第39章 在该撒利亚受审
§1
第39章 在该撒利亚受审
§2
Chap. 39 - The Trial at Caesarea
§3
（本章根据：徒24章）
§4
保罗到达该撒利亚五天之后，控告他的人带着他们聘作顾问的辩士帖土罗从耶路撒冷来了。这个案件获得允准立时审理。于是保罗被提到审判厅，“帖土罗就告他。”这个狡猾的辩士断定谄媚阿谀较比事实与正义的简单诉述，在这罗马巡抚身上更有力量，因此他开始讲述时先赞扬腓力斯一番说：“腓力斯大人！我们因你得以大享太平，并且这一国的弊病，因着你的先见，得以更正了；我们随时随地，满心感谢不尽。”[1]{AA 419.1 }
§5
Five days after Pauls arrival at Caesarea his accusers came from Jerusalem, accompanied by Tertullus, an orator whom they had engaged as their counsel. The case was granted a speedy hearing. Paul was brought before the assembly, and Tertullus began to accuse him. Judging that flattery would have more influence upon the Roman governor than the simple statements of truth and justice, the wily orator began his speech by praising Felix: Seeing that by thee we enjoy great quietness, and that very worthy deeds are done unto his nation by thy providence, we accept it always, and in all places, most noble Felix, with all thankfulness. {AA 419.1 }[1]
§6
帖土罗这话简直是厚颜无耻的谎言；因为腓力斯的品格原是卑劣可鄙的。有话论到他说：“他以奴隶的气质，运用君王的权威，而遂行种种纵欲与残酷的事。”（见罗马史家塔西佗所著《历史》第五章第九段。）凡听帖土罗说话的人都知道他这番阿谀奉承的话是虚谎的；但他们想要定保罗死罪的欲望却强过他们对于真理的爱好。[2]{AA 419.2 }
§7
Tertullus here descended to barefaced falsehood; for the character of Felix was base and contemptible. It was said of him, that in the practice of all kinds of lust and cruelty, he exercised the power of a king with the temper of a slave. --Tacitus, History, ch. 5, par. 9. Those who heard Tertullus knew that his flattering words were untrue, but their desire to secure the condemnation of Paul was stronger than their love of truth. {AA 419.2 }[2]
§8
帖土罗在他的言谈中所控告保罗的罪名，如能证实，就实足以判处保罗背叛政府的罪。这个辩士宣称：“我们看这个人，如同瘟疫一般，是鼓动普天下众犹太人生乱的，又是拿撒勒教党里的一个头目；连圣殿他也想要污秽。”随后帖土罗就述说正在犹太人要根据他们的宗教律法审问保罗的时候，耶路撒冷营楼的千夫长吕西亚却将他从他们手中勉强夺过来，因此他们不得不将这案件呈到腓力斯面前。这番话的目的乃在劝诱巡抚将保罗交给犹太法庭审判。在场的犹太人都热烈地支持这一切的控诉，而并不致力于隐瞒他们对这个囚犯的仇恨。[3]{AA 420.1 }
§9
In his speech, Tertullus charged Paul with crimes which, if proved, would have resulted in his conviction for high treason against the government. We have found this man a pestilent fellow, declared the orator, and a mover of sedition among all the Jews throughout the world, and a ringleader of the sect of the Nazarenes: who also hath gone about to profane the temple. Tertullus then stated that Lysias, the commandant of the garrison at Jerusalem, had violently taken Paul from the Jews when they were about to judge him by their ecclesiastical law, and had thus forced them to bring the matter before Felix. These statements were made with the design of inducing the procurator to deliver Paul over to the Jewish court. All the charges were vehemently supported by the Jews present, who made no effort to conceal their hatred of the prisoner. {AA 420.1 }[3]
§10
腓力斯洞察那些控告保罗之人的性情和品格，他知道他们谄媚他是出自什么动机，也看出他们不能证实他们对保罗所作的控诉。他转向被告，点头叫他为自己申辩。保罗没有多费唇舌说恭维的话，只是简略地说明他更加乐意在腓力斯面前为自己辩护。因为后者曾任巡抚多年，十分了解犹太人的律法和风俗。他论到所告他的罪状，清楚地声明其中没有一件是实在的。他说明自己并没有在耶路撒冷任何地方引起扰乱，也没有污秽圣殿。他说：“他们并没有看见我在殿里，或是在会堂里，或是在城里，和人辩论，耸动众人。他们现在所告诉我的事，并不能对你证实了。”[4]{AA 420.2 }
§11
Felix had sufficient penetration to read the disposition and character of Pauls accusers. He knew from what motive they had flattered him, and he saw also that they had failed to substantiate their charges against Paul. Turning to the accused, he beckoned to him to answer for himself. Paul wasted no words in compliments, but simply stated that he could the more cheerfully defend himself before Felix, since the latter had been so long a procurator, and therefore had so good an understanding of the laws and customs of the Jews. Referring to the charges brought against him, he plainly showed that not one of them was true. He declared that he had caused no disturbance in any part of Jerusalem, nor had he profaned the sanctuary. They neither found me in the temple disputing with any man, he said, neither raising up the people, neither in the synagogues, nor in the city: neither can they prove the things whereof they now accuse me. {AA 420.2 }[4]
§12
他一方面承认自己正是按着“他们所称为异端的道”侍奉他祖宗的上帝，同时也断言自己是一向相信律法，“和先知书上一切所记载的”；并且依照《圣经》明显的教训，相信死人必要复活。他更宣称他人生的主要宗旨，乃是要“对上帝、对人，常存无亏的良心。”[5]{AA 421.1 }
§13
While confessing that after the way which they call heresy he had worshiped the God of his fathers, he asserted that he had always believed all things which are written in the law and in the prophets; and that in harmony with the plain teaching of the Scriptures, he held the faith of the resurrection of the dead. And he further declared that the ruling purpose of his life was to have always a conscience void of offense toward God, and toward men. {AA 421.1 }[5]
§14
他以率直诚恳的态度，述说了自己访问耶路撒冷的目的和他被捉拿受审的情形。“过了几年，我带着周济本国的捐项和供献的物上去。正献的时候，他们看见我在殿里已经洁净了，并没有聚众，也没有吵嚷；唯有几个亚细亚来的犹太人；他们若有告我的事，就应当到你面前来告我。即或不然，这些人若看出我站在公会前，有妄为的地方，他们自己也可以说明。纵然有，也不过一句话，就是我站在他们中间大声说，我今日在你们面前受审，是为死人复活的道理。”[6]{AA 421.2 }
§15
In a candid, straightforward manner he stated the object of his visit to Jerusalem, and the circumstances of his arrest and trial: Now after many years I came to bring alms to my nation, and offerings. Whereupon certain Jews from Asia found me purified in the temple, neither with multitude, nor with tumult. Who ought to have been here before thee, and object, if they had aught against me. Or else let these same here say, if they have found any evil doing in me, while I stood before the council, except it be for this one voice, that I cried standing among them, Touching the resurrection of the dead I am called in question by you this day. {AA 421.2 }[6]
§16
使徒以恳切而显然真诚的态度讲话，他的言辞具有感服人的力量。革老丢·吕西亚在写给腓力斯的文书中，曾为保罗的行动作了同样的见证。而且腓力斯本人对于犹太的宗教颇有相当的认识，是过于许多人所猜想的。保罗在这案件中所提出清楚的事实，已使腓力斯理更清楚地明了犹太人企图定使徒犯了煽动及叛乱的罪究竟是出于什么动机。巡抚不肯非法地判处一个罗马公民的罪来讨他们的喜欢，也不肯未经过公正的审问就将他交给他们去处死。然而腓力斯除了一己的利益之外，也不知道其它更高尚的动机，而且他也为爱好称赞的心和贪图擢升的欲望所控制着。他唯恐得罪犹太人，所以就不敢在一个他明知是无辜的人身上秉公行义。因此他决定暂停审断，等待吕西亚出席，便说：“且等千夫长吕西亚下来，我要审断你们的事。”[7]{AA 421.3 }
§17
The apostle spoke with earnestness and evident sincerity, and his words carried with them a weight of conviction. Claudius Lysias, in his letter to Felix, had borne a similar testimony in regard to Pauls conduct. Moreover, Felix himself had a better knowledge of the Jewish religion than many supposed. Pauls plain statement of the facts in the case enabled Felix to understand still more clearly the motives by which the Jews were governed in attempting to convict the apostle of sedition and treasonable conduct. The governor would not gratify them by unjustly condemning a Roman citizen, neither would he give him up to them to be put to death without a fair trial. Yet Felix knew no higher motive than self-interest, and he was controlled by love of praise and a desire for promotion. Fear of offending the Jews held him back from doing full justice to a man whom he knew to be innocent. He therefore decided to suspend the trial until Lysias should be present, saying, When Lysias the chief captain shall come down, I will know the uttermost of your matter. {AA 421.3 }[7]
§18
使徒仍被收监，但腓力斯吩咐看守保罗的百夫长“宽待他，也不拦阻他的亲友来供给他。”[8]{AA 422.1 }
§19
The apostle remained a prisoner, but Felix commanded the centurion who had been appointed to keep Paul, to let him have liberty, and to forbid none of his acquaintance to minister or come unto him. {AA 422.1 }[8]
§20
这事过后不久，腓力斯和他的夫人土西拉叫了保罗来，要在一次私下接见中听他“讲论信基督耶稣的道。”他们愿意甚至切望要听这些新的真理，这些真理他们以后可能再也无从听到；而且如果加以拒绝，这些真理就必在上帝的大日成为不利于他们的确切见证。[9]{AA 422.2 }
§21
It was not long after this that Felix and his wife, Drusilla, sent for Paul in order that in a private interview they might hear from him concerning the faith in Christ. They were willing and even eager to listen to these new truths--truths which they might never hear again and which, if rejected, would prove a swift witness against them in the day of God. {AA 422.2 }[9]
§22
保罗认为这是天赐的机会，所以他就忠心地加以利用。他知道自己是站在一个对他拥有生杀之权的人面前；但他仍然没有用称赞或谄媚的话来恭维腓力斯和土西拉。他知道自己的话对于他们不是活的香气便是死的香气，因此忘记一切自私的意念，只想到如何唤醒他们警觉自己的危险。[10]{AA 422.3 }
§23
Paul regarded this as a God-given opportunity, and faithfully he improved it. He knew that he stood in the presence of one who had power to put him to death or to set him free; yet he did not address Felix and Drusilla with praise or flattery. He knew that his words would be to them a savor of life or of death, and, forgetting all selfish considerations, he sought to arouse them to a sense of their peril. {AA 422.3 }[10]
§24
保罗认明福音对于任何听他讲论的人都有一种要求；也认明到了他们不是站在那围绕白色大宝座的圣洁群众之中，就必是与那班要听基督对他们说“你们这些作恶的人，离开我去吧”的人在一起（太7:23）。他深知自己必须在天上的审判台前与他听众中的每一个人见面，并且他不但必须为他一切所说所行的，而且也必须为他说话行事的动机和精神交帐。[11]{AA 423.1 }
§25
The apostle realized that the gospel had a claim upon whoever might listen to his words; that one day they would stand either among the pure and holy around the great white throne, or with those to whom Christ would say, Depart from Me, ye that work iniquity. Matthew 7:23. He knew that he must meet every one of his hearers before the tribunal of heaven and must there render an account, not only for all that he had said and done, but for the motive and spirit of his words and deeds. {AA 423.1 }[11]
§26
腓力斯的作风一向是非常凶暴残忍的，所以从来很少有人胆敢对他提说甚或暗示他的品格与行为不是没有缺点的。但保罗向来是不怕人的。他坦白地说明自己在基督里的信仰，以及这种信仰的缘由，并且就此引申到特别讲论基督徒品格所不可或缺的德行；而这些德行却正是在他面前这一对傲慢的夫妇所十分显然缺乏的。[12]{AA 423.2 }
§27
So violent and cruel had been the course of Felix that few had ever before dared even to intimate to him that his character and conduct were not faultless. But Paul had no fear of man. He plainly declared his faith in Christ, and the reasons for that faith, and was thus led to speak particularly of those virtues essential to Christian character, but of which the haughty pair before him were so strikingly destitute. {AA 423.2 }[12]
§28
他在腓力斯和土西拉面前高举上帝的圣德，他的公义、公正与公平，以及他律法的性质。他清楚地指明人的本分乃是要度端正和节制的生活，要用理智控制情欲，要顺从上帝的律法并保持体力和智力的健全。他声称审判的大日必定来到，那时各人要按着本身所行的受报应，那时也必清楚地显明财富、地位，或头衔都不足以使人得到上帝的恩眷，也不能救他脱离罪恶的结果。他说明今生乃是人为来世作准备的时候，如果他忽略现今的特权和机会，他就必遭受永远的损失，再没有新的宽容时期赐给他了。[13]{AA 423.3 }
§29
He held up before Felix and Drusilla the character of God--His righteousness, justice, and equity, and the nature of His law. He clearly showed that it is mans duty to live a life of sobriety and temperance, keeping the passions under the control of reason, in conformity to Gods law, and preserving the physical and mental powers in a healthy condition. He declared that there would surely come a day of judgment when all would be rewarded according to the deeds done in the body, and when it would be plainly revealed that wealth, position, or titles are powerless to gain for man the favor of God or to deliver him from the results of sin. He showed that this life is mans time of preparation for the future life. Should he neglect present privileges and opportunities he would suffer an eternal loss; no new probation would be given him. {AA 423.3 }[13]
§30
保罗特别详述上帝律法的广泛要求。他说明律法如何延伸至涉及人类德性中深藏的秘密，并显露那曾经隐蔽而为人所未见未知的事。人手所作或口所说的，凡外表生活所表现的，概不足以显明一个人道德的品质。但律法却监察他的思想、动机和宗旨。那蕴藏在内而不为人所见的隐情、嫉妒、仇恨、情欲、野心，以及那在内心深处所凝想过而只因缺少机会无从遂行的种种恶事，这一切上帝的律法都要制裁。[14]{AA 424.1 }
§31
Paul dwelt especially upon the far-reaching claims of Gods law. He showed how it extends to the deep secrets of mans moral nature and throws a flood of light upon that which has been concealed from the sight and knowledge of men. What the hands may do or the tongue may utter--what the outer life reveals--but imperfectly shows mans moral character. The law searches his thoughts, motives, and purposes. The dark passions that lie hidden from the sight of men, the jealousy, hatred, lust, and ambition, the evil deeds meditated upon in the dark recesses of the soul, yet never executed for want of opportunity--all these Gods law condemns. {AA 424.1 }[14]
§32
保罗尽力引导这两位听众的心注意到那为罪所付的伟大“牺牲”。他先指明那作为“将来美事的影儿”的祭物，然后介绍基督为那一切礼节的实体，就是这些礼节所指明为堕落人类之生命与希望的唯一根源者。古圣先贤都是因信基督的宝血而得救的。当他们看到祭牲垂死的惨痛时，他们越过了时代的鸿沟展望到那除去世人罪孽的“上帝的羔羊”。[15]{AA 424.2 }
§33
Paul endeavored to direct the minds of his hearers to the one great Sacrifice for sin. He pointed to the sacrifices that were shadows of good things to come, and then presented Christ as the antitype of all those ceremonies--the object to which they pointed as the only source of life and hope for fallen man. Holy men of old were saved by faith in the blood of Christ. As they saw the dying agonies of the sacrificial victims they looked across the gulf of ages to the Lamb of God that was to take away the sin of the world. {AA 424.2 }[15]
§34
上帝理当有要求他所造之众生敬爱及顺从的权利。他已在他的律法中赐给他们正义的完全标准。但许多人却忘了他们的创造主，而宁愿随从自己那与他旨意相反的行为。他们以仇恨报答那天高地厚的大爱。上帝决不能降低他律法的要求来迎合恶人的标准；人类也决不能凭自己的力量去适应律法的要求。罪人唯有信靠基督，才能除净罪污，才能顺从创造主的律法。[16]{AA 425.1 }
§35
God justly claims the love and obedience of all His creatures. He has given them in His law a perfect standard of right. But many forget their Maker and choose to follow their own way in opposition to His will. They return enmity for love that is as high as heaven and as broad as the universe. God cannot lower the requirements of His law to meet the standard of wicked men; neither can man in his own power meet the demands of the law. Only by faith in Christ can the sinner be cleansed from guilt and be enabled to render obedience to the law of his Maker. {AA 425.1 }[16]
§36
作囚犯的保罗如此强调了神的律法在犹太人和外邦人身上所有的要求，并高举那被人藐视的拿撒勒人耶稣为上帝的儿子，为世人的救赎主。[17]{AA 425.2 }
§37
Thus Paul, the prisoner, urged the claims of the divine law upon Jew and Gentile, and presented Jesus, the despised Nazarene, as the Son of God, the worlds Redeemer. {AA 425.2 }[17]
§38
这位犹太的公主（腓力斯的妻子土西拉）熟知她所曾经十分无耻地违犯过的律法的神圣性质；但是她对于髑髅地之救主的偏见，竟使她硬着心肠拒绝生命之道。腓力斯则从来没有听过真理；当上帝的圣灵感服他的心灵时，他更深深地受了激动。如今良心既被唤醒，就发出声音来；于是腓力斯就觉得保罗的话都是真实的。记忆追溯到过去的罪行，他早年放荡淫佚与杀人流血之生涯中的秘密，和他近年来的昧良记录，都非常鲜明地展现在他面前。他看出自己是荒淫、残暴而贪得无厌的。真理从未如此打动过他的心；他的心情也从未如此充满过恐慌。他一想到自己罪恶生涯中的一切秘密在上帝眼前都是赤露敞开的，又想到他必须按着自己的行为受报应，他就不由得惊恐万状，不寒而栗了。[18]{AA 425.3 }
§39
The Jewish princess well understood the sacred character of that law which she had so shamelessly transgressed, but her prejudice against the Man of Calvary steeled her heart against the word of life. But Felix had never before listened to the truth, and as the Spirit of God sent conviction to his soul, he became deeply agitated. Conscience, now aroused, made her voice heard, and Felix felt that Pauls words were true. Memory went back over the guilty past. With terrible distinctness there came up before him the secrets of his early life of profligacy and bloodshed, and the black record of his later years. He saw himself licentious, cruel, rapacious. Never before had the truth been thus brought home to his heart. Never before had his soul been so filled with terror. The thought that all the secrets of his career of crime were open before the eye of God, and that he must be judged according to his deeds, caused him to tremble with dread. {AA 425.3 }[18]
§40
可惜他不但没有因自觉有罪而生出悔改的心，反而要设法消除这些不受欢迎的回忆反省。于是这一次与保罗的会谈因而缩短了，他对保罗说：”你暂且去吧！等我得便再叫你来。”[19]{AA 426.1 }
§41
But instead of permitting his convictions to lead him to repentance, he sought to dismiss these unwelcome reflections. The interview with Paul was cut short. Go thy way for this time, he said; when I have a convenient season, I will call for thee. {AA 426.1 }[19]
§42
腓力斯和腓立比的禁卒、二人的行为该有多大的区别啊！从前主的仆人们曾被捆绑带到禁卒那里，正如保罗这次被带到腓力斯面前一样。他们蒙神力保护的凭据，他们在痛苦和侮辱之下的喜乐，他们在地大震动之时的一无所惧，以及他们那基督化的饶恕精神，都使禁卒衷心感服，因而恐惧战兢地承认自己的罪并获得了赦免。腓力斯虽然也曾恐惧战兢，却没有悔改。禁卒欢迎上帝的灵到他的心中，到他的家里；腓力斯却吩咐上帝的使者离去。一个自愿作上帝的儿子和天国的后裔；另一个却甘心与作孽的人为伍。[20]{AA 426.2 }
§43
How wide the contrast between the course of Felix and that of the jailer of Philippi! The servants of the Lord were brought in bonds to the jailer, as was Paul to Felix. The evidence they gave of being sustained by a divine power, their rejoicing under suffering and disgrace, their fearlessness when the earth was reeling with the earthquake shock, and their spirit of Christlike forgiveness, sent conviction to the jailers heart, and with trembling he confessed his sins and found pardon. Felix trembled, but he did not repent. The jailer joyfully welcomed the Spirit of God to his heart and to his home; Felix bade the divine Messenger depart. The one chose to become a child of God and an heir of heaven; the other cast his lot with the workers of iniquity. {AA 426.2 }[20]
§44
此后两年之久，一直没有对保罗另加处理，因此他仍被囚在监里。腓力斯屡次叫了他来，倾听他的讲论。但这种外表上友善的真动机乃是希望有所获得，他也暗示如果保罗付给他一大笔金钱，就可得到释放。无论如何，使徒天性高尚，决不愿用贿赂使自己获得自由。他原不是犯过什么法而被判有罪的，所以不愿屈节作一件错事来争取自由。何况他即或要这样作，但他自己也太贫穷，绝付不出一笔这么大的赎金，而且他又不愿为自己的缘故请求教友同情和慷慨的援助。他也觉得自己既在上帝的手中，因此他也不愿妨碍上帝对他所有的旨意。[21]{AA 426.3 }
§45
For two years no further action was taken against Paul, yet he remained a prisoner. Felix visited him several times and listened attentively to his words. But the real motive for this apparent friendliness was a desire for gain, and he intimated that by the payment of a large sum of money Paul might secure his release. The apostle, however, was of too noble a nature to free himself by a bribe. He was not guilty of any crime, and he would not stoop to commit a wrong in order to gain freedom. Furthermore, he was himself too poor to pay such a ransom, had he been disposed to do so, and he would not, in his own behalf, appeal to the sympathy and generosity of his converts. He also felt that he was in the hands of God, and he would not interfere with the divine purposes respecting himself. {AA 426.3 }[21]
§46
腓力斯因为严重地得罪了犹太人，最后竟被召赴罗马。在他应召离开该撒利亚之前他为要“对犹太人的喜欢，”就留保罗在监里。但腓力斯这种想重获犹太人信任的企图并没有成功。他受惩免职，而由波求·非斯都被派来接替他，总署仍设在该撒利亚。[22]{AA 427.1 }
§47
Felix was finally summoned to Rome because of gross wrongs committed against the Jews. Before leaving Caesarea in answer to this summons, he thought to show the Jews a pleasure by allowing Paul to remain in prison. But Felix was not successful in his attempt to regain the confidence of the Jews. He was removed from office in disgrace, and Porcius Festus was appointed to succeed him, with headquarters at Caesarea. {AA 427.1 }[22]
§48
当保罗向腓力斯讲论公义、节制和将来的审判时，曾有一道从天上来的光照耀在腓力斯身上。那正是天赐的机会使他可以看出并离弃自己的罪恶，可惜他对上帝的信使说：“你暂且去吧，等我得便再叫你来。”他已经藐视最后慈怜的机会。此后他再也没有从上帝领受另外的呼召了。[23]{AA 427.2 }
§49
A ray of light from heaven had been permitted to shine upon Felix, when Paul reasoned with him concerning righteousness, temperance, and a judgment to come. That was his heaven-sent opportunity to see and to forsake his sins. But he said to the messenger of God, Go thy way for this time; when I have a convenient season, I will call for thee. He had slighted his last offer of mercy. Never was he to receive another call from God. {AA 427.2 }[23]