In order for there to be a voice in the wilderness, there must be a wilderness. In July of 2023, a voice began to sound identifying that the Lion of the tribe of Judah was then unsealing the revelation of Himself as set forth in chapter one of the book of Revelation. The disappointment of Sabbath, July 18, 2020, began the three and a half days of Revelation eleven that ended on Sabbath, December 30, 2023. That Sabbath, for the first time since July 2020, Future for America spoke publicly on a zoom meeting.
要在旷野中有声音，必须先有旷野。2023年7月，有一声音起而宣告：犹大支派的狮子当时正在揭开其自身之启示的封印，如《启示录》第一章所陈明。2020年7月18日安息日的失望，开启了《启示录》第十一章所说的三日半之期；该期于2023年12月30日安息日结束。就在那安息日，Future for America 自2020年7月以来首次在一次Zoom会议上公开发言。
From that point on, the Revelation of Jesus Christ has been opening progressively. It started with a revelation of the word “truth,” that was then seen to represent a framework of three steps outlined by the first, thirteenth and twenty-second letters of the Hebrew alphabet, when brought together form the word “truth.” The three steps represented in the framework of the word “truth” was an old truth, placed in a new setting.
自那时起，耶稣基督的启示便一直在循序渐进地展开。其开始于对“真理”一词的启示；随后，人看见它所代表的是一个由三步构成的框架，其轮廓由希伯来字母表中的第一、第十三与第二十二个字母所勾勒，而这三个字母合在一起便构成“真理”一词。在“真理”一词之框架中所代表的这三步，乃是一个古老的真理，被置于一个新的处境之中。
For years we have shown the three steps of the courtyard, holy place and Most Holy Place, were parallel to the three works of the Holy Spirit as He convicts of sin in the courtyard, manifests righteousness in the holy place and judges in the Most Holy Place. We have identified these three steps are manifested throughout God’s Word, but all those understandings were magnified with the framework of “truth,” as of 2023. Taking an old truth and placing it in a new framework of truth is what Christ does as He progressively unseals His Word. The “wilderness” that ended in 2023, represents a prophetic “time of the end,” when a prophecy is unsealed. That prophecy is the revelation of Jesus Christ, who is the “Truth.”
多年来，我们已经表明：外院、圣所与至圣所的三个步骤，与圣灵的三项工作相对应——祂在外院使人知罪，在圣所显明公义，在至圣所施行审判。我们已辨明，这三步贯穿于上帝的话语之中；然而，到了2023年，这一切理解都在“真理”的框架中被放大。将旧有的真理置于新的真理框架之中，正是基督在渐次解封祂话语时所作之工。2023年结束的“旷野”，代表一个预言性的“末时”，即预言被解封之时。那预言就是耶稣基督的启示，而祂就是“真理”。
“In the time of the Savior, the Jews had so covered over the precious jewels of truth with the rubbish of tradition and fable, that it was impossible to distinguish the true from the false. The Savior came to clear away the rubbish of superstition and long-cherished errors, and to set the jewels of God’s word in the framework of truth. What would the Savior do if he should come to us now as he did to the Jews? He would have to do a similar work in clearing away the rubbish of tradition and ceremony. The Jews were greatly disturbed when he did this work. They had lost sight of the original truth of God, but Christ brought it again to view. It is our work to free the precious truths of God from superstition and error. What a work is committed to us in the gospel!” Review and Herald, June 4, 1889.
在救主的时代，犹太人用传统与传说的糟粕把真理的珍宝掩盖得如此之深，以致真伪难辨。救主来是要清除迷信和长期沿袭的错误，并将上帝话语的珍宝镶嵌在真理的体系中。若救主如今像当日临到犹太人那样临到我们，他会做什么呢？他必仍要做同样的工，清除传统与礼仪的糟粕。当他这样做时，犹太人曾大为不安。他们已经失落了上帝起初的真理，但基督又把它重新呈现在人前。我们的工作就是使上帝宝贵的真理脱离迷信与错误。福音所托付给我们的工作何等重大！——《评论与先驱》，1889年6月4日。
It “is our work to free the precious truths of God from superstition and error,” and “set the jewels of God’s Word in the framework of truth.” In 2023 the Lord introduced the framework of truth, in the structure represented by the word “truth.” That framework brings to view the “original” truths “of God.”
它“乃是我们的工作，使上帝的宝贵真理脱离迷信与谬误”，并且“将上帝话语的宝石镶嵌在真理的框架之中”。2023年，主在由“真理”一词所表征的结构中，引介了真理的框架。该框架使“属上帝的”“原初”之真理显明出来。
“The dust and rubbish of error have buried the precious jewels of truth, but the Lord’s workers can uncover these treasures, so that thousands will look upon them with delight and awe. Angels of God will be beside the humble worker, giving grace and divine enlightenment, and thousands will be led to pray with David, ‘Open thou mine eyes that I may behold wondrous things out of thy law.’ Truths that have been for ages unseen and unheeded, will blaze forth from the illuminated pages of God’s holy word. The churches generally that have heard, refused, and trampled upon the truth, will do more wickedly; but ‘the wise,’ those who are honest, will understand. The book is open, and the words of God reach the hearts of those who desire to know his will. At the loud cry of the angel from heaven who joins the third angel, thousands will awake from the stupor that has held the world for ages, and will see the beauty and value of the truth.” Review and Herald, December 15, 1885.
谬误的尘埃与糟粕掩埋了真理的珍宝，然而主的工人能够将这些宝藏发掘出来，使成千上万人带着喜乐与敬畏注目观看。神的天使将伴随那谦卑的工人，赐下恩典与神圣的光照，并使成千上万人同大卫一起祈祷：“求你开我的眼睛，使我得以看见你律法中的奇妙之事。”那些久已不为人见、不被人理会的真理，将从神圣话语被光照的篇页上灿然显明。一般说来，那些听过却拒绝并践踏真理的各教会，将更加作恶；但“智慧人”，就是诚实的人，必能明白。这书已经展开，神的话语临到那些渴望明白他旨意之人的心。当那从天而来的天使与第三位天使联合发出响亮的呼声时，成千上万人将从那使世界沉睡了多年的麻木中醒来，看见真理的美与价值。 《评论与先驱》，1885年12月15日。
The “Lord’s workers” who are “the wise” and “who are honest” “will understand,” and will “uncover” “treasures, so that thousands will look upon them with delight and awe.” Unfortunately for Laodicean Adventism it is not they who wake up from their stupor at the loud cry of the third angel, for that is the Sunday law, and that is much too late for Adventism to awaken. The eleventh-hour workers awaken from their “stupor” “at the loud cry of the angel who joins the third angel” at the soon-coming Sunday law. Since 2024, “Truths that have been for ages unseen and unheeded,” have been blazing “forth from the illuminated pages of God’s holy word.”
“主的工人”——那些“智慧人”并且“诚实的人”——“必明白”，并将“发掘”“珍宝，使数千人怀着喜悦与敬畏注目观看它们”。 然而，对于老底嘉状态的复临运动而言，在第三位天使的大呼喊之时从昏睡中醒来的并不是他们，因为那就是星期日法令，而那对复临运动的觉醒来说已为时太晚。 第十一小时的工人将在即将来临的星期日法令之际，于“那位与第三位天使联合的天使之大呼喊”时，从他们的“昏睡”中醒来。 自2024年以来，“历世历代未被看见、未被留意的真理”，已经炽烈地“从上帝圣言光照的篇页中”喷薄而出。
In Isaiah 22:22 Eliakim is given a key, and in Matthew 16 Peter is given the keys to the kingdom.
在《以赛亚书》22章22节，以利亚敬被赐予一把钥匙；而在《马太福音》16章，彼得被赐予天国的钥匙。
And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open. Isaiah 22:22.
我必将大卫家的钥匙放在他肩头上；他开了，就没有人能关；他关了，就没有人能开。以赛亚书 22:22。
The “key” is given to Philadelphia, for that is the only other place in the Scriptures the key of opening and shutting is referenced.
这把“钥匙”是赐给非拉铁非的，因为圣经中提到“开与关之钥”的唯一别处，正是在非拉铁非。
And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name. Revelation 3:7, 8.
你要写信给非拉铁非教会的使者：那位圣洁的、真实的，拿着大卫的钥匙的，说：他开了，就没有人能关；他关了，就没有人能开。我知道你的行为：看哪，我已经把一扇敞开的门摆在你面前，没有人能把它关上；因为你略有一点力量，仍然持守了我的道，也没有否认我的名。启示录 3:7、8。
At the last interaction with the quibbling Jews, Christ raised a question that the Jews could not answer.
在与好辩的犹太人的最后一次交锋中，基督提出了一个犹太人无法作答的问题。
While the Pharisees were gathered together, Jesus asked them, Saying, What think ye of Christ? whose son is he? They say unto him, The Son of David. He saith unto them, How then doth David in spirit call him Lord, saying, The Lord said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool? If David then call him Lord, how is he his son?
当法利赛人聚集的时候，耶稣问他们说：“你们对基督有何看法？他是谁的后裔？”他们对他说：“大卫的后裔。”他说：“这样，大卫怎能在灵里称他为主，说：‘主对我主说：你坐在我的右边，等我使你的仇敌作你的脚凳’？大卫既称他为主，他怎么又是他的后裔呢？”
And no man was able to answer him a word, neither durst any man from that day forth ask him any more questions. Matthew 22:41–46.
没有人能回答他一句话，从那天起也没有人敢再问他什么问题。马太福音 22:41-46。
The Jews were unable to understand the prophetic relationship of David and Christ, for they lacked the prophetic keys to understand the biblical language of line upon line. Christ ended His interaction with the Jews by identifying their blindness was based upon their inability to correctly divide the Word of truth. He had identified that if you understood Moses, you would understand Christ, but they did not understand the Scriptures they claimed to uphold and defend.
犹太人无法理解大卫与基督之间的预言性关系，因为他们缺乏用以理解“一行又一行”之圣经语言的预言之钥。基督以指出他们的瞎眼乃因他们不能按正意分解真理的道，而结束了他与犹太人的对话。他曾指出，若你们明白摩西，便会明白基督；但他们并不明白自己声称持守并捍卫的圣经。
The “key” of the “house of David” was given to the Millerites, who were the church of Philadelphia. The “key” was a reformatory movement that was represented by open and shut doors. From 1798 unto 1863 the Millerite movement went from the experience of Philadelphia unto the experience of Laodicea, while going from a movement unto a church. A door opened and a door closed on April 19, 1844, as a door opened and a door closed on October 22, 1844, as a door opened and a door closed in 1863.
“‘大卫家’的‘钥匙’赐给了米勒派，他们就是非拉铁非教会。这‘钥匙’乃是一场以开门与关门为表征的改革运动。自1798年至1863年，米勒派运动由非拉铁非的经历转入老底嘉的经历，同时由一个运动转变为一个教会。1844年4月19日，一扇门开启，一扇门关闭；1844年10月22日，一扇门开启，一扇门关闭；1863年，一扇门开启，一扇门关闭。”
Eliakim had a key, but Peter was given “keys.” The key in the singular was the shut door of 1844.
以利亚敬有一把钥匙，彼得却被赐予“钥匙”。那单数的“钥匙”乃是1844年的关门。
“The subject of the sanctuary was the key which unlocked the mystery of the disappointment of 1844. It opened to view a complete system of truth, connected and harmonious, showing that God’s hand had directed the great advent movement and revealing present duty as it brought to light the position and work of His people.” The Great Controversy, 423.
圣所的真理是开启1844年失望之奥秘的钥匙。它把一个完整、彼此连贯而和谐的真理体系展现在人眼前，显明上帝之手曾引导那伟大的复临运动；并且，当它使祂子民的地位与工作显明出来时，也揭示了现今的职责。善恶之争，423。
The subject of the sanctuary was the key that unlocked the shut door of 1844, but Peter was also given the keys of the kingdom.
圣所这一主题乃开启1844年所关闭之门的钥匙，然而彼得亦蒙赐天国的钥匙。
And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Matthew 16:17–19.
耶稣回答他说：“西门·巴约拿，你是有福的！因为这不是属血肉的向你显明的，乃是我在天上的父。我还告诉你：你是彼得，我要把我的教会建造在这磐石上；阴间的门不能胜过它。我要把天国的钥匙给你；凡你在地上所捆绑的，在天上也要捆绑；凡你在地上所释放的，在天上也要释放。”马太福音 16:17-19。
Line upon line, Philadelphia, the last covenant bride as represented by Peter, is given the key of the house of David as well as the keys to the kingdom of heaven. The key of the house of David is the last subject Jesus interacted with the Pharisees over.
按次第，非拉铁非，作为由彼得所代表的末后的盟约之新妇，蒙赐大卫家的钥匙，并蒙赐天国的钥匙。大卫家的钥匙乃是耶稣与法利赛人所论及的最后一个主题。
While the Pharisees were gathered together, Jesus asked them, Saying, What think ye of Christ? whose son is he? They say unto him, The Son of David. He saith unto them, How then doth David in spirit call him Lord, saying, The Lord said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool? If David then call him Lord, how is he his son?
当法利赛人聚集的时候，耶稣问他们说：“你们对基督有何看法？他是谁的后裔？”他们对他说：“大卫的后裔。”他说：“这样，大卫怎能在灵里称他为主，说：‘主对我主说：你坐在我的右边，等我使你的仇敌作你的脚凳’？大卫既称他为主，他怎么又是他的后裔呢？”
And no man was able to answer him a word, neither durst any man from that day forth ask him any more questions. Matthew 22:41–46.
没有人能回答他一句话，从那天起也没有人敢再问他什么问题。马太福音 22:41-46。
The subject of David and his Lord is exactly where Peter begins at Pentecost in the upper room at the third hour. The subject that closed the door of interaction between the Pharisees and Christ is the key Peter used to open the door of the upper room at Pentecost.
“‘大卫与其主’这一论题，正是彼得在五旬节第三时辰于楼上之室开讲的起点。使法利赛人与基督之间的对话之门关闭的那个论题，正是彼得在五旬节所用以开启楼上之室之门的钥匙。”
For David is not ascended into the heavens: but he saith himself, The Lord said unto my Lord, Sit thou on my right hand, Until I make thy foes thy footstool. Therefore let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ.
因为大卫并未升入天上，他自己却说：“主对我主说：你坐在我的右边，等我使你的仇敌作你的脚凳。”所以，以色列全家当确知：神已经立你们所钉十字架的这位耶稣为主又为基督。
Now when they heard this, they were pricked in their heart, and said unto Peter and to the rest of the apostles, Men and brethren, what shall we do?
众人听见这话，觉得扎心，就对彼得和其余的使徒说：“诸位弟兄，我们当如何行？”
Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost. For the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call. And with many other words did he testify and exhort, saying, Save yourselves from this untoward generation. Then they that gladly received his word were baptized: and the same day there were added unto them about three thousand souls. Acts 2:34–41.
彼得对他们说：你们各人要悔改，并当奉耶稣基督之名受洗，使罪得赦；就必领受圣灵的恩赐。因为这应许是给你们和你们的儿女，并给一切在远方的人，就是主我们之神所召来的。他又用许多别的话作见证并劝勉，说：你们当救自己脱离这弯曲的世代。于是，凡欣然领受他话语的人都受了洗；那一天约有三千人加入他们。使徒行传 2:34-41。
Peter had the keys to bind or loose, and when he did so, heaven was in agreement with Peter’s action. Peter represents Divinity and humanity working together to unseal the truths of God’s Word. When those truths are unsealed, they are represented as knowledge.
彼得握有可以捆绑或释放的钥匙；当他如此行时，天上便与彼得的作为相合。彼得代表神性与人性协同，共同启封上帝圣言的真理。那些真理一经启封，便被表征为知识。
“The key of knowledge in Christ’s day had been taken away by those who should have held it to unlock the treasure house of wisdom in the Old Testament Scriptures. The rabbis and teachers had virtually shut up the kingdom of heaven from the poor and the afflicted, and left them to perish. In His discourses Christ did not bring many things before them at once, lest He might confuse their minds. He made every point clear and distinct. He did not disdain the repetition of old and familiar truths in prophecies if they would serve His purpose to inculcate ideas.
在基督的时代，那把本应由人持守、用以开启旧约圣经智慧宝库的知识之钥，已被那些本该握有它的人夺去。拉比和教师实际上把天国的门向贫穷和困苦的人关闭，任由他们灭亡。在他的讲论中，基督并不一次把许多事情都摆在他们面前，免得使他们心思混乱。他把每一点都讲得清楚分明。只要有助于达成教导的目的，他并不轻视在预言中重复那些古老而熟悉的真理。
“Christ was the originator of all the ancient gems of truth. Through the work of the enemy these truths had been displaced. They had been disconnected from their true position, and placed in the framework of error. Christ’s work was to readjust and establish the precious gems in the framework of truth. The principles of truth which had been given by Himself to bless the world had, through Satan’s agency, been buried and had apparently become extinct. Christ rescued them from the rubbish of error, gave them a new, vital force, and commanded them to shine as precious jewels, and stand fast forever.
基督是一切古代真理宝石的创始者。由于仇敌的作为，这些真理被移位了；它们与自己真正的位置分离，被置于谬误的框架之中。基督的工作，就是把这些珍贵的宝石重新校正并确立在真理的框架里。他亲自赐下、为要赐福世界的真理原则，借着撒但的手段，被埋没了，似乎已经绝迹。基督把它们从谬误的垃圾堆中拯救出来，赋予它们新的生命力，并命令它们像珍贵的珠宝那样发光，且永远坚立。
“Christ Himself could use any of these old truths without borrowing the smallest particle, for He had originated them all. He had cast them into the minds and thoughts of each generation, and when He came to our world He rearranged and vitalized the truths which had become dead, making them more forcible for the benefit of future generations. It was Jesus Christ who had the power of rescuing the truths from the rubbish, and again giving them to the world with more than their original freshness and power.” Manuscript Releases, volume 13, 240, 241.
基督自己可以运用这些古老的真理中的任何一条，而无需借用分毫，因为这一切都出自祂。祂已将它们播撒在历代人的心思意念中；当祂来到我们的世界时，祂又把那些已经死寂的真理重新加以整理并注入生命，使之更具力量，以造福后世。正是耶稣基督，拥有把真理从糟粕中拯救出来的能力，并再次把它们赐给世界，使其比起初更加清新而有力。文稿发布，第13卷，第240、241页。
Peter’s keys were to bind and to loose, and Peter represents the last Christian bride, who are the one hundred and forty-four thousand. The binding message of Peter represented in the witness of the one hundred and forty-four thousand is the sealing. The loosing message of Peter in the witness of the one hundred and forty-four thousand is Islam of the third woe.
彼得的钥匙乃捆绑与释放；彼得所代表的末后的基督新妇，就是那十四万四千人。在十四万四千人的见证中所体现的彼得之捆绑信息，乃盖印之工。在十四万四千人的见证中，彼得之释放信息，乃第三样灾祸中的伊斯兰。
“I then saw the third angel. Said my accompanying angel, ‘Fearful is his work. Awful is his mission. He is the angel that is to select the wheat from the tares, and seal, or bind, the wheat for the heavenly garner. These things should engross the whole mind, the whole attention.’” Early Writings, 119.
随后我看见第三位天使。陪伴我的天使说：“他的工作是可畏的；他的使命是可怖的。他就是那位要将麦子从稗子中拣选出来，并为天上的谷仓给麦子盖印或将其捆绑。这些事应当占据全副心思、全副注意力。”《早期著作》，119。
The wheat that are bound are represented by the first fruit wheat offering of Pentecost, that as a wave offering would represent the lifting up of the ensign of the one hundred and forty-four thousand. The sealing of God’s people is Peter’s internal message, that occurs during the history of Islam of the third woe that is progressively loosed from 9/11 onward.
被捆成捆的麦子，是由五旬节初熟之麦的祭物所代表；该祭物作为摇祭，则预表高举十四万四千人的旌旗。上帝子民的受印乃彼得之内部信息；此事发生在第三样祸灾之伊斯兰历史期间，而该祸灾自9·11起逐步被解开。
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. Revelation 7:1–3.
此后，我看见四位天使站在地的四角，执掌地上的四风，使风不吹在地上、海上，和任何树上。我又看见另一位天使从日出之地上来，拿着永生上帝的印。他就向那得了权柄能伤害地和海的四位天使大声呼喊，说：“不可伤害地、海和树木，等我们在我们上帝众仆人的额上印了印。”启示录 7:1–3
Those four winds that are restrained during the binding of God’s people were released at 9/11, and then restrained by George Bush the lesser. The external message of Peter is Islam, and the loosening and the restraining if Islam is the external message that runs through the sealing time. Peter’s humanity is connected with Divinity, for the keys given to him represent agreement between heaven and earth.
在捆绑神子民期间所被拦阻的那四风，于9/11被释放，随后又为小布什所遏制。彼得之外在信息乃伊斯兰，而伊斯兰之释放与遏制，乃贯穿盖印时期之外在信息。彼得之人性与神性相连，因赐予他的钥匙象征天与地之间的一致。
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 darkness of the evil one encloses those who neglect to pray. The whispered temptations of the enemy entice them to sin; and it is all because they do not make use of the privileges that God has given them in the divine appointment of prayer. Why should the sons and daughters of God be reluctant to pray, when prayer is the key in the hand of faith to unlock heaven’s storehouse, where are treasured the boundless resources of Omnipotence? Without unceasing prayer and diligent watching we are in danger of growing careless and of deviating from the right path. The adversary seeks continually to obstruct the way to the mercy seat, that we may not by earnest supplication and faith obtain grace and power to resist temptation.
那恶者的黑暗环绕那些忽略祷告的人。仇敌如耳语般的试探引诱他们犯罪；而这一切皆因他们不善用上帝在祂所设立的祷告中赐予他们的特权。既然祷告乃是信心手中的钥匙，可以开启天上府库，那里珍藏着全能者无穷的丰富，上帝的儿女为何还迟疑于祷告？若无不住的祷告与殷勤的警醒，我们便有陷于疏懈并偏离正道的危险。仇敌不断图谋阻塞通往施恩座的道路，使我们不得借着恳切的祈求与信心，得着恩典与能力以抵挡试探。
“There are certain conditions upon which we may expect that God will hear and answer our prayers. One of the first of these is that we feel our need of help from Him. He has promised, ‘I will pour water upon him that is thirsty, and floods upon the dry ground.’ Isaiah 44:3. Those who hunger and thirst after righteousness, who long after God, may be sure that they will be filled. The heart must be open to the Spirit’s influence, or God’s blessing cannot be received.
我们可以指望上帝垂听并应允我们的祷告，是有一定条件的。其中首要的一条，是我们感到自己需要祂的帮助。祂曾应许说：“我要将水浇灌口渴的人，并将大水浇灌干旱之地。”（以赛亚书 44:3）那些饥渴慕义、渴慕上帝的人，可以确信他们必得饱足。人心必须向圣灵的感化敞开，否则就无法领受上帝的赐福。
“Our great need is itself an argument and pleads most eloquently in our behalf. But the Lord is to be sought unto to do these things for us. He says, ‘Ask, and it shall be given you.’ And ‘He that spared not His own Son, but delivered Him up for us all, how shall He not with Him also freely give us all things?’ Matthew 7:7; Romans 8:32.
我们极大的需要本身就是一种论据，并为我们发出至为雄辩的陈情。然而，我们仍当寻求主，使他为我们成就这些事。他说：“你们祈求，就给你们。”又说：“神既不爱惜自己的儿子，为我们众人舍了，岂不也把万物和他一同白白地赐给我们吗？”马太福音7:7；罗马书8:32。
“If we regard iniquity in our hearts, if we cling to any known sin, the Lord will not hear us; but the prayer of the penitent, contrite soul is always accepted. When all known wrongs are righted, we may believe that God will answer our petitions. Our own merit will never commend us to the favor of God; it is the worthiness of Jesus that will save us, His blood that will cleanse us; yet we have a work to do in complying with the conditions of acceptance.
若我们心里怀着罪孽，若我们执着于任何已知的罪，主必不垂听；但那悔改、痛悔之灵的祷告，常蒙悦纳。当一切所知的过错都被纠正时，我们就可以相信上帝必应允我们的祈求。我们自身的功绩绝不能使我们在上帝面前蒙恩；使我们得救的是耶稣的功劳，使我们得洁净的是祂的血；然而，在符合蒙悦纳之条件这件事上，我们仍有当尽之工。
“Another element of prevailing prayer is faith. ‘He that cometh to God must believe that He is, and that He is a rewarder of them that diligently seek Him.’ Hebrews 11:6. Jesus said to His disciples, ‘What things soever ye desire, when ye pray, believe that ye receive them, and ye shall have them.’ Mark 11:24. Do we take Him at His word?” Steps to Christ, 94–96.
使祷告得以蒙应允的另一要素乃是信心。“到神面前来的人，必须信有神，并且信他赏赐那殷勤寻求他的人。”希伯来书 11:6。耶稣对门徒说：“凡你们祷告所求的，无论是什么，只要信是得着的，就必得着。”马可福音 11:24。我们果真按他的话相信吗？《走向基督》，94-96。
“Here is a lesson for young men who profess to be servants of God, bearing His message, who are exalted in their own estimation. They can trace nothing remarkable in their experience, as could Elijah, yet they feel above performing duties which to them appear menial. They will not come down from their ministerial dignity to do needful service, fearing that they will be doing the work of a servant. All such should learn from the example of Elijah. His word locked the treasures of heaven, the dew and rain, from the earth three years. His word alone was the key to unlock heaven and bring showers of rain. He was honored of God as he offered his simple prayer in the presence of the king and the thousands of Israel, in answer to which fire flashed from heaven and kindled the fire upon the altar of sacrifice. His hand executed the judgment of God in slaying eight hundred and fifty priests of Baal; and yet, after the exhausting toil and most signal triumph of the day, he who could bring clouds and rain and fire from heaven was willing to perform the service of a menial and run before the chariot of Ahab in the darkness and in the wind and rain to serve the sovereign whom he had not feared to rebuke to his face because of his sins and crimes. The king passed within the gates. Elijah wrapped himself in his mantle and lay upon the bare earth.” Testimonies, volume 3, 287.
“这对那些自称为上帝的仆人、肩负祂的信息、却自视甚高的青年男子，是一堂功课。他们在自己的经历中找不出任何可称奇之处，不像以利亚那样；然而，却自以为身分高于履行在他们看来卑微的职责。他们不肯从其传道职分的尊严上俯就下来去作必要的服事，惟恐自己是在做仆役的工作。凡此等人都当从以利亚的榜样学功课。他的话语把天上的府库——露与雨——封闭，使三年之久不降于地；惟他的话语乃是开启天门、降下雨水的钥匙。他在王和成千上万的以色列人面前献上简朴的祈祷，蒙上帝尊荣；祷告得应允，有火自天闪下，使祭坛上的祭火燃起。他亲手施行上帝的审判，杀戮了八百五十个巴力的祭司；然而，经过一日耗尽身心的劳苦并最昭著的得胜之后，这位能从天上招来云、雨与火的人，仍愿承担卑微仆役的服事，在黑暗、风雨之中，跑在亚哈的车前，去服事那位因其罪恶与罪行，他曾当面毫不畏惧地予以斥责的君王。王已进城门；以利亚将自己裹在披风里，卧于露地。” 《证言》卷三，287。