我们这末世的人

5月31日安息日下午

6月1日星期日

羔羊的愤怒

这些经文描述了所有无法在审判活人之日站立的人的命运、恐惧和良心的谴责。审判是耶和华大而可畏的日子。那日是羔羊的忿怒，就是“从来没有过的艰难时期”（但以理书12:1），就是先知以利亚（玛拉基书4:5）预表的显现之后的日子。是的，那日凡没有穿上婚礼礼服的人，将被丢在外面黑暗里，在那里咬牙切齿（马太福音22:11-13）。

In these verses are pictured the fate, the fear, and the smitten conscience of all who are not able to stand in the day of the Judgment of the living, the great and dreadful day of the Lord – the wrath of the Lamb in the great “time of trouble such as never was” (Dan. 12:1), the day following the appearance of the antitypical “Elijah the prophet” (Mal. 4:5) – yes, the day in which those who have not clad themselves in the wedding garment, are cast into outer darkness, there to gnash their teeth (Matt. 22:11-13).

真理的圣灵也在这段经文（启示录6:14-17）中断言：“经文中出现了两派。一派自欺，站在了那些与主有争议的人一边。他们曲解了主赐给他们的信息，披上了自以为义的外衣。”——《证言》卷九，第268页。——{15TR 57.2}

Also in these scripture (Rev. 6:14-17), asserts the Spirit of Truth, “two parties are brought to view. One party permitted themselves to be deceived and took sides with those with whom the Lord has a controversy. They misinterpreted the messages sent them, and clothed themselves in robes of self-righteousness.” – Testimonies, Vol. 9, p. 268. 

洪水以前世界所犯的、应受报应的罪，如今依然存在。对上帝的敬畏已从人心中消失。他的律法被漠视和轻视。“当洪水以前的日子，人照常吃喝嫁娶，直到挪亚进方舟的那日，不知不觉洪水来了，把他们全都冲去；人子降临也要这样。”（马太福音24:38-39）上帝并没有因洪水以前的人们吃喝而定他们的罪。他赐下地上的出产来满足他们的物质需要。他们的罪在于领受这些恩赐却不感恩赐予者，放纵食欲而毫无节制。结婚是合法的。他为此颁布了特别的指示，赋予它神圣和美好。但婚姻却被扭曲，沦为情欲的奴仆。EP 57.5

The sins that called for vengeance upon the antediluvian world exist today. The fear of God is banished from the hearts of men. His law is treated with indifference and contempt. “As in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noe entered into the ark, and knew not until the flood came, and took them all away; so shall also the coming of the Son of man be.” Matthew 24:38, 39. God did not condemn the antediluvians for eating and drinking. He had given the fruits of the earth to supply their physical wants. Their sin consisted in taking these gifts without gratitude to the Giver, indulging appetite without restraint. It was lawful to marry. He gave special directions concerning this ordinance, clothing it with sanctity and beauty. But marriage was perverted and made to minister to passion. EP 57.5

6 月 3 日星期二

所多玛和蛾摩拉的故事

所多玛城里欢宴纵酒，淫乱不堪。最邪恶、最残暴的情欲都肆无忌惮。百姓公然藐视上帝和祂的律法，以强暴为乐。虽然他们曾有过洪水以前世界的教训，也知道上帝的震怒如何彰显在他们身上，但他们却依然走上了同样的邪恶之路。PP 157.1

“In Sodom there was mirth and revelry, feasting and drunkenness. The vilest and most brutal passions were unrestrained. The people openly defied God and His law and delighted in deeds of violence. Though they had before them the example of the antediluvian world, and knew how the wrath of God had been manifested in their destruction, yet they followed the same course of wickedness. PP 157.1

罗得迁往所多玛的时候，腐败尚未普遍，上帝出于慈悲，容许一线光明照耀在道德的黑暗中。当亚伯拉罕从以拦人手中救出俘虏时，百姓的注意力就被吸引到真信仰上。亚伯拉罕对所多玛人并不陌生，他对那位看不见的上帝的敬拜也曾被他们嘲笑；但他战胜了强大敌军，并宽宏大量地处置俘虏和战利品，却激起了人们的惊奇和钦佩。虽然他的技能和勇气受到赞扬，但没有人能否认，是神力使他成为胜利者。他高尚无私的精神，与那些自私自利的所多玛居民格格不入，这再次证明了他以勇气和忠诚所尊崇的宗教的优越性。 PP 157.2

“At the time of Lot's removal to Sodom, corruption had not become universal, and God in His mercy permitted rays of light to shine amid the moral darkness. When Abraham rescued the captives from the Elamites, the attention of the people was called to the true faith. Abraham was not a stranger to the people of Sodom, and his worship of the unseen God had been a matter of ridicule among them; but his victory over greatly superior forces, and his magnanimous disposition of the prisoners and spoil, excited wonder and admiration. While his skill and valor were extolled, none could avoid the conviction that a divine power had made him conqueror. And his noble and unselfish spirit, so foreign to the self-seeking inhabitants of Sodom, was another evidence of the superiority of the religion which he had honored by his courage and fidelity.” PP 157.2



“在平原所有的城市里，连十个义人也找不到；但先知的祷告蒙应允，那唯一敬畏上帝的人却被救活，免于灭亡。上帝以惊人的严厉发出命令：“逃命吧！不可回头看，也不可在平原逗留；要逃到山上去，免得你被剿灭。”现在犹豫或拖延都将是致命的。他们只要对这座献身的城稍作停留，哪怕只是片刻，因悔恨而离开如此美丽的家园，就必丧命。上帝审判的风暴正等待着这些可怜的逃亡者逃脱。”（PP 160.2）

“In all the cities of the plain, even ten righteous persons had not been found; but in answer to the patriarch's prayer, the one man who feared God was snatched from destruction. The command was given with startling vehemence: “Escape for thy life; look not behind thee, neither stay thou in all the plain; escape to the mountain, lest thou be consumed.” Hesitancy or delay now would be fatal. To cast one lingering look upon the devoted city, to tarry for one moment from regret to leave so beautiful a home, would have cost their life. The storm of divine judgment was only waiting that these poor fugitives might make their escape.” PP 160.2



吞噬平原城市的烈火，其警示之光，甚至延续到我们这个时代。我们领受了可怕而严肃的教训：虽然上帝的怜悯会长久地容忍犯罪的人，但人犯罪有一个限度，超过这个限度，怜悯的恩赐就会被收回，审判的审判就开始了。PP 162.3

“The flames that consumed the cities of the plain shed their warning light down even to our time. We are taught the fearful and solemn lesson that while God's mercy bears long with the transgressor, there is a limit beyond which men may not go on in sin. When that limit is reached, then the offers of mercy are withdrawn, and the ministration of judgment begins. PP 162.3

世界的救赎主宣告，世上还有比所多玛和蛾摩拉被毁灭更大的罪孽。那些听到福音呼召罪人悔改却不听从的人，在上帝面前的罪孽比西订谷的居民更大。那些自称认识上帝并遵守祂诫命，却在品格和日常生活中否认基督的人，他们的罪孽更大。在救主警告的亮光中，所多玛的命运是一个严肃的警告，不仅对那些犯下滔天罪行的人，而且对所有轻视天赐亮光和特权的人也是如此。PP 165.1

“The Redeemer of the world declares that there are greater sins than that for which Sodom and Gomorrah were destroyed. Those who hear the gospel invitation calling sinners to repentance, and heed it not, are more guilty before God than were the dwellers in the vale of Siddim. And still greater sin is theirs who profess to know God and to keep His commandments, yet who deny Christ in their character and their daily life. In the light of the Saviour's warning, the fate of Sodom is a solemn admonition, not merely to those who are guilty of outbreaking sin, but to all who are trifling with Heaven-sent light and privileges.” PP 165.1

上帝的审判即将倾泻在地上。“逃命吧！”这是来自上帝天使的警告。另有声音说道：“不要激动；没有必要特别惊慌。”锡安安逸之人高呼“平安稳妥”，而天却宣告，迅速的毁灭即将临到悖逆之人。年青人、轻浮人、贪图享乐的人，将这些警告视为无稽之谈，嗤之以鼻。父母们却倾向于认为自己的孩子在这件事上是对的，于是大家都安心地睡去。旧世界毁灭时，以及所多玛和蛾摩拉被火焚毁时，情况都是如此。在毁灭的前夜，平原上的城市欢歌沸腾。罗得因他的恐惧和警告而受人嘲笑。但最终葬身火海的，正是这些嘲笑者。就在那天晚上，怜悯之门永远向所多玛那些邪恶、疏忽大意的居民关闭了。35 CC 53.4

“The judgments of God are soon to be poured out upon the earth. “Escape for thy life” is the warning from the angels of God. Other voices are heard saying: “Do not become excited; there is no cause for special alarm.” Those who are at ease in Zion cry “Peace and safety,” while heaven declares that swift destruction is about to come upon the transgressor. The young, the frivolous, the pleasure loving, consider these warnings as idle tales and turn from them with a jest. Parents are inclined to think their children about right in the matter, and all sleep on at ease. Thus it was at the destruction of the old world and when Sodom and Gomorrah were consumed by fire. On the night prior to their destruction the cities of the plain rioted in pleasure. Lot was derided for his fears and warnings. But it was these scoffers that perished in the flames. That very night the door of mercy was forever closed to the wicked, careless inhabitants of Sodom.35 CC 53.4

“警告罗得离开所多玛的那个声音也吩咐我们说：‘你们务要从他们中间出来，与他们分别，……不要沾不洁净的物。’”（哥林多后书6:17）凡听从这警告的人，必得着避难所。”36 CC 53.5

“The same voice that warned Lot to leave Sodom bids us, “Come out from among them, and be ye separate, ... and touch not the unclean” (2 Corinthians 6:17). Those who obey this warning will find a refuge.”36 CC 53.5

6月4日星期三

全地的审判者

炎热夏日的正午，族长坐在帐篷门口，眺望着宁静的景色，忽然看见远处有三个旅人走来。还没到帐篷，这几个陌生人就停了下来，仿佛在商量着该往哪儿走。亚伯拉罕不等他们开口，就赶紧起身。见他们显然正要转身往别处走，他就赶紧跟了上去，极其礼貌地请他们留下来吃点东西，以示对他的尊重。他亲手拿水，让他们洗去脚上旅途的尘土。他亲自为他们挑选食物，等他们在凉风下休息时，便预备好了宴席，他恭敬地站在他们旁边，让他们享受他的款待。上帝认为这礼仪之举非常重要，值得记载在圣经里；一千年后，一位受圣灵感动的使徒也提到了这一点：“不可忘记用爱心接待客旅；因为曾有接待客旅的，不知不觉就接待了天使。”（希伯来书13:2）

“In the hot summer noontide the patriarch was sitting in his tent door, looking out over the quiet landscape, when he saw in the distance three travelers approaching. Before reaching his tent, the strangers halted, as if consulting as to their course. Without waiting for them to solicit favors, Abraham rose quickly, and as they were apparently turning in another direction, he hastened after them, and with the utmost courtesy urged them to honor him by tarrying for refreshment. With his own hands he brought water that they might wash the dust of travel from their feet. He himself selected their food, and while they were at rest under the cooling shade, an entertainment was made ready, and he stood respectfully beside them while they partook of his hospitality. This act of courtesy God regarded of sufficient importance to record in His word; and a thousand years later it was referred to by an inspired apostle: “Be not forgetful to entertain strangers: for thereby some have entertained angels unawares.” Hebrews 13:2. PP 138.3

亚伯拉罕在宾客中只看到三个疲惫的行人，几乎没有想到其中有一位他可以无罪地敬拜的。但如今天上使者的真面目显露出来了。他们虽然以愤怒的使者身份前行，却先向信心十足的亚伯拉罕讲论祝福。上帝虽然严惩罪孽，惩罚过犯，但他并不喜爱报应。毁灭之工，对那位无限慈爱的主来说，乃是“奇异之工”。PP 138.4

“Abraham had seen in his guests only three tired wayfarers, little thinking that among them was One whom he might worship without sin. But the true character of the heavenly messengers was now revealed. Though they were on their way as ministers of wrath, yet to Abraham, the man of faith, they spoke first of blessings. Though God is strict to mark iniquity and to punish transgression, He takes no delight in vengeance. The work of destruction is a “strange work” to Him who is infinite in love. PP 138.4

“耶和华与敬畏他的人亲密。”（诗篇25:14）亚伯拉罕尊荣上帝，耶和华也尊荣他，让他听从上帝的指引，并向他启示上帝的旨意。耶和华说：“我所要做的事岂可瞒着亚伯拉罕呢？所多玛和蛾摩拉的罪孽甚重，他们的声闻于我，我现在要下去，察看他们所行的，果然如那达到我耳中的声音所说的一样吗？若不然，我也要知道。”上帝深知所多玛的罪孽有多么深重；但他却用人的方式来表达自己，好使人明白他所行的公义。在审判那些犯罪的人之前，他要亲自去考察他们的行径；如果他们还没有超过上帝怜悯的限度，他仍会给他们悔改的机会。PP 139.1

“‘The secret of the Lord is with them that fear Him.’ Psalm 25:14. Abraham had honored God, and the Lord honored him, taking him into His counsels, and revealing to him His purposes. “Shall I hide from Abraham that thing which I do?” said the Lord. “The cry of Sodom and Gomorrah is great, and because their sin is very grievous, I will go down now, and see whether they have done altogether according to the cry of it, which is come unto me; and if not, I will know.” God knew well the measure of Sodom's guilt; but He expressed Himself after the manner of men, that the justice of His dealings might be understood. Before bringing judgment upon the transgressors He would go Himself, to institute an examination of their course; if they had not passed the limits of divine mercy, He would still grant them space for repentance. PP 139.1

两位天使离去，留下亚伯拉罕独自与那位他如今已知道是上帝儿子的神同在。这位有信心的人为所多玛的居民恳求。他既用刀剑救了他们，如今又竭力用祷告拯救他们。罗得和他的家人仍住在那里；那促使亚伯拉罕救他们脱离以拦人之手的无私之爱，如今若是上帝的旨意，他便要拯救他们脱离上帝审判的风暴。PP 139.2

“Two of the heavenly messengers departed, leaving Abraham alone with Him whom he now knew to be the Son of God. And the man of faith pleaded for the inhabitants of Sodom. Once he had saved them by his sword, now he endeavored to save them by prayer. Lot and his household were still dwellers there; and the unselfish love that prompted Abraham to their rescue from the Elamites, now sought to save them, if it were God's will, from the storm of divine judgment. PP 139.2

“他怀着深深的敬畏和谦卑，恳求道：‘我已承担起向主说话的责任，而我不过是尘土和灰烬。’他没有自信，也没有夸耀自己的义。他没有因自己的顺服或遵行上帝旨意所作的牺牲而求恩。他自己是个罪人，却为罪人代求。凡亲近上帝的人都当有这样的精神。然而亚伯拉罕却显出孩子向慈父恳求的信心。他来到天上的使者面前，热切地恳求。罗得虽然住在所多玛，却没有与城中居民同流合污。亚伯拉罕心想，在那人口稠密的城市里必定还有其他敬拜真神上帝的人。因此，他恳求说：“将义人与恶人一同杀戮，这断不是祢所行的；……审判全地的主岂不行公义吗？”亚伯拉罕不只祈求一次，而是多次。他的请求蒙应允后，他的胆量也越来越大，他不断恳求，直到得到保证：只要城里能找到十个义人，就能保全全城。PP 139.3

“With deep reverence and humility he urged his plea: “I have taken upon me to speak unto the Lord, which am but dust and ashes.” There was no self-confidence, no boasting of his own righteousness. He did not claim favor on the ground of his obedience, or of the sacrifices he had made in doing God's will. Himself a sinner, he pleaded in the sinner's behalf. Such a spirit all who approach God should possess. Yet Abraham manifested the confidence of a child pleading with a loved father. He came close to the heavenly Messenger, and fervently urged his petition. Though Lot had become a dweller in Sodom, he did not partake in the iniquity of its inhabitants. Abraham thought that in that populous city there must be other worshipers of the true God. And in view of this he pleaded, “That be far from Thee, to do after this manner, to slay the righteous with the wicked: ... that be far from Thee: Shall not the Judge of all the earth do right?” Abraham asked not once merely, but many times. Waxing bolder as his requests were granted, he continued until he gained the assurance that if even ten righteous persons could be found in it, the city would be spared. PP 139.3

亚伯拉罕的祷告是出于对将亡生灵的爱。他一方面憎恶那败坏之城的罪恶，另一方面又渴望罪人得救。他对所多玛的深切关怀，表明我们也应当为那些顽固不化之人忧心忡忡。我们应当憎恨罪恶，但对罪人却应当怀有怜悯和爱心。我们周围到处都有生灵正走向毁灭，如同所多玛的遭遇一样，毫无希望，一样可怕。每天都有人的宽容期即将结束。每一小时都有人越过怜悯的界限。那么，警告和恳求罪人逃离这可怕厄运的声音在哪里呢？伸出双手将他从死亡中拉回来的声音在哪里呢？那些以谦卑和坚忍的信心为他向上帝恳求的人又在哪里呢？PP 140.1

“Love for perishing souls inspired Abraham's prayer. While he loathed the sins of that corrupt city, he desired that the sinners might be saved. His deep interest for Sodom shows the anxiety that we should feel for the impenitent. We should cherish hatred of sin, but pity and love for the sinner. All around us are souls going down to ruin as hopeless, as terrible, as that which befell Sodom. Every day the probation of some is closing. Every hour some are passing beyond the reach of mercy. And where are the voices of warning and entreaty to bid the sinner flee from this fearful doom? Where are the hands stretched out to draw him back from death? Where are those who with humility and persevering faith are pleading with God for him? PP 140.1

亚伯拉罕的精神就是基督的精神。上帝的儿子本身就是罪人的伟大代求者。他为救赎人类付出了代价，深知人类灵魂的价值。基督对罪恶的敌意，唯有在他那无可挑剔的纯洁本性中才能体现出来。他向罪人显明了一种唯有无限的良善才能孕育的爱。在被钉十字架的痛苦中，他自己背负着全世界罪恶的重担，为那些辱骂和杀害他的人祷告说：“父啊，赦免他们！因为他们所做的，他们不晓得。”（路加福音23:34）PP 140.2

“The spirit of Abraham was the spirit of Christ. The Son of God is Himself the great Intercessor in the sinner's behalf. He who has paid the price for its redemption knows the worth of the human soul. With an antagonism to evil such as can exist only in a nature spotlessly pure, Christ manifested toward the sinner a love which infinite goodness alone could conceive. In the agonies of the crucifixion, Himself burdened with the awful weight of the sins of the whole world, He prayed for His revilers and murderers, “Father, forgive them; for they know not what they do.” Luke 23:34.” PP 140.2

6月6日星期五

进一步思考

在挪亚的日子，由于亚当的罪孽和该隐的谋杀，双重咒诅降临在地上。然而这并没有大大改变自然的面貌。虽然有明显的衰败迹象，但大地仍然因上帝天意的恩赐而富饶美丽。山丘上长满了雄伟的树木，支撑着结满果实的葡萄枝。广阔如花园的平原绿树成荫，散发着千百朵花的芬芳。地上的果实种类繁多，几乎无穷无尽。树木的大小、美丽和完美的比例远胜于现在的任何树木；它们的木材纹理细密，质地坚硬，与石头极为相似，而且几乎经久耐用。金、银和宝石随处可见。PP 90.1

“In the days of Noah a double curse was resting upon the earth in consequence of Adam's transgression and of the murder committed by Cain. Yet this had not greatly changed the face of nature. There were evident tokens of decay, but the earth was still rich and beautiful in the gifts of God's providence. The hills were crowned with majestic trees supporting the fruit-laden branches of the vine. The vast, gardenlike plains were clothed with verdure, and sweet with the fragrance of a thousand flowers. The fruits of the earth were in great variety, and almost without limit. The trees far surpassed in size, beauty, and perfect proportion any now to be found; their wood was of fine grain and hard substance, closely resembling stone, and hardly less enduring. Gold, silver, and precious stones existed in abundance. PP 90.1

人类仍保留着早期的活力。但自从亚当接触到那棵可以延长寿命的树以来，已经过去了几代人；而人类的寿命仍然以世纪来衡量。如果这些长寿的民族，凭借他们罕见的计划和执行能力，献身于侍奉上帝，他们就会使他们创造主的名在地上成为赞美，并实现上帝赋予他们生命的旨意。但他们未能做到这一点。历史上有许多巨人，他们身材高大，力大无穷，以智慧闻名，善于设计最巧妙、最奇妙的工程；但他们放纵罪恶的罪孽，与他们的技巧和智力成正比。PP 90.2

“The human race yet retained much of its early vigor. But a few generations had passed since Adam had access to the tree which was to prolong life; and man's existence was still measured by centuries. Had that long-lived people, with their rare powers to plan and execute, devoted themselves to the service of God, they would have made their Creator's name a praise in the earth, and would have answered the purpose for which He gave them life. But they failed to do this. There were many giants, men of great stature and strength, renowned for wisdom, skillful in devising the most cunning and wonderful works; but their guilt in giving loose rein to iniquity was in proportion to their skill and mental ability. PP 90.2

上帝赐给这些洪水以前的人们许多丰盛的恩赐；但他们却用祂的恩赐荣耀自己，反而将恩赐变成了咒诅，因为他们爱这些恩赐，却不爱赐予者。他们用金银宝石和上等的木材为自己建造居所，并力图以最精湛的工艺美化自己的住所，彼此争强好胜。他们只求满足自己骄傲之心的欲望，沉溺于享乐和邪恶之中。他们不愿认识上帝，很快就否认了祂的存在。他们崇拜自然，却不崇拜创造自然的上帝。他们荣耀人类的天才，敬拜自己亲手创造的事物，并教导他们的儿女向雕刻的偶像下拜。PP 90.3

“God bestowed upon these antediluvians many and rich gifts; but they used His bounties to glorify themselves, and turned them into a curse by fixing their affections upon the gifts instead of the Giver. They employed the gold and silver, the precious stones and the choice wood, in the construction of habitations for themselves, and endeavored to excel one another in beautifying their dwellings with the most skillful workmanship. They sought only to gratify the desires of their own proud hearts, and reveled in scenes of pleasure and wickedness. Not desiring to retain God in their knowledge, they soon came to deny His existence. They adored nature in place of the God of nature. They glorified human genius, worshiped the works of their own hands, and taught their children to bow down to graven images. PP 90.3

他们在绿野之间，在佳美的树木荫下，设立偶像的祭坛。他们用茂密的树林，终年枝繁叶茂，供奉假神。这些树林与美丽的花园相连，蜿蜒的长廊上长满了各种各样的果树，装饰着雕像，并配备了一切能愉悦感官或满足人们情欲的器具，以此吸引人们参与偶像崇拜。PP 91.1

“In the green fields and under the shadow of the goodly trees they set up the altars of their idols. Extensive groves, that retained their foliage throughout the year, were dedicated to the worship of false gods. With these groves were connected beautiful gardens, their long, winding avenues overhung with fruit-bearing trees of all descriptions, adorned with statuary, and furnished with all that could delight the senses or minister to the voluptuous desires of the people, and thus allure them to participate in the idolatrous worship. PP 91.1

“世人将神抛诸脑后，转而崇拜自己想象出来的造物；结果，他们变得越来越堕落。诗篇作者描述了偶像崇拜对信徒的影响。他说：“造偶像的，与偶像相同；凡信靠偶像的，也与偶像相同。”诗篇115:8。人心的定律是，我们因仰望而改变。人永远不会超越自己对真理、纯洁和圣洁的理解。如果人的心智从未超越人类的水平，如果没有因信而提升自己去沉思无限的智慧和爱，人就会不断堕落。敬拜假神的人将人的属性和情感披戴在他们的神祇身上，结果他们的品格标准就被贬低到与有罪的人类相似。结果，他们被玷污了。“神见人在地上罪恶很大，终日所思想的尽都是恶……世界在神面前败坏，地上满了强暴。”上帝曾赐给人祂的诫命作为生活的准则，但祂的律法却被人违背，结果便生出各种可以想象的罪恶。人的邪恶明目张胆，正义被践踏于尘埃，受压迫者的哭号上达天庭。”（PP 91.2）

“Men put God out of their knowledge and worshiped the creatures of their own imagination; and as the result, they became more and more debased. The psalmist describes the effect produced upon the worshiper by the adoration of idols. He says, “They that make them are like unto them; so is every one that trusteth in them.” Psalm 115:8. It is a law of the human mind that by beholding we become changed. Man will rise no higher than his conceptions of truth, purity, and holiness. If the mind is never exalted above the level of humanity, if it is not uplifted by faith to contemplate infinite wisdom and love, the man will be constantly sinking lower and lower. The worshipers of false gods clothed their deities with human attributes and passions, and thus their standard of character was degraded to the likeness of sinful humanity. They were defiled in consequence. “God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually.... The earth also was corrupt before God; and the earth was filled with violence.” God had given men His commandments as a rule of life, but His law was transgressed, and every conceivable sin was the result. The wickedness of men was open and daring, justice was trampled in the dust, and the cries of the oppressed reached unto heaven.” PP 91.2