The northern and southern kingdoms were scattered under God’s indignation for twenty-five hundred and twenty years in fulfillment of the broken covenant of Leviticus twenty-five and twenty-six. The forty-six years between the conclusion of the first and last indignations represented the gathering of those two kingdoms into one kingdom of spiritual modern Israel in 1844. The gathering of those two nations was represented by the two sticks which Ezekiel joined together and the two sticks the widow of Zarephath gathered in the story of Elijah. On October 22, 1844 the prophetic history of the northern and southern kingdoms concluded and in so doing it repeated the history of the beginning of those two kingdoms.
北国与南国在神的忿怒之下被分散了二千五百二十年，以应验利未记第二十五章和第二十六章中那被违背的约。首次与末次忿怒结束之间的四十六年，象征那两国在1844年被聚集为一个属灵的现代以色列之国。那两国的聚集，借着以西结把两根木杖连在一起，以及以利亚故事中撒勒法寡妇所捡的两根柴而被预表。1844年10月22日，南北两国的预言历史告终，并且在如此结束的过程中，重演了那两国起初的历史。
Jeroboam instituted a counterfeit system of worship in the northern kingdom in order to prevent his subjects from travelling to Judah and worshipping God in the sanctuary in Jerusalem.
耶罗波安在北国设立了一套假冒的敬拜制度，为了阻止他的臣民前往犹大并在耶路撒冷的圣所敬拜上帝。
And Jeroboam said in his heart, Now shall the kingdom return to the house of David: If this people go up to do sacrifice in the house of the Lord at Jerusalem, then shall the heart of this people turn again unto their lord, even unto Rehoboam king of Judah, and they shall kill me, and go again to Rehoboam king of Judah. Whereupon the king took counsel, and made two calves of gold, and said unto them, It is too much for you to go up to Jerusalem: behold thy gods, O Israel, which brought thee up out of the land of Egypt. And he set the one in Bethel, and the other put he in Dan. And this thing became a sin: for the people went to worship before the one, even unto Dan. And he made an house of high places, and made priests of the lowest of the people, which were not of the sons of Levi. And Jeroboam ordained a feast in the eighth month, on the fifteenth day of the month, like unto the feast that is in Judah, and he offered upon the altar. So did he in Bethel, sacrificing unto the calves that he had made: and he placed in Bethel the priests of the high places which he had made. So he offered upon the altar which he had made in Bethel the fifteenth day of the eighth month, even in the month which he had devised of his own heart; and ordained a feast unto the children of Israel: and he offered upon the altar, and burnt incense. 1 Kings 12:26–33.
耶罗波安心里说：如今这国必归大卫家了；这民若上耶路撒冷，在耶和华的殿里献祭，这民的心必归向他们的主——犹大王罗波安；他们必杀我，仍归犹大王罗波安。王就筹划定意，铸造了两只金牛犊，对众民说：你们上耶路撒冷去实在是难；以色列啊，看哪，这是领你们出埃及地的神。 他就把一只安在伯特利，一只安在但。 这事便叫百姓陷在罪里，因为他们往但去，在那一只牛犊面前敬拜。 他又建造邱坛的殿，将那不属利未子孙的民中卑微之人立为祭司。 耶罗波安又在八月十五日设立节期，像在犹大的节期一样；他就在坛上献祭。 他在伯特利也是这样，向他所铸的牛犊献祭；又将他所立邱坛的祭司安置在伯特利。 他在伯特利所筑的坛上，于八月十五日，就是他私心所定的月日，上坛献祭；他为以色列人设立节期，自己上坛烧香。列王纪上 12:26–33
His system of worship was typical of Catholicism (paganism), for as with Aaron’s rebellion, it established an image to and of the beast. The two calf images were made of gold, symbolizing Babylon. The images were dedicated to the gods of Egypt, who were identified as Aaron had also identified them; as “the gods that had brought them up out of the land of Egypt.” He built two altars in two cities, which when considered together represent the combination of church (Bethel) and state (Dan). The altars were counterfeits of the true altar, which is Christ, just as Catholicism claims to be Christ’s earthly representative. He raised up a corrupted priesthood, as are the priests of Catholicism. He selected a day for his worship service that was specifically different from the days of any of God’s true feast days, thus representing the controversy over the true and false day of worship.
他的敬拜制度具有典型的天主教（异教）特征，因为，正如亚伦的悖逆一样，它立起了一个既献给那兽、又是那兽形象的偶像。两座金牛犊像是用金子制成的，象征巴比伦。这些像奉献给埃及的众神，并且如同亚伦当时的说法，被称为“将他们从埃及地领上来的神明”。他在两座城里筑了两座坛，这两座坛合起来象征教会（伯特利）与国家（但）的结合。这些坛是假冒的真坛——而真坛就是基督；正如天主教自称是基督在地上的代表。他又设立了一套败坏的祭司制度，正如天主教的祭司那样。他还为敬拜选定了一日，故意不同于神任何真正节期的日期，从而象征着关于真伪敬拜之日的争议。
In the inauguration of his false system of worship, God sent a prophet from Judah to rebuke his counterfeit system of worship.
在他设立虚假敬拜制度之时，神差遣一位来自犹大的先知来责备他那套假冒的敬拜制度。
And, behold, there came a man of God out of Judah by the word of the Lord unto Bethel: and Jeroboam stood by the altar to burn incense. And he cried against the altar in the word of the Lord, and said, O altar, altar, thus saith the Lord; Behold, a child shall be born unto the house of David, Josiah by name; and upon thee shall he offer the priests of the high places that burn incense upon thee, and men’s bones shall be burnt upon thee. And he gave a sign the same day, saying, This is the sign which the Lord hath spoken; Behold, the altar shall be rent, and the ashes that are upon it shall be poured out. 1 Kings 13:1–3.
看哪，有一位神人奉耶和华的话从犹大来到伯特利；那时耶罗波安站在坛旁要烧香。他奉耶和华的话向坛呼喊，说：坛哪，坛哪！耶和华如此说：看哪，将有一个孩子生于大卫家，名叫约西亚；他必在你上面祭杀那些在你上烧香的丘坛的祭司，并且人的骨头也要在你上焚烧。当日他给了一个兆头，说：这就是耶和华所说的兆头：看哪，这坛必裂开，其上的灰必倾倒出来。列王记上 13:1-3。
The prophet from Judah proclaimed a threefold prophecy identifying the future birth of king Josiah. He predicted that Josiah would slay the wicked priests who were employed at the counterfeit altar and that Josiah would also burn men’s bones upon that very altar. He also gave Jeroboam a sign, identifying that Jeroboam’s altar would be broken open and the ashes would pour out. All of these things were fulfilled according to the Word of the Lord, but when Jeroboam heard the proclamation of the prophet he was angered and sought to deal with the prophet, but God was in control.
来自犹大的先知宣告了一个三重的预言，指明约西亚王将来要出生。他预言约西亚要杀死在那假祭坛上供职的恶祭司，并且要在那座祭坛上焚烧人的骨头。他还给耶罗波安一个记号，指出耶罗波安的祭坛必裂开，坛上的灰要倾倒出来。所有这一切都照着耶和华的话应验了；但当耶罗波安听见先知的宣告时，他就发怒，想要对付那先知，然而神在掌权。
And it came to pass, when king Jeroboam heard the saying of the man of God, which had cried against the altar in Bethel, that he put forth his hand from the altar, saying, Lay hold on him. And his hand, which he put forth against him, dried up, so that he could not pull it in again to him. The altar also was rent, and the ashes poured out from the altar, according to the sign which the man of God had given by the word of the Lord. 1 Kings 13:4, 5.
当耶罗波安王听见那位神人在伯特利指着祭坛所呼喊的话，就从坛上伸出手，说：“捉拿他！”王向那神人伸出的那只手就枯干了，以致不能收回。坛也裂开，坛上的灰倒出来，正如神人奉耶和华的话所给的预兆。列王纪上13:4-5
The sign was immediately fulfilled, and Jeroboam’s hand was paralyzed.
那兆头立刻应验了，耶罗波安的手就瘫痪了。
And the king answered and said unto the man of God, Intreat now the face of the Lord thy God, and pray for me, that my hand may be restored me again. And the man of God besought the Lord, and the king’s hand was restored him again, and became as it was before. And the king said unto the man of God, Come home with me, and refresh thyself, and I will give thee a reward. And the man of God said unto the king, If thou wilt give me half thine house, I will not go in with thee, neither will I eat bread nor drink water in this place: For so was it charged me by the word of the Lord, saying, Eat no bread, nor drink water, nor turn again by the same way that thou camest. So he went another way, and returned not by the way that he came to Bethel. 1 Kings 13:6–10.
王回答神人说：现在求你向耶和华你神恳求，为我祷告，使我的手可以复原。神人便向耶和华祈求，王的手就复了原，像先前一样。王对神人说：请你同我回家歇息，我必给你赏赐。神人对王说：你就是把你家的一半给我，我也不与你同去；我在这地方也不吃饭，也不喝水。因为耶和华的话这样吩咐我说：不可吃饭，不可喝水，也不可从你来的那条路回去。于是他走了别的路，不从来伯特利的那条路回去。列王纪上 13:6-10。
Jesus always illustrates the end of a thing with the beginning of a thing, and the beginning of the northern and southern kingdoms of literal ancient Israel end in the history where the two sticks are joined into one stick, representing the nation of spiritual modern Israel.
耶稣总是用事物的开始来说明它的结局，而字面意义上的古代以色列的北国和南国的开端，终结于那段历史：在那里，两根棍子合为一根，代表属灵的现代以色列这个国家。
In the history where the two sticks were joined a three-step testing process was initiated at the time of the end in 1798. Both sticks (kingdoms) were being gathered in advance of the outpouring of the Holy Spirit in the Midnight Cry. At the first disappointment in the spring of 1844, the Protestants failed the testing process and became the daughters of Catholicism, thus repeating the inauguration of a counterfeit system of worship, as had been typified by Jeroboam.
在两根杖联合的那段历史中，1798年的末时开启了一个三阶段的考验过程。两根杖（两个国度）在午夜呼声中圣灵沛降之前被预先聚集起来。到1844年春季的第一次失望时，新教徒未能通过这项考验，成了天主教的诸女儿，从而重演了一个伪造的敬拜体系的设立，正如耶罗波安所预表的那样。
The Protestant Reformation was a work which God accomplished in order to bring the church in the wilderness out of the superstitions, traditions and customs of the Roman church. From the time of Martin Luther more and more truths were revealed identifying the whore of Tyre as nothing more than a pagan system of worship covered with a false profession of Christianity. It was the Lord’s purpose to bring his captive people out of darkness, as He had done when His people were slaves in Egypt. He delivered them from the bondage of Egypt to give them His law. The Protestant’s refusal to follow after the increasing light of the knowledge that was unsealed in 1798, prevented them from recognizing the law and the true sanctuary work of Christ in 1844.
宗教改革是上帝所成就的一项工作，旨在把旷野中的教会从罗马教会的迷信、传统和习俗中带出来。自马丁·路德以来，越来越多的真理被启示，指出推罗的淫妇不过是披着虚假基督教外衣的异教崇拜体系。主的旨意是把他被掳的子民从黑暗中带出来，正如当他的百姓在埃及为奴时他所做的一样。他把他们从埃及的奴役中救出来，为要赐给他们他的律法。新教徒拒绝跟随那在1798年被开启的知识所带来的日益增长的亮光，使他们在1844年无法认识律法和基督真实的圣所工作。
Their rejection of the judgment-hour message represented their becoming daughters of the Roman church, and they then raised up a false system of worship identified in the Scriptures as the false prophet (apostate Protestantism). The faithful Millerites that entered into the sanctuary by faith on October 22, 1844, received the light of the third angel and presented a rebuke to the false system of worship that professes to be Protestant, while holding to the primary tradition of paganism, that being the worship of the sun. The prophet from Judah typified Millerite Adventism recognizing and presenting the message of the third angel that arrived on October 22, 1844.
他们对“审判之时”信息的拒绝，表明他们成了罗马教会的女儿；随后他们又建立了一个被圣经称为“假先知”（背道的新教）的虚假敬拜体系。那些于1844年10月22日凭信心进入圣所的忠心米勒派信徒，领受了第三位天使信息的光照，并对那自称为新教、却仍持守异教之主要传统——即太阳崇拜——的虚假敬拜体系发出责备。来自犹大的先知预表了米勒派复临运动对在1844年10月22日到来的第三位天使信息的认识与宣讲。
When confronted by Jeroboam’s request for the prophet to come to his home and refresh himself, the prophet expressed his specific directions that had been given to him by the Lord. That command was also given to Millerite Adventism. The command was to not return the way they had come, and Millerite Adventism had come out of the Protestant denominations. They had been separated from the Protestants at the first disappointment in the spring of 1844, and Jeremiah provides an example of the identical directions that had been given to the Judean prophet.
当耶罗波安请求那位先知到他家休息、恢复体力时，先知陈明了主赐给他的具体吩咐。那同样的命令也赐给了米勒派复临运动。那命令是不可从原路返回，而米勒派复临运动是从新教各宗派中出来的。他们在1844年春天的第一次失望时就与新教分离；而耶利米则举出了一个与赐给那位来自犹大的先知完全相同指示的例证。
Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. And I will make thee unto this people a fenced brasen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible. Jeremiah 15:16–21.
我得着了你的话，就把它吃了；你的话成了我心中的欢喜快乐，因为我是以你的名被称呼的，万军之耶和华啊。我没有坐在讥诮人的会中，也不欢乐；因你的手在我身上，我独自坐着，因为你使我满心忿怒。我的痛苦为何长久不止？我的伤口为何不可医治，不肯痊愈？你岂竟向我成为虚谎，像那枯竭的水吗？所以耶和华如此说：你若回转，我就再使你归回，你也必站在我面前；你若从卑贱中取出宝贵的，你就必像我的口。使他们归向你，你却不可归向他们。我必使你向这百姓成为坚固的铜墙；他们必攻击你，却不能胜过你，因为我与你同在，要拯救你、搭救你，这是耶和华说的。我必救你脱离恶人的手，又救赎你脱离强暴人的手。耶利米书 15:16-21。
At the fulfillment of the time prophecy of the second Woe, on August 11, 1840, the mighty angel of Revelation ten descended with a little book open in his hand, and John was told to go and take the book and eat it. Jeremiah represents those that ate the little book at that point in history, and the words were sweet as honey, for they were “the joy and rejoicing of” his “heart.” But because of God’s “hand,” Jeremiah was “filled” “with indignation,” he was “wounded” and in “perpetual pain.” Because of God’s “hand” Jeremiah suggested that God had been “unto” Jeremiah “as a liar,” and as “failed waters.” The Lord had held his “hand” over a mistake in some of the figures of the 1843 chart.
当第二样灾祸的时间预言在1840年8月11日应验时，启示录第十章的那位大力天使降下，手里拿着展开的小书卷，并且有人吩咐约翰去拿那书卷，把它吃了。耶利米代表了那历史时刻吃下小书卷的人，这些话语甘甜如蜜，因为它们是他“心”的“欢喜和快乐”。但因着神的“手”，耶利米被“充满”“忿怒”，他“受伤”，并处在“长久的痛苦”之中。由于神的“手”，耶利米暗示神“对”他“像说谎者”，又像“枯竭的水”。主曾以他的“手”遮盖了1843年图表中部分数字中的一个错误。
Jeremiah represents the first disappointment of the Millerites, when the vision of Habakkuk tarried. It appeared to those represented by Jeremiah that the message, which is represented as “rain,” had failed. But Habakkuk had stated “the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry.” Jeremiah had thought God lied, and that the message (rain) had failed, but it had only tarried.
当哈巴谷的异象迟延时，耶利米象征了米勒派的第一次失望。在耶利米所代表的那些人看来，被象征为“雨”的信息似乎失败了。但哈巴谷曾说：“这异象还有一定的日期；到了结局它必发声，并不虚谎；虽然迟延，还要等候，因为它必然来到，决不迟延。”耶利米以为上帝说了谎，以为那信息（雨）失败了，其实它只是迟延。
Then God instructed Jeremiah that “if thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them.” After the disappointment Jeremiah, representing God’s people who must return to the service of the Lord and shake off the discouragement that had been produced when it appeared the message had failed. If Jeremiah would meet the designated requirements, God would allow him to be His spokesman.
于是神吩咐耶利米说：“你若回转，我就再将你带来，你也必站在我面前；你若从卑贱中分别出宝贵之物，你就可以作我的口；让他们归向你，你却不可归向他们。” 在那次失望之后，耶利米代表着神的子民——他们必须回到事奉主的岗位，摆脱因信息似乎失败而产生的沮丧。若耶利米肯满足所指定的条件，神就会允许他作祂的代言人。
More importantly for our study at this time is what God told Jeremiah concerning the “assembly of mockers” who were “rejoicing” over his disappointment. He told Jeremiah that the mockers could return to Jeremiah, but he was never to return to them. Jeremiah represented those who stood against the Protestants who had just chosen to return to the fold of Catholicism and became the daughters of Babylon, the false prophets of Baal and Ashtaroth. Jeremiah represented the Judean prophet who at the same point in the prophetic line had rebuked Jeroboam’s false system of worship at the beginning of the northern kingdom, thus typifying the introduction of a false system of worship that was an image of Catholicism at the end of the history of the northern kingdom. The prophet told Jeroboam, when Jeroboam offered to form an alliance, that he was not to eat, drink or return the way he came.
对我们此时的研究而言，更重要的是上帝就那群因他的失望而“欢喜”的“亵慢人的会众”对耶利米所说的话。神告诉耶利米，讥诮的人可以回转到耶利米这里来，但耶利米绝不可回转到他们那里去。耶利米代表的是那一班人与之对立；那些对象是指那些新近选择回归天主教羊圈、于是成了巴比伦的众女、巴力和亚舍拉的假先知的新教徒。耶利米代表那位来自犹大的先知，他在预言的时间线上的同一节点，曾在北国之初责备耶罗波安的假敬拜制度，从而预表了在北国历史末期将被引入的、与天主教相仿的假敬拜制度。当耶罗波安提出要结盟时，这位先知告诉他，他不可吃饭、喝水，也不可从原路返回。
And the king said unto the man of God, Come home with me, and refresh thyself, and I will give thee a reward. And the man of God said unto the king, If thou wilt give me half thine house, I will not go in with thee, neither will I eat bread nor drink water in this place: For so was it charged me by the word of the Lord, saying, Eat no bread, nor drink water, nor turn again by the same way that thou camest. 1 Kings 13:7–9.
王对神人说：同我回家歇息吧，我要给你赏赐。神人对王说：就是你把你的家业的一半给我，我也不与你同去，也不在这地方吃饼喝水；因为耶和华的话这样吩咐我，说：不可吃饼，不可喝水，也不可原路返回。列王纪上 13:7-9。
The expression of the Judean prophet aligns with the work of the false prophets of Baal and Ashtaroth in the story of Elijah. Of course, the history of the Millerites is also the history of Elijah, for Miller was Elijah. In the story of Elijah, the prophets of Baal and Ashtaroth performed a dance of deception, which was exposed as foolishness when fire came down from God and consumed Elijah’s offering, thus typifying the outpouring of the Holy Spirit in the Midnight Cry of Millerite history. The confrontation of that history represented the confrontation of the second Elijah, which was John the Baptist during the dance of deception performed by the daughter of Herodias (Salome). Herodias was typified by Jezebel, and Jezebel is a symbol of the Catholic church.
这位犹大国先知的表现，与以利亚故事中巴力和亚斯她录的假先知的作为相一致。当然，米勒派的历史也是以利亚的历史，因为米勒就是以利亚。在以利亚的故事里，巴力和亚斯她录的先知跳了一场欺骗之舞；当从神而来的火降下，烧尽了以利亚的祭物时，这舞就被揭穿为愚妄，从而预表了米勒派历史中“午夜呼声”里圣灵的浇灌。那段历史中的对峙，代表了第二位以利亚（施洗约翰）的对峙，这对峙发生在希罗底的女儿（撒罗米）所表演的那场欺骗之舞期间。希罗底由耶洗别所预表，而耶洗别是天主教会的象征。
In 1844, the Protestant churches became Salome, the daughter of Herodias (Jezebel). In the dance of deception Herod had promised half his kingdom, and he did so on his birthday, thus typifying the last days when the ten kings, who are typified by Ahab (the king of the ten northern kingdoms), agree to give their kingdom to the papacy (Jezebel). Giving “half your kingdom” is a symbol of a confederacy, and the prophet from Judea was clearly informing Jeroboam that he would never form an alliance with the apostate king or support his counterfeit system of worship.
1844年，新教各教会成了希罗底（耶洗别）的女儿莎乐美。在那场诡诈之舞中，希律曾许诺把我国的一半给她，而且他是在生日那天这样做的，从而预表末后的日子：那时十王（由亚哈〔北方十个王国的王〕所预表）同意把他们的国交给教皇权（耶洗别）。“给半个王国”的允诺是结盟的象征，而来自犹大的先知分明是在告诉耶罗波安，他绝不会与这位背道的王结盟，也不会支持他那套假冒的敬拜制度。
That is what the Lord also told Jeremiah, when He said the “assembly of mockers” (apostate Protestantism) can return to Jeremiah, but Jeremiah must never return to them, or return by the way he came. But the Judean prophet did that very thing, for he was deceived by a false and lying prophet before he returned to Judea—before he finished the work he had been given.
这正是主也对耶利米所说的。他说：“‘亵慢者的会众’（背道的新教）可以回到耶利米那里，但耶利米绝不可回到他们那里，也不可沿着他来的那条路返回。”然而，那位来自犹大的先知却正是这样做了，因为在他回到犹大之前——在他完成所托付的工作之前——他被一个虚假且说谎的先知所欺骗。
Now there dwelt an old prophet in Bethel; and his sons came and told him all the works that the man of God had done that day in Bethel: the words which he had spoken unto the king, them they told also to their father. And their father said unto them, What way went he? For his sons had seen what way the man of God went, which came from Judah. And he said unto his sons, Saddle me the ass. So they saddled him the ass: and he rode thereon, And went after the man of God, and found him sitting under an oak: and he said unto him, Art thou the man of God that camest from Judah? And he said, I am. Then he said unto him, Come home with me, and eat bread. And he said, I may not return with thee, nor go in with thee: neither will I eat bread nor drink water with thee in this place: For it was said to me by the word of the Lord, Thou shalt eat no bread nor drink water there, nor turn again to go by the way that thou camest. He said unto him, I am a prophet also as thou art; and an angel spake unto me by the word of the Lord, saying, Bring him back with thee into thine house, that he may eat bread and drink water. But he lied unto him. So he went back with him, and did eat bread in his house, and drank water. And it came to pass, as they sat at the table, that the word of the Lord came unto the prophet that brought him back: And he cried unto the man of God that came from Judah, saying, Thus saith the Lord, Forasmuch as thou hast disobeyed the mouth of the Lord, and hast not kept the commandment which the Lord thy God commanded thee, But camest back, and hast eaten bread and drunk water in the place, of the which the Lord did say to thee, Eat no bread, and drink no water; thy carcase shall not come unto the sepulchre of thy fathers.
现在，伯特利住着一位年老的先知；他的儿子们来，将那神人当天在伯特利所行的一切事都告诉他，又把他向王所说的话也告诉了他们的父亲。父亲对他们说：他走的是哪条路？因为他儿子们看见那从犹大来的神人所走的路。于是他对儿子们说：给我备上驴。他们就给他备上了驴，他便骑上，去追赶那神人，遇见他坐在一棵橡树下，就问他说：你是从犹大来的神人吗？他说：我是。那人对他说：请同我回家吃饭。他说：我不可同你回去，也不可同你进去；我在这地方不可与你吃饭、喝水。因为有耶和华的话对我说：你不可在那里吃饭、喝水，也不可从你所来的路回去。那人对他说：我也是先知，和你一样；有天使奉耶和华的话对我说：你要把他带回你的家，使他可以吃饭、喝水。但他却欺哄他。于是他就同他回去，在他家里吃饭、喝水。 他们坐席的时候，耶和华的话临到那带他回来的先知。他便向那从犹大来的神人大声说：耶和华如此说：因为你违背了耶和华口中的话，没有遵守耶和华你神所吩咐你的命令，竟转回，在耶和华对你说“不可吃饭，不可喝水”的地方吃了饭、喝了水，你的尸身不得入你列祖的坟墓。
And it came to pass, after he had eaten bread, and after he had drunk, that he saddled for him the ass, to wit, for the prophet whom he had brought back. And when he was gone, a lion met him by the way, and slew him: and his carcase was cast in the way, and the ass stood by it, the lion also stood by the carcase. And, behold, men passed by, and saw the carcase cast in the way, and the lion standing by the carcase: and they came and told it in the city where the old prophet dwelt. And when the prophet that brought him back from the way heard thereof, he said, It is the man of God, who was disobedient unto the word of the Lord: therefore the Lord hath delivered him unto the lion, which hath torn him, and slain him, according to the word of the Lord, which he spake unto him. And he spake to his sons, saying, Saddle me the ass. And they saddled him. And he went and found his carcase cast in the way, and the ass and the lion standing by the carcase: the lion had not eaten the carcase, nor torn the ass. And the prophet took up the carcase of the man of God, and laid it upon the ass, and brought it back: and the old prophet came to the city, to mourn and to bury him. And he laid his carcase in his own grave; and they mourned over him, saying, Alas, my brother! And it came to pass, after he had buried him, that he spake to his sons, saying, When I am dead, then bury me in the sepulchre wherein the man of God is buried; lay my bones beside his bones: For the saying which he cried by the word of the Lord against the altar in Bethel, and against all the houses of the high places which are in the cities of Samaria, shall surely come to pass. 1 Kings 13:11–32.
他吃了喝了以后，老先知就给他备好了驴，就是给他带回来的那位先知备的。他走后，在路上有一只狮子遇见他，把他杀了；他的尸体倒在路上，驴站在旁边，狮子也站在尸体旁边。看哪，有人从那里经过，看见尸体倒在路上，狮子站在尸体旁边，就来到那老先知所住的城里，把这事说了。那使他从路上转回的先知听见这事，就说：这是那位神人，他不听从耶和华的话，所以耶和华把他交给狮子，照耶和华对他说的话，狮子撕裂他，把他杀了。他又对他儿子们说：给我备上驴。他们就给他备好了驴。他去了，见那人的尸体倒在路上，驴和狮子都站在尸体旁；狮子没有吃那尸体，也没有撕裂那驴。那先知把神人的尸体抬起来，放在驴上，带回去；这老先知进了城，为他哀哭并埋葬他。他把他的尸体安放在自己的坟墓里；他们为他哀哭，说：哀哉，我兄弟啊！葬埋他之后，他嘱咐他儿子们说：我死了以后，要把我葬在那神人所葬的坟墓里，把我的骨头放在他的骨头旁边。因为他奉耶和华的话所呼喊、攻击伯特利的坛，并攻击撒马利亚各城中丘坛的殿的话，必定应验。列王纪上 13:11-32。
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。
“When the power of God testifies as to what is truth, that truth is to stand forever as the truth. No after suppositions contrary to the light God has given are to be entertained. Men will arise with interpretations of Scripture which are to them truth, but which are not truth. The truth for this time God has given us as a foundation for our faith. He Himself has taught us what is truth. One will arise, and still another, with new light, which contradicts the light that God has given under the demonstration of His Holy Spirit. A few are still alive who passed through the experience gained in the establishment of this truth. God has graciously spared their lives to repeat, and repeat till the close of their lives, the experience through which they passed even as did John the apostle till the very close of his life. And the standard bearers who have fallen in death are to speak through the reprinting of their writings. I am instructed that thus their voices are to be heard. They are to bear their testimony as to what constitutes the truth for this time.
当上帝的大能为何为真理作见证时，那真理就要永远作为真理而立。任何后来出现、与上帝所赐之亮光相违背的假设都不可容纳。将有人兴起，带着他们对圣经的解释；这些在他们看来是“真理”，却并非真理。上帝已经把现今这个时期的真理赐给我们，作为我们信仰的根基。上帝亲自教导我们何为真理。将有一人又一人兴起，自称带着新的亮光，但那亮光与上帝在其圣灵的明证之下所赐的亮光相矛盾。还有少数人仍然健在，他们曾亲身经历这真理得以确立的过程。上帝出于恩典保全了他们的生命，为要使他们反复述说他们所经过的经历，直到他们生命的尽头，正如使徒约翰一直到他生命终了也如此见证一样。而那些已经去世的旗手，将要借着重印他们的著作继续发声。我蒙指示，他们的声音要以这种方式被听见。他们要为何为现今这个时期的真理作见证。
“We are not to receive the words of those who come with a message that contradicts the special points of our faith. They gather together a mass of Scripture, and pile it as proof around their asserted theories. This has been done over and over again during the past fifty years. And while the Scriptures are God’s word, and are to be respected, the application of them, if such application moves one pillar from the foundation that God has sustained these fifty years, is a great mistake. He who makes such an application knows not the wonderful demonstration of the Holy Spirit that gave power and force to the past messages that have come to the people of God.
对于那些带着与我们信仰要点相抵触的信息而来的人，我们不应接受他们的话。他们汇集大量经文，把它们堆叠起来，围绕在他们所主张的理论周围，作为证据。过去五十年，这样的事一再发生。经文固然是神的话，理当尊重，然而若对经文的应用使神在这五十年间所扶持的根基有一根柱石被挪动，那就是大错。这样应用经文的人，并不认识圣灵那奇妙的彰显；正是这彰显，使以往临到神子民的信息充满能力与力量。
“Elder G’s proofs are not reliable. If received, they would destroy the faith of God’s people in the truth that has made us what we are.
G长老的论证不可靠。如果被接受，它们会摧毁神的子民对那使我们成为今天这样的真理的信心。
“We must be decided on this subject; for the points that he is trying to prove by Scripture, are not sound. They do not prove that the past experience of God’s people was a fallacy. We had the truth; we were directed by the angels of God. It was under the guidance of the Holy Spirit that the presentation of the sanctuary question was given. It is eloquence for everyone to keep silent in regard to the features of our faith in which they acted no part. God never contradicts Himself. Scripture proofs are misapplied if forced to testify to that which is not true. Another and still another will arise and bring in supposedly great light, and make their assertions. But we stand by the old landmarks. [1 John 1:1–10 quoted.]
我们在这个问题上必须立场坚定；因为他试图借圣经加以证明的那些要点并不可靠。它们并不能证明神子民过去的经历是谬误。我们拥有真理；我们受神的天使引导。关于圣所问题的阐述，正是在圣灵的引导下得以提出。对于我们信仰中他们并未参与的那些方面，人人保持沉默才是最有力的雄辩。神从不自相矛盾。若强迫圣经为不真实之事作证，就是误用圣经的证据。还会有一个又一个人兴起，带来所谓的大光，并提出他们的主张。但我们要坚守旧地标。[引述《约翰一书》1:1-10。]
“I am instructed to say that these words we may use as appropriate for this time, for the time has come when sin must be called by its right name. We are hindered in our work by men who are not converted, who seek their own glory. They wish to be thought originators of new theories, which they present claiming that they are truth. But if these theories are received, they will lead to a denial of the truth that for the past fifty years God has been giving to His people, substantiating it by the demonstration of the Holy Spirit.” Selected Messages, book 1, 161.
“我蒙指示要说，这些话在此时此刻可以适当使用，因为时候已经到了，罪必须被直呼其名。我们的工作被那些未悔改、寻求自己荣耀的人所拦阻。他们希望被认为是新理论的创始者，提出这些理论并声称那就是真理。但如果这些理论被接受，就会导致否认上帝在过去五十年来赐给祂子民的真理，而这真理已借着圣灵的彰显得到证实。” 《精选信息》第一册，第161页。