And it came to pass at the time of the offering of the evening sacrifice, that Elijah the prophet came near, and said, Lord God of Abraham, Isaac, and of Israel, let it be known this day that thou art God in Israel, and that I am thy servant, and that I have done all these things at thy word. 1 Kings 18:36.
到了献晚祭的时候，先知以利亚上前，说：耶和华—亚伯拉罕、以撒和以色列的神啊，求你今日使人知道你是以色列中的神，也让人知道我是你的仆人，且我所做这一切都是遵你的话而行。列王纪上 18:36。
We have been identifying the characteristics of Elijah as a symbol. One of those characteristics is that the ministry and message of Elijah, John the Baptist and William Miller were instruments of judgment. Their message was used by the Lord to test their respective histories. Jesus said that if He had not come, then the quibbling Jews would have had no sin.
我们一直在辨识以利亚作为一个象征的特征。其中一个特征是，以利亚、施洗约翰和威廉·米勒的事工与信息都是审判的工具。主用他们的信息来考验他们各自的时代。耶稣说，若他没有来，那些好诡辩的犹太人就没有罪了。
If I had not come and spoken unto them, they had not had sin: but now they have no cloak for their sin. John 15:22.
我若没有来对他们说话，他们就没有罪；但如今他们的罪无可推诿了。约翰福音15:22。
Ezekiel identifies the same principle for the quibbling Jews of his history.
以西结也针对他所记述的那些好争辩的犹太人指出了同样的原则。
For they are impudent children and stiffhearted. I do send thee unto them; and thou shalt say unto them, Thus saith the Lord God. And they, whether they will hear, or whether they will forbear, (for they are a rebellious house,) yet shall know that there hath been a prophet among them. Ezekiel 2:4, 5.
因为他们是厚颜无耻的儿女，心硬。我差遣你到他们那里去；你要对他们说：“主耶和华如此说。”他们或听，或不听（因为他们是悖逆之家），终必知道在他们中间曾有一位先知。以西结书 2:4, 5。
The symbolism of Elijah includes his role as an instrument of judgment.
以利亚的象征意义包括他作为审判工具的角色。
“Those who are engaged in proclaiming the third angel’s message are searching the Scriptures upon the same plan that Father Miller adopted. In the little book entitled Views of the Prophecies and Prophetic Chronology, Father Miller gives the following simple but intelligent and important rules for Bible study and interpretation:
从事宣讲第三位天使信息的人，正按照米勒先生所采用的同样方法查考圣经。在一本名为《对预言及预言年代学的看法》的小册子中，米勒先生提出了以下用于研读和解释圣经的既简单又明智且重要的原则：
“‘1. Every word must have its proper bearing on the subject presented in the Bible; 2. All Scripture is necessary, and may be understood by diligent application and study; 3. Nothing revealed in Scripture can or will be hid from those who ask in faith, not wavering; 4. To understand doctrine, bring all the scriptures together on the subject you wish to know, then let every word have its proper influence; and if you can form your theory without a contradiction, you cannot be in error; 5. Scripture must be its own expositor, since it is a rule of itself. If I depend on a teacher to expound to me, and he should guess at its meaning, or desire to have it so on account of his sectarian creed, or to be thought wise, then his guessing, desire, creed, or wisdom is my rule, and not the Bible.’
“1. 每个词都必须与圣经所呈现的主题有恰当的关联；2. 圣经的一切经文都是必要的，并且可以通过勤勉的应用与研读而被理解；3. 圣经中所启示的一切，对那些凭信心求问而一点不疑惑的人，不能也不会被隐藏；4. 要明白教义，就把你想要了解的主题的一切经文都汇聚起来，然后让每一个词发挥其应有的影响；如果你能够在没有矛盾的情况下形成你的理论，你就不可能错；5. 圣经必须由其自身来阐释，因为它本身就是准则。若我倚赖一位教师来为我解说，而他要么对其意义加以猜测，要么因其宗派的信条而希望它如此，或是想被认为有智慧，那么他的猜测、欲望、信条或智慧就成了我的准则，而不是圣经。”
“The above is a portion of these rules; and in our study of the Bible we shall all do well to heed the principles set forth.
以上是这些规则中的一部分；在我们研读《圣经》时，我们都应当遵循所阐明的原则。
“Genuine faith is founded on the Scriptures; but Satan uses so many devices to wrest the Scriptures and bring in error, that great care is needed if one would know what they really do teach. It is one of the great delusions of this time to dwell much upon feeling, and to claim honesty while ignoring the plain utterances of the word of God because that word does not coincide with feeling. Many have no foundation for their faith but emotion. Their religion consists in excitement; when that ceases, their faith is gone. Feeling may be chaff, but the word of God is the wheat. And ‘what,’ says the prophet, ‘is the chaff to the wheat?’
真正的信心以圣经为根基；但撒但用许多诡计曲解圣经、引入谬误，因此，若要知道圣经究竟教导什么，就必须格外谨慎。现今的一大迷惑，就是过分着重感觉；并且因为神的话与感觉不相符合，便自称正直而忽视神话语明明的教导。许多人信心的根基除了情感之外别无他物。他们的宗教全在于兴奋；一旦兴奋止息，他们的信心就没了。感觉也许是糠秕，神的话却是麦子。先知说：“糠秕与麦子有什么相干呢？”
“None will be condemned for not heeding light and knowledge that they never had, and they could not obtain. But many refuse to obey the truth that is presented to them by Christ’s ambassadors, because they wish to conform to the world’s standard; and the truth that has reached their understanding, the light that has shone in the soul, will condemn them in the Judgment. In these last days we have the accumulated light that has been shining through all the ages, and we shall be held correspondingly responsible. The path of holiness is not on a level with the world; it is a way cast up. If we walk in this way, if we run in the way of the Lord’s commandments, we shall find that the ‘path of the just is as the shining light, that shineth more and more unto the perfect day.’” Review and Herald, November 25, 1884.
没有人会因为没有听从他们从未拥有、也无法获得的亮光和知识而被定罪。可是，许多人却拒绝顺从基督使者呈现在他们面前的真理，因为他们想要与世界的标准看齐；那些已经达于他们悟性的真理，那照进他们心灵的光，将在审判中定他们的罪。在这末后的日子里，我们拥有贯穿诸世代而不断照耀、累积下来的亮光，因此我们也要承担与之相应的责任。圣洁的道路并不与世界处于同一水平；这是一条被筑起的高路。若我们行在这路上，若我们在主的诫命之道上奔跑，我们就会发现：“义人的路好像明亮的光，越照越明，直到完全的日子”。 《评论与先驱》，1884年11月25日。
We are not “condemned for not heeding light and knowledge that” we “never had, and” we “could not obtain.” The important aspect of this statement is the expression “could not obtain.” Elijah, John and Miller represent light for their respective generations that could be attained. The presence of their message removed the cloak of what is legally called in the United States “plausible deniability.” The Elijah message in any generation where it is manifested removes any “plausible deniability,” thus holding the entire generation accountable for the light that is then presented.
我们不会因为没有理会那些我们从未拥有、也无法获得的光与知识而被定罪。这句话的关键在于“无法获得”这一表述。以利亚、约翰和米勒代表了各自世代可以获得的光。他们信息的出现，剥去了在美国法律上所谓“合理否认”的外衣。以利亚的信息在任何一个世代一旦显明，都会消除一切“合理否认”，从而使整个世代必须为随后呈现的光负责。
“My brother said at one time that he would not hear anything concerning the doctrine we hold, for fear he should be convinced. He would not come to the meetings, or listen to the discourses; but he afterward declared that he saw he was as guilty as if he had heard them. God had given him an opportunity to know the truth, and He would hold him responsible for this opportunity. There are many among us who are prejudiced against the doctrines that are now being discussed. They will not come to hear, they will not calmly investigate, but they put forth their objections in the dark. They are perfectly satisfied with their position. ‘Thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked: I counsel thee 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. As many as I love, I rebuke and chasten: be zealous therefore, and repent’ (Revelation 3:17–19).
我的兄弟曾说过，他绝不愿听与我们所持守的教义有关的任何事，唯恐自己会被说服。他不来参加聚会，也不听讲道；但后来他表示，他看出自己即便没有听，也和听了的一样有罪。上帝给了他认识真理的机会，并将因这机会追究他的责任。我们中间有许多人对正在讨论的教义抱有偏见。他们不来听，也不冷静查考，却在暗中提出反对意见。他们对自己的光景十分满意。“你说：我是富足，已经发了财，并且一样都不缺；却不知道你是困苦、可怜、贫穷、瞎眼、赤身的。我劝你向我买经火炼的金子，使你可以富足；又买白衣穿上，叫你赤身的羞耻不露出来；又用眼药膏抹你的眼睛，使你能看见。凡我所爱的，我就责备管教；所以你要热心，也要悔改。”（启示录3:17-19）
“This scripture applies to those who live under the sound of the message, but who will not come to hear it. How do you know but that the Lord is giving fresh evidences of His truth, placing it in a new setting, that the way of the Lord may be prepared? What plans have you been laying that new light may be infused through the ranks of God’s people? What evidence have you that God has not sent light to His children? All self-sufficiency, egotism, and pride of opinion must be put away. We must come to the feet of Jesus, and learn of Him who is meek and lowly of heart. Jesus did not teach His disciples as the rabbis taught theirs. Many of the Jews came and listened as Christ revealed the mysteries of salvation, but they came not to learn; they came to criticize, to catch Him in some inconsistency, that they might have something with which to prejudice the people. They were content with their knowledge, but the children of God must know the voice of the True Shepherd. Is not this a time when it would be highly proper to fast and pray before God? We are in danger of variance, in danger of taking sides on a controverted point; and should we not seek God in earnestness, with humiliation of soul, that we may know what is truth?” Selected Messages, book 1, 413.
这段经文适用于那些处在信息之声之下，却不肯前来聆听的人。你怎知道主不是正在赐下祂真理的新证据，把它置于新的背景之中，好预备主的道路呢？你们一直在拟定什么计划，使新的亮光可以注入上帝子民的队伍中？你有什么证据表明上帝没有把亮光赐给祂的儿女？一切自恃、自我中心以及自负己见的骄傲都必须弃绝。我们必须来到耶稣脚前，向那位心里柔和谦卑者学习。耶稣并不像拉比教导他们的门徒那样教导祂的门徒。许多犹太人前来聆听，当基督揭示救恩的奥秘时，但他们来并非为要学习；他们来是为挑剔，要在祂身上找出某些前后不一之处，好使他们有东西去使百姓产生偏见。他们满足于自己的知识，但上帝的儿女必须认得真牧者的声音。难道这不是特别合宜在上帝面前禁食祷告的时候吗？我们有陷于不和的危险，有在争议点上选边站的危险；难道我们不当以迫切、带着谦卑痛悔的心来寻求上帝，使我们可以知道何为真理吗？《精选信息》第一册，413。
Those that represent the Elijah message are instruments of judgment in a process of purification that prepares the way for the messenger of the covenant to cleanse the temple. In accomplishing the work of cleansing the temple the light of present truth is revealed. If it were not to be revealed, those Christ was and is seeking to cleanse would retain their Laodicean cloak of self-deception. Elijah symbolizes a ministry that presents the truth as an instrument of judgment. That is why we are informed that those who rejected the message of John the Baptist could not be benefitted by the teaching of Jesus.
代表以利亚信息的人，是洁净过程中的审判器皿，为立约的使者洁净圣殿预备道路。在成就洁净圣殿之工时，现今真理之光被显明出来。若不显明，基督曾经并正在寻求洁净的人必会仍披着老底嘉式自欺的外衣。以利亚象征一种将真理作为审判工具来呈现的事工。这就是为什么我们被告知，拒绝施洗约翰信息的人，无法从耶稣的教导中得益。
“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.” Early Writings, 258.
“我被指示回顾基督第一次降临的宣告。约翰奉以利亚的灵与能力被差遣，为耶稣预备道路。那些拒绝约翰见证的人，并未从耶稣的教导中得益处。”《早期著作》，第258页。
In the prophetic histories that typify the cleansing of God’s people a present truth message is unsealed that holds the generation accountable for either choosing darkness or light.
在预表上帝的子民洁净的预言历史中，一则现今真理的信息被揭开，使这一代人必须为自己选择黑暗还是光明负责。
But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased…. 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 12:4, 9, 10.
但你，但以理啊，要将这话封住，把这书卷封起来，直到末时；必有多人来往奔跑，知识就必增长…… 他又说：但以理啊，你只管去吧，因为这话已经封住，直到末时。必有许多人被洁净、被洁白、被试炼；但恶人仍要行恶，且没有一个恶人能明白；惟有智慧人能明白。 但以理书 12:4、9、10。
Those who represent the Elijah message for their respective generations are identified by Christ as His ambassadors in order to use them as instruments of judgment. This is what Elijah was identifying when he said, “let it be known this day that thou art God in Israel, and that I am thy servant, and that I have done all these things at thy word.”
在各自世代代表以利亚信息的人，被基督认定为他的使者，为要使用他们作为审判的器皿。这正是以利亚所表明的：他曾说，“愿今日人知道你是以色列中的神，也知道我是你的仆人，并且我所行这一切事都是照你的话而行。”
This truth is also set forth by Jesus concerning John the Baptist.
关于施洗约翰，耶稣也阐明了这一真理。
And as they departed, Jesus began to say unto the multitudes concerning John, What went ye out into the wilderness to see? A reed shaken with the wind? But what went ye out for to see? A man clothed in soft raiment? behold, they that wear soft clothing are in kings’ houses. But what went ye out for to see? A prophet? yea, I say unto you, and more than a prophet. For this is he, of whom it is written, Behold, I send my messenger before thy face, which shall prepare thy way before thee. Matthew 11:7–10.
他们离开时，耶稣开始对众人论到约翰说：你们出去到旷野是要看什么呢？被风摇动的芦苇吗？你们出去又是要看什么呢？穿细软衣服的人吗？看哪，穿细软衣服的人在王宫里。你们出去到底是要看什么呢？先知吗？是的，我告诉你们，他比先知更大。因为他就是那位经上所记的：“看哪，我要在你前面差遣我的使者，他要在你前面预备你的道路。”马太福音11:7-10。
John was more than a prophet, he was an instrument of judgment, and his ministry was identified to his generation, for they had went out into the wilderness to see him, just as surely as all Israel came to Carmel at Ahab’s command. William Miller understood the increase of knowledge that was unsealed in 1798. He represented those that ran to and fro in God’s Word as the knowledge increased. His message was based upon prophetic time and in 1840 his message and ministry were placed into his generation in such a fashion that all the Protestant world watched to see if his methodology worked. When it was confirmed, his message was carried around the world.
约翰不仅仅是先知，他还是审判的器皿；他的事工彰显在他的那一代人中，因为他们曾到旷野去看他，正如在亚哈的命令下，全以色列都来到迦密山一样。威廉·米勒明白1798年被开启的知识增长，他代表了那些随着知识增加而在神的话语中来回查考的人。他的信息是基于预言的时间，并且在1840年，他的信息和事工以一种方式摆在他那一代人面前，使整个新教世界都在观望他的方法是否奏效。当这一点得到证实后，他的信息便传遍了全世界。
“In the year 1840 another remarkable fulfillment of prophecy excited widespread interest. two years before, Josiah Litch, one of the leading ministers preaching the second advent, published an exposition of Revelation 9, predicting the fall of the Ottoman Empire. According to his calculations, this power was to be overthrown . . . on the 11th of August, 1840, when the Ottoman power in Constantinople may be expected to be broken. And this, I believe, will be found to be the case.’
“1840年，又一次引人注目的预言应验激起了广泛的关注。两年前，宣讲基督再临的主要牧师之一约西亚·利奇发表了对《启示录》第九章的阐释，预言奥斯曼帝国的覆灭。按照他的推算，这个政权将被推翻……在1840年8月11日，预计奥斯曼在君士坦丁堡的权势将被打破。而我相信，这一点将会被证明属实。’”
“At the very time specified, Turkey, through her ambassadors, accepted the protection of the allied powers of Europe, and thus placed herself under the control of Christian nations. The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement. Men of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” The Great Controversy, 334, 335.
就在所指定的时间，土耳其通过其大使接受了欧洲同盟列强的保护，从而使自己置于基督教国家的控制之下。这一事件恰好应验了预言。消息传开后，许多人确信米勒及其同工所采用的预言解释原则是正确的，复临运动因此获得了强大的推动力。有学识和地位的人与米勒联合起来，既在讲道上，也通过出版传播他的观点；从1840年到1844年，这项工作迅速扩展。 《大争论》，334、335。
From “1840 to 1844” represents the history of the “seven thunders” of Revelation chapter ten. In that history a purification process that was represented in Malachi chapter three, and the two temple cleansings of Christ was initiated. The process of purification was a progressive testing process, based upon Miller’s understanding of the day for a year principle. Those who represent the Elijah message prepare the way for the messenger of the covenant to come suddenly to His temple, and they are the symbol of an instrument of judgment that is employed by the messenger of the covenant to sweep out those who choose darkness rather than light.
1840年至1844年这一时期，代表了《启示录》第十章中“七雷”的历史。在那段历史中，一个在《玛拉基书》第三章以及基督两次洁净圣殿中所预表的炼净过程开始了。这个炼净的过程是一个渐进的考验过程，基于米勒对“以一日为一年”原则的理解。那些代表以利亚信息的人，为约的使者忽然来到他的殿预备道路；他们象征着约的使者所使用的审判工具，用以扫除那些选择黑暗而不选择光明的人。
I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire: Whose fan is in his hand, and he will thoroughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire. Matthew 3:11, 12.
我确是用水给你们施洗，叫你们悔改；但那在我以后来的，能力比我更大，我连替他提鞋也不配；他要用圣灵与火给你们施洗。他手里拿着簸箕，要扬净他的禾场，把麦子收在仓里，却用不灭的火把糠秕烧尽。马太福音3:11、12。
In Christ’s day represented in John 6:66 he lost more disciples than any other time. In The Desire of Ages where this passage of John is addressed the methodology of prophetic application was the very reason the disciples left. They could not understand that the literal represented the spiritual, and according to the apostle Paul the literal comes before the spiritual.
根据约翰福音6:66的记载，那时基督失去了比任何其他时候都更多的门徒。在《历代愿望》中谈到这段约翰福音时指出，门徒离去的原因正是对预言应用的方法论。他们不明白，字面的代表属灵的；而且按使徒保罗所说，属血气的在先，属灵的在后。
And so it is written, The first man Adam was made a living soul; the last Adam was made a quickening spirit. Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual. 1 Corinthians 15:45, 46.
经上也是这样记着说：首先的人亚当成了有灵的活人；末后的亚当成了叫人活的灵。然而，先不是属灵的，乃是属血气的；随后才是属灵的。哥林多前书15:45、46。
Unwilling and therefore unable the Jews refused to understand Christ when he identified that He was the bread of heaven that needed to be eaten. Customs and traditions overruled the methodology that was exercised by Christ himself. Concerning this history Sister White recorded:
犹太人不愿意，因而也就不能理解；当基督表明自己是必须被人吃的天上之粮时，他们拒绝明白。风俗和传统凌驾于基督亲自实行的做法之上。关于这段历史，怀特姐妹记载道：
“By the public rebuke of their unbelief these disciples were still further alienated from Jesus. They were greatly displeased, and wishing to wound the Saviour and gratify the malice of the Pharisees, they turned their backs upon Him, and left Him with disdain. They had made their choice, had taken the form without the spirit, the husk without the kernel. Their decision was never afterward reversed; for they walked no more with Jesus.
由于对他们不信的公开责备，这些门徒与耶稣更加疏远了。他们大为不满，既想伤害救主，又要满足法利赛人的恶意，便转身背向祂，轻蔑地离祂而去。他们已经作出选择，取了形式而无灵，只得糠壳而无谷粒。他们的决定此后从未改变，因为他们不再跟随耶稣。
“‘Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner.’ Matthew 3:12. This was one of the times of purging. By the words of truth, the chaff was being separated from the wheat. Because they were too vain and self-righteous to receive reproof, too world-loving to accept a life of humility, many turned away from Jesus. Many are still doing the same thing. Souls are tested today as were those disciples in the synagogue at Capernaum. When truth is brought home to the heart, they see that their lives are not in accordance with the will of God. They see the need of an entire change in themselves; but they are not willing to take up the self-denying work. Therefore they are angry when their sins are discovered. They go away offended, even as the disciples left Jesus, murmuring, ‘This is an hard saying; who can hear it?’” The Desire of Ages, 392.
‘他手里拿着簸箕，要扬净他的打麦场，把麦子收在仓里。’马太福音3:12。这是一次筛净的时刻。借着真理的话语，糠秕与麦子被分了出来。因为他们过于虚荣自义，不肯接受责备，又过于贪爱世界，不愿接受谦卑的生活，许多人转身离开了耶稣。如今仍有许多人这样做。今天人们的心灵受试验，正如当日在迦百农会堂里的那些门徒一样。当真理深入人心时，他们看出自己的生活并不符合上帝的旨意。他们看出自己需要彻底改变；却不愿走上舍己的道路。因此，当他们的罪被揭露时，他们就发怒。他们觉得受了冒犯，就离去，正如那些门徒离开耶稣时喃喃说：‘这话甚难，谁能听呢？’《历代愿望》，392页。
It is Malachi’s messenger of the covenant that purges the sons of Levi with fire. He thoroughly purges his floor, separating the wheat from the chaff. He does this work with a fan. The fan is what accomplishes the separation, and the fan is the message of present truth for each respective history where He purifies the sons of Levi. The fan is the Elijah message and messengers, who represent an instrument of judgment.
是玛拉基所说的“约的使者”，用火炼净利未的子孙。他彻底洁净他的打麦场，把麦子与糠秕分开。他用簸箕来做这工。实现分离的是这把簸箕，而这把簸箕就是他在各个历史时期洁净利未子孙时所赐的现时真理信息。这把簸箕就是以利亚的信息与使者，他们是审判的器具。
Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:1–4.
看哪，我要差遣我的使者，他必在我前面预备道路；你们所寻求的主，必忽然进入他的殿，就是你们所喜悦的立约的使者。看哪，他要来到，这是万军之耶和华说的。可是，谁能当得起他来的日子呢？他显现的时候，谁能站立得住呢？因为他如炼冶者的火，又如漂布者所用的碱。他必坐下，如炼银并洁净银子的匠人；他要洁净利未的子孙，炼净他们如同金银，使他们凭公义向耶和华献上供物。那时，犹大和耶路撒冷所献的供物必蒙耶和华悦纳，如同古时的日子、从前的年岁一样。玛拉基书 3:1-4。
The one who comes after John the Baptist is He who purges His floor with a fan, and is like a refiner’s fire. The purification process is accomplished by the messenger of the covenant, and therefore identifies a history where the Lord is entering into covenant with a new chosen covenant people. When ancient Israel was delivered from the slavery of Egypt, a theme of that sacred history was the issue of the “firstborn.” Whether it was the death of Egypt’s firstborn, or God’s identification of Israel as His firstborn.
在施洗约翰之后来的那一位，就是那位手里拿着簸箕，要扬净他的场，并且像炼金之人的火。洁净的过程是由约的使者成就的，因此这就标志着一段历史：主正与一群新的被拣选的约民立约。古代以色列从埃及的奴役中被拯救出来的时候，那段神圣历史的一个主题是“长子”的问题：无论是埃及长子的死亡，还是上帝将以色列认作他的长子。
And thou shalt say unto Pharaoh, Thus saith the Lord, Israel is my son, even my firstborn: And I say unto thee, Let my son go, that he may serve me: and if thou refuse to let him go, behold, I will slay thy son, even thy firstborn. Exodus 4:22, 23.
你要对法老说：“耶和华如此说：以色列是我的儿子，是我的长子。我对你说：容我的儿子去，使他可以事奉我；你若不肯容他去，看哪，我必杀你的儿子，就是你的长子。”出埃及记 4:22、23。
When God entered into covenant with Israel in the deliverance from Egypt the divine plan was that every firstborn son of each of the tribes would be dedicated to the work of the priesthood. But at the rebellion of the golden calf, it was only the tribe of Levi that stood on Moses’ side of the rebellion. For their faithfulness, God disannulled His plan that each firstborn from every tribe would be dedicated to the priesthood and he passed by the other tribes and gave the tribe of Levi the exclusive right of the priesthood. When the messenger of the covenant purifies the sons of Levi it is representing a history where a former covenant people are being set aside for a new covenant people. This was the case with John the Baptist, the Millerites and will be with the one hundred and forty-four thousand. From 1840 to 1844 a purification process was initiated by the testing issue of the prophetic message that had been given to William Miller. It led to the Lord suddenly coming to his temple on October 22, 1844, but the process of purification did not end until 1863.
当上帝在出埃及时与以色列立约时，他的计划是让各支派中所有的长子都奉献出来，从事祭司的职分。然而在金牛犊的叛乱中，唯有利未支派站在摩西一边。因着他们的忠心，上帝撤销了他原本要使各支派的长子都奉献于祭司职分的计划，略过了其他支派，将祭司职分的专有权赐给了利未支派。当立约的使者炼净利未的子孙时，这就代表着一段历史：先前的立约子民被搁置，新的立约子民被兴起。施洗约翰如此，米勒派如此，将来也将临到十四万四千人。1840年至1844年间，上帝赐给威廉·米勒的预言信息所带来的考验，启动了一场洁净的过程。它导致主在1844年10月22日忽然来到他的殿，但这洁净的过程直到1863年才结束。
“Both the prophecy of Daniel 8:14, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed,’ and the first angel’s message, ‘Fear God, and give glory to Him; for the hour of His judgment is come,’ pointed to Christ’s ministration in the most holy place, to the investigative judgment, and not to the coming of Christ for the redemption of His people and the destruction of the wicked. The mistake had not been in the reckoning of the prophetic periods, but in the event to take place at the end of the 2300 days. Through this error the believers had suffered disappointment, yet all that was foretold by the prophecy, and all that they had any Scripture warrant to expect, had been accomplished. At the very time when they were lamenting the failure of their hopes, the event had taken place which was foretold by the message, and which must be fulfilled before the Lord could appear to give reward to His servants.
“但以理书8:14的预言：‘到二千三百日，圣所就必洁净’，以及第一位天使的信息：‘应当敬畏神，将荣耀归给他；因他施行审判的时候已经到了’，都指向基督在至圣所中的职事——查案审判，而不是指基督为救赎他的子民并毁灭恶人而复临。错误不在于对预言时期的计算，而在于对两千三百日结束时将要发生之事件的理解。因着这错误，信徒们遭受了失望；然而，凡预言所预告的，以及他们按圣经有根据所可期待的，都已经成就。正在他们哀叹希望落空之时，那件由信息所预告、并且必须在主显现以赏赐他的仆人之前得以应验的事，已经发生了。”
“Christ had come, not to the earth, as they expected, but, as foreshadowed in the type, to the most holy place of the temple of God in heaven. He is represented by the prophet Daniel as coming at this time to the Ancient of Days: ‘I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came’—not to the earth, but—’to the Ancient of Days, and they brought Him near before Him.’ Daniel 7:13.
基督并非如他们所期待的那样来到地上，而是如预表所示，来到天上上帝圣殿的至圣所。先知但以理把他描绘为在这时来到亘古常在者那里：“我在夜间的异象中观看，见有一位像人子的，驾着天上的云彩而来，并且来到了——不是到地上，乃是——亘古常在者那里；他们领他近前，来到他面前。”但以理书 7:13。
“This coming is foretold also by the prophet Malachi: ‘The Lord, whom ye seek, shall suddenly come to His temple, even the Messenger of the covenant, whom ye delight in: behold, He shall come, saith the Lord of hosts.’ Malachi 3:1. The coming of the Lord to His temple was sudden, unexpected, to His people. They were not looking for Him there. They expected Him to come to earth, ‘in flaming fire taking vengeance on them that know not God, and that obey not the gospel.’ 2 Thessalonians 1:8.
先知玛拉基也预言了这次降临：“你们所寻求的主，必忽然来到他的殿；立约的使者，就是你们所喜悦的。看哪，他要来到——万军之耶和华说。”玛拉基书 3:1。主来到他的殿，对他的子民而言，是突然的、出乎意料的。他们并未期望他在那里出现。他们以为他会降临到地上，“在火焰中施行报应，惩罚那些不认识神并不听从福音的人。”帖撒罗尼迦后书 1:8。
“But the people were not yet ready to meet their Lord. There was still a work of preparation to be accomplished for them. Light was to be given, directing their minds to the temple of God in heaven; and as they should by faith follow their High Priest in His ministration there, new duties would be revealed. Another message of warning and instruction was to be given to the church.
但人们还没有准备好去迎见他们的主。仍有一项预备的工作要在他们身上完成。将赐下亮光，引导他们的心思转向上帝在天上的殿；当他们凭着信心跟随他们的大祭司在那里的事奉时，新的职责就会被显明。另一则警戒与教训的信息也要传给教会。
“Says the prophet: ‘Who may abide the day of His coming? and who shall stand when He appeareth? for He is like a refiner’s fire, and like fullers’ soap: and He shall sit as a refiner and purifier of silver: and He shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness.’ Malachi 3:2, 3. Those who are living upon the earth when the intercession of Christ shall cease in the sanctuary above are to stand in the sight of a holy God without a mediator. Their robes must be spotless, their characters must be purified from sin by the blood of sprinkling. Through the grace of God and their own diligent effort they must be conquerors in the battle with evil. While the investigative judgment is going forward in heaven, while the sins of penitent believers are being removed from the sanctuary, there is to be a special work of purification, of putting away of sin, among God’s people upon earth. This work is more clearly presented in the messages of Revelation 14.
先知说：“他来的日子，谁能当得起呢？他显现的时候，谁能立得住呢？因为他如炼金之人的火，又如漂布之人的碱；他必坐下如炼净银子的，必洁净利未的子孙，并熬炼他们如同金银，使他们可以凭义向耶和华献供物。”玛拉基书3:2、3。 当基督在天上圣所的代求止息之时，仍活在地上的人必须在圣洁的上帝面前无中保地站立。他们的衣裳必须毫无玷污；他们的品格必须借着所洒的血从罪中得以洁净。借着上帝的恩典，并靠他们自己殷勤的努力，他们必须在与邪恶的争战中得胜。当查案审判在天上进行之时，当悔改的信徒的罪从圣所被除去之时，地上上帝的子民中要有一项特别的洁净之工，就是除去罪恶的工作。这项工作在启示录第十四章的信息中有更清楚的陈述。
“When this work shall have been accomplished, the followers of Christ will be ready for His appearing. ‘Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years.’ Malachi 3:4. Then the church which our Lord at His coming is to receive to Himself will be a ‘glorious church, not having spot, or wrinkle, or any such thing.’ Ephesians 5:27. Then she will look ‘forth as the morning, fair as the moon, clear as the sun, and terrible as an army with banners.’ Song of Solomon 6:10.
当这项工作完成之后，基督的跟随者就会预备好迎接祂的显现。“那时，犹大和耶路撒冷所献的供物必蒙耶和华悦纳，如古时一样，像从前的岁月一样。”玛拉基书 3:4。那时，我们的主在祂再来时要接到自己面前的教会，将是“荣耀的教会，没有玷污、皱纹，或任何这类的事物”。以弗所书 5:27。那时，她将显得“如晨光发亮，美丽如月亮，皎洁如太阳，可畏如旌旗的军队”。雅歌 6:10。
“Besides the coming of the Lord to His temple, Malachi also foretells His second advent, His coming for the execution of the judgment, in these words: ‘And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not Me, saith the Lord of hosts.’ Malachi 3:5. Jude refers to the same scene when he says, ‘Behold, the Lord cometh with ten thousands of His saints, to execute judgment upon all, and to convince all that are ungodly among them of all their ungodly deeds.’ Jude 14, 15. This coming, and the coming of the Lord to His temple, are distinct and separate events.
除了主来到他殿中之外，玛拉基还预言了他第二次的降临——他为施行审判而来的时候——并如此说：“我必临近你们施行审判；我必速速作见证，攻击行邪术的、奸淫的、起假誓的，以及克扣雇工人之工价、欺压寡妇和孤儿、屈枉寄居者权利并且不敬畏我的，”万军之耶和华说。玛拉基书 3:5。犹大也提到同一幕景象，他说：“看哪，主带着千万圣者降临，要对众人施行审判，并且定他们中一切不敬虔之人所行一切不敬虔的事之罪。”犹大书 14、15 节。这次降临与主来到他殿中的来临，是两个截然不同、彼此独立的事件。
“The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 424–426.
在但以理书8:14中所呈现的，基督作为我们的大祭司为洁净圣所而来到至圣所；在但以理书7:13中所描述的人子来到亘古常在者那里；以及玛拉基所预言的主来到祂的殿，这些都是对同一事件的描述；而这同一事件也以基督在马太福音25章十童女的比喻中所描述的新郎赴婚礼来表明。 大争战，424-426。
Four “comings” are referred to in the last paragraph and they are all the same coming symbolized four different ways. One of those “comings” is the parable of the ten virgins.
在最后一段中提到了四个“来临”，它们其实都是同一个来临，只是以四种不同的方式来象征。其中一个“来临”是十个童女的比喻。
“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.
我常被引导到十个童女的比喻，其中五个是聪明的，五个是愚拙的。这比喻已经并将要一字不差地应验，因为它对现今这个时期有特殊的应用，而且像第三位天使的信息一样，已经应验，并将继续成为现时真理，直到时间的终了。Review and Herald，1890年8月19日。
If the four “comings” “are descriptions of the same event,” then those four “comings” that were fulfilled in the beginning of Adventism in the Millerite movement, “will be fulfilled” again “to the very letter” in the Elijah movement at the end of Adventism.
如果这四个“降临”“是对同一事件的描述”，那么，那些在米勒派运动中、在复临运动之初已经应验的四个“降临”，将在复临运动末期的以利亚运动中再次“ 一字不差”地“应验”。
William Miller and the Millerites were the representatives of the first angel’s message, and in the same passage from Early Writings that we recently cited, the message of the first angel possessed the identical characteristics of John the Baptist. We cited the passage that says those who rejected the message of John the Baptist could not be benefited by the teachings of Jesus. In the next paragraph she says, “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.” Both William Miller and John the Baptist represent instruments of judgment.
威廉·米勒和米勒派是第一位天使信息的代表，而在我们最近引用的《早期著作》的同一段落中，第一位天使的信息具有与施洗约翰完全相同的特征。我们引用了那段话，说拒绝施洗约翰之信息的人不能从耶稣的教导中得益。在下一段中她说：“那些拒绝第一道信息的人不能从第二道信息得益；他们也未能从午夜呼声得益，而那呼声原是要预备他们凭着信心与耶稣一同进入天上圣所的至圣所。”威廉·米勒和施洗约翰都代表审判的器皿。
Had neither of them appeared, their respective generations would not be held accountable for rejecting light. God used those two messengers to remove the Laodicean cloak of sin, and thus demonstrated the Laodicean nakedness of the former chosen people, by introducing a message that whether accepted or rejected would be used in judgment as a symbol that a prophet had been among them. The history of 1840 to 1844 was typified by the fire coming down on Elijah’s offering on Mount Carmel. The true prophet had been distinguished from the false prophets.
若他们二人都未出现，他们各自那一代的人就不会因拒绝真光而被追究责任。神借着那两位使者除去老底嘉的罪之外衣，从而显明昔日选民老底嘉式的赤身露体；他是通过引入这样一则信息来成就此事——无论被接受还是被拒绝，这信息都会在审判中作为一个记号，表明先知曾在他们中间。1840年至1844年的历史，被迦密山上降在以利亚祭物上的火所预表。真先知已与假先知区分出来。
We are at the point where we should outline the purification process that continued after October 22, 1844. Sister White stated that after October 22, 1844 “the people were not yet ready to meet their Lord. There was still a work of preparation to be accomplished for them. Light was to be given, directing their minds to the temple of God in heaven; and as they should by faith follow their High Priest in His ministration there, new duties would be revealed. Another message of warning and instruction was to be given to the church.”
我们现在应当概述1844年10月22日之后继续进行的洁净过程。怀特姐妹指出，在1844年10月22日之后：“人们尚未预备好去迎见他们的主。还有一项预备的工作需要为他们完成。要赐下亮光，引导他们的心思意念指向上帝在天上的圣殿；并且当他们凭信心跟随他们的大祭司在那里的职事时，新的职责将被启示出来。还要向教会传达另一则警告和教导的信息。”
When Adventism rejected the “seven times” of Leviticus twenty-six that Daniel called the “oath” of Moses, they lost their ability to recognize that the process of purification continued beyond their initial work of understanding the truths connected with the opening of the judgment.
当复临运动拒绝了利未记二十六章中但以理称为摩西的“誓言”的“七次”时，他们便失去了认识到这样一件事的能力：净化的过程并未止步于他们最初为明白与审判开启有关真理而进行的工作，而是继续下去。
We will address the continued purification process in the next article, and begin to align the horn of true Protestantism that Millerite Adventism received in the 1840’s with the horn of Republicanism.
我们将在下一篇文章中讨论持续的洁净过程，并开始将米勒派复临主义在19世纪40年代所领受的真正新教之角与共和主义之角相对应。