We are considering the line of Ezekiel chapter thirty-seven, which first identifies the sounding of the seventh trumpet and the message to Laodicea, that brings about the army of the one hundred and forty-four thousand. Then Ezekiel repeats and enlarges upon that line by introducing the joining of the two sticks of the northern and southern kingdoms of Israel, as an illustration of the process by-which Divinity and humanity are joined during the time of the sounding of the Seventh Trumpet. Once the two nations are joined together as one nation, Ezekiel identifies that they have a king over them, and then he addresses the everlasting covenant that is the covenant accomplished with the one hundred and forty-four thousand, while emphasizing those last day covenant people would have God’s sanctuary in their midst for eternity.
我哋正喺度查考《以西結書》第三十七章呢一條脈絡；呢條脈絡首先指出第七號嘅吹響同埋對老底嘉嘅信息，而呢兩者帶出嗰一支十四萬四千人嘅軍隊。其後，以西結藉着引入以色列北國同南國兩根木杖嘅聯合，重述並擴展呢條脈絡，作為一個例證，說明喺第七號吹響期間，神性同人性如何被聯合起來。一旦兩國聯合成為一國，以西結就指出有一位王治理佢哋；然後，佢又論到永約，即係嗰與十四萬四千人成就嘅約，同時強調嗰啲末後日子立約嘅子民，將會永遠有上帝嘅聖所在佢哋中間。
We have added to that line, the work of John measuring the temple in 1844, thus typifying the final measuring that began on September 11, 2001. That measuring is also addressed by Zechariah, who includes that the measuring takes place when God once again chooses Jerusalem as the city to place His name. We are drawing a simile between the components that make up the temple, and the two sticks of the northern and southern kingdoms of Israel. The work of Christ in bringing together His Divinity with the humanity of the one hundred and forty-four thousand is represented in the two prophecies of the twenty-five hundred and twenty years of scattering brought upon the northern and southern kingdoms, in conjunction with the prophecy of twenty-three hundred years.
我哋已經將約翰喺1844年量度聖殿嘅工作，加到嗰條線上，從而預表咗喺2001年9月11日開始嘅最後量度。呢個量度亦都喺撒迦利亞書入面被提到；佢指出，呢個量度發生喺上帝再一次揀選耶路撒冷作為安放祂名嘅城嘅時候。我哋正喺聖殿嘅各個組成部分，同以色列北國同南國嘅兩根杖之間，作出一個比擬。基督將祂嘅神性同十四萬四千人嘅人性結合起來嘅工作，乃係藉着關於二千五百二十年分散臨到北國同南國嘅兩個預言，並連同二千三百年嘅預言，一同被表明出來。
To identify what the sticks of Ezekiel represent in the work of the gospel requires a basic understanding of the gospel. Christ accepted our fallen flesh after four thousand years of inherited weakness, which were passed unto Him through Mary. As our Example, He demonstrated that by the exercising of His will, to be surrendered unto His Father’s will, we can overcome as He overcame, by exercising our will in subjection to His will. Our will is employed, either for good or evil in our brain, which is the citadel of the soul.
要辨明以西結的杖在福音工作中所代表的是甚麼，必須先對福音有基本的認識。基督取了我哋墮落嘅肉身；呢肉身承受咗四千年遺傳而來嘅軟弱，並且藉着馬利亞傳到佢身上。佢作為我哋嘅榜樣，藉着運用自己嘅意志，使之降服於父嘅旨意，顯明我哋亦都可以好似佢勝過一樣，藉着運用我哋嘅意志，使之服從於佢嘅旨意而得勝。我哋嘅意志，無論係為善抑或為惡，都是喺我哋嘅腦中運用；而腦乃係靈魂嘅堡壘。
“The student who desires to put the work of two terms into one, should not be permitted to have his own way in this matter. To undertake to do double work means with many, overtaxation of the mind, and a neglect of proper physical exercise. It is not reasonable to suppose that the mind can grasp and digest an oversupply of mental food, and it is as great a sin to overfeed the mind as it is to load the digestive organs, giving the stomach no periods of rest. The brain is the citadel of the whole man, and wrong habits of eating, dressing, or sleeping, affect the brain, and prevent the attaining of that which the student desires,—a good mental discipline. Any part of the body that is not treated with consideration will telegraph its injury to the brain. There should be exercised much patience and perseverance in instructing the youth how to preserve their health. They should become well informed on this matter, that every muscle and organ may be so strengthened and disciplined that in voluntary or involuntary action, the best of health may result, and the brain be invigorated to sustain the taxation of study.” Christian Education, 124.
「凡想把兩個學期嘅功課併作一個學期完成嘅學生，喺呢件事上唔應該任由佢自行其是。對好多人嚟講，企圖承擔雙倍嘅功課，意味住心智過度勞累，並且忽略適當嘅身體運動。若以為心智能夠吸收並消化過量嘅精神食糧，實在係唔合理；而餵養心智過度，正如使消化器官負荷過重、唔畀胃有休息嘅時間一樣，都係同樣大嘅罪。大腦乃全人嘅堡壘；飲食、衣著或睡眠上嘅錯誤習慣，都會影響大腦，並妨礙學生達致佢所渴望嘅目標——良好嘅心智訓練。身體任何一部分若唔受到審慎照顧，都會將所受嘅損害傳遞到大腦。喺教導青年人點樣保守自己健康嘅事上，應當運用極大嘅忍耐同毅力。佢哋應當喺呢方面獲得充分嘅知識，以致每一條肌肉同每一個器官都可以得到強健同操練，叫無論喺有意或無意嘅活動中，都能帶來最佳嘅健康狀況，而大腦亦得以振奮，有力承受研習所帶來嘅負荷。」《Christian Education》，124。
The work of the everlasting covenant is to write God’s law upon our hearts and our minds, and both our heart and our mind is located in the “citadel of our souls,” which is our brain.
永約之工，乃係將上帝嘅律法寫喺我哋嘅心上同意念之中；而我哋嘅心與意念，二者都位於「我哋靈魂嘅堡壘」之內，即係我哋嘅腦。
“The mind of a man or woman does not come down in a moment from purity and holiness to depravity, corruption, and crime. It takes time to transform the human to the divine, or to degrade those formed in the image of God to the brutal or the satanic. By beholding we become changed. Though formed in the image of his Maker, man can so educate his mind that sin which he once loathed will become pleasant to him. As he ceases to watch and pray, he ceases to guard the citadel, the heart, and engages in sin and crime. The mind is debased, and it is impossible to elevate it from corruption while it is being educated to enslave the moral and intellectual powers and bring them in subjection to grosser passions. Constant war against the carnal mind must be maintained; and we must be aided by the refining influence of the grace of God, which will attract the mind upward and habituate it to meditate upon pure and holy things.” Adventist Home, 330.
「無論男女，人嘅心思並唔會喺一剎那之間，由純潔同聖潔墮落到敗壞、腐化同罪行之中。要將人性轉化為神聖，或者將按住上帝形像所造嘅人貶低到殘暴或撒但化嘅地步，都需要時間。人因所注視嘅而改變。人雖然係照住造物主嘅形像而受造，卻可以如此訓練自己嘅心思，以致昔日所憎惡嘅罪，到後來反而成為可喜悅嘅事。當人停止警醒禱告，就停止守護嗰座堡壘——就係內心——並且投身於罪惡同罪行之中。心思就此被敗壞；當佢正受訓練去奴役道德同理智嘅能力，使之服從於更粗鄙嘅情慾之時，就不可能將佢由腐敗之中提升起來。對屬肉體之心嘅爭戰，必須持續不斷；而我哋亦必須得到上帝恩典嗰種煉淨人心嘅感化力所幫助，呢種感化力會吸引心思向上，並使之養成默想純潔聖潔之事嘅習慣。」《Adventist Home》，330。
The “mind,” the “heart,” the “brain” is the “citadel of the soul.” A citadel is a fortress that is to be guarded from the entrance of sin.
「心思」、「心」、「腦」乃是「靈魂的堡壘」。堡壘乃是要防守、免受罪惡侵入之地。
“In His prayer to the Father, Christ gave to the world a lesson which should be graven on mind and soul. ‘This is life eternal,’ He said, ‘that they might know Thee the only true God, and Jesus Christ, whom Thou hast sent.’ John 17:3. This is true education. It imparts power. The experimental knowledge of God and of Jesus Christ whom He has sent, transforms man into the image of God. It gives to man the mastery of himself, bringing every impulse and passion of the lower nature under the control of the higher powers of the mind. It makes its possessor a son of God and an heir of heaven. It brings him into communion with the mind of the Infinite, and opens to him the rich treasures of the universe.” Christ’s Object Lessons, 114.
「基督向父禱告之時，賜給世人一個教訓，這教訓應當銘刻在心思與靈魂之中。祂說：『認識你獨一的真神，並且認識你所差來的耶穌基督，這就是永生。』約翰福音 17:3。這才是真正的教育。它賦予能力。對上帝以及祂所差來之耶穌基督那種出於經驗的認識，能將人變化成為上帝的形像。它使人能夠制伏自己，使低等本性的一切衝動與情慾，都受心智中較高機能的管治。它使擁有這教育的人成為上帝的兒子，並成為天國的後嗣。它使他與無限者的心意相交通，並向他開啟宇宙豐富的寶藏。」《基督比喻實訓》，114頁。
The “higher powers” are to be employed to control and bring into subjection the “impulses and passions of the lower nature.” The higher powers are located in the mind, and it is “communion with the mind of the Infinite,” that “transforms man into the image of God.” In the sealing time of the one hundred and forty-four thousand the image of the beast is formed in one class and the image of Christ in the other class. What accomplishes the transformation is the connection of minds. Those who have a carnal or fleshly mind as Paul identifies it, form the image of the flesh—the beast. Those who have attained the mind of Christ, form the image of Christ. The promise of the covenant is that we can attain to the mind of Christ at conversion, though we were all born with a carnal mind.
「較高嘅能力」乃係要用嚟制御並使「低等本性嘅衝動同情慾」服從。較高嘅能力係位於心思之中，而正係「與無限者嘅心思相交」，先至「將人改變成上帝嘅形像」。喺十四萬四千人受印嘅時期，獸嘅像喺一等人身上形成，而基督嘅像則喺另一等人身上形成。成就呢種改變嘅，乃係心思之間嘅聯結。正如保羅所指出，凡具有屬肉體、即屬血氣之心思嘅人，便形成肉體嘅像——獸。凡已經得着基督心思嘅人，便形成基督嘅像。約嘅應許就係：雖然我哋都係帶着屬肉體嘅心思而生，但喺悔改歸正之時，我哋可以得着基督嘅心思。
Let this mind be in you, which was also in Christ Jesus: Who, being in the form of God, thought it not robbery to be equal with God: But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross. Philippians 2:5–8.
你們當以基督耶穌的心為心：他本有神的形像，卻不以自己與神同等為強奪的；反倒虛己，取了奴僕的形像，成為人的樣式；既有人的樣子，就自己卑微，存心順服，以至於死，且死在十字架上。腓立比書 2:5–8。
We are to have the mind of Christ in us, as it was also in Christ, for we were created in His image. But we do not have that mind, we have a carnal mind, sold under sin.
我哋裏面應當有基督嘅心思，正如基督自己亦有呢樣嘅心思，因為我哋原是照着祂嘅形像被造。但我哋並冇呢樣嘅心思；我哋所有嘅，乃係屬肉體嘅心思，已經賣畀罪。
There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit. For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death. For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh: That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit. For they that are after the flesh do mind the things of the flesh; but they that are after the Spirit the things of the Spirit. For to be carnally minded is death; but to be spiritually minded is life and peace. Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be. So then they that are in the flesh cannot please God. But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his. And if Christ be in you, the body is dead because of sin; but the Spirit is life because of righteousness. Romans 8:1–10.
如今，那些在基督耶穌裏的人，就不被定罪了；因為他們不是隨從肉體而行，乃是隨從聖靈而行。因為在基督耶穌裏賜生命之聖靈的律，已經使我脫離罪和死的律了。律法因肉體軟弱，有所不能行的，神就差遣自己的兒子，成為罪身的形狀，並且為了罪，在肉體中定了罪案；使律法的義成就在我們這不隨從肉體、只隨從聖靈的人身上。因為隨從肉體的人，體貼肉體的事；隨從聖靈的人，體貼聖靈的事。原來體貼肉體的，就是死；體貼聖靈的，乃是生命、平安。因為體貼肉體的，就是與神為仇；因它不服神的律法，也是不能服。並且屬肉體的人，不能得神的喜悅。若神的靈住在你們裏面，你們就不屬肉體，乃屬聖靈了。人若沒有基督的靈，就不是屬基督的。基督若在你們裏面，身體就因罪而死，靈卻因義而活。羅馬書 8:1–10。
To be of the Spirit is life, and to be of the flesh is death. The flesh is the lower nature, it is the source of our feelings. The fleshly lower nature is to be governed by the higher nature, which is accomplished by the exercise of our wills in subjection to the Holy Spirit. Our higher carnal minds can be transformed here and now, but our lower nature must wait for the Second Coming to be changed.
屬乎靈的，乃是生命；屬乎肉體的，乃是死亡。肉體乃較低下的本性，亦是我哋情感嘅源頭。屬肉體嘅低下本性，必須受較高本性所管治；而呢一點，乃藉住我哋運用自己嘅意志，順服於聖靈之下而成就。我哋較高層面、屬肉體嘅心思，喺此時此地可以被改變；但我哋較低下嘅本性，則必須等到主第二次降臨之時，先至得以改變。
Ezekiel’s two sticks identify a stick that is represented as the courtyard, and that stick reached its conclusion in 1798. It had been perfectly divided by twelve hundred and sixty years of paganism trampling down the host, and twelve hundred and sixty years of papalism trampling down the host. That stick did not represent the trampling down of God’s sanctuary, for God’s sanctuary was located in the southern kingdom. The host that was trampled down by paganism and papalism, was a human temple, but in relation to the southern kingdom it was the body, and the southern kingdom was where God chose to place the head. The northern kingdom was the body, the southern kingdom was the head.
以西結的兩根杖指出，其中一根杖被表徵為外院，而那根杖於1798年達到其終局。它被一千二百六十年的異教踐踏軍旅，以及一千二百六十年的教皇制度踐踏軍旅，完全分割。那根杖並不代表對上帝聖所的踐踏，因為上帝的聖所乃位於南國。那被異教與教皇制度所踐踏的軍旅，乃是一座人的殿；但就南國而言，它是身體，而南國乃是上帝所揀選安置頭的地方。北國是身體，南國是頭。
The northern kingdom’s two divisions of twelve hundred and sixty years, represented the two various tendencies to sin in the body temple, as represented by inherited and cultivated tendencies. Paganism was a symbol of the inherited tendencies of sin in the body temple, and papalism’s adoption of the religion of paganism, represents the cultivated tendencies to sin. In either case, the body temple could not be transformed until the Second Coming, so the stick of the northern kingdom extended only to 1798, and when John was told to measure the temple, that stick was to be left off.
北國之兩段一千二百六十年，象徵身體之殿中兩種不同之犯罪傾向，即遺傳而來的傾向與後天培養的傾向。異教乃是身體之殿中遺傳之罪性傾向的表號，而教皇制度對異教宗教之採納，則代表後天培養之犯罪傾向。無論屬於哪一種情況，身體之殿都不能在第二次降臨之前得以改變，因此，北國之杖只延伸至1798年；及至約翰被吩咐去量度聖殿之時，那根杖便要被撇下不計。
The word “conversion,” means a transformation or change from one state or condition to another. When Adam and Eve sinned, they were “converted” from their original state, for they had been created perfect, in the image of God, with the higher powers controlling the lower powers. When they sinned, they were “converted” into a being where the lower powers took ascendancy over the higher powers. They transmitted that condition to all their descendants.
「悔改歸正」一詞，意思即係由一種狀態或情況轉變為另一種。當亞當同夏娃犯罪嘅時候，佢哋就由原本嘅狀態「轉變」咗，因為佢哋原是按住上帝嘅形像被造，係完全嘅，高等嘅能力統御低等嘅能力。當佢哋犯罪之後，佢哋就「轉變」成為一種存在，其中低等嘅能力反而凌駕於高等嘅能力之上。佢哋亦將呢種情況傳給佢哋一切嘅後裔。
In the prophetic relation of Ezekiel’s two sticks, the Lord chose Jerusalem to be the head, the capital where the king resided. It was to be the higher power. In the simile of the two sticks the southern kingdom was the lower power in relation to the higher kingdom in the north. The conversion that is represented when the two sticks were to be joined, required that the southern kingdom was returned to its position as the head. It was to be converted unto the northern kingdom, for it was then joined with the true king of the north, and connected with the throne room of the true northern kingdom.
喺以西結兩根杖嘅預言性關係之中，主揀選咗耶路撒冷作為元首，即係王所居住嘅京城。佢本應係較高嘅權柄。喺兩根杖嘅比喻之中，南國相對於北方較高嘅國度，乃係較低嘅權柄。當兩根杖要合而為一所表明嘅嗰種歸正，要求南國被歸回到佢作為元首嘅位置。佢係要歸正向北國，因為當時佢乃係與北方真實嘅王聯合，並且與真正北方國度嘅寶座之室相連。
For this reason, the northern kingdom only reached to 1798, and John was told to leave off the courtyard, which only reached to 1798. The southern kingdom would be joined to the stick of the twenty-three hundred years with the arrival of the third angel, but the northern kingdom would end as the combination of divinity and humanity was accomplished within the two apartments of the temple which John then measured. The northern kingdom was connected by the link of forty-six with the southern kingdom, at the arrival of the third angel, but it did not directly connect with 1844, as did the southern kingdom.
因此，北國只延續到一七九八年，而約翰奉命把外院撇下不量；外院也只是延續到一七九八年。及至第三位天使來到之時，南國要與那二千三百年的杖聯合；但北國卻要在神性與人性於殿中兩層聖所之內完成結合之時終結，而那正是約翰其後所量度的。北國藉着四十六這一環節，在第三位天使來到之時與南國相連；然而它並不像南國那樣，乃是並不直接與一八四四年相連。
The southern kingdom was linked with both the temple of forty-six years, and the combination of divinity with humanity represented by the two hundred and twenty years. The northern kingdom in 1798, marked the foundation of the temple of forty-six years, but it there ended, for as the foundation, it represented the flesh which Christ had taken upon Himself, and His flesh was slain from the foundation of the world. All the temples are interchangeable symbols, and the foundation of the forty-six years in 1798, identifies His human flesh, and the conclusion of those forty-six years in 1844, identifies His Divinity.
南國同時與四十六年之聖殿，以及由二百二十年所表徵之神性與人性的結合相連。北國於1798年，標誌着四十六年之聖殿的根基；但亦止於此，因為作為根基，它表徵基督所親自取了的人性之肉身，而祂的肉身乃是從創世以來就被殺的。所有聖殿彼此皆為可互換的表號，而1798年那四十六年之根基，指明祂屬人的肉身；至於1844年那四十六年的終局，則指明祂的神性。
The host that was trampled down until 1798 was not God’s sanctuary, though God’s sanctuary was represented as being trampled down in that period of time, but that trampling down was being carried out in the southern kingdom, where God had chosen Jerusalem, to place His sanctuary and name. The host that had been trampled down, represented the Gentiles, it represented the body.
一直被踐踏直到1798年的軍旅，並不是上帝的聖所；雖然在那段時期，上帝的聖所被描述為遭受踐踏，但那踐踏乃是在南方的國度中進行的，就是上帝所揀選、用以安置祂的聖所和祂名的耶路撒冷。那一直遭受踐踏的軍旅，乃是代表外邦人；它代表身體。
When Adam and Eve sinned, the “seven times” of seven thousand years of humanity being trampled down by sin began. At that point, the Lamb who was slain from the foundation of the world provided skins of lamb to cover the sinful nakedness of humanity. When the trampling down of humanity concluded in 1798, the Lamb, who is the foundation and builder of every sanctified representation of a temple, was again slain. There the northern kingdom, and the human temple represented therein, ended.
當亞當同夏娃犯咗罪嘅時候，人類被罪踐踏七千年之「七期」就開始咗。喺嗰個時候，嗰位自創世以來被殺之羔羊，供應咗羊皮，去遮蓋人類有罪嘅赤身露體。當人類被踐踏嘅時期喺1798年結束之時，嗰位作為一切成聖之聖殿表徵嘅根基同建造者嘅羔羊，再次被殺。喺嗰度，北方國度，以及其中所表徵嘅人類聖殿，都終結咗。
1798 was when the counterfeit antichrist was slain after he had given his satanic witness of three and a half prophetic years, which began with his empowerment in the year 538, which was preceded by thirty years of preparation beginning in the year 508. That was a satanic counterfeit of Christ’s thirty years of preparation that began at His birth, which ended at His empowerment, when He was baptized, and thereafter He gave His testimony for three and a half literal years until He reached the point where the Lamb slain from the foundation of the world was crucified. Then was fulfilled His promise that once the temple was destroyed, He would raise it up in three days.
1798年，乃係嗰假冒嘅敵基督，在佢作出佢撒但式嘅見證達三個半預言年之後，被殺之時；呢段時期始於538年佢得着權柄，而此前又有由508年開始、為期三十年嘅預備。呢一切乃係對基督自出生起開始、歷時三十年之預備嘅撒但式偽造；嗰段預備至到祂受浸、得着權柄之時結束，其後祂作出祂嘅見證達三個半實際年，直到去到嗰從創世以來被殺之羔羊被釘十字架嘅時刻。於是，祂所應許嘅話就應驗咗：殿一被拆毀，祂就要在三日內將其建立起來。
He would be the one that raised up His body temple, for it was the power of His divinity that accomplished the resurrection, for His divinity did not die at the crucifixion, it was His humanity that died on the cross, for it is impossible for God to die.
祂要成為那一位使祂身體的殿復活起來者，因為成就復活的，乃是祂神性的權能；蓋因祂的神性在被釘十字架之時並沒有死去，死在十字架上的乃是祂的人性，因為上帝是不可能死的。
“‘I am the resurrection, and the life’ (John 11:25). He who had said, ‘I lay down my life, that I might take it again’ (John 10:17), came forth from the grave to life that was in Himself. Humanity died; divinity did not die. In His divinity, Christ possessed the power to break the bonds of death. He declares that He has life in Himself to quicken whom He will.” Selected Messages, book 1, 301.
「『我就係復活，就係生命』（約翰福音 11:25）。嗰位曾經話過：『我將命捨去，好再取返嚟』（約翰福音 10:17）嘅主，從墳墓裏出嚟，進入原本喺祂自己裏面嘅生命。人性死咗；神性並冇死。基督喺祂嘅神性裏面，具有打破死亡捆綁嘅權能。祂宣告自己喺本身有生命，可以叫祂所願意嘅人得生命。」《信息選粹》卷一，301。
In 1798, the human temple, the host of the “northern kingdom”, came to a conclusion, for as the symbol of the lower nature, it could not be changed until the resurrection at the Second Coming. It did however identify the foundation of the forty-six years when Christ raised up the temple which could be transformed, represented by the southern kingdom, which was a symbol of the higher powers of the mind, which is transformed the moment a sinner is justified.
到咗1798年，屬人嘅殿，即「北方國」嘅軍旅，就去到終局；因為佢作為較低本性嘅象徵，直到第二次降臨時復活之前，都唔能夠被改變。然而，佢確實指出咗嗰四十六年嘅根基；喺呢段期間，基督興起咗嗰可以被改變嘅殿，呢殿由南方國所代表，而南方國乃係心思較高層能力嘅象徵；當一個罪人被稱義嘅一刻，呢啲能力就被轉化。
“Upon the foundation that Christ Himself had laid, the apostles built the church of God. In the Scriptures the figure of the erection of a temple is frequently used to illustrate the building of the church. Zechariah refers to Christ as the Branch that should build the temple of the Lord. He speaks of the Gentiles as helping in the work: ‘They that are far off shall come and build in the temple of the Lord;’ and Isaiah declares, ‘The sons of strangers shall build up thy walls.’ Zechariah 6:12, 15; Isaiah 60:10.
使徒們乃係建立喺基督親自所奠定嘅根基之上，建造 神嘅教會。喺聖經之中，建造聖殿呢個比喻，常常用嚟說明教會嘅建造。撒迦利亞稱基督為那要建造耶和華殿宇嘅苗裔。佢又講到外邦人要協助呢項工作：「遠方的人也要來建造耶和華的殿」；而以賽亞宣告：「外邦人必建築你的城牆。」撒迦利亞書 6:12, 15；以賽亞書 60:10。
“Writing of the building of this temple, Peter says, ‘To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ.’ 1 Peter 2:4, 5.
論到這殿宇的建造，彼得說：「主乃活石，固然被人所棄，卻為上帝所揀選，所寶貴；你們來到主面前，也就像活石，被建造成為靈宮，作聖潔的祭司，藉着耶穌基督獻上上帝所悅納的靈祭。」彼得前書 2:4, 5。
“In the quarry of the Jewish and the Gentile world the apostles labored, bringing out stones to lay upon the foundation. In his letter to the believers at Ephesus, Paul said, ‘Now therefore ye are no more strangers and foreigners, but fellow citizens with the saints, and of the household of God; and are built upon the foundation of the apostles and prophets, Jesus Christ Himself being the Chief Cornerstone; in whom all the building fitly framed together groweth unto an holy temple in the Lord: in whom ye also are builded together for an habitation of God through the Spirit.’ Ephesians 2:19–22.
「使徒喺猶太人同外邦人嘅世界呢個採石場中勞苦作工，鑿出石頭，安放喺根基之上。保羅喺寫畀以弗所信徒嘅書信中說：『這樣，你們不再作外人和客旅，是與聖徒同國，是神家裡的人；並且被建造在使徒和先知的根基上，有基督耶穌自己為房角石；各房靠他聯絡得合式，漸漸成為主的聖殿；你們也靠他同被建造，成為神藉着聖靈居住的所在。』以弗所書 2:19–22。」
“And to the Corinthians he wrote: ‘According to the grace of God which is given unto me, as a wise master builder, I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon. For other foundation can no man lay than that is laid, which is Jesus Christ. Now if any man build upon this foundation gold, silver, precious stones, wood, hay, stubble; every man’s work shall be made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man’s work of what sort it is.’ 1 Corinthians 3:10–13.
「他又寫信給哥林多人說：『我照 神所賜給我的恩，像一個有智慧的工頭，已經立好了根基，有別人在上面建造；只是各人要謹慎怎樣在上面建造。因為那已經立好的根基，就是耶穌基督，此外沒有人能立別的根基。若有人在這根基上建造，用金、銀、寶石、木、草、禾稭；各人的工程必然顯露，因為那日子要將它表明出來，有火發現；這火要試驗各人的工程是怎樣的。』哥林多前書 3:10–13。」
“The apostles built upon a sure foundation, even the Rock of Ages. To this foundation they brought the stones that they quarried from the world. Not without hindrance did the builders labor. Their work was made exceedingly difficult by the opposition of the enemies of Christ. They had to contend against the bigotry, prejudice, and hatred of those who were building upon a false foundation. Many who wrought as builders of the church could be likened to the builders of the wall in Nehemiah’s day, of whom it is written: ‘They which builded on the wall, and they that bare burdens, with those that laded, everyone with one of his hands wrought in the work, and with the other hand held a weapon.’ Nehemiah 4:17.” Acts of the Apostles, 595, 596.
「使徒乃是建造於穩固的根基之上，就是萬古磐石。他們把從世界開鑿出來的石頭帶到這根基上。建造的人工作之時，並非毫無阻礙。他們的工作因基督仇敵的反對而變得異常艱難。他們必須與那些建造在虛假根基上的人之偏執、成見與仇恨爭戰。許多作為教會建造者的人，可比作尼希米時代建造城牆的人；論到他們，經上記着說：『修造城牆的、擔抬材料的、裝載的，都一手作工，一手拿兵器。』尼希米記 4:17。」《使徒行述》，595, 596。
We will continue this study in the next article.
我哋會喺下一篇文章繼續呢項研究。
“The fall of man filled all heaven with sorrow. The world that God had made was blighted with the curse of sin and inhabited by beings doomed to misery and death. There appeared no escape for those who had transgressed the law. Angels ceased their songs of praise. Throughout the heavenly courts there was mourning for the ruin that sin had wrought.
「人類的墮落，使全天庭充滿憂傷。上帝所創造的世界，因罪的咒詛而遭受摧殘，並住滿了注定要受痛苦與死亡之眾生。對於那些干犯律法的人，看來並無逃脫之路。天使止息了他們讚美的歌聲。整個天庭之中，都為罪所造成的敗壞而哀悼。 」
“The Son of God, heaven’s glorious Commander, was touched with pity for the fallen race. His heart was moved with infinite compassion as the woes of the lost world rose up before Him. But divine love had conceived a plan whereby man might be redeemed. The broken law of God demanded the life of the sinner. In all the universe there was but one who could, in behalf of man, satisfy its claims. Since the divine law is as sacred as God Himself, only one equal with God could make atonement for its transgression. None but Christ could redeem fallen man from the curse of the law and bring him again into harmony with Heaven. Christ would take upon Himself the guilt and shame of sin—sin so offensive to a holy God that it must separate the Father and His Son. Christ would reach to the depths of misery to rescue the ruined race.
上帝的兒子、天上榮耀的統帥，對墮落的人類動了憐憫之心。當失喪世界的苦難呈現在祂面前時，祂的心被無限的慈悲所感動。然而，神聖的愛已構思出一個計劃，使人可以得蒙救贖。上帝那被干犯了的律法，要求罪人的生命。在全宇宙之中，只有一位能代表人類，滿足律法的要求。既然神聖的律法與上帝自己同樣神聖，唯有一位與上帝同等的，才能為違犯律法作出贖罪。除了基督以外，沒有一位能救贖墮落的人脫離律法的咒詛，並使他重新與天庭和諧。基督要親自擔當罪的愧疚與羞辱——這罪對聖潔的上帝如此可憎，以致必須使父與子分離。基督要深入苦難的深處，去拯救敗壞了的人類。
“Before the Father He pleaded in the sinner’s behalf, while the host of heaven awaited the result with an intensity of interest that words cannot express. Long continued was that mysterious communing—’the counsel of peace’ (Zechariah 6:13) for the fallen sons of men. The plan of salvation had been laid before the creation of the earth; for Christ is ‘the Lamb slain from the foundation of the world’ (Revelation 13:8); yet it was a struggle, even with the King of the universe, to yield up His Son to die for the guilty race. But ‘God so loved the world, that He gave His only-begotten Son, that whosoever believeth in Him should not perish, but have everlasting life.’ John 3:16. Oh, the mystery of redemption! the love of God for a world that did not love Him! Who can know the depths of that love which ‘passeth knowledge’? Through endless ages immortal minds, seeking to comprehend the mystery of that incomprehensible love, will wonder and adore.
「喺天父面前，祂為罪人代求；同時，天庭萬軍都以言語不能表達之迫切關注，等候其結果。呢一場奧祕嘅交通——為墮落人類之子而設嘅『和平的籌算』（撒迦利亞書 6:13）——持續咗好耐。救恩嘅計劃，喺地被創造以前已經定下；因為基督乃係『從創世以來被殺之羔羊』（啟示錄 13:8）；然而，即使對宇宙嘅君王而言，要捨出祂的兒子為有罪嘅族類而死，亦係一場掙扎。但『神愛世人，甚至將祂的獨生子賜給他們，叫一切信祂的，不致滅亡，反得永生。』約翰福音 3:16。噢，救贖嘅奧祕！神對一個不愛祂之世界所懷嘅愛！有邊個能測透嗰『過於人所能測度』之愛嘅深處呢？歷經無窮世代，不死之靈智縱然竭力要明白嗰不可測度之愛嘅奧祕，仍必驚歎，仍必敬拜。」
“God was to be manifest in Christ, ‘reconciling the world unto Himself.’ 2 Corinthians 5:19. Man had become so degraded by sin that it was impossible for him, in himself, to come into harmony with Him whose nature is purity and goodness. But Christ, after having redeemed man from the condemnation of the law, could impart divine power to unite with human effort. Thus by repentance toward God and faith in Christ the fallen children of Adam might once more become ‘sons of God.’ 1 John 3:2.” Patriarchs and Prophets, 63, 64.
「上帝要喺基督裏顯明出來，『使世人與自己和好。』哥林多後書 5:19。人因罪已墮落到如此地步，以致佢單憑自己，絕不可能與嗰位本性純潔良善嘅主和諧一致。但基督喺將人從律法嘅定罪之下救贖出來之後，便能賜下神聖嘅能力，與人嘅努力結合。如此，藉着向上帝悔改並信靠基督，亞當墮落嘅子孫便可以再一次成為『上帝的兒女。』約翰一書 3:2。」《先祖與先知》，63, 64。