We have been considering triple applications of prophecy. We are doing this for the purpose of identifying that when the Lord unsealed the last six verses of Daniel eleven with the collapse of the Soviet Union at the “time of the end” in 1989, an “increase of knowledge” was produced that was to test that generation of God’s people.
我们一直在研究预言的三重应用。我们这样做，是要指出：在1989年的“末时”，随着苏联的解体，主开启了《但以理书》第十一章最后六节，从而带来了“知识的增长”，用以考验那一代神的子民。
And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.
他说：“但以理啊，你只管去吧；因为这话已经隐藏封闭，直到末时。必有许多人使自己洁净，成为洁白，且被熬炼；但恶人仍必行恶，一切恶人都不明白，惟独智慧人能明白。”但以理书 12:9, 10
Whenever a truth is unsealed by the Lion of the tribe of Judah, Satan works to resist the message. The resistance offered against the truths revealed in those final verses of Daniel eleven forced a deeper study of the truths connected with the verses in order that a sanctified defense against the errors which were proposed to undermine the truths revealed would not stand. One of the principles that was brought to light in the midst of that debate, was the triple application of prophecy. It was initially recognized in connection with the necessity to be correct about what “the daily” in the book of Daniel represented (paganism), and the correct history associated with the “taking away of the daily” (508 AD).
每当犹大支派的狮子揭开一项真理的封印时，撒但便设法抵挡这信息。针对但以理书十一章末后几节所启示之真理的反对，迫使人们更深入地查考与这些经文相关的真理，以便提出针对那些企图削弱所启示真理之谬误的圣洁辩护，使这些谬误站立不住。在那场辩论中被显明的原则之一，是预言的三重应用。它最初是在认识到必须正确理解但以理书中“常献祭”所代表的含义（异教），以及与“除掉常献祭”相关的正确历史（公元508年）的时候被确认的。
The recognition of three desolating powers as the framework of prophecy, paralleled the Millerite framework of prophecy being the first two desolating powers, and the Millerite identification of “the daily” as paganism provided a history consistent with the last six verses of Daniel eleven, as Sister White said it should. Thus, the resistance against the unsealed knowledge at the time of the end in 1989, produced greater light, as the knowledge was increased, and it also identified specific rules for the movement of the third angel, that paralleled the development of certain prophetic rules that had been assembled and employed in the movement of the first angel by William Miller.
把三种使人荒凉的权势视为预言的框架，这一点与米勒派将预言的框架建立在前两种使人荒凉的权势之上相呼应；而米勒派把“常献的”界定为异教，则提供了一段与但以理书第十一章最后六节相一致的历史，正如怀爱伦所说应当如此。因此，针对1989年末时所解封之知识的抵制，随着知识的增多反而产生了更大的亮光，并且还确立了第三位天使运动的具体规则；这些规则与威廉·米勒在第一位天使运动中所整理并运用的某些预言规则的发展相互平行。
We have considered the triple application of the three Rome’s, the three falls of Babylon, and the three Elijah’s and are now addressing the three messengers who prepare the way for the Messenger of the Covenant. We have identified a close overlap and parallel of the three Rome’s, with the three falls of Babylon, and also a close parallel to the three Elijah’s and the three messengers who prepare the way. In the last days William Miller and Future for America both represent the third Elijah and also the third messenger who prepares the way. Jesus always illustrates the end of a thing with the beginning of a thing, and the movement of the first angel parallels the movement of the third angel.
我们已经考察了三个罗马、巴比伦的三次倾倒以及三个以利亚的三重应用，现在正要讨论为约的使者预备道路的三位使者。我们已经辨识到，三个罗马与巴比伦的三次倾倒之间存在紧密的重叠与平行关系，并且与三个以利亚以及三位预备道路的使者之间也存在密切的对应关系。在末后的日子里，威廉·米勒和“Future for America”都代表第三位以利亚，也代表第三位预备道路的使者。耶稣总是用一件事的起初来说明它的结局，而第一位天使的运动与第三位天使的运动彼此对应。
“God has given the messages of Revelation 14 their place in the line of prophecy, and their work is not to cease till the close of this earth’s history. The first and second angel’s messages are still truth for this time, and are to run parallel with this which follows. The third angel proclaims his warning with a loud voice. ‘After these things,’ said John, ‘I saw another angel come down from heaven, having great power, and the earth was lightened with his glory.’ In this illumination, the light of all the three messages is combined.” The 1888 Materials, 803, 804.
“上帝已将《启示录》第十四章的信息安置在预言的序列之中；它们的工作，直到这地上历史结束之时，都不可止息。第一位和第二位天使的信息，在现今仍是真理，并且要与随后而来的这信息并行。第三位天使以大声宣告他的警告。约翰说：‘此后，我看见另有一位天使从天降下，掌有大权，地就因他的荣耀发光。’在这光照之中，三道信息的一切亮光都汇合在一起。”《1888年文稿资料》，803，804。
The movement of the first and second angels, was led by William Miller. Sister White identifies Miller as the “chosen messenger.”
第一和第二位天使的运动由威廉·米勒领导。怀特姐妹将米勒认定为“被拣选的使者”。
“William Miller was disturbing Satan’s kingdom, and the arch-enemy sought not only to counteract the effect of the message, but to destroy the messenger himself.” Spirit of Prophecy, volume 4, 219.
威廉·米勒正在扰乱撒但的国度，那大仇敌不仅企图消除这信息的影响，而且要毁灭这位使者本人。《预言之灵》第四卷，第219页。
She also identifies that Miller had been typified by both Elijah and John the Baptist.
她也指出，米勒曾被以利亚和施洗约翰所预表。
“Thousands were led to embrace the truth preached by William Miller, and servants of God were raised up in the spirit and power of Elijah to proclaim the message. Like John, the forerunner of Jesus, those who preached this solemn message felt compelled to lay the ax at the root of the tree, and call upon men to bring forth fruits meet for repentance.” Early Writings, 233.
“成千上万的人被引导接受威廉·米勒所宣讲的真理，并且有神的仆人带着以利亚的灵与能力被兴起来宣告这信息。像为耶稣作先驱的约翰一样，宣讲这庄严信息的人觉得必须把斧子放在树根上，呼吁人结出与悔改相称的果子。”《早期著作》，233。
John the Baptist, who according to Jesus was the second Elijah, was also the first messenger who was to prepare the way for the Messenger of the Covenant. It is therefore evident that the movement of the third angel will have a “chosen messenger.” That messenger will have been typified by Elijah, John the Baptist and William Miller. Together with Miller the two chosen messengers represent the beginning and the ending of the movement of the three angels of Revelation fourteen, and in doing so, together they represent both the third Elijah and also the third messenger who is to prepare the way for the Messenger of the Covenant.
据耶稣所说，施洗约翰是第二位以利亚，他也是第一位要为立约的使者预备道路的使者。因此，很明显，第三位天使的信息运动将会有一位“蒙拣选的使者”。那位使者将由以利亚、施洗约翰和威廉·米勒所预表。这两位蒙拣选的使者，连同米勒，一同代表了启示录十四章三天使信息运动的开端与结束；因此，他们共同代表第三位以利亚，也代表第三位要为立约的使者预备道路的使者。
To reject the message of either the beginning or ending chosen messenger is death, and the message of Future for America is based upon the prophetic application of “line upon line,” which is the methodology of the latter rain. Through the application of “line upon line” it is established that the Millerite movement typified the movement of Future for America. A waymark of the Millerite history is William Miller, the “chosen messenger.” To reject that waymark is to reject the message, so it is established by the beginning and ending of Adventism, that a rejection of the messenger is also a rejection of the message, for the message identifies a chosen messenger. Therefore, to reject the message is to reject the messenger and vise-versa. Without a dancer, there is no dance.
拒绝起初或末后所拣选使者的信息就是死亡，而Future for America的信息是建立在对“ 一行加一行 ”的预言性应用之上，这正是“晚雨”的方法论。通过运用“ 一行加一行 ”，已经确立米勒派运动预表了Future for America的运动。米勒派历史的一个路标是威廉·米勒，这位“被拣选的使者”。拒绝那个路标就是拒绝信息，因此，由复临运动的开端与末期所确立的是：拒绝使者也就是拒绝信息，因为信息指出了一位被拣选的使者。因此，拒绝信息就是拒绝使者，反之亦然。没有舞者，就没有舞蹈。
“I was pointed back to the proclamation of the first advent of Christ. John was sent in the spirit and power of Elijah to prepare the way of Jesus. Those who rejected the testimony of John were not benefited by the teachings of Jesus. Their opposition to the message that foretold His coming placed them where they could not readily receive the strongest evidence that He was the Messiah. Satan led on those who rejected the message of John to go still farther, to reject and crucify Christ. In doing this they placed themselves where they could not receive the blessing on the day of Pentecost, which would have taught them the way into the heavenly sanctuary. The rendering of the veil of the temple showed that the Jewish sacrifices and ordinances would no longer be received. The great Sacrifice had been offered and had been accepted, and the Holy Spirit which descended on the day of Pentecost carried the minds of the disciples from the earthly sanctuary to the heavenly, where Jesus had entered by His own blood, to shed upon His disciples the benefits of His atonement. But the Jews were left in total darkness. They lost all the light which they might have had upon the plan of salvation, and still trusted in their useless sacrifices and offerings. The heavenly sanctuary had taken the place of the earthly, yet they had no knowledge of the change. Therefore they could not be benefited by the mediation of Christ in the holy place.
我被指示回顾关于基督初临的宣告。约翰奉差遣，带着以利亚的心志与能力，为耶稣预备道路。凡拒绝约翰见证的人，并未从耶稣的教训上得益。他们反对那预告祂降临的信息，使自己处在一种境地，以致不能容易地接受祂是弥赛亚这一最有力的证据。撒但又引导那些拒绝约翰信息的人更进一步，去拒绝并钉死基督。他们这样行，就使自己处在无法领受五旬节那日所赐福分的位置上；那福分本会教导他们进入天上圣所之道。圣殿幔子裂开，表明犹太人的祭祀与条例不再被接受。至大的牺牲已经献上并蒙悦纳，而五旬节那日所降下的圣灵，将门徒的心思从地上的圣所引向天上的圣所；在那里，耶稣带着自己的血进去，要将祂赎罪之功的益处倾注在祂的门徒身上。但犹太人却落在全然的黑暗中。他们失去了本可得着的一切有关救赎计划的亮光，仍旧信靠他们那无用的祭祀与供物。天上的圣所已取代了地上的圣所，然而他们对此变化一无所知。因此，他们无法从基督在圣所中的中保工作上获益。
“Many look with horror at the course of the Jews in rejecting and crucifying Christ; and as they read the history of His shameful abuse, they think they love Him, and would not have denied Him as did Peter, or crucified Him as did the Jews. But God who reads the hearts of all, has brought to the test that love for Jesus which they professed to feel. All heaven watched with the deepest interest the reception of the first angel’s message. But many who professed to love Jesus, and who shed tears as they read the story of the cross, derided the good news of His coming. Instead of receiving the message with gladness, they declared it to be a delusion. They hated those who loved His appearing and shut them out of the churches. Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary. And by rejecting the two former messages, they have so darkened their understanding that they can see no light in the third angel’s message, which shows the way into the most holy place. I saw that as the Jews crucified Jesus, so the nominal churches had crucified these messages, and therefore they have no knowledge of the way into the most holy, and they cannot be benefited by the intercession of Jesus there. Like the Jews, who offered their useless sacrifices, they offer up their useless prayers to the apartment which Jesus has left; and Satan, pleased with the deception, assumes a religious character, and leads the minds of these professed Christians to himself, working with his power, his signs and lying wonders, to fasten them in his snare.” Early Writings, 259–261.
许多人对于犹太人拒绝并钉死基督的行为感到惊骇；当他们读到祂所受羞辱和虐待的历史时，便以为自己爱祂，且不会像彼得那样不认祂，也不会像犹太人那样把祂钉在十字架上。然而，那鉴察众人心的上帝，已经把他们自称对耶稣的爱带到试验之下。全天庭都以最深切的关注，注视人们对第一位天使信息的反应。但许多自称爱耶稣、读到十字架的故事便落泪的人，却嘲笑祂再来的喜讯。他们不但没有欢然接受这信息，反而宣称那是迷惑。他们憎恨爱慕祂显现的人，并把他们逐出教会。那些拒绝第一道信息的人，不能从第二道信息得益；他们也未能从半夜呼声得益——那呼声原是要使他们预备好，藉着信心与耶稣一同进入天上圣所的至圣所。他们因拒绝前两道信息，以致悟性昏暗，在第三位天使的信息中看不见任何亮光，而这信息正是指出进入至圣所之路的。我看见，正如犹太人把耶稣钉在十字架上，名义上的诸教会也把这些信息钉了十字架；因此他们对进入至圣所之路一无所知，也不能从耶稣在那里所作的代求得益处。他们像犹太人献上无用的祭物一样，把无用的祈祷献到耶稣已经离开的殿室；而撒但因这欺骗而得意，便披上宗教的外衣，将这些自称为基督徒之人的心思引向他自己，用他的权势、他的神迹和虚假的奇事作工，把他们牢牢系在他的网罗中。 《早期著作》, 259-261。
Those “who rejected the testimony of John were not benefited by the teachings of Jesus,” and those “who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry.” The ministry of John preceded the baptism of Christ, who shortly thereafter cleansed the temple at the beginning of His ministry. Miller’s ministry prepared for Christ to purify the sons of Levi when He came suddenly on October 22, 1844. In either of those two witnesses, the rejection of the messenger who prepares the way, equates to death.
那些“拒绝约翰的见证的人并未从耶稣的教导中受益”，而那些“拒绝第一道信息的人无法从第二道信息受益；他们也没有从午夜呼声中受益。”约翰的事工先于基督的受洗，而基督在其事工之初不久便洁净了圣殿。米勒的事工为基督在1844年10月22日突然降临、洁净利未的子孙作了预备。在这两位见证人的事上，拒绝那位预备道路的使者就等同于死亡。
The purging and purification that was accomplished by Christ in His work as the Messenger of the Covenant was for the purpose of raising up a people to accomplish the work of carrying the message of salvation to the world. The work is accomplished in advance of the period of time representing when the executive judgment begins. The destruction of Jerusalem in the history of the disciples represents the executive judgment, and Adventism turned away from their responsibility to accomplish that work, but the Lord had tried to gather them together. He had led His people to publish the 1850 chart as the graphical representation of the message they could have carried to the world.
基督以立约的使者的身份在祂的工作中所成就的洁净与炼净，是为要兴起一班子民，去完成把救恩的信息传给全世界的工作。这项工作是在象征执行审判开始的那段时期之前完成的。门徒历史中耶路撒冷的毁灭象征执行审判，而复临运动却转离了他们应尽的责任，未去完成那项工作，但主曾设法要把他们聚集起来。祂曾引导祂的子民出版1850年图表，作为他们本可以传给全世界的信息的图示呈现。
“It was not the will of God that Israel should wander forty years in the wilderness; He desired to lead them directly to the land of Canaan and establish them there, a holy, happy people. But ‘they could not enter in because of unbelief.’ Hebrews 3:19. Because of their backsliding and apostasy they perished in the desert, and others were raised up to enter the Promised Land. In like manner, it was not the will of God that the coming of Christ should be so long delayed and His people should remain so many years in this world of sin and sorrow. But unbelief separated them from God. As they refused to do the work which He had appointed them, others were raised up to proclaim the message. In mercy to the world, Jesus delays His coming, that sinners may have an opportunity to hear the warning and find in Him a shelter before the wrath of God shall be poured out.” The Great Controversy, 458.
上帝并不旨意以色列人在旷野漂流四十年；他原本愿意直接引领他们进入迦南地，并将他们安置在那里，使他们成为一支圣洁、喜乐的子民。但“他们不能进入，是因为不信。”（希伯来书3:19）因着他们的悖逆与背道，他们倒毙在旷野，另有别人被兴起来进入应许之地。同样地，上帝也并不旨意基督的再来如此久延，使他的子民在这罪恶与忧伤的世界中停留如此多年。但不信使他们与上帝隔绝。他们既拒绝去做他所托付给他们的工作，就有别人被兴起来宣告这信息。出于对世界的怜悯，耶稣延迟他的再来，使罪人有机会听见警告，并在上帝的忿怒倾倒之前在他里面找到避难所。《大争战》, 458。
Had Adventism only held fast their faith, “their work would have been completed.”
如果复临派只是坚守他们的信仰，“他们的工作本可以完成。”
“Had Adventists, after the great disappointment in 1844, held fast their faith and followed on unitedly in the opening providence of God, receiving the message of the third angel and in the power of the Holy Spirit proclaiming it to the world, they would have seen the salvation of God, the Lord would have wrought mightily with their efforts, the work would have been completed, and Christ would have come ere this to receive His people to their reward. But in the period of doubt and uncertainty that followed the disappointment, many of the advent believers yielded their faith. . . . Thus the work was hindered, and the world was left in darkness. Had the whole Adventist body united upon the commandments of God and the faith of Jesus, how widely different would have been our history!” Evangelism, 695.
如果复临信徒在1844年的大失望之后，坚定地持守他们的信心，并在上帝不断展开的护理中同心前行，接受第三位天使的信息，且靠着圣灵的能力向全世界宣扬，他们就会看见上帝的拯救；主也必大有能力地与他们同工，这工早已完成，基督也早已来到，接祂的子民去领受他们的赏赐。然而，在失望之后随之而来的怀疑与不确定时期，许多复临信徒放弃了他们的信心……于是这项工作受了阻碍，世界也被留在黑暗之中。倘若整个复临团体在上帝的诫命和耶稣的信心上合而为一，我们的历史将会何等截然不同！《布道论》，第695页。
In the Spring of 1844, the Messenger of the Covenant purified the movement of the Millerites, and then in the Fall brought the message of the third angel. Miller, his message and the movement he represented, had fulfilled the parable of the ten virgins. At the Exeter, NH camp meeting the message of the Midnight Cry arrived and in two short months it was demonstrated which of the virgins had the oil. The two classes were manifested, and the third angel arrived with a message in his hand that was to be eaten, but the wise virgins “yielded their faith” in “the period of doubt and uncertainty.”
1844年春天，立约的使者洁净了米勒派的运动；到了秋天，又带来了第三位天使的信息。米勒、他的信息以及他所代表的运动，已经应验了十个童女的比喻。在新罕布什尔州埃克塞特的营会，“半夜呼声”的信息来到，在短短两个月内，哪些童女有油就显明出来了。两等人显明出来，而第三位天使手里拿着那要被吃下的信息来到，但聪明的童女在“怀疑与不确定的时期”“放弃了他们的信心”。
The “period of doubt and uncertainty” had been represented by the disciples at His death, but on the third day He began to open the message of His resurrection to His disciples, and they did not “yield their faith.” The period of doubt and uncertainty for the wise virgins of the movement of the first and second angels’ messages continued for roughly three years, at which point the Lord revealed to Sister White that He had stretched forth His hand to again gather the remnant of His people. He led His people to begin their publishing work and to produce Habakkuk’s second table, but “many of the advent believers yielded their faith. . . . Thus the work was hindered, and the world was left in darkness.”
“‘怀疑和不确定的时期’在他去世时由门徒所体现，但在第三天，他开始向他的门徒开启他复活的信息，而他们并没有‘放弃他们的信心’。第一和第二位天使信息运动中聪明童女的怀疑与不确定时期大约持续了三年；这时，主向怀特姐妹启示，他已经伸出手来，再次聚集他的余民。他带领他的子民开始出版工作，制作哈巴谷的第二张表；但‘许多再临信徒放弃了他们的信心……于是这项工作受到了阻碍，世界也被留在黑暗之中。’”
In 1849, William Miller, the chosen messenger of the first and second angels’ message was laid to rest. Had the wise virgins of October 22, 1844 “held fast their faith and followed on unitedly in the opening providence of God,” the Lord would have raised up another messenger in the spirit and power of Elijah. Instead “the coming of Christ” was “delayed and His people” “in like manner” to ancient Israel would “remain” “many years in this world of sin and sorrow.”
1849年，第一和第二位天使信息的被拣选的使者威廉·米勒安息了。若1844年10月22日的聪明童女“持守他们的信心，并在上帝正在开启的护理中，同心跟随前行”，主就会兴起另一位有以利亚心志和能力的使者。相反，“基督的降临”被“延迟，而祂的子民”，与古代以色列“同样地”，将会“留在”“这个罪恶与忧伤的世界里许多年”。
One hundred and twenty-six years after the rebellion of 1863, the Lord raised up the chosen messenger of the third angel. His work was both to prepare the way for the Messenger of the Covenant to suddenly come into His temple and to enter into a covenant relationship with the one hundred and forty-four thousand, during the closing scenes of the investigative judgment, but also to present a message that confronts the threefold union of Ahab, Jezebel and her prophets in the period of the Executive Judgment, which begins at the soon-coming Sunday law.
在1863年叛乱之后的一百二十六年，主兴起了第三位天使所拣选的使者。他的工作，一方面是在查案审判的收尾阶段，为立约的使者忽然进入他的殿预备道路，并与那十四万四千人进入立约关系；另一方面，也要在执行审判的时期传达一条信息，直面亚哈、耶洗别及其先知的三重联合，而这个时期始于即将到来的星期日法令。
The third messenger who prepares the way represents a work, a message, a messenger, and a movement during the closing scenes of the Investigative Judgment. The third Elijah represents a work, a message, a messenger and a movement during the closing scenes of the Executive Judgment. The message of the messenger who prepares the way, and the message of Elijah, is the message of the third of the three Woes of Revelation chapters eight through eleven.
第三位预备道路的使者，代表着在调查审判接近尾声阶段的一项事工、一则信息、一位使者和一个运动。第三位以利亚，代表着在执行审判接近尾声阶段的一项事工、一则信息、一位使者和一个运动。预备道路的使者的信息和以利亚的信息，就是启示录第八至第十一章所述三样祸灾中第三样祸灾的信息。
In the history represented by the messenger who prepares the way, the message of the third Woe, represents the Trumpet which calls Laodicean Adventism to “buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see.” It is the message of God’s love that shows God’s people their transgressions, for “As many as” He loves, He “rebukes and chastens.” It is the message of Christ’s righteousness that calls men to accept His character, which is manifested in the time period when the Messenger of the Covenant is accomplishing the work of cleansing the soul temple, and therefore He calls those whom He loves to manifest His character and be “zealous therefore, and repent,” for He is “at the” dispensation “door,” that represents the close of probation, where He “will spue” Laodicean Adventism “out of” His “mouth.” That dispensational “door” is the door that He “openeth, and no man shutteth; and shutteth, and no man openeth.”
在那由预备道路的使者所代表的历史中，“第三样祸灾”的信息，代表那号筒的呼召，呼唤老底嘉的复临派去“向我买从火中炼过的金子，叫你富足；又买白衣穿上，叫你赤身的羞耻不显出来；又买眼药擦你的眼睛，使你能看见”。这是上帝之爱的 信息，显明上帝子民的过犯，因为“凡”他所爱的，他就“责备并管教”。这是基督之义的信息，呼召人接受他的品格；这信息显明于约的使者正在成就洁净心灵圣殿之工的时期，因此他呼召他所爱的人彰显他的品格，并且“所以要热心，也要悔改”，因为他正“在”经纶的“门”前，那门代表恩典期的结束；在那里，他要把老底嘉的复临派从他“口”里“吐”出去。那经纶性的“门”，就是他所“开了就没有人能关；关了就没有人能开”的那道门。
There is a seeming contradiction that is resolved by the application of “line upon Line,” but many may not even recognize the seeming contradiction. When resolved it adds clarity to the transition from the Investigative to the Executive Judgment which takes place at the soon coming Sunday law. It is resolved by accepting that Pentecost typifies the soon coming Sunday law in the United States. In order to finalize our consideration of the third messenger who prepares the way as a symbol in the Investigative Judgment, in contrast with the third Elijah being a symbol of the Executive Judgment, we will address this seeming contradiction.
存在一个表面上的矛盾，可以通过“经上加经、律上加律”的应用来解决，但许多人甚至可能没有意识到这个表面上的矛盾。一旦解决，它就会使从查案审判到执行审判的过渡更加清晰，而这一过渡将在即将到来的周日法令时发生。其解决之道在于承认五旬节预表美国即将到来的周日法令。为完成我们对那位在查案审判中作为“预备道路”之象征的第三位使者的考察，并与作为执行审判象征的第三位以利亚作对比，我们将处理这一表面上的矛盾。
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。
“The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.
“那位在宣告第三位天使信息时联合发声的天使，要以自己的荣耀照亮全地。这里所预言的，乃是一项遍及世界、具有空前能力的工作。1840—44年的复临运动，乃是上帝能力荣耀的彰显；第一位天使的信息被传到世界各地每一个传道站，在某些国家所引起的宗教热忱，乃是自十六世纪宗教改革以来任何地方所未曾见证过的最盛况景；然而，这一切都要被第三位天使最后警告之下那强有力的运动所超越。”
“The work will be similar to that of the Day of Pentecost. As the ‘former rain’ was given, in the outpouring of the Holy Spirit at the opening of the gospel, to cause the upspringing of the precious seed, so the ‘latter rain’ will be given at its close for the ripening of the harvest. ‘Then shall we know, if we follow on to know the Lord: His going forth is prepared as the morning; and He shall come unto us as the rain, as the latter and former rain unto the earth.’ Hosea 6:3. ‘Be glad then, ye children of Zion, and rejoice in the Lord your God: for He hath given you the former rain moderately, and He will cause to come down for you the rain, the former rain, and the latter rain.’ Joel 2:23. ‘In the last days, saith God, I will pour out of My Spirit upon all flesh.’ ‘And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved.’ Acts 2:17, 21.
“这工作将与五旬节那日的工作相似。正如在福音开端之时，圣灵的浇灌赐下了‘前雨’，使宝贵的种子得以萌发；照样，在福音结束之时，‘后雨’也必赐下，使庄稼成熟。‘我们务要认识耶和华，竭力追求认识他。他出现确如晨光；他必临到我们像甘雨，像滋润田地的春雨秋雨。’何西阿书 6:3。‘锡安的民哪，你们要快乐，为耶和华你们的上帝欢喜；因他赐给你们合宜的秋雨，为你们降下甘霖，就是秋雨、春雨。’约珥书 2:23。‘上帝说，在末后的日子，我要将我的灵浇灌凡有血气的。’‘到那时候，凡求告主名的，就必得救。’使徒行传 2:17, 21。”
“The great work of the gospel is not to close with less manifestation of the power of God than marked its opening. The prophecies which were fulfilled in the outpouring of the former rain at the opening of the gospel are again to be fulfilled in the latter rain at its close. Here are ‘the times of refreshing’ to which the apostle Peter looked forward when he said: ‘Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; and He shall send Jesus.’ Acts 3:19, 20.” The Great Controversy, 611.
福音的大工并不会以比其开端更少的神能彰显而告终。在福音开端前雨的倾降中应验的预言，必将在其结束时的后雨中再次应验。这就是使徒彼得所盼望的“复兴的时候”，他曾说：“所以你们当悔改归正，使你们的罪得以涂抹，好叫那复兴的时候从主面前来到；他也必差遣耶稣。”使徒行传3:19、20。 《善恶之争》，第611页。