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The office which Elijah filled supplies an important key to an understanding of the times in which he lived and the character of his mission.
以利亚所担任的职分，为我们理解他所处的时代以及他使命的性质，提供了一个重要的钥匙。
He was a Prophet, in fact one of the most remarkable pertaining to that Divine order.
他是一位先知，事实上是属于那神圣职分中最卓越的先知之一。
Now there is a real and marked difference between a servant of God and a Prophet of God, for while all His Prophets are servants yet not all of His servants are Prophets.
如今，在上帝的仆人与上帝的先知之间，确实存在着真实而明显的区别；因为上帝的一切先知都是仆人，但祂的一切仆人却并非都是先知。
Prophecy always presupposes failure and sin.
预言总是以失败和罪为前提。
God only sent forth one of His Prophets in a time of marked declension and departure of the people from Himself.
上帝只在百姓明显衰落、背离祂的时候，才差遣祂的先知。
As this is not generally known, we propose to labor the point and furnish Scripture proofs of our assertion.
由于这一点并不为人普遍所知，我们打算对此加以详述，并提供圣经的证据来支持我们的论断。
“We have also a more sure word of prophecy: whereunto ye do well that ye take heed, as unto a light which shines in a dark place” (2 Peter 1:19): that expresses the general principle.
“我们并有先知更确的预言，如同灯照在暗处，你们在这预言上留意，乃是好的。”（《彼得后书》1:19）——这句话表达了这一总的原则。
How many of our readers can recall the very first prophecy recorded in Holy Writ?
我们有多少读者还能记得圣经中所记载的第一条预言呢？
Well, it is found in, “I will put enmity between thee and the woman, and between thy seed and her Seed; it shall bruise thy head and thou shall bruise His heel” (Genesis 3:15).
它记载在：“我又要叫你和女人彼此为仇；你的后裔和女人的后裔也彼此为仇；女人的后裔要伤你的头，你要伤祂的脚跟。”（《创世记》3:15）
And when was that initial prophecy given?
那么，这第一条预言是在什么时候赐下的呢？
Not while our first parents walked in obedience to and fellowship with the Lord God, but after they had sinned against Him and broken His commandments.
并不是在我们的始祖顺服并与主上帝相交的时候，而是在他们得罪祂、违背祂的诫命之后。
Let this be duly noted and carefully pondered, for like the first mention of anything in the Scriptures, it is of deep moment, intimating the nature and design of all subsequent prophecy.
这一点当被郑重留意并仔细默想；因为在圣经中，任何事物的首次提及都具有深远意义，暗示了所有后续预言的性质与目的。
This initial prediction, then, was not furnished by God while the original bliss of Eden obtained, but after it had been rudely shattered.
因此，这最初的预言并不是在伊甸园原初的福乐仍然存在时由上帝赐下的，而是在那福乐被粗暴地打碎之后。
It was supplied after mankind had rebelled and apostatized.
它是在全人类悖逆、背道之后才被赐下的。
And now a harder question: How many of our readers can name the first Prophet of God mentioned in the Scriptures?
现在提出一个更难的问题：有多少读者能说出圣经中所提到的第一位上帝的先知是谁呢？
In order to find the answer we have to turn to the Epistle of Jude, where we are told,
为了找到答案，我们必须翻到《犹大书》，那里告诉我们：
“And Enoch also, the seventh from Adam, prophesied of these, saying, Behold, the Lord cometh with ten thousand of His saints to execute judgment upon all, and to convince all that are ungodly among them of all their ungodly deeds,” etc (vv. 14, 15).
“亚当的七世孙以诺曾预言这些人说：‘看哪，主带着祂的千万圣者降临，要在众人身上行审判，证实一切不敬虔的人所行一切不敬虔的事。’”（14–15节）
Here again we see the same principle illustrated and the same fact exemplified.
在这里，我们再次看到同样的原则被阐明、同样的事实被例证。
Enoch the Prophet lived in a day of abounding wickedness.
先知以诺生活在一个罪恶泛滥的时代。
He was contemporary with Noah, when “the earth was filled with violence,” and “all flesh had corrupted His (God’s) way upon the earth” (Genesis 6:11, 12).
他与挪亚同时代，那时“世界在上帝面前败坏，地上满了强暴”，“凡有血气的人在地上都败坏了祂（上帝）的道路”（《创世记》6:11–12）。
The ministry of Enoch, then, was exercised some time previous to the great Flood,
因此，以诺的事奉是在大洪水之前的一段时期内进行的，
and he was raised up to call upon men to forsake their sins and to announce the certainty of Divine judgment falling upon them should they refuse to do so.
他被兴起，是要呼召世人离弃罪恶，并宣告若他们拒绝悔改，神圣的审判必定临到。
Who are the next men referred to in Scripture as being “Prophets” of God?
那么，圣经中接下来被称为上帝“先知”的人是谁呢？
The answer may surprise some of our readers: they are none other then Abraham, Isaac and Jacob.
这个答案可能会令一些读者感到惊讶：他们正是亚伯拉罕、以撒和雅各。
In Psalm 105 we read,
在《诗篇》105篇中我们读到：
“He suffered no man to do them wrong: yea, He reproved kings for their sakes, saying, Touch not Mine anointed, and do My Prophets no harm” (vv. 14, 15).
“祂不容人欺负他们，为他们的缘故责备君王，说：‘不可难为我受膏的人，也不可恶待我的先知。’”（14–15节）
The context clearly identifies these “Prophets.”
上下文清楚地表明了这些“先知”是谁。
“He has remembered His covenant forever, the word which He commanded to a thousand generations.
“祂记念祂的约，直到永远；祂所吩咐的话，直到千代。
Which covenant He made with Abraham, and His oath unto Isaac;
就是与亚伯拉罕所立的约，向以撒所起的誓；
and confirmed the same unto Jacob for a law and to Israel for an everlasting covenant:
又向雅各定为律例，向以色列定为永远的约；
saying, Unto you will I give the land of Canaan, the lot of your inheritance” (vv. 8-11).
说：‘我要将迦南地赐给你，作你产业的份。’”（8–11节）
And why were the Patriarchs denominated “Prophets”?
那么，为何这些族长被称为“先知”呢？
That which has been before us in the preceding paragraphs supplies the answer,
前面几段所论述的内容已经提供了答案，
and the title here given to Abraham, Isaac and Jacob, is to be explained on the same principle.
这里赋予亚伯拉罕、以撒和雅各的称号，也必须用同样的原则来解释。
A new and fearful evil had entered the world,
一种新的、可怕的罪恶进入了世界，
and God called out the Patriarchs separating them from it,
上帝呼召这些族长，将他们从其中分别出来，
so that by their lips and lives they were witnesses against it.
使他们借着口中的话语和生命的见证，成为反对那罪恶的见证人。
That evil was, idolatry.
那种罪恶就是偶像崇拜。
So far as Scripture reveals, idols were not worshiped by men previous to the Flood.
就圣经所启示的而言，在洪水之前，人并未敬拜偶像。
But soon after the great deluge idolatry not only obtained a footing, but became general.
然而在大洪水之后不久，偶像崇拜不仅站稳了脚跟，而且变得普遍。
“Thus says the LORD God of Israel, Your fathers dwelt on the other side of the flood in old time, even Terah, the father of Abraham, and the father of Nachor; and they served other gods” (Joshua 24:2).
“耶和华以色列的上帝如此说：‘古时你们的列祖，就是亚伯拉罕和拿鹤的父亲他拉，住在大河那边，事奉别神。’”（《约书亚记》24:2）
It is to that very period in ancient history — namely, to the days of Nimrod and onwards-that Romans 1:22, 23 looks back:
《罗马书》1:22–23正是回顾了古代历史中的这一时期——也就是从宁录的时代开始：
“Professing themselves to be wise, they became fools,
“自称为聪明，反成了愚拙，
and changed the glory of the incorruptible God into an image made like to corruptible man,
将不能朽坏之上帝的荣耀，变为偶像，仿佛必朽坏的人，
and to birds, and four-footed beasts, and creeping things.”
和飞禽、走兽、昆虫的样式。”
An incidental reference, which however may be regarded as symptomatic of general conditions, is contained in,
还有一处附带的提及，虽属偶然，却可视为当时普遍状况的征象：
“Rachel had stolen the images that were her father’s” (Genesis 31:19).
“拉结偷了她父亲的神像。”（《创世记》31:19）
It was from this awful sin of idolatry that the Patriarchs were separated,
正是从这可怕的偶像崇拜之罪中，族长们被分别出来，
to serve as “Prophets”-witnesses for the true God.
作为“先知”——为真神作见证的人。
Thus we see once more that the bringing in of the Prophet was in the face of apostasy.
因此我们再次看到，先知的兴起，总是在背道的背景之下。
Passing down the stream of human history, let us next consider the case of the chosen Nation.
顺着人类历史的长河往下看，让我们接着来考察蒙拣选的国度。
Jehovah had separated the Hebrews unto Himself as His favored people.
耶和华将希伯来人分别出来，归祂自己，作为祂所眷爱的百姓。
Called out of Egypt, they were first brought into a place of isolation: the Wilderness.
他们从埃及被召出来，首先被带到一个隔离之地：旷野。
There the tabernacle of worship and witness was erected, laws were given to Israel, and the priesthood was instituted.
在那里，敬拜与见证的会幕被建立，律法赐给了以色列，祭司制度也被设立。
We read of princes, elders, and judges in the congregation,
我们读到会众中有首领、长老和审判官，
but no mention whatever is made of any order of “Prophets” being appointed.
却完全没有提到设立任何“先知”的职分。
Why is this?
这是为什么呢？
Because there was no need for them.
因为当时并不需要先知。
So long as Israel walked in obedience to and fellowship with the Lord and worshiped Him according to His institutions, no “Prophet” was required!
只要以色列顺服并与主相交，按着祂所设立的制度敬拜祂，就不需要任何“先知”！
This is a fact which has not received the attention it deserves.
这是一个尚未得到应有重视的事实。
While the life of Israel remained normal there was a place for the teacher, the Levite, and the magistrate;
当以色列的生活处于正常状态时，有教师、有利未人、有审判官的位置；
but no room whatever for the Prophetic function.
却完全没有先知职能的空间。
But after Israel entered the land of Canaan and Joshua was removed from their head, what we have pointed out above no longer obtained.
然而在以色列进入迦南地、约书亚离世之后，上述情形便不再成立。
At a later date in Israel’s history we do find God sending Prophets unto them.
在以色列历史的后期，我们确实发现上帝差遣先知到他们那里。
Why?
为什么呢？
Because the priesthood had failed and the people had departed from God.
因为祭司制度失败了，百姓也离弃了上帝。
History repeated itself: the Divine mercies were abused, the Divine Law was flouted, the servants of God lamentably failed in the discharge of their duties.
历史再次重演：上帝的怜悯被滥用，上帝的律法被藐视，上帝的仆人在履行职责上悲惨地失败了。
Corruption set in and there was grievous and widespread departure from the Lord.
败坏由此产生，对主的背离变得严重而普遍。
Then it was that He instituted the Prophetic order in Israel.
正是在那时，祂在以色列中设立了先知的职分。
And who was it that headed the long list of Israel’s Prophets?
那么，谁是以色列众先知长长名单中的第一位呢？
This is not an unimportant question: Acts 3:24 tells us:
这并不是一个无关紧要的问题：《使徒行传》3:24告诉我们：
“Yes, and all the Prophets from Samuel, and those that follow after, as many as have spoken, have likewise foretold of these days.”
“从撒母耳以来的众先知，凡说预言的，也都说到这些日子。”
Samuel, then, was the first of Israel’s Prophets.
因此，撒母耳是以色列的第一位先知。
He was raised up by God at a most critical juncture in their history,
他是在以色列历史上一个极其关键的关头，被上帝兴起的，
when true piety had sunk to a very low level and when wickedness flouted itself in high places.
那时真正的敬虔已降到极低的程度，邪恶却在高位上公然张狂。
So fearful had things become, so far had the fear of God departed from their eyes,
事情变得如此可怕，对上帝的敬畏从他们眼前消失得如此彻底，
that the sons of the high priest himself pilfered part of the holy sacrifices:
以至于连大祭司的儿子都偷取圣祭的一部分：
“The sin of the young men was very great before the LORD: for men abhorred the offering of the LORD” (1 Samuel 2:17).
“这二少年人的罪在耶和华面前甚重了，因为他们藐视耶和华的祭物。”（《撒母耳记上》2:17）
So lost were they not only to a veneration of what was sacred, but also to a sense of decency,
他们不仅完全失去了对圣物的敬畏，甚至连基本的廉耻感也丧失了，
that they “lay with the women that assembled at the door of the tabernacle of the congregation” (v. 22).
以致他们“与会幕门前伺候的妇人苟合”（22节）。
Though Eli remonstrated with them, yet “they hearkened not unto the voice of their father” (v. 25).
尽管以利曾责备他们，“他们却不听父亲的话”（25节）。
In consequence, they were slain by Divine judgment,
结果，他们被上帝的审判所杀，
the ark of the Lord was carried away by the Philistines,
耶和华的约柜被非利士人掳去，
and “Ichabod” was written over the Nation.
“以迦博”这句话写在了整个国家之上。
Samuel, then, was raised up at a time of great declension,
因此，撒母耳是在极大衰败的时期被兴起的，
when, “There was no king in Israel: every man did that which was right in his own eyes” (Judg. 21:25).
那时“以色列中没有王，各人任意而行”（《士师记》21:25）。
Now all that has been before us supplies the key to an understanding of those books in the Old Testament which are more definitely known as “The Prophets.”
现在，前面所论的一切，为我们理解旧约中那些更明确被称为“先知书”的书卷，提供了钥匙。
Their messages were addressed to a degenerate and wayward people.
它们的信息是向一个堕落而悖逆的百姓发出的。
Let us give a quotation from the first three of them.
让我们引用其中前三卷的一些话。
“The vision of Isaiah the son of Amoz, which he saw concerning Judah and Jerusalem in the days of Uzziah, Jotham, Ahaz, and Hezekiah kings of Judah.
“当犹大王乌西雅、约坦、亚哈斯、希西家在位的时候，亚摩斯的儿子以赛亚得默示，论到犹大和耶路撒冷。
Hear, O heavens, and give ear, O earth: for the LORD has spoken;
诸天哪，要听！大地啊，侧耳而听！因为耶和华说话了：
I have nourished and brought up children, and they have rebelled against Me.
‘我养育儿女，将他们抚养大，他们竟悖逆我。
The ox knows his owner and the donkey his master’s crib: but Israel does not know, My people does not consider.
牛认识主人，驴认识主人的槽；以色列却不认识，我的民却不留意。
Ah sinful nation, a people laden with iniquity, a seed of evildoers, children that are corrupters:
嗐！犯罪的国民，担着罪孽的百姓，行恶的种类，败坏的儿女；
they have forsaken the LORD, they have provoked the Holy One of Israel unto anger, they are gone away backward” (Isaiah 1:1-4).
他们离弃耶和华，惹以色列的圣者发怒，与祂生疏，往后退步。”（《以赛亚书》1:1–4）
“Thus says the Lord, what iniquity have your fathers found in Me, that they are gone far from Me and have walked after vanity” (Jeremiah 2:5 and see verses 6-9).
“耶和华如此说：你们的列祖见我有什么不义，竟远离我，随从虚无呢？”（《耶利米书》2:5，另见6–9节）
“Son of man I send you to the children of Israel, to a rebellious nation that has rebelled against Me” (Ezekiel 2:3 and see verses 4-9).
“人子啊，我差你往悖逆的国民以色列人那里去；他们是悖逆我的。”（《以西结书》2:3，另见4–9节）
The same principle holds good throughout the New Testament.
同样的原则也贯穿整个新约。
The first preacher there introduced to us is John the Baptist:
新约中首先向我们介绍的传道人是施洗约翰：
and what was the outstanding characteristic of his ministry?
那么，他事奉最突出的特征是什么呢？
Not that of an evangelist, not that of a teacher, but rather the Prophet—
既不是布道家的特征，也不是教师的特征，而是先知的特征——
“He shall go before Him in the spirit and power of Elijah,
“他必有以利亚的心志能力，行在主的前面，
to turn the hearts of the fathers to the children,
叫为父的心转向儿女，
and the disobedient to the wisdom of the just;
叫悖逆的人转从义人的智慧；
to make ready a people prepared for the Lord” (Luke 1:17).
又为主预备合用的百姓。”（《路加福音》1:17）
Why so?
为什么会这样呢？
Because God sent John unto a people who had departed from Him,
因为上帝差遣约翰到一群已经离弃祂的百姓那里，
to a people laden with iniquities, yet self-righteous in their sins.
他们满身罪孽，却在罪中自以为义。
John was a Divine protest against the rottenness of the Pharisees, Sadducees and Herodians.
约翰是上帝对法利赛人、撒都该人和希律党人败坏光景的抗议。
Though the son of a priest, John never ministered in the temple,
尽管约翰是祭司的儿子，他却从未在圣殿中事奉，
nor was his voice heard in Jerusalem.
他的声音也未曾在耶路撒冷被听见。
Instead he was a voice crying in the wilderness:
相反，他是在旷野呼喊的声音：
placed on the outside of all organized religion.
被置于一切有组织宗教体系之外。
He was a true Prophet, calling upon the people to repent and flee from the wrath to come.
他是一位真正的先知，呼召百姓悔改，逃避将来的忿怒。
Take the ministry of Christ.
再看基督的事奉。
In Him we see every office combined: He was Prophet, Priest and King.
在祂身上，我们看见所有职分的结合：祂是先知、祭司和君王。
He was both Evangelist and Teacher,
祂既是传福音的，也是教导人的，
yet during His earthly ministry that which was the more prominent was the exercise of His Prophetic office.
然而在祂地上的事奉中，更为突出的却是祂先知职分的行使。
Of old Jehovah had declared to Moses,
从前，耶和华曾对摩西宣告：
“I will raise them up a Prophet from among their brethren, like unto you,
“我要从他们弟兄中间给他们兴起一位先知，像你一样，
and will put My words in His mouth;
要将我的话传给祂；
and He shall speak unto them all that I shall command Him” (Deuteronomy 18:18).
祂要将我一切所吩咐的都传给他们。”（《申命记》18:18）
But let us carefully note the particular stage in His ministry when Christ began to utter prophecies as such.
但让我们仔细留意，基督是在祂事奉的哪一个特定阶段，才开始正式发出预言的。
Most of our readers will recall there are quite a number of predictions which He made concerning His second advent,
多数读者会记得，祂曾作出不少关于祂第二次降临的预言，
but they may not have observed that none of them was given during the early days of His service.
但他们或许未曾注意到，在祂事奉的早期阶段，祂并未赐下这些预言。
The Sermon on the Mount. (Matthew 5 to 7) contains none at all.
登山宝训（《马太福音》5–7章）中完全没有这类预言。
The great prophecy of Matthew’s Gospel is found near the end (24, 25),
《马太福音》中最重要的预言出现在接近结尾的地方（24、25章），
after the leaders of the Nation had rejected Him!
是在国家的领袖拒绝祂之后！
The same general principle—declension and departure from God as the dark background before which the Prophet stands out—
同样的一般原则——以衰落和背离上帝作为先知显现的黑暗背景——
receives further illustration in the writings of the Apostles.
在使徒的著作中得到了进一步的印证。
In them some striking and most important predictions are to be met with;
在这些著作中，我们可以遇见一些引人注目且极其重要的预言；
but mark attentively where they are located.
但请仔细留意它们所处的位置。
The principal ones, those which enter into fullest detail, are usually to be found in the second Epistles—
那些最主要、内容最详尽的预言，通常出现在第二封书信中——
2 Thessalonians 2; 2 Timothy 3; 2 Peter 2.
《帖撒罗尼迦后书》2章；《提摩太后书》3章；《彼得后书》2章。
Why is this?
这是为什么呢？
Ah, why was a second Epistle necessary?
啊，为什么需要第二封书信呢？
Because the first failed to accomplish its proper end.
因为第一封书信未能达到其应有的目的。
Finally, let us ask, which is the one book of the New Testament that is outstandingly Prophetic in its character and contents?
最后，让我们来问：新约中哪一卷书在性质和内容上最具先知性呢？
Why, the Revelation.
那就是《启示录》。
And where is it to be found?
那么，它位于哪里呢？
At the very close of the New Testament,
它位于新约的最末尾，
tracing as it does the course of Christendom’s apostasy
因为它追溯了基督教界背道的进程，
and describing the judgments of God upon the same.
并描述了上帝对其所施行的审判。
Now there is one thing very noticeable about the Prophets of God, no matter in what day or age they lived:
如今，有一件事在上帝的先知身上极其显著，无论他们生活在何时何地：
we always find them walking alone with God, in separation from the religious apostasy around them.
我们总是发现他们单独与上帝同行，与周围的宗教背道完全分别。
It was so with Enoch: he “walked with God” (Genesis 5:24)—denoting his aloofness from the surrounding evil.
以诺就是如此：“他与上帝同行”（《创世记》5:24）——表明他与周围的罪恶保持距离。
It was thus with the Patriarchs:
族长们也是如此：
“By faith he (Abraham) sojourned in the land of promise, as in a strange country,
“他（亚伯拉罕）因着信，就在所应许之地作客，
dwelling in tents with Isaac and Jacob, the heirs with him of the same promise” (Hebrews 11:9).
与同蒙一个应许的以撒、雅各一同住在帐棚里。”（《希伯来书》11:9）
So isolated was the Prophet Samuel that when Saul sought unto him he had to make inquiry as to his abode (1 Samuel 9:11, 12).
先知撒母耳是如此孤立，以至于扫罗寻找他时，还必须打听他的住处（《撒母耳记上》9:11–12）。
As we have seen, the same thing held good of John the Baptist:
正如我们已经看到的，施洗约翰也是如此：
he was in marked separation from the organized religion of his day.
他明显地与当时有组织的宗教体系分别开来。
So now the servants of God are commanded to “turn away” from those “having a form of godliness but denying the power thereof” (2 Timothy 3:5).
因此，如今上帝的仆人也被吩咐要“躲开”那些“有敬虔的外貌，却背了敬虔的实意”的人（《提摩太后书》3:5）。
Another thing which has marked the Prophets of God is that they were not accredited by the religious systems of their day:
上帝的先知还有一个显著的特征，就是他们从未得到当时宗教体系的认可：
they neither belonged to, nor were they endorsed by them.
他们既不属于那些体系，也不受其背书。
What was there that Enoch and the Patriarchs could possibly “belong” to or “hold membership in”?
以诺和族长们有什么组织可以“隶属”或“成为成员”呢？
How could Samuel or Elijah have any personal fellowship with the apostate Judaism of their day?
撒母耳或以利亚又怎能与他们时代背道的犹太教保持个人交通呢？
How was it morally possible for John the Baptist to exercise his ministry within the precincts of the degenerate temple of Jerusalem?
施洗约翰在道德上又怎可能在堕落的耶路撒冷圣殿范围内事奉呢？
In consequence of their separation from the God-dishonoring systems of their day,
正因为他们与当时羞辱上帝的体系分别，
they were despised, hated and persecuted by the religious leaders,
他们被宗教领袖藐视、憎恨并迫害，
and in the eyes of their satellites were most unpopular.
在其追随者眼中也极不受欢迎。
The same principle obtains now.
同样的原则今天依然成立。
Where a denomination has repudiated (in doctrine or practice) the Truth,
当一个宗派在教义或实践上否认真理时，
membership in it can only be retained at the price of unfaithfulness to God:
继续留在其中，只能以对上帝不忠为代价：
“Have no fellowship with the unfruitful works of darkness, but rather reprove them” (Ephesians 5:11).
“那暗昧无益的事，不要与人同行，倒要责备行这事的人。”（《以弗所书》5:11）
Another feature which ever characterized God’s Prophets was the nature of their mission and message.
另一个一贯标志上帝先知的特征，是他们使命和信息的性质。
This was twofold: to arouse a slumbering conscience and to comfort the hearts of God’s people in a day of ruin.
这具有双重目的：唤醒沉睡的良心，并在败坏的日子里安慰上帝子民的心。
The first was accomplished by a faithful application of the Word of God to existing conditions,
第一点是借着忠心地将上帝的圣言应用到现实处境中而完成的，
so as to awaken the people to a sense of their responsibility and guilt.
从而唤醒百姓对自身责任与罪责的认识。
The Divine Law was expounded and the holy claims of God insisted upon,
神圣的律法被阐明，上帝圣洁的要求被强调，
so that it might appear how grievously the public had departed from Him.
使人清楚地看见大众是何等严重地偏离了祂。
An uncompromising call to repentance was made:
一种毫不妥协的悔改呼召被发出：
a demand to forsake their sins and return unto the Lord.
要求人离弃罪恶，归回主那里。
The second was accomplished by directing the eyes of the saints above the ruin about them
第二点则是借着引导圣徒的眼目超越他们周围的败坏，
and fixing their hearts upon the future glory.
并将他们的心定睛在将来的荣耀上而完成的。
Finally, it remains to be pointed out that the message of God’s Prophets was never heeded by more than an insignificant and fractional remnant.
最后，还必须指出，上帝先知的信息从未被超过一个微小、零散的余民所听从。
The great mass even of religious professors rejected it, for it did not suit their depraved tastes.
即便是宗教信徒中的大多数也拒绝了它，因为它不合他们败坏的口味。
There was never any corporate recovery!
从来没有出现过整体性的复兴！
Human nature then was no different from what it is now:
那时的人性与今天并无不同：
preaching upon the exceeding sinfulness of sin and the certainty of judgment to come has never been acceptable.
宣讲罪的极端罪恶性和将来审判的确定性，从来就不受欢迎。
It is the false Prophets who cry, “Peace, peace, when there is no peace,” who were ever the popular orators.
那些呼喊“平安了！平安了！其实没有平安”的假先知，才一向是受欢迎的演说家。
“Speak unto us smooth things” (Isaiah 30:10) is always the demand of the crowd,
“要向我们说柔和的话”（《以赛亚书》30:10）始终是群众的要求，
and those who refuse to yield to this clamor and instead faithfully preach the Truth,
而那些拒绝迎合这种呼声、反而忠心传讲真理的人，
are dubbed “pessimists” and “killjoys.”
则被贴上“悲观主义者”和“扫兴的人”的标签。
We return to the thought with which we opened:
我们回到文章开头的那个思想：
the particular office which Elijah sustained enables us to form an accurate judgment of the times in which his lot was cast,
以利亚所承担的特殊职分，使我们能够对他所处的时代作出准确的判断，
and the specific nature of his mission.
以及他使命的具体性质。
The Prophet of Gilead appeared on the scene of action in one of the darkest hours in Israel’s history.
这位基列的先知，出现在以色列历史上最黑暗的时刻之一。
Table of Contents
目录
Introduction
引言
- Elijah’s Dramatic Appearance
- 以利亚戏剧性的登场
- The Heavens Shut Up
- 天闭塞不下雨
- The Brook Cherith
- 基立溪
- The Trial of Faith
- 信心的试炼
- The Drying Brook
- 枯干的溪流
- Directed to Zarephath
- 被指引往撒勒法
- On Carmel
- 在迦密山上
- The Lord Will Provide
- 耶和华必预备
- A Dark Providence
- 黑暗的护理
- ‘Women Received Their Dead Raised to Life Again’
- “有妇人得自己的死人复活”
- Facing Danger
- 面对危险
- Dejected
- 沮丧
- The Troubler of Israel
- 以色列的扰乱者
- In the Cave
- 在洞中
- Elijah’s Challenge
- 以利亚的挑战
- Ears That Hear Not
- 听不见的耳朵
- The Confidence of Faith
- 信心的把握
- His Exit
- 他的离世