The message brought by Elders Jones and Waggoner in the rebellion of 1888, was the message of justification by faith in verity. Apostate Protestantism argues that the justification provided by Christ’s death on the cross covers a man in his sins, but that His blood does not actually remove his sins. This false doctrine places the removal of sin at the Second Coming, when sinners are then magically transformed. Apostate Protestantism and officially since 1957, Laodicean Adventism, claim that Christ is exclusively our Substitute, but not our Example. A year before 1888, Sister White penned the following.
在1888年的反叛中，琼斯和瓦格纳两位长老所带来的信息，是名副其实的因信称义的信息。背道的新教界认为，基督在十字架上的死所提供的称义，只是在人仍旧犯罪的情况下给他加以遮盖，但祂的血并不真正除去人的罪。这种错误教义把罪的除去推迟到基督复临之时，届时罪人就会被神奇地改变。背道的新教界，以及自1957年起在官方层面的老底嘉式复临派，声称基督只是我们的代替者，而不是我们的榜样。1888年前一年，怀爱伦姐妹写下如下的话。
“‘A new heart will I give you and a new spirit will I put within you.’ I believe with all my heart that the Spirit of God is being withdrawn from the world, and those who have had great light and opportunities and have not improved them, will be the first to be left. They have grieved away the Spirit of God. The present activity of Satan in working upon hearts, and upon churches and nations should startle every student of prophecy. The end is near. Let our churches arise. Let the converting power of God be experienced in the heart of the individual members, and then we shall see the deep moving of the Spirit of God. Mere forgiveness of sin is not the sole result of the death of Jesus. He made the infinite sacrifice not only that sin might be removed, but that human nature might be restored, rebeautified, reconstructed from its ruins, and made fit for the presence of God….
「我必赐给你们一颗新心，也要将新灵放在你们里面。」我全心相信，上帝的灵正在从这个世界收回；那些曾蒙大光、得着机会却未加以善用的人，将首先被撇下。他们使上帝的灵忧伤而离开。撒但如今在人心里，并在教会与列国中的活动，理当使每一位研究预言的人为之震惊。结局临近了。让我们的教会兴起吧。让上帝使人悔改的权能在每一位成员的心里得以经历，于是我们就必看见上帝之灵深切的运行。罪得赦免并不是耶稣之死的唯一结果。他献上了无限的牺牲，不仅为除去罪，也为使人性得以复原、重新美化、从废墟中被重建，并配得站在上帝面前……
“Christ is the ladder which Jacob saw whose base rested on the earth and whose topmost round reached the highest heavens. This shows the appointed method of salvation. We are to climb round after round of this ladder. If any one of us shall finally be saved, it will be by clinging to Jesus as to the rounds of a ladder. Christ is made unto the believer wisdom and righteousness, sanctification, and redemption….
基督就是雅各所见的那梯子，底端立在地上，最顶端直达至高之天。这指明了上帝所设立的救恩之道。我们要沿着这梯子一级又一级地往上攀登。若我们当中有人最终得救，也必是像抓住梯子的横档那样，紧紧抓住耶稣。基督成了信徒的智慧、公义、成圣和救赎……
“There will be some terrible falls by those who think they stand firm because they have the truth; but they have it not as it is in Jesus. A moment’s carelessness may plunge a soul into irretrievable ruin. One sin leads to the second, and the second prepares the way for a third and so on. We must as faithful messengers of God, plead with Him constantly to be kept by his power. If we swerve a single inch from duty we are in danger of following on in a course of sin that ends in perdition. There is hope for every one of us, but only in one way—by fastening ourselves to Christ, and exerting every energy to attain to the perfection of his character.
那些因自以为拥有真理而以为自己站立得稳的人，将会遭遇可怕的跌倒；因为他们并没有那在耶稣里的真理。片刻的疏忽就可能使一个灵魂陷入不可挽回的毁灭。一次犯罪引向第二次，第二次又为第三次铺路，如此下去。我们必须作为神忠心的使者，不住地恳求祂用祂的能力保守我们。只要在本分上偏离一丝一毫，我们就有可能沿着一条以沉沦告终的罪路一路走下去。我们每个人都有盼望，但只有一条路——把自己与基督紧紧相连，并竭尽全力以达到祂品格的完全。
“This goody-goody religion that makes light of sin and that is forever dwelling upon the love of God to the sinner, encourages the sinner to believe that God will save him while he continues in sin and he knows it to be sin. This is the way that many are doing who profess to believe present truth. The truth is kept apart from their life, and that is the reason it has no more power to convict and convert the soul. There must be a straining of every nerve and spirit and muscle to leave the world, its customs, its practices, and its fashions….
这种好好先生式的宗教轻看罪，又总是一味强调上帝对罪人的爱，鼓励罪人相信：即使他仍旧犯罪、且明知那是罪，上帝也会拯救他。许多自称相信当下真理的人正是这样做的。真理被隔绝在他们的生活之外，这正是它再也无力使人知罪并使灵魂悔改的原因。必须竭尽全力，使每一根神经、每一分心志、每一块肌肉都绷紧，去离弃这世界，以及它的风俗、行事方式和时尚....
“If you put away sin and exercise living faith, the riches of heaven’s blessings will be yours.” Selected Messages, book 3, 155.
“你若弃绝罪恶，并操练活泼的信心，天上丰盛的祝福就必归你所有。” 《Selected Messages》第三册，155。
The false “goody-goody religion” of apostate Protestantism was established as an official doctrine at the outset of the fourth generation of Adventism in 1957. It presented a definition of justification that “encourages the sinner to believe that God will save him while he continues in sin.” The cross, teaches that “forgiveness of sin is not the sole result of the death of Jesus,” for “He made the infinite sacrifice not only that sin might be removed, but that human nature might be restored, rebeautified, reconstructed from its ruins, and made fit for the presence of God.”
“背道的新教那种虚假的‘好好先生式宗教’，在1957年复临运动第四代之初被确立为正式教义。它提出了一种称义的定义，‘鼓励罪人相信，即便他继续犯罪，上帝也会拯救他。’十字架则教导说：‘罪得赦免并不是耶稣之死的唯一结果’，因为‘祂作出了无限的牺牲，不仅为除去罪，也为使人性得以复原、重新美化、从其废墟中重建，并配得在上帝面前站立。’”
The rebellion of 1957, demonstrates that the seed of the rebellion that was planted in 1863, and that then sprouted in 1888, and which was thereafter watered by the counterfeit message represented by the book published in 1919 (The Doctrine of Christ), had ultimately brought forth the fruit of an open pronouncement that the original “faith of the just” represented by Habakkuk’s two tables, was now removed and replaced with the corrupted definition of “justification by faith” that exists in apostate Protestantism. The disobedient prophet from Judah, had returned to the assembly of mockers and eaten with the lying prophet of Bethel.
1957年的背道表明，1863年所种下的背道之种，在1888年发芽，其后又被1919年出版的《基督的教义》一书所代表的伪造信息所浇灌，最终结出了这样的果子：公开宣告，由哈巴谷的两块表所代表的原初“义人的信心”，如今被移除，并以背道的新教中所存在的、被腐化的“因信称义”的定义取而代之。那位来自犹大的不顺服的先知，又回到了讥诮者的会中，并与伯特利的说谎先知同席吃饭。
The message to the Laodicean church which was first presented to the movement of the Millerites in 1856, and then again to the Laodicean church in 1888, was rejected every step of the way. That message of Jones and Waggoner, which according to Sister White was both the message to Laodicea, and the message of justification by faith, was rejected, under the premise that the rebels who were rejecting it, were actually defending the old landmarks! The landmarks they were defending was a foundation of their own human construction, that is built upon sand.
给老底嘉教会的信息，1856年首先传达给米勒派运动，1888年又一次传给老底嘉教会，却一路上都遭到拒绝。照怀爱伦姐妹所说，琼斯与瓦格纳所传的那信息，既是给老底嘉的信息，也是因信称义的信息，却被拒绝了；拒绝它的叛逆者还声称自己是在捍卫古旧地标！他们所捍卫的“地标”，其实不过是他们自己人为建造的根基，建在沙土上。
The message of “justification by faith” that was presented by Jones and Waggoner in 1888, included the fact of the true gospel, which identifies that those who are justified, are also sanctified. It emphasized that to be justified was to “actually” be made holy, not simply to be legally “proclaimed” as holy. The message of Jones and Waggoner, which Sister White identified she had been presenting for years before the rebellion of 1888, identifies that when justification is imputed, sanctification is simultaneously imparted.
琼斯和瓦格纳在1888年所传讲的“因信称义”的信息，包含了真福音的真理，即凡蒙称义者也同时蒙成圣。它强调，称义就是“实际上”被变为圣洁，而非仅仅在法律上被“宣告”为圣洁。琼斯和瓦格纳的信息——怀爱伦姐妹指出她在1888年的悖逆之前多年就一直在传讲——表明，当称义被归算给人时，成圣也同时被赐下。
It cannot be otherwise, for both justification and sanctification are accomplished by the presence of the Holy Spirit in the believer. Justification and sanctification are simply two words that describe two elements of one work that is accomplished within the believer by the presence of the Holy Spirit.
别无他法，因为称义和成圣都是藉着圣灵在信徒里面的同在而成就的。称义与成圣不过是两个词，用以描述同一工作中的两个要素；这工作是因圣灵在信徒里面的同在而在信徒里面成就的。
It was the very message of Moses that Korah’s rebels rejected, that was again rejected in 1856, then again in 1888, and then publicly enshrined as the salvation theology of Laodicean Adventism in 1957. The continuous rebellion wearied God, for the people said, “Everyone that doeth evil is good in the sight of the Lord, and he delighteth in them; or, Where is the God of judgment?”
可拉党人所拒绝的，正是摩西的信息；这同样的信息在1856年又被拒绝，1888年再次被拒绝，到了1957年又被公开奉为老底嘉式复临主义的救恩神学。持续的悖逆使上帝厌烦，因为百姓说：“凡行恶的，在耶和华眼中都是好的，他也喜悦他们；或者说：‘审判的神在哪里？’”
They said “those that are sinning are justified by Christ’s blood, and God delights in them, even though they continue to sin.” This is the spiritual deception that is represented by the message to Laodicea (a people judged), for in spite of the fact that Christ identifies the Laodiceans as “wretched, and miserable, and poor, and blind, and naked,” they believe that they are “rich, and increased with goods, and have need of nothing.” And in that condition, they are actually on the verge of being spewed out of the mouth of the Lord.
他们说：“正在犯罪的人因基督的血被称义，尽管他们继续犯罪，神仍喜悦他们。”这就是致老底嘉（受审判的民）的信息所代表的属灵迷惑，因为尽管基督称老底嘉人是“困苦、可怜、贫穷、瞎眼、赤身的”，他们却以为自己是“富足，已经发了财，一无所缺”。在这种光景下，他们实际上已濒临被主从口中吐出。
The faithful of Millerite history who had persevered through the experience of the first disappointment in 1844, as represented by Jeremiah in chapter fifteen, verse fifteen through twenty-one, as the faithful builders of the temple, who had been promised that if they would not return to the “assembly of mockers,” that they would become God’s “mouth,” did return to “the assembly of mockers” (represented by the lying prophet of Bethel), and transitioned into Laodiceans, on the verge of being spewed out of God’s mouth, and they know it not.
在米勒派历史中，那些在1844年第一次失望的经历中仍坚持到底的忠信者，正如耶利米书十五章15至21节所描绘，作为圣殿的忠心建造者，曾蒙应许：若不回到“讥诮者的会中”，他们就要成为神的“口”。然而，他们却又回到了“讥诮者的会中”（由伯特利的说谎先知所代表），并转变成了老底嘉人，濒临被神从口中吐出，而他们却不自知。
The condition of Laodicean Adventism on September 11, 2001, was typified by the condition of the Protestants on August 11, 1840. Those two histories were typified by the quibbling Jews, when the Holy Spirit descended at the baptism of Christ. In each of the three histories a former chosen people were, and are in the process now, of being passed by. The Messenger of the Covenant in the time of John the Baptist, was to enter into covenant with those whom Peter identified as a “chosen generation.”
2001年9月11日，复临运动所处的老底嘉状态，是由1840年8月11日新教徒的状况所预表的。那两段历史又在基督受洗、圣灵降临之时那些好辩的犹太人的光景中得以预表。在这三段历史中，昔日蒙拣选的子民都曾经——而今也正在——被越过。施洗约翰时期的约的使者，要与彼得所称为“被拣选的族类”之人立约。
But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvellous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. 1 Peter 2:9, 10.
但你们却是被拣选的族类、君尊的祭司、圣洁的国度、属神的子民，为要叫你们宣扬那位召你们出黑暗、进入他奇妙光明者的美德；你们从前不是子民，如今却是神的子民；从前未曾蒙怜悯，如今却蒙了怜悯。彼得前书 2:9、10。
Peter was identifying the new chosen people of his period, which then was the Christian church. They had been selected as a “chosen generation,” during a period when Christ and John the Baptist both identified the former chosen people, as a generation of vipers.
彼得认定他那个时代新的被拣选之民是基督教会。他们被拣选为“被拣选的一代”；而就在那段时期，基督和施洗约翰都把先前的被拣选之民称为“毒蛇的一代”。
O generation of vipers, how can ye, being evil, speak good things? for out of the abundance of the heart the mouth speaketh. Matthew 12:34.
毒蛇的种类，你们既是恶人，怎能说出好话来呢？因为心里所充满的，口里就说出来。马太福音 12:34。
The generation that is passed by, is a “generation of vipers,” which is a symbol of Satan—the reptile of Bible prophecy. The generation that is passed by had filled up their cup of probationary time, and through four generations they had settled into the character of the viper. They had developed the forehead of a whore. This is why the twenty-five ancient men in Ezekiel chapter eight, are willing to bow to the sun. They had formed the character of the papacy.
那已经过去的世代，是一个“蝮蛇的世代”，这是撒但——圣经预言中的那爬行动物——的象征。他们的考验宽限期已经满了，并且经过四代，他们已定型为蝮蛇般的品格。他们已经有了妓女的额。这就是为什么以西结书第八章中的那二十五位长老愿意向太阳下拜。他们已经形成了教皇制的品格。
“The third angel’s message has been sent forth to the world, warning men against receiving the mark of the beast or of his image in their foreheads or in their hands. To receive this mark means to come to the same decision as the beast has done, and to advocate the same ideas, in direct opposition to the Word of God.” Review and Herald, July 13, 1897.
“第三位天使的信息已经传到全世界，警告人们不要在额上或手上接受兽或其像的印记。接受这印记意味着作出与兽相同的决定，并主张与它相同的观点，这与上帝的话语直接相对立。” 《Review and Herald》，1897年7月13日。
The mark of the beast, is the mark of the man of sin, who is the pope of Rome and the earthly representative of Satan. To come to the same mind as the beast, is to come to the same mind as Satan, who is symbolized as a viper.
兽的印记，就是那罪恶之人的印记；这人是罗马的教皇，是撒但在地上的代表。与兽心意相同，就是与撒但心意相同；撒但被象征为蝮蛇。
“To secure worldly gains and honors, the church was led to seek the favor and support of the great men of earth; and having thus rejected Christ, she was induced to yield allegiance to the representative of Satan—the bishop of Rome.” The Great Controversy, 50.
“为获取属世的利益与尊荣，教会被引导去寻求地上伟人的恩宠与支持；既如此弃绝了基督，她便被诱使向撒但的代表——罗马的主教——效忠。”《善恶之争》，第50页。
In the last generation of a former chosen people, their character reflects the character of Satan. The “chosen generation” who in times past, were not the people of God, are chosen through a process of testing, purging and purification. Those that pass the testing process are chosen to be in a covenant relationship with God. The Lord entered into covenant with the Christian church, then again with Millerite Adventism, and He does so again with the one hundred and forty-four thousand.
在昔日被拣选之民的末后一代，其品格反映撒但的品格。那“被拣选的世代”，昔日并非神的子民，却是通过考验、熬炼与洁净的过程而被拣选。那些通过这一考验过程的人，被拣选进入与神立约的关系。主曾与基督教会立约，后来又与米勒派复临运动立约，并且他也再一次与十四万四千人立约。
When the Lord enters into covenant with the newly chosen people of God (who in times past were not the people of God), He comes to them as the Messenger of the Covenant. In each of the three histories that fulfill Malachi chapter three, there is a messenger who prepares the way for the Messenger of the Covenant. The first messenger was John the Baptist, who typified the second and third messenger. The second messenger was William Miller. Together the prophetic characteristics of John the Baptist and William Miller establish the characteristics of the messenger who prepares the way for the Messenger of the Covenant to come and enter into covenant with the one hundred and forty-four thousand.
当主与那新近被拣选的神的子民（他们从前并不是神的子民）立约时，祂以立约的使者的身份临到他们。在三段应验《玛拉基书》第三章的历史中，都有一位使者为立约的使者预备道路。第一位使者是施洗约翰，他预表了第二位和第三位使者。第二位使者是威廉·米勒。施洗约翰与威廉·米勒的先知性特征共同确立了那位使者的特征，这位使者为立约的使者预备道路，使祂来与十四万四千人立约。
The three messengers that prepare the way for Christ, who is the Messenger of the Covenant, to suddenly come to His temple, illustrate a work that is accomplished in the time of the investigative judgment, which concludes at the executive judgment.
那些为基督——这位立约的使者——忽然来到他的殿而预备道路的三位使者，说明了一项在查案审判时期完成、并在执行审判时告终的工作。
“In the last days of this earth’s history, God’s covenant with his commandment-keeping people is to be renewed. ‘In that day I will make a covenant for them with the beasts of the field, and with the fowls of heaven, and with the creeping things of the ground: and I will break the bow and the sword and the battle out of the earth, and I will make them to lie down safely. And I will betroth thee unto me forever; yea, I will betroth thee unto me in righteousness, and in judgment, and in loving-kindness, and in mercies. I will even betroth thee unto me in faithfulness; and thou shalt know the Lord.’
在这地球历史的末后的日子里，神与他守诫命的子民所立的约将要更新。“到那日，我要为他们与田野的走兽、天上的飞鸟、地上的爬物立约；我必从地上折断弓和刀，使地上的争战止息，使他们安然躺卧。我必聘你永远归我；我也必以公义、公平、慈爱和怜悯聘你归我。我也必以信实聘你归我；你就必认识耶和华。”
“‘And it shall come to pass in that day, I will hear, saith the Lord, I will hear the heavens, and they shall hear the earth; and the earth shall hear the corn, and the wine, and the oil; and they shall hear Jezreel. And I will sow her unto me in the earth; and I will have mercy upon her that had not obtained mercy; and I will say to them which were not my people, Thou art my people; and they shall say, Thou art my God.’ Hosea 2:14–23.
“到那日，耶和华说：我必应允；我必应允诸天，诸天也必应允大地；大地必应允五谷、新酒和油；这些也必应允耶斯列。我必在地上为自己栽种她；我要怜恤那未曾蒙怜恤的；我要对那本不是我民的说：你是我的民；他们必说：你是我的神。” 何西阿书 2:14-23。
“‘In that day, . . . the remnant of Israel, and such as are escaped of the house of Jacob, . . . shall stay upon the Lord, the Holy One of Israel, in truth.’ Isaiah 10:20. From ‘every nation, and kindred, and tongue, and people’ there will be those who will gladly respond to the message, ‘Fear God, and give glory to him; for the hour of his judgment is come.’ They will turn from every idol that binds them to this earth, and will ‘worship him at that made heaven, and earth, and the sea, and the fountains of waters.’ They will free themselves from every entanglement, and will stand before the world as monuments of God’s mercy. Obedient to every divine requirement, they will be recognized by angels and by men as those that ‘keep the commandments of God, and the faith of Jesus.’ Revelation 14:6–7, 12.
“到那日，……以色列所剩下的，和雅各家所逃脱的，……必诚实地倚靠耶和华——以色列的圣者。”以赛亚书 10:20。从“各国、各族、各方、各民”中，将有人欣然回应这信息：“应当敬畏上帝，将荣耀归给他，因为他施行审判的时候已经到了。”他们要离弃一切把他们捆绑在这地上的偶像，并且“敬拜那创造天、地、海和众水泉源的”。他们要摆脱一切缠累，并在世人面前站立，成为上帝怜悯的丰碑。顺从上帝一切的要求，他们将被天使和世人认作那些“遵守上帝的诫命，并有耶稣的信心”的人。启示录 14:6-7，12。
“‘Behold, the days come, saith the Lord, that the plowman shall overtake the reaper, and the treader of grapes him that soweth seed; and the mountains shall drop sweet wine, and all the hills shall melt. And I will bring again [reverse] the captivity of my people of Israel, and they shall build the waste cities, and inhabit them; and they shall plant vineyards, and drink the wine thereof; they shall also make gardens, and eat the fruit of them. And I will plant them upon their land, and they shall no more be pulled up out of their land which I have given them, saith the Lord thy God. Amos 9:13–15.’” Review and Herald, February 26, 1914.
‘看哪，日子将到——耶和华说——那时耕地的要追上收割的，踹葡萄的要追上撒种的；群山要滴下甜酒，所有的山冈都要融化。我必使我民以色列被掳的归回［反转］，他们要重建荒废的城邑并居住其中；他们要栽种葡萄园，喝其中的酒；也要修造园圃，吃其中的果子。我必将他们栽在他们的地上；他们必不再从我所赐给他们的地上被拔出来——这是耶和华你的神说的。阿摩司书 9:13-15。’《评论与先驱》，1914年2月26日。
Malachi chapter three, was fulfilled in the time of Christ, and in the time of the Millerites, and those two histories identify its fulfillment in the last days. Sister White aligns the fulfillment of Malachi chapter three, with Christ’s work of cleansing the temple.
玛拉基书第三章在基督的时代得以应验，也在米勒派的时代得以应验，而这两段历史指明它在末后的日子里的应验。怀爱伦姐妹将玛拉基书第三章的应验与基督洁净圣殿的工作相联系。
“In cleansing the temple from the world’s buyers and sellers, Jesus announced His mission to cleanse the heart from the defilement of sin,—from the earthly desires, the selfish lusts, the evil habits, that corrupt the soul. Malachi 3:1–3 quoted.” The Desire of Ages, 161.
当耶稣洁净圣殿，把世俗的做买卖的人赶出时，他宣告了自己的使命：要洁净人心，使之脱离罪的污秽——脱离那败坏灵魂的属世欲望、自私的情欲和恶习。引述《玛拉基书》3:1-3。 《世代的渴望》，161。
The cleansing of the temple by Christ represented His work of cleansing the heart of the repentant sinner. In His ministry among men, He twice cleansed the earthly temple.
基督洁净圣殿，象征着祂洁净悔改罪人内心的工作。在祂在人间的事工中，祂曾两次洁净地上的圣殿。
“The prophet says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils’ (Revelation 18:1, 2). This is the same message that was given by the second angel. Babylon is fallen, ‘because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). What is that wine?—Her false doctrines. She has given to the world a false sabbath instead of the Sabbath of the fourth commandment, and has repeated the falsehood that Satan first told Eve in Eden—the natural immortality of the soul. Many kindred errors she has spread far and wide, ‘teaching for doctrines the commandments of men’ (Matthew 15:9).
“先知说：‘此后，我看见另有一位大有权柄的天使从天降下，地就因他的荣耀发光。他大声喊着说：大巴比伦倾倒了！倾倒了！成了鬼魔的住处’（启示录18:1, 2）。这就是那由第二位天使所传的信息。巴比伦倾倒了，‘因为她叫万民喝邪淫、大怒之酒’（启示录14:8）。那酒是什么呢？——就是她的错误道理。她以一个假的安息日代替了第四条诫命的安息日，又重述了撒但起初在伊甸园对夏娃所说的谎言——灵魂天然不死。她还将许多同类的谬误广泛传播，‘将人的吩咐当作道理教导人’（马太福音15:9）。”
“When Jesus began His public ministry, He cleansed the Temple from its sacrilegious profanation. Among the last acts of His ministry was the second cleansing of the Temple. So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities’ (Revelation 18:4, 5).” Selected Messages, book 2, 118.
“当耶稣开始祂公开的传道工作时，祂洁净了圣殿，使其脱离亵渎性的污秽。在祂传道工作最后的行动中，也有第二次洁净圣殿。照样，在那警告世界的最后工作中，有两个分别向众教会发出的呼召。第二位天使的信息是：‘巴比伦大城倾倒了！倾倒了！因为她叫万民喝邪淫、大怒之酒。’（启示录14:8）而在第三位天使信息的大呼声中，有声音从天上说：‘我的民哪，你们要从那城出来，免得与她一同有罪，受她所受的灾殃；因她的罪恶滔天；她的不义，神已经想起来了。’（启示录18:4, 5）”《信息选粹》卷二，118页。
In the fulfillment of Malachi chapter three, John the Baptist was the messenger who prepared for Jesus, as the Messenger of the Covenant, to suddenly come to His temple and twice cleanse it. In His ministry of three and a half years, He cleansed the temple at the beginning and ending of His ministry, thus identifying that the cleansing work has a beginning that represents the ending. Jesus always illustrates the ending with the beginning, and in agreement with His work as Alpha and Omega the three and a half years began and ended with a temple cleansing.
在《玛拉基书》第三章的应验中，施洗约翰是那位为耶稣预备的使者；作为立约的使者，耶稣忽然来到他的殿，并两次洁净它。在他三年半的事工中，他在事工的起头和末了洁净了圣殿，从而表明洁净工作的开端预示着结尾。耶稣总是以起头说明末了；与他作为阿尔法和俄梅伽的工作相一致，这三年半始于一次洁净圣殿，也终于一次洁净圣殿。
At the conclusion of the three and a half years, He shed the blood that confirmed the covenant that fulfilled the prediction of Daniel chapter nine that He would confirm the covenant with many for one week, in the midst of which He would be cut off.
在三年半结束时，他以所流之血确认了那约，应验了《但以理书》第九章的预言：他要与许多人坚定盟约一周，并在这一周的中间被剪除。
And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined. And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate. Daniel 9:26, 27.
在六十二个七之后，受膏者必被剪除，却不是为自己；那将要来的君王的民要毁坏这城和圣所；它的结局必如洪水临到，直到战争的末了，荒凉之事已被定准。他必与许多人坚立盟约，一七之久；在这一七的中间，他必使祭祀和供物止息，又因可憎之物的蔓延，他必使其荒凉，直到完结；所定之事必倾倒在那荒凉者身上。但以理书 9:26、27。
We will continue this study in the next article.
我们将在下一篇文章中继续这项研究。
“Page after page might be written in regard to these things. Whole conferences are becoming leavened with the same perverted principles. ‘For the rich men thereof are full of violence, and the inhabitants thereof have spoken lies, and their tongue is deceitful in their mouth.’ The Lord will work to purify his church. I tell you in truth, the Lord is about to turn and overturn in the institutions called by his name.
关于这些事，可以写上一页又一页。各大会正被同样的悖谬原则所渗透。“其中的富人充满强暴，其中的居民说谎，他们口中的舌头是诡诈的。”主必作工，洁净他的教会。我实在告诉你们，主正要在那些以他名所称的机构中翻转、再翻转。
“Just how soon this refining process will begin, I cannot say, but it will not be long deferred. He whose fan is in his hand will cleanse his temple of its moral defilement. He will thoroughly purge his floor. God has a controversy with all who practice the least injustice; for in so doing they reject the authority of God, and imperil their interest in the atonement, the redemption which Christ has undertaken for every son and daughter of Adam. Will it pay to take a course abhorrent to God? Will it pay to put upon your censers strange fire to offer before God, and say it makes no difference?
这炼净的过程究竟何时开始，我不能说，但它不会拖延太久。那手里拿着簸箕的，必洁净他的殿，除去其中的道德污秽；他要扬净他的场。神要与一切行哪怕最轻微不义的人争辩；因为这样做，就是拒绝神的权柄，并把他们在赎罪——基督为亚当的每一位儿女所承担的救赎——中的分置于险境。走一条神所憎恶的道路，值得吗？把异火放在你的香炉里，在神面前献上，还说这无关紧要，值得吗？
“It has not been after God’s order to center so much in Battle Creek. The state of things now exists that was presented before me as a warning. I am sick at heart at the representation. The Lord gave warnings to prevent this demoralizing condition of things, but they have not been heeded. ‘Ye are the salt of the earth: but if the salt have lost his savor, wherewith shall it be salted? It is thenceforth good for nothing, but to be cast out, and to be trodden under foot of men.’
把如此多的事工集中在巴特尔克里克，并不合乎上帝的旨意。如今的光景，正是当初以警戒之意呈现在我面前的。这番景象令我心痛。主曾发出警告，为要阻止这种败坏人心的局面，却未被留意。“你们是世上的盐；盐若失了味，怎能叫它再咸呢？它就再无用处，只好被丢在外面，任人践踏。”
“I appeal to my brethren to wake up. Unless a change takes place speedily, I must give the facts to the people; for this state of things must change; unconverted men must no longer be managers and directors in so important and sacred work. With David we are forced to say, ‘It is time for thee, Lord, to work: for they have made void thy law.’” Special Testimonies, 30, 31.
我呼吁我的弟兄们醒来。除非迅速发生改变，我就必须把事实告诉众人；因为这种局面必须改变；未悔改的人不应再在如此重要而神圣的工作中担任管理者和负责人。我们不得不与大卫同声说：“耶和华啊，现在是你施行作为的时候，因为他们废了你的律法。” 特别证言，30，31。