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.
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.
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.
我们在那一条线上，加入了约翰于1844年丈量圣殿的工作，从而预表了始于2001年9月11日的末后丈量。那一次丈量亦为撒迦利亚所论及，他指出，这丈量发生在上帝再一次拣选耶路撒冷为立其名之城的时候。我们在构成圣殿的各组成部分与以色列北国与南国的两根木杖之间作出类比。基督将祂的神性与十四万四千人的人性联合的工作，乃表现在临到北国与南国的两则二千五百二十年分散的预言之中，并与二千三百年的预言相结合。
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.
要辨明以西结的木杖在福音工作中所代表的意义，需要对福音有基本的认识。基督借着马利亚承受了历经四千年所遗传下来的软弱，取了我们堕落的肉体。作为我们的榜样，他表明：他运用自己的意志而降服于天父的旨意；照样，我们也可以像他那样得胜——藉着使我们的意志顺服于他的旨意来运用它。我们的意志在大脑中被运用，无论是行善还是作恶；而大脑乃是灵魂的堡垒。
“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.
想把两个学期的功课压缩到一个学期完成的学生，在这件事上不应任其自行其是。承担双倍的功课，对许多人来说，就意味着使心智负担过重，并忽视适当的身体锻炼。认为心智能够掌握并消化过量的精神食粮是不合理的；让心智过度饱食，与让消化器官超负荷、不给胃以休息时间，同样是一种罪过。大脑是整个人的堡垒，而在饮食、穿着或睡眠上的不良习惯，会影响大脑，并妨碍学生所渴望获得的——良好的心智纪律。身体上任何未被妥善对待的部分，都会把所受的损害传递给大脑。在教导青年如何保持健康时，应当极有耐心并持之以恒。他们应当在这方面有充分的认识，使每一块肌肉和每一个器官都得以加强并受过训练，以致在自觉或不自觉的活动中都能获得最佳的健康，并使大脑得到振奋，能够承受学习的负担。基督教教育，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.
永恒之约的工作是把神的律法写在我们的心和意念里，而我们的心与意念都位于我们灵魂的“堡垒”——也就是我们的大脑。
“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.
无论男人还是女人的心思，都不会在一瞬之间就从纯洁与圣洁堕落到败坏、腐化与犯罪。要使人从人性转变为神圣，或使照着上帝形象被造的人堕落为野蛮或撒但性的，都需要时间。我们因注视而改变。虽然人是按着造物主的形象被造的，他仍然可以如此教育自己的心思，以致他曾经厌恶的罪竟会变得讨他喜欢。当他不再警醒祷告时，他也就不再守护那座堡垒——心，于是便陷入罪恶与犯罪。心智被败坏；当它正被训练去奴役道德与智力的能力，并使这些能力屈服于更粗鄙的情欲时，要把它从腐化中提升是不可能的。必须不断与属肉体的心思交战；并且我们必须得着上帝恩典那净化的影响之帮助，它会把心思吸引向上，并使其习惯于默想纯洁而圣洁的事。《复临家庭》，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.
“心智”、“心”、“大脑”是“灵魂的堡垒”。堡垒是一座应当严加守护、以防罪恶进入的要塞。
“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.
“在祂向天父的祈祷中，基督给了世界一条应当铭刻在心思与灵魂上的教训。‘这就是永生，’祂说，‘就是认识你独一的真神，并认识你所差来的耶稣基督。’约翰福音17:3。这就是真正的教育。它赋予能力。对上帝以及祂所差来的耶稣基督的亲身认识，使人变化成为上帝的形象。它使人获得自制力，使较低本性的一切冲动和激情都归服于心智更高能力的管辖。它使拥有它的人成为上帝的儿子，并成为天国的后嗣。它使他与那位无限者的心意相交，并向他开启宇宙丰富的宝藏。”《基督的比喻教训》，114。
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.
“更高的能力”应被用来控制并使“低级本性的冲动和情欲”顺服。更高的能力位于心意之中，而正是与“那位无限者之心意相交”，才“使人变化成上帝的形象”。在十四万四千人受印的时期，一类人形成了兽的形象，另一类人形成了基督的形象。促成这种转变的是心意的连结。那些照保罗的说法、拥有属肉体心意的人，形成肉体——也就是兽——的形象。那些得着了基督心意的人，形成基督的形象。约中的应许是：尽管我们生来都带着属肉体的心意，但在归信时我们可以得着基督的心意。
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.
你们当怀有与基督耶稣相同的心思意念：他本有神的形象，却不把与神同等当作必须抓住不放的，反而倒空自己，取了仆人的形象，成为人的样式；既显为人，就谦卑自己，顺服至死，甚至死在十字架上。腓立比书 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.
我们当在我们里面有基督的心思，正如这心思也在基督里面，因为我们是照着祂的形象被造的。然而我们并没有那心思，反而有属肉体的心思，已经卖给了罪。
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.
所以，如今那些在基督耶稣里的人就不被定罪了；他们不照着肉体而行，乃照着圣灵而行。因为在基督耶稣里赐生命之灵的律，已经使我从罪与死的律中得以释放。律法因肉体软弱而办不到的事，神就成就了：他差遣自己的儿子，取了与有罪肉身相似的样式，为着罪，便在肉身里定了罪案；好叫律法所要求的义成就在我们这些不随从肉体、只随从圣灵的人身上。因为随从肉体的人，思念肉体的事；随从圣灵的人，思念圣灵的事。体贴肉体的就是死，体贴圣灵的乃是生命与平安。因为肉体的心思与神为敌，既不服从神的律法，也的确不能。属肉体的人不能讨神的喜悦。至于你们，只要神的灵住在你们里面，你们就不在肉体里，乃在圣灵里。人若没有基督的灵，就不属基督。基督若在你们里面，身体因罪就是死的，灵却因义而活。罗马书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.
属灵就是生命，属肉体就是死亡。肉体是较低的本性，是我们感受的来源。肉体的较低本性应当受较高本性的治理，而这乃是借着我们的意志顺服圣灵而成就的。我们较高的属肉体的心思可以在此时此地被改变，但较低的本性必须等到再临时才会被改变。
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.
以西结的两根木杖中，有一根被描绘为院子，这根木杖在1798年结束。它曾被恰好分为两段：一千二百六十年异教践踏会众，和一千二百六十年教皇制度践踏会众。那根木杖并不代表对上帝圣所的践踏，因为上帝的圣所位于南国。被异教和教皇制度践踏的会众是一个由人构成的殿，但就南国而言，它是身体，而南国是上帝选择安放头的地方。北国是身体，南国是头。
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.
北国的两个一千二百六十年分期，象征身体之殿中犯罪的两种不同倾向，即遗传的与后天养成的倾向。异教是身体之殿中罪之遗传倾向的象征，而教皇主义采纳异教宗教，则表明后天养成的犯罪倾向。无论哪一种情形，在第二次降临以前，身体之殿都不能被改变；因此，北国之木杖只延伸至一七九八年，而当约翰被吩咐去量圣殿时，那根木杖就当被撇下。
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.
“转变”一词，意指从一种状态或处境变为另一种。亚当和夏娃一犯罪，他们就从原本的状态被“转变”了；因为他们起初是按着上帝的形象被造，是完全的，由高等机能控制低等机能。当他们犯罪时，他们被“转变”，使低等机能凌驾于高等机能之上。他们把那种状态传给了所有的后代。
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.
在以西结关于两根杖的预言中，主拣选耶路撒冷为头，为王居住的首都。它本当成为更高的权柄。按两根杖的比喻，南国相对于北方那更高的国度是处于下位的权势。两杖合一所代表的转变，要求南国回到作头的位置。它要归向北方的国度，因为那时它就与真正的北方之王联合，并与真正北方国度的宝座所在相连。
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，北方的国度只延续到1798年，并且约翰被告知要撇下那院子；那院子也只延续到1798年。南方的国度将随着第三位天使的到来，与那二千三百年的杖相连；但北方的国度则要结束，因为在约翰随后所量的圣殿两间之内，神性与人性的结合已经成就。北方的国度在第三位天使到来之时，借着“四十六”这一连结与南方的国度相连，但它并不像南方的国度那样与1844年直接相连。
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.
南国既与四十六年之殿相连，也与由二百二十年所表征的神性与人性的结合相连。北国在1798年标志着四十六年之殿的根基，但至此即止，因为作为根基，它所表征的是基督所取上的肉身，而祂的肉身自世界立根基以来即被杀。凡诸殿宇皆为可互换的象征；1798年四十六年之殿的根基，表明祂的人性之肉身；而1844年这四十六年的终结，则表明祂的神性。
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.
一直到1798年遭践踏的那支军队并不是上帝的圣所，尽管在那段时期上帝的圣所也被描绘为遭到践踏，但那种践踏是在南国发生的，就是上帝拣选耶路撒冷以安置祂的圣所和祂的名的地方。那被践踏的军队代表外邦人，代表群体。
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.
当亚当和夏娃犯罪时，人类被罪恶践踏的七千年“七次”开始了。那时，那从创世以来被杀的羔羊赐下羔羊的皮，遮盖人类罪恶的赤身裸体。当人类被践踏的时期在1798年结束时，那位羔羊——他是一切被圣化的圣殿表征的根基与建造者——再次被杀。至此，北方的国度以及其中所代表的人类圣殿终结了。
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，是那假冒的敌基督在献上三年半的预言年期之撒但的见证之后被杀的时候；这三年半始于538年他得权柄之时，而此前还有自508年开始的三十年预备。那是撒但对基督自祂降生起三十年预备的仿冒；这段预备止于祂受权柄之时，即祂受洗的时候。此后，祂以实际的三年半时间作见证，直到祂来到那一刻：这位从创世以来被杀的羔羊被钉在十字架上。那时，祂关于“圣殿一旦被拆毁，祂要在三日内将它重新建立起来”的应许就得以应验。
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.
使祂身体这殿复活的正是祂自己，因为成就复活的是祂神性的能力；祂的神性在钉十字架时并没有死亡，死在十字架上的是祂的人性，因为神不可能死。
“‘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.
“我就是复活和生命”（约翰福音11:25）。那位曾说过“我舍命，为要再取回来”（约翰福音10:17）的，从坟墓中出来，进入他自己里面本有的生命。人性死了；神性没有死。在他的神性里，基督拥有打破死亡捆绑的权能。他宣告他在自己里面有生命，能使他所愿意的人活过来。《精选信息》第一册，301页。
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.
1798年，作为“北方之国”之载体的人性之殿告一段落；因为它象征较低的本性，在基督再来时复活之前无法改变。不过，它却指认出“四十六年”的根基：当基督兴起那可被改变的殿——由“南方之国”所代表、象征心智更高能力的殿——时，罪人一被称义，这些能力便立刻被改变。
“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.
使徒们在基督亲自所奠定的根基上，建造了上帝的教会。在圣经中，常以建造圣殿的意象来说明教会的建造。撒迦利亚称基督为那位要建造耶和华殿的“苗裔”。他提到外邦人也将参与这工：“远方的人必来在耶和华的殿里建造”；以赛亚则宣告：“外邦人的子孙必建立你的城墙。”撒迦利亚书6:12, 15；以赛亚书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.
论到这殿的建造，彼得说：“你们来到那位活石面前；他固然被人弃绝，却是神所拣选、所宝贵的。你们也像活石，被建造成属灵的殿，作圣洁的祭司，为要献上属灵的祭物，这祭物借着耶稣基督可以蒙神悦纳。”彼得前书 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.
在犹太人与外邦人的世界这座采石场里，使徒们辛勤劳作，凿出石头，安放在根基上。保罗在写给以弗所信徒的信中说：“这样，你们不再作外人和客旅，是与圣徒同国、是神家里的人了；并且被建造在使徒和先知的根基上，有基督耶稣自己为首要的房角石；在他里面，整个建筑都联结得合式，渐渐在主里成为圣殿；你们也在他里面同被建造，借着圣灵成为神居住的所在。”以弗所书 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.
他又写信给哥林多人说：“我照着神所赐给我的恩典，像一位有智慧的工头，已经立好了根基，又有人在其上建造；只是各人要谨慎怎样在其上建造。因为那已经立好的根基，就是耶稣基督，此外人不能再立别的根基。若有人在这根基上用金、银、宝石、草木、禾秸建造，各人的工程都必显明；因为那日子要把它显明出来，因为是要借着火显露出来的，并且这火要试验各人的工程是怎样的。”哥林多前书 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.
使徒们建立在稳固的根基上，就是万古的磐石。在这根基上，他们把从世上凿取的石头搬来建造。建造者的劳作并非毫无阻挠；基督仇敌的反对使他们的工作变得极其艰难。他们不得不与那些建造在虚假根基上的人的偏执、偏见和仇恨相抗衡。许多作为教会建造者而劳作的人，可以比作尼希米时代修城墙的人，关于他们有记载说：“修造城墙的，扛抬担子的，与搬运的，都各人一手作工，一手拿兵器。”尼希米记 4:17。使徒行述，595、596。
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 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.
人的堕落使整个天庭充满了忧伤。上帝所造的世界被罪的咒诅所侵蚀，居住其中的生灵注定要承受痛苦与死亡。对于那些干犯律法的人，看不出有任何逃脱之路。天使停止了他们赞美的歌声。整个天庭都为罪所造成的毁坏而哀悼。
“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.
上帝的儿子、天上的荣耀统帅，为这堕落的人类动了怜悯之心。失丧世界的苦难陈在他面前，他的心被无限的怜悯所感动。然而，神圣的爱已经拟定了一个使人得赎的计划。上帝那被违犯的律法要求罪人的性命。在整个宇宙中，唯有一位能够代表人类满足它公义的要求。既然神圣的律法与上帝自己同样神圣，只有与上帝同等者才能为其违犯成就赎罪。除了基督，谁也不能把堕落的人类从律法的咒诅下赎出来，并使人再次与天上和好。基督要把罪的罪责与羞耻担在自己身上——罪对于圣洁的上帝是如此可憎，以至于它必须使父与子分离。基督要深入痛苦的深渊，去拯救这沉沦的人类。
“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.
他在父面前为罪人代求，天上的众军以言语无法表达的极大关切等待结果。那奥秘的商议——为堕落的人类而有的‘平安之议’（Zechariah 6:13）——持续了很久。救赎的计划在地球被创造之前就已拟定；因为基督是‘从创世以来被杀的羔羊’（Revelation 13:8）；然而，要把自己的儿子交出来为这有罪的人类而死，即便对宇宙的君王来说，也是一番挣扎。但是，“神如此爱世人，甚至将他的独生子赐给他们，叫一切信他的人不至灭亡，反得永生。”John 3:16。啊，救赎的奥秘！神对那不爱他的世界的爱！谁能知道那“超乎知识”的爱有多深呢？在无尽的岁月里，不朽的心灵将寻求明白那不可理解之爱的奥秘，并惊叹而敬拜。
“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.
上帝要在基督里显现，“使世人与自己和好”。（哥林多后书5:19）人类因罪已堕落至此，凭着自己不可能与那位本性纯洁良善的上帝相和谐。但基督既已救赎人脱离律法的定罪，便能赐下神圣的能力，与人的努力相配合。这样，亚当堕落的子孙便可因向上帝悔改并信靠基督，再一次成为“上帝的儿女”。（约翰一书3:2）《先祖与先知》，63, 64.