历代愿望(1898)E · 第75章在亚那和该亚法面前

第75章在亚那和该亚法面前

§1 第75章在亚那和该亚法面前

§2 Chap. 75 - Before Annas and the Court of Caiaphas

§3 （本章根据：太26:57-75；27:1；可14:53-72；15:1；路22:54-71；约18:13-27）

§4 暴徒急急忙忙带着耶稣渡过汲沦溪，经由果园，穿出橄榄树林，进到城里，人们皆已入睡。此时半夜已过，街道寂静；但跟着他的暴徒发出的叫嚣声惊破了深夜的沉寂。救主被捆绑着,在严密的监视下艰难地走着。那些捉拿他的人却毫不在意，只是急急忙忙把他解到前任大祭司亚那的公馆里去。[1]{DA 698.1}

§5 Over the brook Kedron, past gardens and olive groves, and through the hushed streets of the sleeping city, they hurried Jesus. It was past midnight, and the cries of the hooting mob that followed Him broke sharply upon the still air. The Saviour was bound and closely guarded, and He moved painfully. But in eager haste His captors made their way with Him to the palace of Annas, the ex-high priest. {DA 698.1}[1]

§6 亚那是当时众祭司的首脑，虽然已退休，民众因他年高望重，仍尊他为大祭司，一应事宜要先请示他，看他的指示犹如上帝的命令一般。故他必须先目睹耶稣为祭司权力的阶下囚。在审问这个囚犯时他必在场，因怕那比他经验少的该亚法办事达不到他们的目的。在这重要关头，少不了亚那的谋略、奸诈和狡猾。因为无论如何，他们必须确定基督的罪名。[2]{DA 698.2}

§7 Annas was the head of the officiating priestly family, and in deference to his age he was recognized by the people as high priest. His counsel was sought and carried out as the voice of God. He must first see Jesus a captive to priestly power. He must be present at the examination of the prisoner, for fear that the less-experienced Caiaphas might fail of securing the object for which they were working. His artifice, cunning, and subtlety must be used on this occasion; for, at all events, Christs condemnation must be secured. {DA 698.2}[2]

§8 基督应当在犹太公会前正式受审，但这时却先要在亚那面前预审。当时犹太的公会在罗马人管理之下，是不能执行死刑的。他们只能审问囚犯和通过判决，但必须经过罗马当局的批准才能生效。所以控告基督的罪状，必须是罗马人所承认的刑事案件；同时也必须找出一个犹太人所看为严重的罪名。在祭司和官长中有不少人信服基督的教训；只因怕被赶出会堂，才没承认他。祭司们也没有忘记尼哥底母的问题：“不先听本人的口供,不知道他所作的事,难道我们的律法还定他的罪吗？”（约7:51）这个问题曾一度破坏他们的计划，使议会不欢而散。所以亚利马太的约瑟和尼哥底母这次没有被请出席，但是或许还有别人敢出来主持正义；所以这次的审判必须布置妥当，使所有公会议员都能团结一致来反对基督。祭司们希望能确定他两条罪名：证明耶稣说过亵渎的话，犹太人就能定他的罪；再确定他扇动叛乱，罗马人就能定他的罪。亚那想先确定第二条罪名；就以耶稣的门徒和他的教训盘问他，希望从这个囚犯的口供中找到口实的材料。他想叫他讲一些话、用以证明他在成立一个建设新国度的秘密组织。于是祭司们就能把他交给罗马人，定他破坏社会治安和扇动叛乱的罪名。[3]{DA 698.3}

§9 Christ was to be tried formally before the Sanhedrin; but before Annas He was subjected to a preliminary trial. Under the Roman rule the Sanhedrin could not execute the sentence of death. They could only examine a prisoner, and pass judgment, to be ratified by the Roman authorities. It was therefore necessary to bring against Christ charges 6that would be regarded as criminal by the Romans. An accusation must also be found which would condemn Him in the eyes of the Jews. Not a few among the priests and rulers had been convicted by Christs teaching, and only fear of excommunication prevented them from confessing Him. The priests well remembered the question of Nicodemus, Doth our law judge any man, before it hear him, and know what he doeth? John 7:51. This question had for the time broken up the council, and thwarted their plans. Joseph of Arimathaea and Nicodemus were not now to be summoned, but there were others who might dare to speak in favor of justice. The trial must be so conducted as to unite the members of the Sanhedrin against Christ. There were two charges which the priests desired to maintain. If Jesus could be proved a blasphemer, He would be condemned by the Jews. If convicted of sedition, it would secure His condemnation by the Romans. The second charge Annas tried first to establish. He questioned Jesus concerning His disciples and His doctrines, hoping the prisoner would say something that would give him material upon which to work. He thought to draw out some statement to prove that He was seeking to establish a secret society, with the purpose of setting up a new kingdom. Then the priests could deliver Him to the Romans as a disturber of the peace and a creator of insurrection. {DA 698.3}[3]

§10 基督对祭司的这个阴谋了如指掌。他否认他和门徒之间有任何秘密的组织，否认他曾在暗地里召集他们隐匿他的计划。至于他的宗旨或教训，他从来没有一点不可告人的隐事，他回答说：“我从来是明明地对世人说话，我常在会堂和殿里，就是犹太人聚集的地方教训人；我在暗地里并没有说什么。”[4]{DA 699.1}

§11 Christ read the priests purpose as an open book. As if reading the inmost soul of His questioner, He denied that there was between Him and His followers any secret bond of union, or that He gathered them secretly and in the darkness to conceal His designs. He had no secrets in regard to His purposes or doctrines. I spake openly to the world, He answered; I ever taught in the synagogue, and in the temple, whither the Jews always resort; and in secret have I said nothing. {DA 699.1}[4]

§12 救主把他自己的作风和控告他之人的手段作了个对比。好几个月以来，他们紧紧地追寻着他，想使他陷入圈套，好带他到秘密的法庭前，用假见证来达到他们用正当方法所不能达到的目的。如今他们正在进行他们的计划。暴徒在半夜捉拿耶稣，又在他没有被定罪,甚至还没有被控告之前就施以嘲笑和凌辱。这是他们的手段，不是救主的作风。他们的行动是违法的。他们自己的条例规定，在没有证明人有罪之前，待人须如同无罪的人一样。可见祭司们已被自己的条例定为犯法的了。[5]{DA 699.2}

§13 The Saviour contrasted His own manner of work with the methods of His accusers. For months they had hunted Him, striving to entrap Him and bring Him before a secret tribunal, where they might obtain by perjury what it was impossible to gain by fair means. Now they were carrying out their purpose. The midnight seizure by a mob, the mockery and abuse before He was condemned, or even accused, was their manner of work, not His. Their action was in violation of the law. Their own rules declared that every man should be treated as innocent until proved guilty. By their own rules the priests stood condemned. {DA 699.2}[5]

§14 耶稣转过来对审问他的人说：“你为什么问我呢？”祭司和官长们岂没有差奸细窥探他的行动吗？奸细岂没有把他的每句话都报告给他们吗？这些奸细岂不是每次都参加民众的集合，而把他一切的言行报告给祭司吗？耶稣又说：“可以问那听见的人，我对他们说的是什么；我所说的，他们都知道。”[6]{DA 699.3}

§15 Turning upon His questioner, Jesus said, Why askest thou Me? Had not the priests and rulers sent spies to watch His movements, and report His every word? Had not these been present at every gathering 7of the people, and carried to the priests information of all His sayings and doings? Ask them which heard Me, what I have said unto them, replied Jesus; behold, they know what I said. {DA 699.3}[6]

§16 这断然的回答使亚那哑口无言。他唯恐基督说出他们所要保守的秘密，所以就不再问基督什么了。亚那的一个差役看见他被基督问得无言可答，不禁怒气发作，就打耶稣的脸，说：“你这样回答大祭司吗？”[7]{DA 700.1}

§17 Annas was silenced by the decision of the answer. Fearing that Christ would say something regarding his course of action that he would prefer to keep covered up, he said nothing more to Him at this time. One of his officers, filled with wrath as he saw Annas silenced, struck Jesus on the face, saying, Answerest Thou the high priest so? {DA 700.1}[7]

§18 基督很镇静地回答说：“我若说得不是，你可以指证那不是；我若说得是，你为什么打我呢？”他没有一句激烈或报复的话。他镇静的回答，是从他那一颗无罪、忍耐、温和、不轻易发怒的心发出来的。[8]{DA 700.2}

§19 Christ calmly replied, If I have spoken evil, bear witness of the evil: but if well, why smitest thou Me? He spoke no burning words of retaliation. His calm answer came from a heart sinless, patient, and gentle, that would not be provoked. {DA 700.2}[8]

§20 基督在虐待和侮辱之下深感痛苦。在他所造的人和他将要付无限的牺牲来拯救的人手中，他受尽了各样的凌辱。而且他所受的痛苦,是与他的完全圣洁和对罪恶的恨恶成正比例的。他忍受那些行动如同恶魔之人的审问，这在他已经是无限的牺牲了。他被一班在撒但控制之下的人所包围，是他所极难忍受的。他也知道，只要他一显神威，就能在片刻之间使那些残酷地虐待他的人仆倒在地。想到这一切，他的磨炼就愈加难以忍受了。[9]{DA 700.3}

§21 Christ suffered keenly under abuse and insult. At the hands of the beings whom He had created, and for whom He was making an infinite sacrifice, He received every indignity. And He suffered in proportion to the perfection of His holiness and His hatred of sin. His trial by men who acted as fiends was to Him a perpetual sacrifice. To be surrounded by human beings under the control of Satan was revolting to Him. And He knew that in a moment, by the flashing forth of His divine power, He could lay His cruel tormentors in the dust. This made the trial the harder to bear. {DA 700.3}[9]

§22 犹太人素来就仰望一位仪表上炫耀的弥赛亚。他们希望他能用足以克服一切的意志，一举而改变人的思潮，强迫人们承认他的至尊王权。这样，他们相信，他就可以达到高举自己的目的，也能满足他们野心的奢望。所以当基督受到侮辱的待遇时，就有强烈的试探临到他，要他显示自己的神性。只要他说一句话，或用眼睛一看，就能迫使那些逼迫他的人承认他为超乎君王、首领、祭司和圣殿之上的主。但要保持他所自己选择，作人类一分子的地位，这确是他很难做到的。[10]{DA 700.4}

§23 The Jews were looking for a Messiah to be revealed in outward show. They expected Him, by one flash of overmastering will, to change the current of mens thoughts, and force from them an acknowledgment of His supremacy. Thus, they believed, He was to secure His own exaltation, and gratify their ambitious hopes. Thus when Christ was treated with contempt, there came to Him a strong temptation to manifest His divine character. By a word, by a look, He could compel His persecutors to confess that He was Lord above kings and rulers, priests and temple. But it was His difficult task to keep to the position He had chosen as one with humanity. {DA 700.4}[10]

§24 天上的使者每看到一件侮辱他们所爱之元帅的行动，就巴不得能前去营救他。在上帝的权柄之下，天使是全能的。古时他们服从基督的命令，在一夜之间曾杀死了十八万五千名亚述的军兵。这些天使看到基督受审时的那种不堪视听的情景，若要表示他们的义愤而将上帝的仇敌消灭，真是易如反掌。可是上帝并没有吩咐他们这样行。那能置仇敌于死地的救主，反而甘愿忍受他们的虐待。他对天父的爱，以及他在创世之前所立替世人担当罪孽的誓约，使他毫无怨言地忍受着他要拯救之人的粗暴待遇。在人性上忍受世人堆在他头上的一切咒骂和侮辱，原是他使命的一部分。人类的唯一生路就在于基督忍受世人毒辣的手和残忍的心所加在他身上的一切痛苦。[11]{DA 700.5}

§25 The angels of heaven witnessed every movement made against their loved Commander. They longed to deliver Christ. Under God the angels are all-powerful. On one occasion, in obedience to the command of Christ, they slew of the Assyrian army in one night one hundred and eighty-five thousand men. How easily could the angels, beholding the shameful scene of the trial of Christ, have testified their indignation by consuming the adversaries of God! But they were not commanded to do this. He who could have doomed His enemies to death bore with 7their cruelty. His love for His Father, and His pledge, made from the foundation of the world, to become the Sin Bearer, led Him to endure uncomplainingly the coarse treatment of those He came to save. It was a part of His mission to bear, in His humanity, all the taunts and abuse that men could heap upon Him. The only hope of humanity was in this submission of Christ to all that He could endure from the hands and hearts of men. {DA 700.5}[11]

§26 基督虽然没有给控告他的人留下口实，但仍被绑着，表明他是被定了罪的人。但无论如何，犹太权贵们必须装出主持正义的样子，必须有一种合法的审判形式。而且这审判还必须从速进行。因为他们知道民众对耶稣的尊敬，所以生怕他被捉拿的事一张扬出去，众人就会设法营救他。再者，如果审判不早日定案，立时执行，势必因庆祝逾越节而延迟一周之久。这样或许会使他们的计谋归于失败,也未可知。他们定耶稣的罪名，多半是靠暴徒的叫嚣；而这些暴徒中有许多是耶路撒冷城的流氓。如果延搁一周，则众人的情绪势必冷淡下来，并且还有发生反作用的可能。许多百姓会转而同情基督，许多人会出面作证为他辩护，把所行大能的作为公之于众。这样就必激起公众的愤恨。他们处理的方法会被认为不当，而耶稣一经释放，则必重新受到群众的崇拜了。因此，祭司和官长们决定，趁自己的阴谋未被发现之前，赶紧把耶稣交在罗马人手里。但最重要的是要先找到一条罪状。到现在为止,他们还没找到什么把柄。于是,亚那吩咐把耶稣解到该亚法那里去。该亚法是撒都该人，在这一派人中，现在有许多是耶稣的死敌。该亚法自己虽是一个懦弱的人，可是他残酷无情和横行无忌的作风却与亚那一般无二。为了除灭耶稣，他不惜用任何手段。这时已是清晨，但天色还未大亮；一群武装士兵点着灯笼火把，将他们的囚犯解到大祭司那里去。当公会议员正集合时，亚那和该亚法在这里又重新审问耶稣一次，但也没有问出什么头绪来。[12]{DA 703.1}

§27 Christ had said nothing that could give His accusers an advantage; yet He was bound, to signify that He was condemned. There must, however, be a pretense of justice. It was necessary that there should be the form of a legal trial. This the authorities were determined to hasten. They knew the regard in which Jesus was held by the people, and feared that if the arrest were noised abroad, a rescue would be attempted. Again, if the trial and execution were not brought about at once, there would be a weeks delay on account of the celebration of the Passover. This might defeat their plans. In securing the condemnation of Jesus they depended largely upon the clamor of the mob, many of them the rabble of Jerusalem. Should there be a weeks delay, the excitement would abate, and a reaction would be likely to set in. The better part of the people would be aroused in Christs favor; many would come forward with testimony in His vindication, bringing to light the mighty works He had done. This would excite popular indignation against the Sanhedrin. Their proceedings would be condemned, and Jesus would be set free, to receive new homage from the multitudes. The priests and rulers therefore determined that before their purpose could become known, Jesus should be delivered into the hands of the Romans. {DA 703.1}[12]

§28 当会议在审判厅召开时，该亚法坐在主席的座位上。两旁坐着陪审官和那些特别关心这次审判的人。在公堂下面的平台上，有罗马士兵站立，耶稣则站在审判台前。那时厅内的人都注视着他。大家的情绪很紧张，唯有耶稣从容不迫,态度镇定。就是他周围的气氛，似乎也弥漫着一种圣洁的感化力。[13]{DA 703.2}

§29 But first of all, an accusation was to be found. They had gained nothing as yet. Annas ordered Jesus to be taken to Caiaphas. Caiaphas belonged to the Sadducees, some of whom were now the most desperate enemies of Jesus. He himself, though wanting in force of character, was fully as severe, heartless, and unscrupulous as was Annas. He would leave no means untried to destroy Jesus. It was now early morning, and very dark; by the light of torches and lanterns the armed band with their prisoner proceeded to the high priests palace. Here, while the members of the Sanhedrin were coming together, Annas and Caiaphas again questioned Jesus, but without success. {DA 703.2}[13]

§30 该亚法一直视耶稣为他的匹敌。民众热切地听救主讲论，以及他们明明欣然接受他的教训，曾惹起这个大祭司恶毒的嫉妒。但这时该亚法望着他的囚犯，不禁为他高贵和威严的风度所感动，不由得感悟到这个人的确很像上帝。但是这念头在他心中只是昙花一现。他立刻用讥诮傲慢的声调吩咐耶稣在他们面前行一件奇事；救主像没有听见似的，默不作声。众人心里都将亚那和该亚法那种激动、凶恶的态度与耶稣镇定、庄严的风度作了对比。连这些硬着心肠的民众心中也发生一个问题：难道这么像上帝的人能被当作囚犯而定罪吗？[14]{DA 703.3}

§31 When the council had assembled in the judgment hall, Caiaphas took his seat as presiding officer. On either side were the judges, and those specially interested in the trial. The Roman soldiers were stationed on 7the platform below the throne. At the foot of the throne stood Jesus. Upon Him the gaze of the whole multitude was fixed. The excitement was intense. Of all the throng He alone was calm and serene. The very atmosphere surrounding Him seemed pervaded by a holy influence. {DA 703.3}[14]

§32 该亚法看出可能产生的影响，就赶紧进行审问。这时耶稣的仇敌大为困惑。他们一心想定他的罪，却不知道如何下手。犹太公会的议员原分为法利赛与撒都该两派。这两派人中存在着很深的仇恨和争执，有些论点他们不敢提出讨论，以免引起争端。耶稣很可以用几句话激起他们之间的成见，这样就能转移他们对自己的愤怒。该亚法很知道这一点，所以竭力避免引起争论。那里有许多见证人可以证明基督曾斥责祭司和文士，称他们为假冒为善和杀人的人；但是把这样的见证提出来并非上策，因为撒都该人与法利赛人激烈争论时，也曾将这类似的话用在对方身上。而且这样的见证，对那本来厌恶法利赛人的虚伪的罗马人，也不会起多大的作用。此外，还有充分的凭据证明耶稣曾置犹太人的遗传于不顾，并在言语中对他们的许多礼节表示不敬；但关于遗传这一方面，法利赛人和撒都该人又是敌对的；而且这个凭据在罗马人看来不重要。基督的仇敌不敢告他犯安息日，唯恐经过查询会显明他工作的性质。他医病的神迹若都揭示出来，祭司所想达到的目的就必归于失败。[15]{DA 704.1}

§33 Caiaphas had regarded Jesus as his rival. The eagerness of the people to hear the Saviour, and their apparent readiness to accept His teachings, had aroused the bitter jealousy of the high priest. But as Caiaphas now looked upon the prisoner, he was struck with admiration for His noble and dignified bearing. A conviction came over him that this Man was akin to God. The next instant he scornfully banished the thought. Immediately 7his voice was heard in sneering, haughty tones demanding that Jesus work one of His mighty miracles before them. But his words fell upon the Saviours ears as though He heard them not. The people compared the excited and malignant deportment of Annas and Caiaphas with the calm, majestic bearing of Jesus. Even in the minds of that hardened multitude arose the question, Is this man of godlike presence to be condemned as a criminal? {DA 704.1}[15]

§34 受贿买的假证人曾控告耶稣煽动叛乱，并企图另立政权。但是他们的见证毫无根据，而且自相矛盾。在检查之下，他们自己也否定了自己的见证。[16]{DA 705.1}

§35 Caiaphas, perceiving the influence that was obtaining, hastened the trial. The enemies of Jesus were in great perplexity. They were bent on securing His condemnation, but how to accomplish this they knew not. The members of the council were divided between the Pharisees and the Sadducees. There was bitter animosity and controversy between them; certain disputed points they dared not approach for fear of a quarrel. With a few words Jesus could have excited their prejudices against each other, and thus have averted their wrath from Himself. Caiaphas knew this, and he wished to avoid stirring up a contention. There were plenty of witnesses to prove that Christ had denounced the priests and scribes, that He had called them hypocrites and murderers; but this testimony it was not expedient to bring forward. The Sadducees in their sharp contentions with the Pharisees had used to them similar language. And such testimony would have no weight with the Romans, who were themselves disgusted with the pretensions of the Pharisees. There was abundant evidence that Jesus had disregarded the traditions of the Jews, and had spoken irreverently of many of their ordinances; but in regard to tradition the Pharisees and Sadducees were at swords points; and this evidence also would have no weight with the Romans. Christs enemies dared not accuse Him of Sabbathbreaking, lest an examination should reveal the character of His work. If His miracles of healing were brought to light, the very object of the priests would be defeated. {DA 705.1}[16]

§36 基督在早期传道时曾说：“你们拆毁这殿，我三日内要再建立起来。”他是在这个预言的比喻中，预先说明自己的死和复活。“耶稣这话，是以他的身体为殿。”（约2:19,21）但犹太人却按字面来解释这句话，以为耶稣是指着耶路撒冷的圣殿说的。在基督的一切言论中，除了这句话以外，祭司们找不到任何控告他的把柄。他们想藉着歪曲这句话来寻得可乘之机。马罗人曾从事重建圣殿和修理圣殿的工作，并且常因此而感自豪；任何诬蔑圣殿的举动必要惹起他们的愤怒。唯有在这一点上,犹太人、罗马人、法利赛人和撒都该人倒是能意见一致的；因为他们大家都对圣殿表示非常的尊敬。在这一点上他们找到了两个证人，他们的见证并不像其他的假见证那么自相矛盾；其中被贿买来控告耶稣的一个见证人说:“这个人曾说:‘我能拆毁上帝的殿，三日内又建造起来。’”基督的话就这样被他歪曲了。如果他们照着他原来所说的话报告出来，连公会也不能藉此来定他的罪。若像犹太人所说的，耶稣不过是个人，那么，他的话也只能说他没有理性和夸大其辞而已，不能被曲解为犯了亵渎的罪。他的话虽经假见证人歪曲之后，罗马人在其中也看不出足以定他死罪的凭据。[17]{DA 705.2}

§37 False witnesses had been bribed to accuse Jesus of inciting rebellion and seeking to establish a separate government. But their testimony proved to be vague and contradictory. Under examination they falsified their own statements. {DA 705.2}[17]

§38 耶稣忍耐地听着这些自相矛盾的见证，没有为自己申辩半句。最后那些控告的人困惑、混乱、发狂了。这一场审问并没有头绪，他们的计谋看来是失败了，弄得该亚法无计可施。现在只剩下最后一招，他必须迫使基督定自己的罪。于是大祭司从他的审判席上站起来，怒容满面，情绪紧张；他的声音和态度表明假使可能的话,他就要把他的囚犯当场除灭。他喊着说：“你什么都不回答吗？这些人作见证告你的是什么呢？”[18]{DA 705.3}

§39 Early in His ministry Christ had said, Destroy this temple, and in three days I will raise it up. In the figurative language of prophecy, He had thus foretold His own death and resurrection. He spake of the temple of His body. John 2:19, 21. These words the Jews had understood in a literal sense, as referring to the temple at Jerusalem. Of all that Christ had said, the priests could find nothing to use against Him 7save this. By misstating these words they hoped to gain an advantage. The Romans had engaged in rebuilding and embellishing the temple, and they took great pride in it; any contempt shown to it would be sure to excite their indignation. Here Romans and Jews, Pharisees and Sadducees, could meet; for all held the temple in great veneration. On this point two witnesses were found whose testimony was not so contradictory as that of the others had been. One of them, who had been bribed to accuse Jesus, declared, This fellow said, I am able to destroy the temple of God, and to build it in three days. Thus Christs words were misstated. If they had been reported exactly as He spoke them, they would not have secured His condemnation even by the Sanhedrin. Had Jesus been a mere man, as the Jews claimed, His declaration would only have indicated an unreasonable, boastful spirit, but could not have been construed into blasphemy. Even as misrepresented by the false witnesses, His words contained nothing which would be regarded by the Romans as a crime worthy of death. {DA 705.3}[18]

§40 耶稣一言不答。“他被欺压，在受苦的时候却不开口，他像羊羔被牵到宰杀之地，又像羊在剪毛的人手下无声，他也是这样不开口。”（赛53:7）[19]{DA 706.1}

§41 Patiently Jesus listened to the conflicting testimonies. No word did He utter in self-defense. At last His accusers were entangled, confused, and maddened. The trial was making no headway; it seemed that their plottings were to fail. Caiaphas was desperate. One last resort remained; Christ must be forced to condemn Himself. The high priest started from the judgment seat, his face contorted with passion, his voice and demeanor plainly indicating that were it in his power he would strike down the prisoner before him. Answerest Thou nothing? he exclaimed; what is it which these witness against Thee? {DA 706.1}[19]

§42 最后该亚法向天举起右手，用严肃起誓的方式对耶稣说：“我指着永生上帝叫你起誓告诉我们，你是上帝的儿子基督不是？”[20]{DA 706.2}

§43 Jesus held His peace. He was oppressed, and He was afflicted, yet He opened not His mouth: He is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so He openeth not His mouth. Isaiah 53:7. {DA 706.2}[20]

§44 对于这个要求，基督不能再保持缄默了。静默有时，言语有时。他至此没开过口，直到直接被质问时。他知道回答了，此时自己必死无疑。但这要求是由全国所公认为最高的权威，且是奉至高者的名而发的。基督必须对律法表示应有的尊敬。[21]{DA 706.3}

§45 At last, Caiaphas, raising his right hand toward heaven, addressed Jesus in the form of a solemn oath: I adjure Thee by the living God, that Thou tell us whether Thou be the Christ, the Son of God. {DA 706.3}[21]

§46 更有甚者，这也涉及他自己与天父的关系。他必须清楚地声明自己的身份和使命。耶稣以前曾对门徒说过：“凡在人面前认我的，我在我天上的父面前也必认他。”（太10:32）如今他用自己的榜样重述了这个教训。[22]{DA 706.4}

§47 To this appeal Christ could not remain silent. There was a time to be silent, and a time to speak. He had not spoken until directly questioned. He knew that to answer now would make His death certain. But the appeal was made by the highest acknowledged authority of the nation, and in the name of the Most High. Christ would not fail to show proper respect for the law. More than this, His own relation to the Father was called in question. He must plainly declare His character and mission. 7Jesus had said to His disciples, Whosoever therefore shall confess Me before men, him will I confess also before My Father which is in heaven. Matthew 10:32. Now by His own example He repeated the lesson. {DA 706.4}[22]

§48 当时每个耳朵都在倾听，每一双眼睛都注视着他的脸。他回答说：“你说的是。”当他接着说下去时，似乎有一道天上来的光照在他苍白的脸上。他说：“然而，我告诉你们，后来你们要看见人子坐在那权能者的右边，驾着天上的云降临。”[23]{DA 707.1}

§49 Every ear was bent to listen, and every eye was fixed on His face as He answered, Thou hast said. A heavenly light seemed to illuminate His pale countenance as He added, Nevertheless I say unto you, Hereafter shall ye see the Son of man sitting on the right hand of power, and coming in the clouds of heaven. {DA 707.1}[23]

§50 基督的神性一时透过他的人性闪耀出来。大祭司在救主锐利的目光之前胆战心惊。基督的神色似乎洞察他隐藏的意念，刺进了他的内心。在他有生之年，他永不能忘记上帝的儿子那洞察人心的一瞬。[24]{DA 707.2}

§51 For a moment the divinity of Christ flashed through His guise of humanity. The high priest quailed before the penetrating eyes of the Saviour. That look seemed to read his hidden thoughts, and burn into his heart. Never in afterlife did he forget that searching glance of the persecuted Son of God. {DA 707.2}[24]

§52 耶稣说：“后来你们要看见人子坐在那权能者的右边，驾着天上的云降临。”基督在这些话中，把当时的情景调转过来了。他是生命和荣耀的主，必坐在上帝的右边。他必作全地的审判者，凡经他判决的事，再无申诉之余地。那时，一切隐藏的事都必在上帝圣颜光照之下显露出来，各人要照他的行为受审判。[25]{DA 707.3}

§53 Hereafter, said Jesus, shall ye see the Son of man sitting on the 7right hand of power, and coming in the clouds of heaven. In these words Christ presented the reverse of the scene then taking place. He, the Lord of life and glory, would be seated at Gods right hand. He would be the judge of all the earth, and from His decision there could be no appeal. Then every secret thing would be set in the light of Gods countenance, and judgment be passed upon every man according to his deeds. {DA 707.3}[25]

§54 基督的话使大祭司吃了一惊。该亚法想到，有一天死人要复活，都站在上帝的审判台前，照他们的行为受报应，他就恐惧起来。他不愿意相信，将来他要照着自己的行为受裁判，忽然间那最后审判的全幅情景都浮现在他脑际。一刹那间，他看见坟墓把其中的死人，连同他所希冀永远隐藏的秘密全都交了出来，这对他的确是一幅可怕的景象。一刹那间，他觉得自己好像站在那永远的审判者面前；基督看透万事的眼目，正在洞察他的内心，并揭露了他认为已是和死人一同埋葬了的秘密。[26]{DA 708.1}

§55 The words of Christ startled the high priest. The thought that there was to be a resurrection of the dead, when all would stand at the bar of God, to be rewarded according to their works, was a thought of terror to Caiaphas. He did not wish to believe that in future he would receive sentence according to his works. There rushed before his mind as a panorama the scenes of the final judgment. For a moment he saw the fearful spectacle of the graves giving up their dead, with the secrets he had hoped were forever hidden. For a moment he felt as if standing before the eternal Judge, whose eye, which sees all things, was reading his soul, bringing to light mysteries supposed to be hidden with the dead. {DA 708.1}[26]

§56 这一幕景象，随即从大祭司的想象中消逝了。同时，基督的话触怒了这个撒都该人。该亚法向来否定复活、审判和来生的道理，这时他着魔似地发怒如狂了。他能让这个阶下囚反对他所最重视的理论吗？于是该亚法便撕开他的衣袍，不让众人看穿他掩饰不住的恐惧，并示意不必再行审问就可以定这个人犯了亵渎的罪。他说:“我们何必再用见证人呢？这僭妄的话，现在你们都听见了。你们的意见如何？”于是众人定了他的罪。[27]{DA 708.2}

§57 The scene passed from the priests vision. Christs words cut him, the Sadducee, to the quick. Caiaphas had denied the doctrine of the resurrection, the judgment, and a future life. Now he was maddened by satanic fury. Was this man, a prisoner before him, to assail his most cherished theories? Rending his robe, that the people might see his pretended horror, he demanded that without further preliminaries the prisoner be condemned for blasphemy. What further need have we of witnesses? he said; behold, now ye have heard His blasphemy. What think ye? And they all condemned Him. {DA 708.2}[27]

§58 该亚法撕开衣服是出于内心的感悟与情感的冲动。他因自己一时相信了基督的话而自怨自恨，且发怒如狂。他没有因深深地认识真理而撕裂自己的心肠，并承认耶稣是弥赛亚，反而撕开他祭司的衣服来表示坚决的抗拒。他这个举动关系重大，而该亚法却一点也没有看出它的意义。他想用这个举动来影响陪审官员定基督的罪，殊不知正定了自己的罪。根据上帝的律法，他已不配再担任祭司的职任了。他已宣判了自己的死刑。[28]{DA 708.3}

§59 Conviction mingled with passion led Caiaphas to do as he did. He was furious with himself for believing Christs words, and instead of rending his heart under a deep sense of truth, and confessing that Jesus was the Messiah, he rent his priestly robes in determined resistance. This act was deeply significant. Little did Caiaphas realize its meaning. In this act, done to influence the judges and secure Christs condemnation, the high priest had condemned himself. By the law of God he was disqualified for the priesthood. He had pronounced upon himself the death sentence. {DA 708.3}[28]

§60 大祭司是不可撕裂自己的衣服的。按照利未人的律法，这样作的就必被判死刑。无论在任何时机，任何情形之下，祭司都不可撕裂自己的衣服。按犹太人的风俗,在亲友去世的时候，用撕裂衣服来表示悲哀，但祭司是不许照这风俗行的。关于此事，基督曾给摩西明白的指示。（见利10:6）[29]{DA 708.4}

§61 A high priest was not to rend his garments. By the Levitical law, this was prohibited under sentence of death. Under no circumstances, on no occasion, was the priest to rend his robe. It was the custom among the Jews for the garments to be rent at the death of friends, but this 7custom the priests were not to observe. Express command had been given by Christ to Moses concerning this. Leviticus 10:6. {DA 708.4}[29]

§62 凡祭司所穿戴的必须是完全而没有瑕疵的。这些华丽的圣衣，象征那一切预表所指的真体耶稣基督。祭司在服装和态度上，在言语和精神上，若不是完全的，就不蒙上帝悦纳。上帝是圣洁的,他的荣耀和完全必须在地上的礼节中表明出来。所以，唯有完全的礼节才能正确地代表天上礼节的神圣。有罪的人原可以撕裂心肠来表示谦卑痛悔的心,这是上帝所重看的。但是祭司的衣服是不可以撕裂的，因为这样就要损毁天上事物的象征。大祭司若敢穿着撕裂的衣服执行圣职，从事圣所中的礼节，他就要被看为已经与上帝隔绝。他既撕裂衣服，就丧失了代表的身份，上帝也不再承认他有资格供圣职。该亚法所采取的这个举动，是出于情感的冲动和人性的软弱。[30]{DA 709.1}

§63 Everything worn by the priest was to be whole and without blemish. By those beautiful official garments was represented the character of the great antitype, Jesus Christ. Nothing but perfection, in dress and attitude, in word and spirit, could be acceptable to God. He is holy, and His glory and perfection must be represented by the earthly service. Nothing but perfection could properly represent the sacredness of the heavenly service. Finite man might rend his own heart by showing a contrite and humble spirit. This God would discern. But no rent must be made in the priestly robes, for this would mar the representation of heavenly things. The high priest who dared to appear in holy office, and engage in the service of the sanctuary, with a rent robe, was looked upon as having severed himself from God. By rending his garment he cut himself off from being a representative character. He was no longer accepted by God as an officiating priest. This course of action, as exhibited by Caiaphas, showed human passion, human imperfection. {DA 709.1}[30]

§64 该亚法撕裂自己的衣服，就是废弃了上帝的律法而随从了人的遗传，当时有一条人为的律法规定遇有亵渎的事，祭司可以撕裂衣服来表示对这罪恶的憎恶而不算为有罪。这样，人立的规条就废弃了上帝的律法。[31]{DA 709.2}

§65 By rending his garments, Caiaphas made of no effect the law of God, to follow the tradition of men. A man-made law provided that in case of blasphemy a priest might rend his garments in horror at the sin, and be guiltless. Thus the law of God was made void by the laws of men. {DA 709.2}[31]

§66 当时大祭司的一举一动都为群众所注意，所以该亚法想借实际行动来显出自己的虔诚。但在这次举动上他归罪基督，实在是辱骂了上帝所说“他是奉我名来的”一位（出23:21）。可见他自己倒是犯了亵渎的罪。上帝虽已经定了他的罪，他却还敢宣判基督犯了亵渎的罪。[32]{DA 709.3}

§67 Each action of the high priest was watched with interest by the people; and Caiaphas thought for effect to display his piety. But in this act, designed as an accusation against Christ, he was reviling the One of whom God had said, My name is in Him. Exodus 23:21. He himself was committing blasphemy. Standing under the condemnation of God, he pronounced sentence upon Christ as a blasphemer. {DA 709.3}[32]

§68 该亚法撕裂自己衣服的举动，正足以说明犹太国今后在上帝面前所有的地位。这曾一度蒙上帝特别恩待的子民，正在自动地与上帝隔绝，快要成为上帝弃绝的百姓了。及至基督在十字架上喊叫“成了”（约19:30）,圣殿的幔子裂为两半时，那神圣的守望者就要宣布，犹太人已经拒绝了一切表号所代表，以及一切影儿之真体的主。以色列与上帝分离了。此时该亚法倒不妨撕裂他的圣袍，因这圣衣原表明他是真的大祭司的代表；但此时这衣袍对自己、对犹太人已不再有任何意义了。大祭司倒不妨撕开他的衣袍，来为自己和犹太国表示慌恐战栗吧。[33]{DA 709.4}

§69 When Caiaphas rent his garment, his act was significant of the place that the Jewish nation as a nation would thereafter occupy toward God. The once favored people of God were separating themselves from Him, and were fast becoming a people disowned by Jehovah. When Christ upon the cross cried out, It is finished (John 19:30), and the veil of the temple was rent in twain, the Holy Watcher declared that the Jewish people had rejected Him who was the antitype of all their types, the substance of all their shadows. Israel was divorced from God. Well might Caiaphas then rend his official robes, which signified that he claimed to be a representative of the great High Priest; for no longer had they any meaning for him or for the people. Well might the high priest rend his robes in horror for himself and for the nation. {DA 709.4}[33]

§70 犹太公会宣判耶稣犯了该死的罪，但这本身又犯了犹太人的一条律法，不可在夜间审问犯人。合法的罪案必须在白天，并在公会全体会议之前判决。虽然如此，这时他们却把救主当作已经定了罪案的囚犯，交给下流卑鄙的人去侮辱并虐待。大祭司的公馆四面有露天的院子，那里有士兵和民众聚集。耶稣被带出来，经过这院子直到卫兵室，在各方面他都遇到人拿他自称是上帝儿子的话来讥诮他。他自己所说的“坐在那权能者的右边,和“驾着天上的云降临”的话，也被人用来嘲笑他。当他在卫兵室等候正式审问时，他一点也没有受到保护。那些愚昧无知的暴徒，看见他曾在公会前所受的虐待，也就更毫无顾忌地暴露他们性格中一切撒但般的邪恶。基督那高贵、上帝般的风度倒激起他们如癫如狂的怒气。他的温柔，他的无辜和庄严的忍耐,反而使他们充满由撒但而生的仇恨。怜恤和公平，他们都置之不顾了。从来没有犯人遭受过像上帝儿子所受的那么惨无人道的虐待。[34]{DA 710.1}

§71 The Sanhedrin had pronounced Jesus worthy of death; but it was contrary to the Jewish law to try a prisoner by night. In legal condemnation nothing could be done except in the light of day and before a full session of the council. Notwithstanding this, the Saviour was now treated as a condemned criminal, and given up to be abused by the lowest and vilest of humankind. The palace of the high priest surrounded an open court in which the soldiers and the multitude had gathered. Through this court, Jesus was taken to the guardroom, on every side meeting with mockery of His claim to be the Son of God. His own words, sitting on the right hand of power, and, coming in the clouds of heaven, were jeeringly repeated. While in the guardroom, awaiting His legal trial, He was not protected. The ignorant rabble had seen the cruelty with which He was treated before the council, and from this they took license to manifest all the satanic elements of their nature. Christs very nobility and godlike bearing goaded them to madness. His meekness, His innocence, His majestic patience, filled them with hatred born of Satan. Mercy and justice were trampled upon. Never was criminal treated in so inhuman a manner as was the Son of God. {DA 710.1}[34]

§72 但是，那使耶稣心碎的更残酷的痛苦和加在身上最沉重的打击，还不是仇敌的手能给他的。当基督在该亚法面前遭受非法审讯时，他自己的一个门徒竟否认了他。[35]{DA 710.2}

§73 But a keener anguish rent the heart of Jesus; the blow that inflicted the deepest pain no enemys hand could have dealt. While He was undergoing the mockery of an examination before Caiaphas, Christ had been denied by one of His own disciples. {DA 710.2}[35]

§74 耶稣的门徒在客西马尼园内离弃了他们的夫子之后，其中有两个冒着险，远远地跟着那解送耶稣的暴徒。这两个门徒就是彼得和约翰。祭司们认出约翰是尽人皆知的耶稣的门徒，所以让他进到大祭司的院子里，希望他看到夫子所受的屈辱，就不再相信这样的人是上帝的儿子了，约翰替彼得讲了讲情，彼得也进去了。[36]{DA 710.3}

§75 After deserting their Master in the garden, two of the disciples had ventured to follow, at a distance, the mob that had Jesus in charge. These disciples were Peter and John. The priests recognized John as a well-known disciple of Jesus, and admitted him to the hall, hoping that as he witnessed the humiliation of his Leader, he would scorn the idea of such a one being the Son of God. John spoke in favor of Peter, and gained an entrance for him also. {DA 710.3}[36]

§76 这时天将破晓，是夜里最冷的时候，所以院子里生着火。有一群人围着烤火，彼得也大胆地同他们挤在那里。他不愿意人认出自己是耶稣的门徒,所以装作漫不经心地混在众人当中，希望别人当他是个捉拿耶稣的人。[37]{DA 710.4}

§77 In the court a fire had been kindled; for it was the coldest hour of the night, being just before the dawn. A company drew about the fire, and Peter presumptuously took his place with them. He did not wish to be recognized as a disciple of Jesus. By mingling carelessly with the crowd, he hoped to be taken for one of those who had brought Jesus to the hall. {DA 710.4}[37]

§78 但熊熊的火光照着彼得的脸，那看门的使女仔细地把他打量一番。她记得这个人曾与约翰一同进来，现在又见到他脸上沮丧的神色，心想：他或许是耶稣的门徒。这个使女是该亚法家里的一个用人，她很想知道彼得的根底。于是她对彼得说：“你不也是他的门徒吗？”彼得一时惊慌失措，众人当时都望着他。彼得假装不明白她的话，但那使女一直向周围的人说，这人是耶稣一伙的。彼得觉得不能不回答了，便发怒说：“女子！我不认得他。”这是彼得第一次不承认耶稣，立时鸡就叫了。可怜的彼得啊！这么快就羞辱了你的夫子，这么快就否认了你的主！[38]{DA 710.5}

§79 But as the light flashed upon Peters face, the woman who kept the door cast a searching glance upon him. She had noticed that he came in with John, she marked the look of dejection on his face, and thought 7that he might be a disciple of Jesus. She was one of the servants of Caiaphas household, and was curious to know. She said to Peter, Art not thou also one of this Mans disciples? Peter was startled and confused; the eyes of the company instantly fastened upon him. He pretended not to understand her; but she was persistent, and said to those around her that this man was with Jesus. Peter felt compelled to answer, and said angrily, Woman, I know Him not. This was the first denial, and immediately the cock crew. O Peter, so soon ashamed of thy Master! so soon to deny thy Lord! {DA 710.5}[38]

§80 门徒约翰进入审判厅时，没有想隐瞒他是跟从耶稣的人；也没有杂在那些辱骂他夫子的人群当中。别人也没有质问他，因为他没有隐瞒自己的身份，使别人猜疑他。他找到一个僻静的墙角，是暴徒注意不到的地方，这就是他可能离耶稣最近的地方了。在这里他能看见并听到他的主受审讯时的情形。[39]{DA 711.1}

§81 The disciple John, upon entering the judgment hall, did not try to conceal the fact that he was a follower of Jesus. He did not mingle with the rough company who were reviling his Master. He was not questioned, for he did not assume a false character, and thus lay himself liable to suspicion. He sought a retired corner secure from the notice 7of the mob, but as near Jesus as it was possible for him to be. Here he could see and hear all that took place at the trial of his Lord. {DA 711.1}[39]

§82 彼得不希望别人知道他的真实身份,装作漠不关心的样子，就置身于仇敌的势力范围之中，成为容易受试探的目标，假使要他为夫子争战的话，他必是个勇敢的战士；但当一只藐视人的手指着他时，他却显得是个懦夫了。许多不怕为他们的主积极争战的人，常因讥诮而否认了他们的信仰。他们与应该避免的人为伍，就自处于试探之中。这无异于请仇敌来试探他们，使他们在言语和行为上犯一些在其他情况之下决不至犯的错误。今日的基督徒因为怕受痛苦或怕受侮辱而隐瞒自己的信仰，否认了主，这与在审判厅里的彼得没啥区别。[40]{DA 712.1}

§83 Peter had not designed that his real character should be known. In assuming an air of indifference he had placed himself on the enemys ground, and he became an easy prey to temptation. If he had been called to fight for his Master, he would have been a courageous soldier; but when the finger of scorn was pointed at him, he proved himself a coward. Many who do not shrink from active warfare for their Lord are driven by ridicule to deny their faith. By associating with those whom they should avoid, they place themselves in the way of temptation. They invite the enemy to tempt them, and are led to say and do that of which under other circumstances they would never have been guilty. The disciple of Christ who in our day disguises his faith through dread of suffering or reproach denies his Lord as really as did Peter in the judgment hall. {DA 712.1}[40]

§84 彼得想在表面上显出不关心他夫子受审的事，但当他听见那残忍的讥诮，并看见主所受的侮辱时，心中不胜悲痛。而且他想到耶稣竟肯忍受这样的待遇，甚至羞辱自己和他的门徒，心中不胜骇异而恼怒。但为了掩饰真实的情绪，他就与那些逼迫他的人一同说些不适当的戏言。可是他的态度很不自然。他的行动既是虚伪的，所以讲话时虽装出漠不关心的样子，却不能抑制那因堆在他夫子头上的侮辱而感到愤怒。[41]{DA 712.2}

§85 Peter tried to show no interest in the trial of his Master, but his heart was wrung with sorrow as he heard the cruel taunts, and saw the abuse He was suffering. More than this, he was surprised and angry that Jesus should humiliate Himself and His followers by submitting to such treatment. In order to conceal his true feelings, he endeavored to join with the persecutors of Jesus in their untimely jests. But his appearance was unnatural. He was acting a lie, and while seeking to talk unconcernedly he could not restrain expressions of indignation at the abuse heaped upon his Master. {DA 712.2}[41]

§86 他又被人注意到了，又有人说他是耶稣的门徒。这次他发誓声明：“我不认得那个人。”然而他还有一次机会承认主。过了一小时，有大祭司的一个仆人，是被彼得削掉耳朵的那人的亲属，问他说：“我不是看见你同他在园子里吗？”“你真是他们一党的！因为你是加利利人。”“你的口音把你露出来了。”耶稣的门徒是以言语纯洁著名的；彼得听了这些话，就勃然大怒。这时彼得为要彻底欺骗询问他的人，并证明自己虚伪的身份,就发咒起誓地不承认他的夫子。立时鸡叫了第二遍，这一次彼得听见了，就想起耶稣对他所说的话：“鸡叫两遍以先，你要三次不认我。”（可14:30）[42]{DA 712.3}

§87 Attention was called to him the second time, and he was again charged with being a follower of Jesus. He now declared with an oath, I do not know the Man. Still another opportunity was given him. An hour had passed, when one of the servants of the high priest, being a near kinsman of the man whose ear Peter had cut off, asked him, Did not I see thee in the garden with Him? Surely thou art one of them: for thou art a Galilean, and thy speech agreeth thereto. At this Peter flew into a rage. The disciples of Jesus were noted for the purity of their language, and in order fully to deceive his questioners, and justify his assumed character, Peter now denied his Master with cursing and swearing. Again the cock crew. Peter heard it then, and he remembered the words of Jesus, Before the cock crow twice, thou shalt deny Me thrice. Mark 14:30. {DA 712.3}[42]

§88 当那低劣的咒语还在彼得口里，那尖锐的鸡鸣还在他耳中时，救主从横眉怒目的审判官前转过身来，正面望着这个可怜的门徒。同时彼得的眼睛也恰好看到了他的夫子。在耶稣那温和的面貌上，彼得看出深切的慈悲和忧伤，却没带一点怒容。[43]{DA 712.4}

§89 While the degrading oaths were fresh upon Peters lips, and the shrill 7crowing of the cock was still ringing in his ears, the Saviour turned from the frowning judges, and looked full upon His poor disciple. At the same time Peters eyes were drawn to his Master. In that gentle countenance he read deep pity and sorrow, but there was no anger there. {DA 712.4}[43]

§90 彼得一看到主的青灰、痛苦的面容，痉挛发颤的嘴唇和那慈悲宽恕的神色，犹如万箭钻心。他的良心觉醒了，记忆力恢复了。彼得想起在短短的几小时之前，他还扬言和他的主一同坐牢，一同舍命。他想起当救主在楼房里告诉他，今天夜里他要三次不认主时，他心中是何等的不服。彼得刚才声明他不认识耶稣，可是现在他在极度悲痛中看出他的主是如何认识他的为人，如何正确地洞悉他的内心，而他竟不知道自己的虚伪。[44]{DA 713.1}

§91 The sight of that pale, suffering face, those quivering lips, that look of compassion and forgiveness, pierced his heart like an arrow. Conscience was aroused. Memory was active. Peter called to mind his promise of a few short hours before that he would go with his Lord to prison and to death. He remembered his grief when the Saviour told him in the upper chamber that he would deny his Lord thrice that same night. Peter had just declared that he knew not Jesus, but he now realized with bitter grief how well his Lord knew him, and how accurately He had read his heart, the falseness of which was unknown even to himself. {DA 713.1}[44]

§92 彼得的思潮翻腾起来，救主的亲切怜悯，他的仁爱宽容，以及他对犯错误的门徒所有的温柔的忍耐，这一切他都想起来了。他回忆起来了。他回忆救主的警戒，“西门！西门！撒但想要得着你们，好筛你们像筛麦子一样。但我已经为你祈求，叫你不至于失了信心。”（路22:31，32）又想到自己的忘恩负义,背信弃义，就非常自怨自恨。于是他再向他的夫子望了望，只见一只亵慢的手举起来打夫子的脸。他再也看不下去了，他的心碎了，他从审判厅冲出去了。[45]{DA 713.2}

§93 A tide of memories rushed over him. The Saviours tender mercy, His kindness and long-suffering, His gentleness and patience toward His erring disciples,--all was remembered. He recalled the caution, Simon, behold, Satan hath desired to have you, that he may sift you as wheat: but I have prayed for thee, that thy faith fail not. Luke 22:31, 32. He reflected with horror upon his own ingratitude, his falsehood, his perjury. Once more he looked at his Master, and saw a sacrilegious hand raised to smite Him in the face. Unable longer to endure the scene, he rushed, heartbroken, from the hall. {DA 713.2}[45]

§94 他不知道，也不管往哪里去。在黑暗中，踉跄前行，后来才知道自己到了客西马尼园。几小时前的情景，历历在目，那满面血污，并因剧痛而痉挛的圣颜，又呈现在他眼前。他痛心地回忆耶稣曾在这里独自祷告、哀哭、挣扎，而那些在磨炼的时候应当与他患难与共的人，却全都睡着了。他想起救主严肃的忠告：“总要警醒祷告，免得入了迷惑。”（太26:41）他又看见审判厅中的景象。他知道自己在救主的屈辱和忧愁之外，又给他加上最沉重的打击。想到这里,使他破碎的心倍受非刑，于是彼得俯在耶稣向天父惨痛地倾吐心意的同一地点，恨不得自己死了才好。[46]{DA 713.3}

§95 He pressed on in solitude and darkness, he knew not and cared not whither. At last he found himself in Gethsemane. The scene of a few hours before came vividly to his mind. The suffering face of his Lord, stained with bloody sweat and convulsed with anguish, rose before him. He remembered with bitter remorse that Jesus had wept and agonized in prayer alone, while those who should have united with Him in that trying hour were sleeping. He remembered His solemn charge, Watch and pray, that ye enter not into temptation. Matthew 26:41. He witnessed again the scene in the judgment hall. It was torture to his bleeding heart to know that he had added the heaviest burden to the Saviours humiliation and grief. On the very spot where Jesus had poured out His soul in agony to His Father, Peter fell upon his face, and wished that he might die. {DA 713.3}[46]

§96 当初彼得在耶稣嘱咐他警醒祷告时，他却睡着了，这就是使他犯罪的原因。众门徒因在那紧急的关头睡觉，都遭受了很大的损失。基督知道他们必经火炼的试验。他知道撒但将如何设法麻痹他们的知觉，使他们对面临的试验毫无准备；耶稣警告他们的原因就在于此。如果彼得在园中的几个小时用来警醒祷告的话，决不至于倚靠自己微薄的力量，也不至于不认他的主。如果众门徒在基督受苦的时候和他一同警醒，他们就可以为主被钉十字架有所准备；他们就多少能领会主所受非常惨痛的属灵性质，也能回忆他预先告诉他们的关于他受苦、受死和复活的话了。在那最黑暗时辰的忧伤之中，就会有一线希望来照亮他们的黑暗，支持他们的信心了。[47]{DA 713.4}

§97 It was in sleeping when Jesus bade him watch and pray that Peter had prepared the way for his great sin. All the disciples, by sleeping 7in that critical hour, sustained a great loss. Christ knew the fiery ordeal through which they were to pass. He knew how Satan would work to paralyze their senses that they might be unready for the trial. Therefore it was that He gave them warning. Had those hours in the garden been spent in watching and prayer, Peter would not have been left to depend upon his own feeble strength. He would not have denied his Lord. Had the disciples watched with Christ in His agony, they would have been prepared to behold His suffering upon the cross. They would have understood in some degree the nature of His overpowering anguish. They would have been able to recall His words that foretold His sufferings, His death, and His resurrection. Amid the gloom of the most trying hour, some rays of hope would have lighted up the darkness and sustained their faith. {DA 713.4}[47]

§98 一到天亮,犹太公会就召集会议，耶稣又被带到会议室中。他曾说自己是上帝的儿子,他们就拿他的话作为控告他的把柄。但是他们不能在这一点上定他的罪，因为有许多议员在夜里开会时没有出席，没有听见他说这句话。而且他们知道在罗马的法庭上，这句话是不足以定他死罪的。可是如果他们都能从他口中听到这句话，他们或许可以达到目的。他们可以把他自称为弥赛亚的话曲解为制造叛乱的政治活动。[48]{DA 714.1}

§99 As soon as it was day, the Sanhedrin again assembled, and again Jesus was brought into the council room. He had declared Himself the Son of God, and they had construed His words into a charge against Him. But they could not condemn Him on this, for many of them had not been present at the night session, and they had not heard His words. And they knew that the Roman tribunal would find in them nothing worthy of death. But if from His own lips they could all hear those words repeated, their object might be gained. His claim to the Messiahship they might construe into a seditious political claim. {DA 714.1}[48]

§100 他们说：“你若是基督，就告诉我们。”但基督仍不作声。他们继续用问题逼他。最后他用悲伤痛苦的声调回答说：“我若告诉你们，你们也不信；我若问你们，你们也不回答。”但是为要使他们无可推诿，他加上了一个严肃的警告说：“从今以后，人子要坐在权能者的右边。”[49]{DA 714.2}

§101 Art Thou the Christ? they said, tell us. But Christ remained silent. They continued to ply Him with questions. At last in tones of mournful pathos He answered, If I tell you, ye will not believe; and if I also ask you, ye will not answer Me, nor let Me go. But that they might be left without excuse He added the solemn warning, Hereafter shall the Son of man sit on the right hand of the power of God. {DA 714.2}[49]

§102 他们便异口同声地问他说：“这样，你是上帝的儿子吗？”他对他们说：“你们所说的是。”他们喊着说：“何必再用见证呢？他亲口所说的，我们都亲自听见了。”[50]{DA 714.3}

§103 Art Thou then the Son of God? they asked with one voice. He said unto them, Ye say that I am. They cried out, What need we any further witness? for we ourselves have heard of His own mouth. {DA 714.3}[50]

§104 这样，犹太当局第三次定了耶稣的死罪。现在他们认为，只要罗马人批准这个罪状，并把他交在他们手中就成功了。[51]{DA 714.4}

§105 And so by the third condemnation of the Jewish authorities, Jesus was to die. All that was now necessary, they thought, was for the Romans to ratify this condemnation, and deliver Him into their hands. {DA 714.4}[51]

§106 基督受的第三次侮辱和戏弄，甚至比以前在无知的暴徒手下所受的更难堪。这样的侮辱是当着祭司和官长们的面，并经过他们的同意而作出来的。这些人已经丧尽了一切同情或人道。但他们的理由既不充足，不能驳倒基督的话，就拿出其他的武器来，就是历代以来一切顽固守旧的宗教权威者用以处置其所认为叛教分子的武器痛苦、虐待和死刑。[52]{DA 714.5}

§107 Then came the third scene of abuse and mockery, worse even than that received from the ignorant rabble. In the very presence of the priests and rulers, and with their sanction, this took place. Every feeling of sympathy or humanity had gone out of their hearts. If their arguments 7were weak, and failed to silence His voice, they had other weapons, such as in all ages have been used to silence heretics,--suffering, and violence, and death. {DA 714.5}[52]

§108 法官宣布耶稣罪状之后，众人就像撒但一样疯狂起来了。他们呼喊的声音犹如猛兽之怒吼。他们向耶稣冲过来，喊道：他是有罪的，把他杀死！如果没有罗马兵丁保护的话，耶稣就活不到被钉在髑髅地十字架上的时候了。若没有罗马当局出来干涉，并用武力弹压暴徒,他就要在法官面前被他们活活地撕碎。[53]{DA 715.1}

§109 When the condemnation of Jesus was pronounced by the judges, a satanic fury took possession of the people. The roar of voices was like that of wild beasts. The crowd made a rush toward Jesus, crying, He is guilty, put Him to death! Had it not been for the Roman soldiers, Jesus would not have lived to be nailed to the cross of Calvary. He would have been torn in pieces before His judges, had not Roman authority interfered, and by force of arms restrained the violence of the mob. {DA 715.1}[53]

§110 异邦人看到犹太人毫无人道地对待一个无任何罪证的人，很是愤慨。罗马人的官员声称，犹太人宣布耶稣的死刑，触犯了罗马的统治权，而且连犹太人的律法也不许单凭人自己的口供来定他的罪。他们的干涉暂时缓和了这场风暴。但犹太人的领袖们既无恻隐之心，更无羞耻之感。[54]{DA 715.2}

§111 Heathen men were angry at the brutal treatment of one against whom nothing had been proved. The Roman officers declared that the Jews in pronouncing condemnation upon Jesus were infringing upon the Roman power, and that it was even against the Jewish law to condemn a man to death upon his own testimony. This intervention brought a momentary lull in the proceedings; but the Jewish leaders were dead alike to pity and to shame. {DA 715.2}[54]

§112 祭司和官长们不顾自己地位和体统，竟用龌龊的话语来辱骂上帝的儿子。他们拿他的出身来挖苦他。他们声称，他既然擅敢自称是弥赛亚，就该受最屈辱的死。同时有最下流的人，用最卑鄙的方法来侮辱救主；他们用一件破旧的衣服蒙在他头上，又用拳头打他的脸，说：“基督啊！你是先知，告诉我们打你的是谁？”当他们把衣服拿开时，一个卑贱的匪徒吐了口唾沫在他脸上。[55]{DA 715.3}

§113 Priests and rulers forgot the dignity of their office, and abused the Son of God with foul epithets. They taunted Him with His parentage. They declared that His presumption in proclaiming Himself the Messiah made Him deserving of the most ignominious death. The most dissolute men engaged in infamous abuse of the Saviour. An old garment was thrown over His head, and His persecutors struck Him in the face, saying, Prophesy unto us, Thou Christ, Who is he that smote Thee? When the garment was removed, one poor wretch spat in His face. {DA 715.3}[55]

§114 当时有上帝的使者在场，他们把侮辱他们所爱之元帅的每一表情、每一言行，都记录下来了。将来总有一天，这些凌辱基督并吐唾沫在他恬静而发青的脸上的匪徒，必要看见他脸上发出比太阳更为灿烂的荣耀。[56]{DA 715.4}

§115 The angels of God faithfully recorded every insulting look, word, and act against their beloved Commander. One day the base men who scorned and spat upon the calm, pale face of Christ will look upon it in its glory, shining brighter than the sun. {DA 715.4}[56]