The seven years of warning from 63 unto the year 70 that was proclaimed by the man who went “up and down the streets of Jerusalem, declaring the woes that were to come upon the city,” had been typified by the warning given to Jerusalem for three and a half years, first in the ministry of Christ, and then three and a half years in the ministry of the disciples. Previous articles have already identified that the destruction of Jerusalem could have been brought about at the cross, or later at the stoning of Stephen, but God’s long-suffering deferred His judgment upon the city and people.
那从63年直到70年的七年警告，是由那位“在耶路撒冷的街道上来回走动，宣告将要临到这城的灾祸”的人所宣告的；而这七年的警告，早已被给予耶路撒冷的三年半警戒所预表：先是在基督的事工期间，随后又在门徒的事工期间持续三年半。先前的文章已经指出，耶路撒冷的毁灭本可以在十字架的时候发生，或稍后在司提反被石头打死的时候发生，但因着神的长久忍耐，祂对这城和这民的审判被延后了。
“And on ‘whomsoever it shall fall, it will grind him to powder.’ The people who rejected Christ were soon to see their city and their nation destroyed. Their glory would be broken, and scattered as the dust before the wind. And what was it that destroyed the Jews? It was the rock which, had they built upon it, would have been their security. It was the goodness of God despised, the righteousness spurned, the mercy slighted. Men set themselves in opposition to God, and all that would have been their salvation was turned to their destruction. All that God ordained unto life they found to be unto death. In the Jews’ crucifixion of Christ was involved the destruction of Jerusalem. The blood shed upon Calvary was the weight that sank them to ruin for this world and for the world to come. So it will be in the great final day, when judgment shall fall upon the rejecters of God’s grace. Christ, their rock of offense, will then appear to them as an avenging mountain. The glory of His countenance, which to the righteous is life, will be to the wicked a consuming fire. Because of love rejected, grace despised, the sinner will be destroyed.
“凡这石头掉在谁的身上，就要把谁砸得稀烂。”那弃绝基督的百姓，不久便要看见他们的城和他们的国遭受毁灭。他们的荣耀必被打碎，并如风前的尘土四散。而毁灭犹太人的是什么呢？正是那块磐石；他们若曾建造在其上，它原可作他们的保障。乃是上帝的良善被藐视，公义被弃绝，怜悯被轻忽。人自立与上帝为敌，于是那本可成为他们救恩的一切，反倒转成了他们的毁灭。上帝所命定归于生命的一切，他们却发觉竟成了归于死亡的。在犹太人将基督钉十字架这件事中，已包含了耶路撒冷的毁灭。那在各各他所流的血，正是把他们压入今世并来世毁灭深渊的重担。到了那伟大而最终的日子，当审判临到那些弃绝上帝恩典之人的时候，也必如此。基督——他们绊脚的磐石——届时必向他们显现为一座施行报应的大山。祂面容的荣光，对义人乃是生命，对恶人却是吞灭之火。因为爱被拒绝，恩典被藐视，罪人必致灭亡。”
“By many illustrations and repeated warnings, Jesus showed what would be the result to the Jews of rejecting the Son of God. In these words He was addressing all in every age who refuse to receive Him as their Redeemer. Every warning is for them. The desecrated temple, the disobedient son, the false husbandmen, the contemptuous builders, have their counterpart in the experience of every sinner. Unless he repent, the doom which they foreshadowed will be his.” The Desire of Ages, 600.
“借着许多比喻和一再的警告，耶稣指出：犹太人拒绝上帝的儿子将遭致怎样的后果。这些话也是对历世历代一切拒绝接纳他为救赎主的人所说的。每一道警告都是给他们的。被亵渎的圣殿、悖逆的儿子、不忠的园户、轻慢的建造者，在每一个罪人的经历中都有其对应。除非他悔改，他们所预示的厄运就将临到他身上。” 《历代的渴望》，600。
The seven-year period in which the man witnessed to Jerusalem, was divided at the first siege into two equal periods of twelve hundred and sixty days. Those seven years represented the destruction of Jerusalem, and the seven years of Christ and the disciples’ ministries represented the beginning of the destruction of Jerusalem, and Jesus always illustrates the end with the beginning. Those seven years were also typified by the “seven times” against the northern kingdom that was divided into two equal periods of twelve hundred and sixty years.
那位向耶路撒冷作见证的人的七年时期，在第一次围城时被分为两个相等的时期，每期一千二百六十天。那七年预表耶路撒冷的毁灭，而基督和门徒事工的那七年则预表耶路撒冷毁灭的开始，而且耶稣总是用开端来说明结局。那七年也由临到北国的“七次”所预表，这“七次”被分成两个相等的时期，每期一千二百六十年。
When Modern Rome repeats the history of pagan and papal Rome trampling down literal and spiritual Jerusalem, and when Modern Rome repeats the two histories of the two periods of warning given by the man from the year 63, unto the year 70, and when modern Rome repeats the history represented by the two periods when Christ, and the disciples walked in and out of Jerusalem for three and a half years, two distinct periods will be manifested though in the last days, “time is no longer.”
当现代罗马重演异教罗马和教皇罗马践踏字面与属灵耶路撒冷的历史；当现代罗马重演那人自公元63年至公元70年所发出的两个时期的两段警告历史；又当现代罗马重演由两个时期所代表的历史——其间基督和门徒在三年半之久出入耶路撒冷——那么，两个截然不同的时期就会显明，尽管在末后的日子里，“不再有时日了”。
The last of those two periods is the symbolic forty-two months that Modern Rome accomplishes her final persecution of the faithful, once its’ deadly wound is healed at the soon-coming Sunday law. That symbolic forty-two months is the second of two periods, and is the period of the executive judgment of modern Rome. That period is preceded by the investigative judgment of the living in Laodicean Adventism.
这两个时期中的最后一个，就是那象征性的四十二个月：一旦它那致命的伤在即将到来的星期日法令中得以痊愈，现代罗马便要完成她对忠信者的最终迫害。那象征性的四十二个月是这两个时期中的第二个，并且是对现代罗马执行审判的时期。该时期之前，是在老底嘉时期的复临教会中进行的活人查案审判。
The man who presented the warning to literal Jerusalem died in the siege of Titus. He did not die at the destruction, but during the siege that preceded the destruction, for not one Christian died in the destruction of Jerusalem.
向字面上的耶路撒冷发出警告的人死于提图斯的围城。他并非死于毁灭之时，而是死在毁灭之前的围城期间，因为在耶路撒冷被毁时，没有一个基督徒丧生。
“For seven years a man continued to go up and down the streets of Jerusalem, declaring the woes that were to come upon the city. By day and by night he chanted the wild dirge: ‘A voice from the east! a voice from the west! a voice from the four winds! a voice against Jerusalem and against the temple! a voice against the bridegrooms and the brides! a voice against the whole people!’—Ibid. This strange being was imprisoned and scourged, but no complaint escaped his lips. To insult and abuse he answered only: ‘Woe, woe to Jerusalem!’ ‘woe, woe to the inhabitants thereof!’ His warning cry ceased not until he was slain in the siege he had foretold.” The Great Controversy, 29, 30.
七年来，有一个人不断在耶路撒冷的街道上来来往往，宣告这座城将要临到的祸患。昼夜之间，他吟唱着凄厉的哀歌：“从东方来的声音！从西方来的声音！从四方来的声音！反对耶路撒冷、反对圣殿的声音！反对新郎与新娘的声音！反对全体百姓的声音！”——同上。这个奇异的人被囚禁并遭鞭打，但他的口中没有一句怨言。对于侮辱与虐待，他只回答说：“祸哉，祸哉，耶路撒冷！”“祸哉，祸哉，其中的居民！”直到他在自己所预言的围城中被杀，他的警戒之声才停止。《大争战》，29、30。
The man died in the siege, but not at the final destruction, and the final destruction represents the close of probation and the seven last plagues. The man therefore is a symbol of the message to leave Jerusalem at the first siege. The Christians then fled, and in the first three and a half years, the man was a symbol of a group that does not die in Jerusalem, and in the second three and a half years he is a symbol of the last Christians to die before the close of probation. The first period he is identifying the one hundred and forty-four thousand, and in the second three and a half year period he represents the great multitude that die during the second period.
那人死于围城，但不是在最终的毁灭中；而最终的毁灭象征着恩典期的结束和最后的七灾。因此，这个人是第一次围城时要离开耶路撒冷之信息的象征。随后，基督徒逃离了；在最初的三年半里，这个人象征着一群不会在耶路撒冷死亡的人；在第二个三年半里，他象征着在恩典期结束之前最后死去的基督徒。第一个时期，他所指认的是十四万四千人；而在第二个三年半的时期，他所代表的是在该时期中死去的那大批群众。
The man’s message was recorded by the historian, and it was represented by six voices. When he was ultimately imprisoned his seventh and final message was “woe, woe” to Jerusalem and its inhabitants. The first “voice” recorded was a “voice from the east,” and his last message was “woe.” The first element of his message and the last element of his message was the biblical symbol that represents Islam, for Islam is the children of the “east” in the Bible, and they are represented by the “east wind.” The doubling of the word “woe,” in his final message reflects the end of Modern Babylon, when the kings of the earth cry out three times “Alas, alas that great city.” The Greek word translated as “alas” in the three verses in Revelation chapter eighteen, is translated as “woe” in chapter eight, verse thirteen.
那人的信息被历史学家记录下来，并且由六个“声音”来呈现。他最终被囚时，第七个也是最后一个信息，是对耶路撒冷及其居民的“祸哉，祸哉”。最先记录的“声音”是“从东方来的声音”，而他最后的信息则是“祸哉”。他的信息的第一个要素和最后一个要素，都是代表伊斯兰的圣经符号，因为在圣经中，伊斯兰是“东方”的子女，并以“东风”来象征。他最后信息中“祸哉”一词的重复，反映了现代巴比伦的终结，那时地上的诸王要三次呼喊：“哀哉，哀哉，那大城啊。”启示录第十八章中三节经文里译作“哀哉”的希腊词，在第八章第十三节则译作“祸哉”。
And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound! Revelation 8:13.
我又看见并听见一位天使飞在空中，大声说：“祸哉！祸哉！祸哉！地上的居民哪，因其余三位天使将要吹的号声，你们有祸了！”启示录 8:13。
The man’s proclamation of “woe, woe,” represents the triple application of the three woes, for the elements of the first Woe, combined with the elements of the second Woe “line upon line” identify the elements of the third Woe, just as the three expressions of “alas, alas” by the kings of the earth in chapter eighteen represent the third Woe, as established by the first and second Woes. The beginning and ending of the man’s message its typified the message of Islam of the third Woe.
那人宣告“祸哉，祸哉”，表示对三样祸灾的三重应用；因为第一祸的要素与第二祸的要素“一行又一行”地彼此叠加，就界定了第三祸的要素；正如第十八章里地上诸王三次发出“哀哉，哀哉”的呼声，代表由第一祸与第二祸所确立的第三祸。那人的信息的起头与结尾，预表了第三祸中的伊斯兰信息。
The first expression of his message was a voice from the “east,” and “east” is a symbol of Islam, but it is also an identification of the sealing angel that arises in the east.
他的信息最初表现为一个来自“东方”的声音，而“东方”是伊斯兰的象征，但它也指认那位从东方上来的盖印天使。
And after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree. And I saw another angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea, Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads. And I heard the number of them which were sealed: and there were sealed an hundred and forty and four thousand of all the tribes of the children of Israel. Revelation 7:1–4.
此后，我看见四位天使站在地的四角，紧握地上的四风，使风不吹在地上、海上，也不吹在任何树上。我又看见另有一位天使从东方上来，手拿永生神的印；他向那得着权柄能伤害地与海的四位天使大声呼喊，说：不可伤害地、海和树木，直等我们把我们神众仆人的印盖在他们的额上。我听见受印之人的数目：以色列子孙各支派中受印的共有十四万四千。启示录 7:1-4
In the story of Elijah on Mount Carmel, when he looked to the sea and saw a cloud, he was looking westward, for Mount Carmel is located near the Mediterranean Sea.
在迦密山上以利亚的故事中，当他望向海面看见一朵云时，他是在向西望，因为迦密山位于地中海附近。
And it came to pass at the seventh time, that he said, Behold, there ariseth a little cloud out of the sea, like a man’s hand. And he said, Go up, say unto Ahab, Prepare thy chariot, and get thee down, that the rain stop thee not. 1 Kings 18:44.
到了第七次，他说：看哪，有一小片云从海里上来，像人的手掌。他又说：你上去，告诉亚哈：预备你的车，赶快下去，免得雨拦阻你。列王纪上18:44。
Elijah would have been facing west, in the direction of the Mediterranean Sea. In Luke chapter twelve, Christ speaks about His message being a message of division.
以利亚应当是面向西方，朝向地中海。在《路加福音》第十二章中，基督谈到祂的信息是带来分裂的信息。
Suppose ye that I am come to give peace on earth? I tell you, Nay; but rather division: For from henceforth there shall be five in one house divided, three against two, and two against three. The father shall be divided against the son, and the son against the father; the mother against the daughter, and the daughter against the mother; the mother-in-law against her daughter-in-law, and the daughter-in-law against her mother-in-law. And he said also to the people, When ye see a cloud rise out of the west, straightway ye say, There cometh a shower; and so it is. And when ye see the south wind blow, ye say, There will be heat; and it cometh to pass. Ye hypocrites, ye can discern the face of the sky and of the earth; but how is it that ye do not discern this time? Luke 12:51–56.
你们以为我来是要在地上赐下和平吗？我告诉你们：不是，倒要带来分裂。因为从今以后，一家之内将有五个人彼此分争，三个人敌对两个，两个敌对三个。父亲要与儿子相争，儿子与父亲相争；母亲与女儿相争，女儿与母亲相争；婆婆与媳妇相争，媳妇与婆婆相争。他又对众人说：你们看见西方升起云彩，就立刻说：要下阵雨了；果然如此。你们看见南风刮起，就说：将要炎热了；果然就这样。假冒为善的人哪！你们知道分辨天地的气象，怎么就不能分辨现在这个时候呢？路加福音 12:51-56。
The message of the messenger to Jerusalem bears the signature of Alpha and Omega, for the beginning and ending identifies Islam of the third Woe, and with the voice of the “east” it simultaneously identifies the message of Islam as the sealing message. The “second voice” from the “west” identifies the latter rain, which is the last rain, and all the prophets are addressing the last days. The message of the “west,” is a symbol of the latter rain message, which produces two classes of worshippers. The one class cannot recognize the latter rain message for they “do not discern this time.”
使者给耶路撒冷带来的信息带有阿尔法与欧米伽的印记，因为其起头与结束指认第三样祸哉中的伊斯兰，并且借着来自“东方”的声音，同时把伊斯兰的信息表明为盖印的信息。来自“西方”的“第二个声音”指认晚雨，也就是最后的雨，而所有先知都在论到末后的日子。“西方”的信息是晚雨信息的象征，它产生两类敬拜者。其中一类不能认出晚雨的信息，因为他们“不分辨这时候”。
The next element of the messenger’s message is the voice of the “four winds”, which is both the sealing message and the message of the angry horse of Islam, as represented by the third Woe. The next element is against Jerusalem and the temple, thus identifying the message of all the prophets which identifies a class of people who are being passed by, for they have based their claim of salvation, not in Christ, but in the temple and their heritage as God’s chosen people. They are those throughout sacred history who are represented as proclaiming “the temple of the Lord, the temple of the Lord are we.” The message against Jerusalem and the temple is the Laodicean message.
使者信息的下一个要素是“四风”之声，它既是封印的信息，也是第三祸所代表的伊斯兰愤怒之马的信息。下一个要素是针对耶路撒冷和圣殿的，从而表明众先知的信息，这信息指出一类正被越过的人，因为他们把得救的根据不在基督里，而是在圣殿和他们作为神所拣选之民的传承上。他们就是在神圣历史中被描绘为宣称“耶和华的殿，耶和华的殿，就是我们”的人。针对耶路撒冷和圣殿的信息就是老底嘉的信息。
“There is no need to marvel that the church is not vivified by the Holy Spirit’s power. Men and women are setting aside the instruction Christ has given. Anger and covetousness are obtaining the victory. The soul-temple is full of wickedness. There is no room for Christ. Men follow their own perverse ways. They will not heed the words of the Saviour. They take themselves into their own hands, rejecting reproofs and warnings, until the candlestick is moved out of its place, and spiritual discernment is confused by human ideas. Though deficient in service, they justify themselves, saying, ‘The temple of the Lord, The temple of the Lord are we.’ They set the law of God aside to follow the light of their own imagination.” Review and Herald, April 8, 1902.
不必惊讶教会没有因圣灵的大能而充满活力。男女都把基督所赐的教训撇在一旁。怒气和贪婪得胜了。心灵的殿充满了罪恶，没有地方容纳基督。人行自己悖谬的道路；他们不肯听从救主的话。他们自行其是，拒绝责备和警告，直到灯台从原处被挪去，属灵的分辨力也被人的意念所混淆。他们在事奉上虽然亏缺，却为自己辩护，说：“主的殿、主的殿，我们就是主的殿。”他们撇弃上帝的律法，去随从自己想象出来的亮光。——《评论与先驱》，1902年4月8日。
The messenger then raised the voice of his warning message against the bridegrooms and the brides, as a symbol of the methodology of “line upon line,” for the prophetic line of the last days will be just as the prophetic line in the days of Noah was, when they were giving in marriage at the very time when the flood of destruction was about to overflow their worldly ambitions and plans.
于是那使者高声发出针对新郎和新娘的警告，作为“一行又一行”方法的象征，因为末后的预言脉络将与挪亚的日子里的预言脉络一样：就在毁灭的洪水即将淹没他们世俗的野心与计划之时，他们仍在嫁娶。
“The Bible declares that in the last days men will be absorbed in worldly pursuits, in pleasure and money-getting. They will be blind to eternal realities. Christ says, ‘As the days of Noah were, so shall also the coming of the Son of man be. For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noah entered into the ark, and knew not until the flood came, and took them all away; so shall also the coming of the Son of man be.’ Matthew 24:37–39.
圣经宣告，在末后的日子，人们将沉迷于世俗的追求、享乐和敛财；他们对永恒的真实视而不见。基督说：“挪亚的日子怎样，人子降临也要怎样。因为在洪水以前的日子，人照常吃喝、嫁娶，直到挪亚进入方舟的那一天；他们并不知道，直到洪水来了，把他们全都冲去；人子降临也要这样。”马太福音24:37-39。
“So it is today. Men are rushing on in the chase for gain and selfish indulgence as if there were no God, no heaven, and no hereafter. In Noah’s day the warning of the flood was sent to startle men in their wickedness and call them to repentance. So the message of Christ’s soon coming is designed to arouse men from their absorption in worldly things. It is intended to awaken them to a sense of eternal realities, that they may give heed to the invitation to the Lord’s table.
如今也是如此。人们在追逐利益和自私的享乐中奔忙，仿佛没有上帝、没有天堂、也没有来生。挪亚的时代，洪水的警告被发出，为要惊醒作恶的人，并呼召他们悔改。同样，基督即将来临的信息旨在使人们从对世俗事物的沉迷中醒觉；它意在唤起他们对永恒真实的认识，好使他们留心主筵席的邀请。
“The gospel invitation is to be given to all the world—‘to every nation, and kindred, and tongue, and people.’ Revelation 14:6. The last message of warning and mercy is to lighten the whole earth with its glory. It is to reach all classes of men, rich and poor, high and low. ‘Go out into the highways and hedges,’ Christ says, ‘and compel them to come in, that My house may be filled.’” Christ’s Object Lessons, 228.
福音的邀请要传给全世界——“给各国、各族、各方、各民。”（启示录14:6）最后的警告与怜悯的信息要使全地因它的荣耀而发光。它要临到各阶层的人，不论贫富、尊卑。基督说：“你们出去到路上和篱笆那里，勉强他们进来，使我的家里坐满人。”《基督比喻中的教训》，第228页。
The last element of the warning is emphasized in the previous passage. The message represented as the voice against “all the people”, is the everlasting gospel, which identifies the necessity to meet the requirements of the gospel in order to be saved. The first requirement of the everlasting gospel is to fear God, and that fear is premised upon the reality that it was our sins that placed Christ, the Son of the living God, upon the cross.
这项警告的最后一个要素在前一段中得到了强调。被描述为向“众民”发出的呼声的信息，就是永恒的福音；它表明，必须满足福音的要求才能得救。永恒的福音的第一项要求是敬畏上帝，而这种敬畏建立在这样一个事实之上：正是我们的罪把基督——永生上帝的儿子——钉在十字架上。
Every element of the messenger to Jerusalem during his seven years of ministry represented the everlasting gospel, which was the identical gospel that was presented in the seven years Christ confirmed the covenant with many from the year 27 to the year 34. It is also the everlasting gospel that is proclaimed in the final two periods of the last days, and it is specific to the message of the latter rain, being the message of Islam of the third Woe. It identifies the sealing of the one hundred and forty-four thousand, the separation of the wheat and tares, the Laodicean condition of the tares, and the triple application of prophecy as a symbol of the methodology of the latter rain, which is “line upon line.”
那位到耶路撒冷的使者在其七年事工中的每一方面，都体现了永远的福音；这福音正是基督在公元27年至34年与许多人坚定盟约的那七年所传的同一福音。它也是在末时最后两个时期所宣告的永远的福音，并且它特指晚雨的信息，就是第三祸的伊斯兰信息。它指明十四万四千人的受印、麦子与稗子的分离、稗子的老底嘉光景，以及作为晚雨方法论象征的预言之三重应用——即“律上加律，例上加例”。
The message of seven years in that history is prophetically set within the “days of vengeance” that was part of the very first mention of Christ’s message and work, and His message and work are to be repeated in the last days by the one hundred and forty-four thousand. They will then identify their message within the prophetic setting of the “days of God’s vengeance”. There are two biblical types of God’s “vengeance” represented within His Word, His vengeance upon His people and also His vengeance upon His enemies.
那段历史中的七年信息，在预言上被置于“报应的日子”之内；而“报应的日子”本就是对基督信息与工作最初提及的一部分。并且在末后的日子，祂的信息与工作将由那十四万四千人再现。届时，他们会把自己的信息界定在“神报应的日子”的预言性背景之中。在祂的话语中，呈现出两种关于神“报应”的类型：祂对祂子民的报应，以及祂对祂仇敌的报应。
The “seven times,” of Leviticus twenty-six illustrates God’s vengeance upon His rebellious people, and that vengeance includes the literal and spiritual trampling down of the sanctuary and the host. Within the symbolism of the trampling down of the sanctuary and host the symbolism of God’s vengeance upon His enemies is also represented. In the last days God’s vengeance against His people is represented as the spewing out of Laodicean Adventism at the soon-coming Sunday law. At that waymark His vengeance upon Modern Babylon also begins.
利未记二十六章的“七次”说明上帝对祂悖逆子民的报应，而这报应包括在字面和属灵层面对圣所与军旅的践踏。在圣所与军旅被践踏的象征之中，也呈现了上帝对祂仇敌施行报应的象征。在末后的日子，上帝对祂子民的报应表现为：在即将来临的星期日法令之时，将老底嘉式的复临运动从祂口中吐出。到了那个路标时，祂对现代巴比伦的报应也开始了。
The investigative judgment of the living upon Laodicean Adventism, which is followed by the executive judgment upon the whore of Tyre and the beast that she rides upon and reigns over, is the prophetic history of the last days, where the effect of every vision is accomplished. Every vision is to be applied to those two prophetic periods, for the methodology of the latter rain is the application of prophetic line upon prophetic line. At the beginning of those two histories Jesus identified a “sign” that proves that those living at that point are in the last generation of earth’s history.
临到老底嘉的复临运动的活人查案审判，随后临到推罗的淫妇及她所骑乘并统治的兽的执行审判，乃是末后的日子的预言历史，在那里每一个异象都得以应验。每一个异象都要应用于那两个预言时期，因为晚雨的方法论就是将预言线叠加在预言线上。在那两段历史的开端，耶稣指出了一个“记号”，以证明那时活着的人正处于地球历史的最后一代。
The first period began when the sealing of the one hundred and forty-four thousand began on September 11, 2001. It was within that waymark that the “sign” Christ identified in Luke twenty-one was placed.
第一个时期始于2001年9月11日，那天十四万四千人的封印工作开始。就在那个路标上，基督在《路加福音》二十一章所指出的“预兆”出现了。
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。
“Now, brethren, God wants us to take our position with the man that carries the lantern; we want to take our position where the light is, and where God has given the trumpet a certain sound. We want to give the trumpet a certain sound. We have been in perplexity, and we have been in doubt, and the churches are ready to die. But now here we read: ‘And after these things 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, and the hold of every foul spirit, and a cage of every unclean and hateful bird’ [Revelation 18:1, 2].
现在，弟兄们，上帝要我们与那拿着灯的人站在一处；我们要站在有光的地方，也要站在上帝使号角发出明确号声的地方。我们要使号角发出明确的号声。我们曾经困惑，也曾经怀疑，各教会几乎要死了。但现在我们在这里读到：“这些事以后，我看见另一位天使从天降下，带着大权柄；全地因他的荣耀而发光。他大声呼喊说：巴比伦大城倾倒了，倾倒了，成了鬼魔的住处，是各样污秽之灵的巢穴，也是各样污秽可憎之鸟的囚笼。”[启示录 18:1, 2]
“Well now, how are we going to know anything about that message if we are not in a position to recognize anything of the light of heaven when it comes to us? And we will just as soon pick up the darkest deception when it comes to us from somebody that agrees with us, when we have not a particle of evidence that the Spirit of God has sent them. Christ said, ‘I come in the name of my Father, but ye will not receive me’ [see John 5:43]. Now, that is just the work that has been going on here ever since the meeting at Minneapolis. Because God sends a message in his name that does not agree with your ideas, therefore [you conclude] it cannot be a message from God.” Sermons and Talks, volume 1, 142.
那么，现在，若当从天而来的光临到我们这里时，我们连一丝都认不出来，我们又怎能对那信息有所认识呢？而且，只要最黑暗的欺骗是从一个与我们意见一致的人那里来的，我们也同样会很快接纳它，尽管我们没有一丝一毫的证据表明上帝的灵差遣了他们。基督说：“我奉我父的名来，你们并不接待我”[见约翰福音5:43]。现在，这正是自明尼阿波利斯会议以来在这里一直在进行的作为。因为上帝奉自己的名所发出的一则信息与你们的想法不一致，你们就[断定]这不可能是从上帝来的信息。 《讲道与谈话》第一卷，第142页。