这地上的圣所真是天上圣所的表样和模型，那么地上约柜中所藏的律法，自必也是天上约柜的律法的真确副本了；并且人若接受这有关天上圣所的真理，他也不得不承认上帝律法的要求，以及遵守第四诫安息日的义务。正因为人们反对这种真理，所以他们对于圣经内有关基督在天上圣所中服务的前后一贯的解释，也就进行剧烈而坚决的反对。人们竟想关闭上帝所开了的门，并打开上帝所关了的门。但那位“开了就没有人能关，关了就没有人能开的”主却说：“看哪，我在你面前给你一个敞开的门，是无人能关的”（启3:7-8）。基督已经开了至圣所的门，也就是开始在那里服务，所以有亮光从祂所开的门中照射出来，显明第四诫仍然列在至圣所的律法之中。凡是上帝所建立的，没有人能推翻。{CIHS 112.1}

§70 Many and earnest were the efforts made to overthrow their faith. None could fail to see that if the earthly sanctuary was a figure or pattern of the heavenly, the law deposited in the ark on earth was an exact transcript of the law in the ark in heaven; and that an acceptance of the truth concerning the heavenly sanctuary involved an acknowledgment of the claims of God’s law and the obligation of the Sabbath of the fourth commandment. Here was the secret of the bitter and determined opposition to the harmonious exposition of the Scriptures that revealed the ministration of Christ in the heavenly sanctuary. Men sought to close the door which God had opened, and to open the door which He had closed. But “He that openeth, and no man shutteth; and shutteth, and no man openeth,” had declared: “Behold, I have set before thee an open door, and no man can shut it.”?Revelation 3:7, 8. Christ had opened the door, or ministration, of the most holy place, light was shining from that open door of the sanctuary in heaven, and the fourth commandment was shown to be included in the law which is there enshrined; what God had established, no man could overthrow.{CIHS 112.1}

§71 凡已经接受亮光，明白基督的中保工作和上帝律法之永恒性的人，都发现这些真理正是《启示录》第十四章中所显明的。这一章经文的信息乃是一个三重的警告，为要预备地上的居民迎见主的复临。“祂施行审判的时候已经到了”的宣告，乃是指着基督为拯救人类而作的最后一段工作。这个宣告传出一种真理。这真理必须一直传到救主的中保工作结束，和祂复临接祂的子民去与祂同住的时候。在一八四四年开始的审判工作必须继续下去，直到死人和活人的一切案件都决定为止。这样看来，这审判的工作是要延续到人类的宽容时期结束为止。为帮助人可以在审判之日站立得住起见，这信息便吩咐人说：“应当敬畏上帝，将荣耀归给祂，”“应当敬拜那创造天、地、海、和众水泉源的。”这里也提到接受这信息的结果，说：“圣徒的忍耐就在此。他们是守上帝诫命，和耶稣真道的。”可见人若要预备应付审判，就必须遵守上帝的律法。这律法将要在审判之日作为衡量世人品格的标准。（GC 433-436）{CIHS 112.2}

§72 Those who had accepted the light concerning the mediation of Christ and the perpetuity of the law of God found that these were the truths presented in?Revelation 14. The messages of this chapter constitute a threefold warning which is to prepare the inhabitants of the earth for the Lord’s second coming. The announcement, “The hour of His judgment is come,” points to the closing work of Christ’s ministration for the salvation of men. It heralds a truth which must be proclaimed until the Saviour’s intercession shall cease and He shall return to the earth to take His people to Himself. The work of judgment which began in 1844 must continue until the cases of all are decided, both of the living and the dead; hence it will extend to the close of human probation. That men may be prepared to stand in the?judgment, the message commands them to “fear God, and give glory to Him,” “and worship Him that made heaven, and earth, and the sea, and the fountains of waters.” The result of an acceptance of these messages is given in the word: “Here are they that keep the commandments of God, and the faith of Jesus.” In order to be prepared for the judgment, it is necessary that men should keep the law of God. That law will be the standard of character in the judgment.—The Great Controversy, 433-436.?{CIHS 112.2}

§73 那些领受了这有关圣所和上帝律法的永恒性之真光的人，既看到那向他们展开的真理系统所有的美妙与和谐，便满心喜乐而惊叹。（GC 454）{CIHS 113.1}

§74 Those who received the light concerning the sanctuary and the immutability of the law of God were filled with joy and wonder as they saw the beauty and harmony of the system of truth that opened to their understanding.—The Great Controversy, 454.{CIHS 113.1}

§75 思考题Study Questions1. 什么是解开1844年大失望之奥秘的钥匙？

§76 1. What was the key that unlocked the mystery of the 1844 disappointment? (101)

§77 2. 引用两处指出基督在至圣所侍奉的经文。

§78 2. Quote the two Bible texts that point to Christ’s ministration in the most holy place. (101, 102)

§79 3. 但以理7:13和玛拉基3:1描述的是基督的哪次来临？

§80 3. Which “coming” of Christ is depicted in?Daniel 7:13?and?Malachi 3:1? (102)

§81 4. 当悔改之人的罪在天上的圣所被移除时，这些悔改之人在地上要做什么？

§82 4. While the sins of penitent believers are being removed from heaven’s sanctuary, what are these same believers to be doing on earth? (103)

§83 5. 聪明和愚拙的童女代表1844年夏季和秋季复临信徒中哪两等人？

§84 5. The wise and foolish virgins represent what two classes among advent believers of the summer and autumn of 1844? (104)

§85 6. 基督的新妇是什么？

§86 6. What is the bride of Christ? (104, 105)

§87 7. 婚礼上的“宾客”是谁？

§88 7. Who are the “guests” at the wedding? (104, 105)

§89 8. 马太22章的比喻如何描画了审判的工作？

§90 8. How does the parable of?Matthew 22?picture the work of judgment? (106)

§91 9. 为何在大失望后复临信徒有一段时期不感觉自己还有责任去拯救罪人了？

§92 9. Why did Adventists for a time after the disappointment lose their burden for the salvation of sinners? (.107)

§93 10. 在那时，继大失望之后，复临信徒对于“关了的门”的解释是什么？

§94 10. What, then, was the Adventist interpretation of the “shut door” immediately after the disappointment? (107)

§95 11. 后来发现什么是“开了的门”？是谁开了那门？

§96 11. What later was found to be the “open door,” and who opened it? (107,108)

§97 12. 当天上的殿开了的时候，什么显了出来？

§98 12. As the temple in heaven was opened, what was revealed? (110)

§99 13. 在天上圣所中珍藏的上帝的律法和放在地上圣所的约柜中的律法有什么关系？

§100 13. What relationship exists between the law of God enshrined in the heavenly sanctuary and the law deposited in the ark in the earthly sanctuary? (111)

§101 14. 上帝律法的这一显示和恳切的圣经研究导致了什么？

§102 14. With this revelation of God’s law to what did earnest Bible study lead? (111-113)