第01章 逼迫人的扫罗
§1
第01章 逼迫人的扫罗
§2
Chapter 1—Saul the Persecutor
§3
从逼迫基督教会最残忍最无情的人中，兴起了一位福音最能干的卫士和最有成效的使者。主在人间时，他并没有见过主，只是听人以轻蔑不信的口气提到主的名字，可是他却与那些耶稣所拣选，伴随祂从受洗到升天的十二位门徒一同担任使徒。无穷智慧的主从这位热心的法利赛人盲目固执的外表下，看到一颗忠于真理和责任的心。在傲慢和偏见的喧闹中，传来了天上的声音。上帝的旨意是要在传扬福音时，把加利利农夫的热心和献身精神，同耶路撒冷拉比的智力和旺盛精力结合起来。为了领导应付异教哲学和犹太人形式主义的斗争，上帝拣选了一位亲眼见过异教堕落风气，亲身体验过法利赛人形式主义属灵束缚的人。{LP 9.1}[1]
§4
From among the most bitter and relentless persecutors of the church of Christ, arose the ablest defender and most successful herald of the gospel. With the apostolic brotherhood of the chosen twelve, who had companied with Christ from his baptism even to his ascension, was numbered one who had never seen the Lord while he dwelt among men, and who had heard his name uttered only in unbelief and contempt. But beneath the blindness and bigotry of the zealot and the Pharisee, Infinite Wisdom discerned a heart loyal to truth and duty. And the voice from Heaven made itself heard above the clamors of pride and prejudice. In the promulgation of the gospel, Divine Providence would unite with the zeal and devotion of the Galilean peasants, the fiery vigor and intellectual power of a rabbi of Jerusalem. To lead the battle against pagan philosophy and Jewish formalism, was chosen one who had himself?witnessed the debasing power of heathen worship, and endured the spiritual bondage of Pharisaic exaction.?{LP 9.1}[1]
§5
大数城的扫罗是一个犹太人，不仅出身于犹太家庭，而且由于他所受的长期教育，他爱国献身的精神和他的宗教信仰，使他与犹太人有了更深的关系。他虽是出生在外邦城邑的罗马公民，却在耶路撒冷一个最著名的拉比门下受教，勤奋地学习祖先的一切法律和遗传，所以他不折不扣地抱有他本国人的盼望，野心，傲慢和顽固的偏见。他说自己是“希伯来人所生的希伯来人；就律法说，……是法利赛人：就热心说，……是逼迫教会的；就律法上的义说，……是无可指摘的”(腓3:5，6)。犹太的领袖们看他为一个大有希望的青年，满心盼望他可以成为一个能干而热心维护古代信仰的人。{LP 10.1}[2]
§6
Saul of Tarsus was a Jew, not only by descent, but by the stronger ties of lifelong training, patriotic devotion, and religious faith. Though a Roman citizen, born in a Gentile city, he was educated in Jerusalem by the most eminent of the rabbis, and diligently instructed in all the laws and traditions of the Fathers. Thus he shared, to the fullest extent, the hopes and aspirations, the lofty pride and unyielding prejudice, of his nation. He declares himself to have been “a Hebrew of the Hebrews; as touching the law, a Pharisee; concerning zeal, persecuting the church; touching the righteousness which is in the law, blameless.” He was regarded by the Jewish leaders as a young man of great promise, and high hopes were cherished concerning him as an able and zealous defender of the ancient faith.?{LP 10.1}[2]
§7
扫罗与自己民族的人一样，盼望弥赛亚来做一个属世的君王，打破罗马人加在以色列颈项上的轭，把以色列高举在世界帝国的宝座之上。他自己并不认识拿撒勒人耶稣和祂的工作，可是他毫不犹疑地同意拉比们对这个如此违背他们奢望实现之人的藐视和仇恨。基督死后，保罗热心参加祭司和官长们逼害主门徒的工作，把他们当作一个不该受法律保护的可憎教派。{LP 10.2}[3]
§8
In common with his nation, Saul had cherished the hope of a Messiah who should reign as a temporal prince, to break from the neck of Israel the Roman yoke, and exalt her to the throne of universal empire. He had no personal knowledge of Jesus of Nazareth or of his mission, but he readily imbibed the scorn and hatred of the rabbis toward one who was so far from fulfilling their ambitious hopes; and after the death of Christ, he eagerly joined with priests and rulers in the persecution of his followers as a proscribed and hated sect.?{LP 10.2}[3]
§9
犹太的领袖们曾妄想基督的工作会因祂的死而停止。当祂的声音消失之后，民众的激动情绪就会消失，大家就会重新接受人的教义和传统。可是相反地，他们却看到五旬节这一幕惊人的景象。门徒们以从来没有人见过的大能大力向来自世界各地参赴节日的人宣讲基督，而他们的话都有神迹奇事为证。在这犹太教的堡垒耶路撒冷城中，竟然有成千的人公然承认被钉十字架的囚犯——拿撒勒人耶稣为应许要来的弥赛亚。{LP 10.3}[4]
§10
The Jewish leaders had supposed that the work of Christ would end with him; that when his voice was no longer heard, the excitement would?die out, and the people would return to the doctrines and traditions of men. But instead of this, they witnessed the marvelous scenes of the day of Pentecost. The disciples, endowed with a power and energy hitherto unknown, preached Christ to the vast multitude that from all parts of the world assembled at the feast. Signs and wonders confirmed their words; and in the very stronghold of Judaism, thousands openly declared their faith in Jesus of Nazareth, the crucified malefactor, as the promised Messiah.?{LP 10.3}[4]
§11
五旬节的事件以后不久，门徒们行了一件大神迹，轰动了耶路撒冷全城。彼得和约翰在圣殿的美门口当众医好一个生来瘸腿的人。使徒们奉耶稣的名施行了这件医治的奇迹。他们宣布耶稣已经升到天上，因而把能力分给祂的门徒。他们无畏地指责犹太人拒绝和杀害救主，犯了大罪。大批的人接受了使徒们所传的道理。许多最坚决的反对者虽然不肯承认，但不得不相信耶稣已经从死里复活了。然而他们还是不肯痛悔自己杀害耶稣的可怕罪行。祭司和长老们不敢贸然采取暴力行动，但他们的仇恨和恶意，并没有改变。已经有五千人公开宣布相信基督。于是法利赛人和撒都该人一致认为，如果让这些新兴的教师一直宣传下去而不加以阻止，那么他们自己在民间的威信要比耶稣在时受到更大的威胁。使徒的一两次演讲就能产生这么奇妙的效果，整个世界不久岂不都会相信基督，而祭司和官长的影响岂不就会消失殆尽吗？因此他们逮捕了使徒，把他们下在监里，希望通过恐吓制止他们。但是那一位过去曾懦怯地否认主的门徒，现在却大胆宣扬复活救主的能力。官长们命令他们不能再奉耶稣的名传道，却是徒然。他们的威胁根本无济于事。最后因怕百姓，他们不敢采取暴力，就把使徒释放了。{LP 11.1}[5]
§12
And but a short time after the events of Pentecost, a mighty miracle, wrought by the apostles, filled all Jerusalem with excitement. A cripple who had been lame from his birth was healed by Peter and John in the presence of the people, within the very precincts of the temple. This astonishing cure was performed in the name of Jesus, the apostles declaring that he had ascended to the heavens, and thence imparted power to his followers; and they fearlessly charged upon the Jews the crime of his rejection and murder. Great numbers of the people received the doctrines preached by the apostles. Many of the most determined opponents could but believe, though they refused to acknowledge, that Jesus had risen from the dead. They did not, however, repent of their terrible crime in putting him to death. When the power from Heaven came upon the apostles in so remarkable a manner, fear held the priests and elders from violence; but their bitterness and malice were unchanged. Five thousand had already openly declared their faith in Christ; and both Pharisees and Sadducees decided among themselves that if those new teachers were suffered to go on unchecked, their?own influence would be in greater danger than when Jesus was upon earth. If one or two discourses from the apostles could produce results so marvelous, the world would soon believe on Christ, and the influence of priests and rulers would be lost. They therefore seized upon the apostles, and thrust them into prison, expecting to intimidate and silence them. But the disciple who in cowardice had once denied his Lord, now boldly declared the power of a risen Saviour. In vain the rulers commanded to speak no more in that name. Their threats were powerless, and at last, being restrained from violence by fear of the people, they set the apostles at liberty.?{LP 11.1}[5]
§13
接下来所发生的事更增加了他们的惊恐。使徒们依然带着能力传扬福音。他们奉耶稣的名行神迹奇事，天天有人悔改加入教会，团结和谐的气氛弥漫于信徒的团体，在亚拿尼亚和撒非喇的案件上，上帝迅速地显示祂可怕的判决——这一切犹太的领袖们都注意到了。他们就下了更大的决心来努力镇压这强大的异端。使徒们又一次被捕投入牢中。犹太公会开会审理他们的案件。除了公会议员以外，还有许多有学问的人被召来。他们一起商讨如何处理这些破坏安宁的人。但上帝的使者夜里打开了监狱的门，放出了祂的仆人，并嘱咐他们再到殿里传讲生命的道。到了早晨，祭司和官长们正开会要对囚犯进行审判时，他们十分惊奇地听到报告说，监牢的门都是紧紧闩住的，看守的人也站在门外，两位使徒却已神奇地逃脱，现在正在殿里讲道。{LP 12.1}[6]
§14
Subsequent events served but to augment their fears and their hatred. The power with which the apostles still proclaimed the gospel, the wonders wrought by them in the name of Jesus, the converts daily added to the church, the union and harmony that pervaded the body of believers, the swift and terrible manifestation of divine judgment in the case of Ananias and Sapphira,—all were marked by the Jewish leaders, and urged them on to still more determined efforts to crush the powerful heresy. Again the apostles were arrested and imprisoned, and the Sanhedrim was called to try their case. A large number of learned men in addition to the council was summoned, and they conferred together as to what should be done with these disturbers of the peace. But the angel of the Lord by night opened the prison doors, and brought forth his servants, bidding them again proclaim in the temple the words of life. Great was the amazement of priests and rulers when, being assembled at dawn to pass sentence upon the prisoners,?they received the report that the prison doors were securely bolted and the guard stationed before them, but that the apostles themselves had been mysteriously delivered, and were already preaching in the temple.?{LP 12.1}[6]
§15
使徒们再次被传到公会之前。大祭司怒气冲冲地提醒他们以前警告过的话，指责他们想把流耶稣血的罪归到犹太人身上。他们不愿意承担杀害耶稣的罪责，像他们当日同卑鄙的暴民一同狂呼时那样：“祂的血归到我们，和我们的子孙身上”(太27:25)。{LP 13.1}[7]
§16
Once more summoning them before the council, the high priest angrily reminded them of the warning they had received, and charged them with endeavoring to bring upon the Jews the blood of Christ. They were not as willing to bear the blame of slaying Jesus as when they swelled the cry with the debased mob, “His blood be on us and on our children!”?{LP 13.1}[7]
§17
彼得和他的弟兄重申了以前的主张：他们必须顺从上帝而不顺从人。这时他们被圣灵感动，由被告变成了原告，指控参加这次会议的祭司和官长犯了杀害耶稣的罪。这些权威人士听了这话，就暴怒如狂，决定擅用私刑，不再进行审问，就处死两位囚犯。要不是迦玛列的合理劝告，他们就会把谋杀的计划付诸实现了。迦玛列警告他们，在他们所反对的这场运动的性质还没有充分显露之前，不要贸然采取过激的措施，免得不小心攻击了上帝。这位杰出拉比的学问和地位加重了他所说之话的分量。祭司不能不承认他的话是合理的。他们打了门徒，吩咐他们不可奉耶稣的名讲道，否则要为他们的大胆付出生命的代价，然后就很不情愿地把他们放了。{LP 13.2}[8]
§18
Peter and his brethren repeated their former assertion, that they must obey God rather than men. And then the accused became the accusers, and as they were moved by the Spirit of God, they solemnly charged the murder of Christ upon the priests and rulers who composed the council. These dignitaries were now so enraged that they decided without further trial, to take the law into their own hands, and put the prisoners to death. They would have executed their murderous designs at once but for the calm and judicious counsel of Gamaliel, who warned them to beware of proceeding to violent measures before the character of the movement they opposed should be fully developed, lest haply they should be found fighting against God. The learning and high position of this eminent rabbi gave weight to his words. The priests could not deny the reasonableness of his views. They very reluctantly released their prisoners, after beating them with rods, and charging them again and again to preach no more in the name of Jesus or their lives would pay the penalty of their boldness.?{LP 13.2}[8]
§19
但使徒们根本不理睬惩罚和威胁。他们“离开公会，心里欢喜，因被算是配为这名受辱。他们就每日在殿里、在家里不住的教训人，传耶稣是基督”(徒5:41，42)。尽管有种种反对，门徒的人数却增多了。{LP 14.1}[9]
§20
But punishments and threats were alike unheeded. The apostles “departed from the presence of the council, rejoicing that they were counted worthy to suffer shame for His name. And daily in the temple and in every house they ceased not to teach and preach Jesus Christ.” Despite all opposition, “the number of the disciples was multiplied.”?{LP 14.1}[9]
§21
接下来发生了一系列的事件，表面上看，似乎只会给基督的事业带来失败和损失，结果却铸就其胜利，给了世界一个基督教信仰的最高尚的范例，并从其反对者的队伍里争取了一个最积极最成功的卫士。早期信徒大部分人因为犹太人的狂热固执，被迫离开家人朋友。有许多悔改信主的人因拥护基督的事业而失去职业，离开家庭，所以必须解决这一大群聚集在耶路撒冷之人的饮食和住宿的需要。信徒中有钱财和产业的人欢欢喜喜地献上所有，应付急需。他们把财产放在使徒脚前，照各人所需要的，分给各人。{LP 14.2}[10]
§22
And now occurred a series of events, which, though seeming to bring only defeat and loss to the cause of Christ, were to result in its triumph, giving to the world one of the noblest examples of Christian faith, and winning from the ranks of its opposers their most active and successful champion. Most of the early believers were cut off from family and friends by the zealous bigotry of the Jews. Many of the converts had been thrown out of business and exiled from their homes, because they had espoused the cause of Christ. It was necessary to provide this large number, congregated at Jerusalem, with homes and sustenance. Those having money and possessions cheerfully sacrificed them to meet the existing emergency. Their means were laid at the feet of the apostles, who made distribution to every man according as he had need.?{LP 14.2}[10]
§23
在信徒中不仅有生来是犹太人讲希伯来语的，也有讲希腊语的其他国家的属民。这两等人之间长期存在着互不信任，甚至彼此敌对的现象。虽然他们的心都被基督的爱所融化并合而为一，然而以前的嫉妒很容易死灰复燃。因此，“门徒增多，有说希腊话的犹太人，向希伯来人发怨言”（徒6：1）。他们鸣不平的原因是说他们在分配供应品给穷人时忽略了希腊人中的寡妇。这种不平等的待遇是与福音的精神相违的，所以必须采取及时的行动来消除一切不满的藉口。使徒们召集了众信徒来举行会议，说明时候已经来到，他们必须将类似供给穷人的责任委托他人，以便毫无后顾之忧地进行宣传福音的工作。他们说：“所以弟兄们，当从我们中间选出七个有好名声、被圣灵充满、智慧充足的人，我们就派他们管理这事。但我们要专心以祈祷、传道为事”（徒6：3，4）。大家赞同了这个建议，于是藉着祷告和按手，把当选的七个人分别出来担任执事的工作。{LP 14.3}[11]
§24
Among the believers were not only those who were Jews by birth and spoke the Hebrew tongue, but also residents of other countries, who used the Greek language. Between these two classes there had long existed distrust, and even antagonism; and though their hearts were now softened and united by Christian love, yet the old jealousies were easily rekindled. Thus it came to pass that as disciples were multiplied, “there arose a murmuring of the Grecians against the Hebrews.” The?cause of complaint was an alleged neglect of the Greek widows in the distribution of the fund set apart for the poor. Such inequality would have been contrary to the spirit of the gospel, and prompt measures were taken to remove all occasion for dissatisfaction. Summoning a meeting of the believers, the apostles stated that the time had come when they should be relieved from the task of apportioning to the poor, and from similar burdens, so that they could be left free to preach Christ. “Wherefore, brethren,” said they, “look ye out among you seven men of honest report, full of the Holy Ghost and wisdom, whom we may appoint over this business. But we will give ourselves continually to prayer, and to the ministry of the word.” This advice was followed, and the seven chosen men were solemnly set apart for their duties by prayer and the laying on of hands.?{LP 14.3}[11]
§25
七执事的任命大蒙上帝祝福。教会人数增加，力量增强了，“也有许多祭司信从了这道”（徒6：7）。这个收获一方面是因为使徒们能更自由专心传道，一方面也是因为七个执事所表现的热心和能力。这几个弟兄虽然被派担任专门的工作，但这并没有限制他们传道。相反地，他们有充分的资格可以将真理教训人，而且他们在这工作上显示了非常的热诚，获得了很大的成功。{LP 15.1}[12]
§26
The appointment of the seven was greatly blessed of God. The church advanced in numbers and strength, “and a great company of the priests were obedient to the faith.” This success was due both to the greater freedom secured to the apostles, and to the zeal and power manifested by the seven deacons. The fact that these brethren had been ordained for a special work, did not exclude them from teaching the faith. On the contrary, they were fully qualified to instruct in the truth, and they engaged in the work with great earnestness and success.?{LP 15.1}[12]
§27
七执事之首司提反“满得恩、能力，在民间行了大奇事和神迹”（徒6：8）。他虽然生来是犹太人，但他能说希腊语，并熟悉希腊人的风俗习惯。所以他有机会到说希腊语的犹太人的会堂里宣讲福音。富有学识的拉比和律法师常起来同他公开辩论，总以为能很容易地把他驳倒。但“司提反是以智慧和圣灵说话，众人敌挡不住”（徒6：10）。他不但以圣灵的能力说话，而且他熟悉预言，精通律法，有力地为自己所拥护的真理申辩，并彻底击败他的对手。{LP 15.2}[13]
§28
The foremost of the seven was Stephen, who, “full of faith and power, did great wonders and miracles among the people.” Though a Jew by birth, he spoke the Greek language, and was familiar with the customs and manners of the?Greeks. He therefore found opportunity to proclaim the gospel in the synagogues of the Greek Jews. Learned rabbis and doctors of the law engaged in public discussion with him, confidently expecting an easy victory. But “they were not able to resist the wisdom and the spirit by which he spake.” Not only did he speak by the power of the Holy Ghost, but it was plain that he was a student of the prophecies, and learned in all matters of the law. He ably defended the truths which he advocated, and utterly defeated his opponents.?{LP 15.2}[13]
§29
当祭司和官长们看出伴随着司提反工作的奇妙能力时，他们就满心忌恨。他们非但不信服他所提出的凭据，反而决意要治死他，止息他的声音。过去他们曾在好几次案件上贿买罗马当局，让犹太人自由支配法律，而按照犹太国的习惯审问，判决并执行囚犯的死刑。司提反的仇敌深信能再一次地如法炮制，而不致危及自己。他们决定冒险，便下手捉拿司提反，把他带到公会前受审。{LP 16.1}[14]
§30
The priests and rulers who witnessed the wonderful manifestation of the power that attended the ministration of Stephen, were filled with bitter hatred. Instead of yielding to the weight of evidence he presented, they determined to silence his voice by putting him to death. They had on several occasions bribed the Roman authorities to pass over without comment instances where the Jews had taken the law into their own hands, and tried, condemned, and executed prisoners according to their national custom. The enemies of Stephen did not doubt that they could pursue such a course without danger to themselves. They determined to risk the consequences at all events, and they therefore seized Stephen and brought him before the Sanhedrim council for trial.?{LP 16.1}[14]
§31
他们从周围各地召集有学问的犹太人来，为要驳倒这个囚犯的论据。扫罗也来出席，在反对司提反的辩论上充当一个重要的角色。他想用雄辩的口才和拉比的学说使听众相信司提反所宣传的是迷惑人的旁门左道，但他却在司提反身上看到一个充分明白上帝传福音给各国旨意的人。{LP 16.2}[15]
§32
Learned Jews from the surrounding countries were summoned for the purpose of refuting the arguments of the accused. Saul was also present, and took a leading part against Stephen. He brought the weight of eloquence and the logic of the rabbis to bear upon the case, to convince the people that Stephen was preaching delusive?and dangerous doctrines. But he met in Stephen one as highly educated as himself, and one who had a full understanding of the purpose of God in the spreading of the gospel to other nations.?{LP 16.2}[15]
§33
祭司们竭尽全力，也无法胜过司提反那明晰而稳健的智慧，他们就决定拿他来杀一儆百。他们这样做既能遂了复仇的心愿，又能使别人有所惧怕而不敢接受他的信仰。于是他们贿买人作假见证，诬控他说话亵渎圣殿和律法。这些假证人说：“我们曾听见他说，这拿撒勒人耶稣，要毁坏此地，也要改变摩西所交给我们的规条”（徒6：15）。{LP 17.1}[16]
§34
The priests and rulers prevailed nothing against the clear, calm wisdom of Stephen, though they were vehement in their opposition. They determined to make an example of him, and, while they thus satisfied their revengeful hatred, prevent others, through fear, from adopting his belief. False witnesses were hired to testify that they had heard him speak blasphemous words against the temple and the law. Said they, “For we have heard him say, that this Jesus of Nazareth shall destroy this place, and shall change the customs which Moses delivered us.”?{LP 17.1}[16]
§35
当司提反面对面站在审判官面前为被控亵渎的罪申辩时，他的脸上发出圣洁的光辉，“在公会里坐着的人，都定睛看他，见他的面貌，好像天使的面貌。”那些高举摩西的人也许在这个被囚者脸上看到了古代先知脸上所反映出的同样的圣洁光辉。许多人看见这光，不禁蒙上脸面，浑身发抖，但他们的顽固，不信和偏见却依然如故。{LP 17.2}[17]
§36
As Stephen stood face to face with his judges, to answer to the crime of blasphemy, a holy radiance shone upon his countenance. “And all that sat in the council, looking steadfastly on him, saw his face as it had been the face of an angel.” Those who exalted Moses might have seen in the face of the prisoner the same holy light which radiated the face of that ancient prophet. Many who beheld the lighted countenance of Stephen trembled and veiled their faces; but stubborn unbelief and prejudice never faltered.?{LP 17.2}[17]
§37
当司提反为被告的事受审时，他就开始为自己申辩。他那清晰动人的声音响彻会厅。他以使全场凝神倾听的言词开始叙述上帝选民的历史。他表明自己很熟悉犹太人的制度及其因基督而显明的属灵意义。司提反清楚地显明自己是忠于上帝和犹太人之信仰的，同时也指明犹太人所赖以得救的律法未能拯救以色列脱离拜偶像的罪。他将耶稣结合到犹太人的全部历史中。他又提到所罗门所建造的圣殿，并引用所罗门和以赛亚的话说：“其实至高者并不住人手所造的”（徒7：48）。“天是我的座位，地是我的脚凳，你们要为我造何等的殿宇，哪里是我安息的地方呢?这一切不都是我手所造的吗”（徒7：49，50）？敬拜上帝的最高地方乃是在天上。{LP 17.3}[18]
§38
Stephen was questioned as to the truth of the charges against him, and took up his defense in a clear, thrilling voice that rang through the council hall. He proceeded to rehearse the history of the chosen people of God, in words that held the assembly spell-bound. He showed a thorough knowledge of the Jewish economy, and the spiritual interpretation of it now made manifest?through Christ. He made plain his own loyalty to God and to the Jewish faith, while he showed that the law in which they trusted for salvation had not been able to preserve Israel from idolatry. He connected Jesus Christ with all the Jewish history. He referred to the building of the temple by Solomon, and to the words of both Solomon and Isaiah: “Howbeit the Most High dwelleth not in temples made with hands.” “Heaven is my throne, and earth is my footstool. What house will ye build me? saith the Lord; or what is the place of my rest? Hath not my hand made all these things?” The place of God’s highest worship was in Heaven.?{LP 17.3}[18]
§39
当司提反讲到这一点时，众人中间就了骚动。他从众人的脸色上看出了自己所面临的命运。他看出他们如何拒绝他在圣灵指示下所说的话，并知道自己是在作最后一次的见证。当他将基督结合到预言上，并说了那一句有关圣殿的话时，大祭司假装惊恐万状，撕裂了自己的衣服。这个举动表明司提反的声音很快要永远止息了。这时他虽然只讲了一半，也只好立即结束他的讲话。于是他忽然中断了他所讲有系统的历史，转向愤怒的审判官说：“你们这硬着颈项、心与耳未受割礼的人，时常抗拒圣灵；你们的祖宗怎样，你们也怎样。哪一个先知，不是你们祖宗逼迫呢？他们也把预先传那义者要来的人杀了。如今你们又把那义者卖了、杀了。你们受了天使所传的律法，竟不遵守”（徒7：54）。{LP 18.1}[19]
§40
When Stephen had reached this point, there was a tumult among the people. The prisoner read his fate in the countenances before him. He perceived the resistance that met his words, which were spoken at the dictation of the Holy Ghost. He knew that he was giving his last testimony. When he connected Jesus Christ with the prophecies, and spoke of the temple as he did, the priest, affecting to be horror-stricken, rent his robe. This act was to Stephen a signal that his voice would soon be silenced forever. Although he was just in the midst of his sermon, he abruptly concluded it by suddenly breaking away from the chain of history, and, turning upon his infuriated judges, said, “Ye stiff-necked and uncircumcised in heart and ears, ye do always resist the Holy Ghost; as your fathers did, so do ye. Which of the prophets have not your fathers persecuted? and they have slain them which showed before of the coming of the Just One; of whom ye have been now the betrayers and murderers; who have received the law by the disposition of angels, and have not kept it.”?{LP 18.1}[19]
§41
祭司和官长们因此大怒如狂。他们咬牙切齿，冲向司提反；他们的行动不像有理性的人，却像猛兽一般。但他毫不动摇，视死如归。他的脸安详镇定，闪耀着天使般的光。他一点也不惧怕愤怒的祭司和狂躁的暴徒。他跟前的景象一时从他眼中消失了。天门向他敞开，他看见上帝天庭的荣耀，又看见基督，好像刚从宝座上站起来，准备支持因祂的名将要殉身的仆人。当司提反形容他所注视的光荣景象时，那些逼迫他的人再也忍不住了。他们捂着耳朵，不要听他的话，并大声喊叫，一起拥上前去。“他们正用石头打的时候，司提反呼吁主说，‘求主耶稣接收我的灵魂！’又跪下大声喊着说：‘主啊，不要将这罪归于他们’。说了这话，就睡了”（徒7：59，60）。指控他的证人向他扔出第一块石头。他们把衣服放在积极参与辩论并同意处死司提反的扫罗脚前。{LP 19.1}[20]
§42
At this the priests and rulers were beside themselves with anger. They were more like wild beasts of prey than like human beings. They rushed upon Stephen, gnashing their teeth. But he was not intimidated; he had expected this. His face was calm, and shone with an angelic light. The infuriated priests and the excited mob had no terrors for him. The scene about him faded from his vision; the gates of Heaven were ajar, and Stephen, looking in, saw the glory of the courts of God, and Christ, as if just risen from his throne, standing ready to sustain his servant, who was about to suffer martyrdom for his name. When Stephen proclaimed the glorious scene opened before him, it was more than his persecutors could endure. They stopped their ears, that they might not hear his words, and uttering loud cries ran furiously upon him with one accord. “And they stoned Stephen, calling upon God, and saying, Lord Jesus, receive my spirit. And he kneeled down, and cried with a loud voice, Lord, lay not this sin to their charge. And when he had said this, he fell asleep.” The witnesses who had accused him were required to cast the first stones. These persons laid down their clothes at the feet of Saul, who had taken an active part in the disputation, and had consented to the prisoner’s death.?{LP 19.1}[20]
§43
司提反的殉道使一切看见的人都受了深刻的印象。司提反的死对于教会是一个严重的打击，但其结果却使扫罗觉悟了。这一位殉道者的信心和节操，以及他脸上的荣光，已经深印扫罗的脑海，无法磨灭。他脸上所显示上帝的荣耀，以及他所讲感动听众心灵的话，使看见的人永志不忘，并证明他所传的都是真理。{LP 19.2}[21]
§44
The martyrdom of Stephen made a deep impression upon all who witnessed it. It was a sore trial to the church, but resulted in the conversion of Saul. The faith, constancy, and glorification of the martyr could not be effaced from his memory. The signet of God upon his face, his words, that reached to the very soul of those who heard them, remained in the memory of the beholders,?and testified to the truth of that which he had proclaimed.?{LP 19.2}[21]
§45
司提反被处死，并没有经过合法的判决。罗马当局既受了大笔金钱的贿赂，也就没有追究。在司提反受审和受死的过程中，扫罗似乎充满了一种疯狂的热心。后来他又深深自恨，因为他自己私下感悟到：司提反被人侮辱的时候，倒正为上帝所尊荣。扫罗继续逼迫上帝的教会，追捕信徒，进他们的家，拉着他们交给祭司和官长们监禁或治死。他逼迫的热情使耶路撒冷的教会大起恐慌。罗马当局没有采取什么特别的行动来阻止这种残酷的工作，反而暗地支持犹太人，为要讨好他们，博得他们的欢心。{LP 20.1}[22]
§46
There had been no legal sentence passed upon Stephen; but the Roman authorities were bribed by large sums of money to make no investigation of the case. Saul seemed to be imbued with a frenzied zeal at the scene of Stephen’s trial and death. He seemed to be angered at his own secret convictions that Stephen was honored of God at the very period when he was dishonored of men. He continued to persecute the church of God, hunting them down, seizing them in their houses, and delivering them up to the priests and rulers for imprisonment and death. His zeal in carrying forward the persecution was a terror to the Christians in Jerusalem. The Roman authorities made no special effort to stay the cruel work, and secretly aided the Jews in order to conciliate them, and to secure their favor.?{LP 20.1}[22]
§47
扫罗逼迫信徒的热忱大受犹太人的赞赏。司提反死后，扫罗被选为公会的议员，以奖励他在这次事件中所有的功绩。他一时成了撒但手中背叛上帝儿子的有力工具。但不久他将蒙选去建立他这时所拆毁的教会。一位比撒但更有能力的主已经拣选扫罗代替殉道者司提反的地位，为祂的名传道并受苦难，把那因祂的血而成就之救恩的好消息传到远近各地。{LP 20.2}[23]
§48
Saul was greatly esteemed by the Jews for his zeal in persecuting the believers. After the death of Stephen, he was elected a member of the Sanhedrim council, in consideration of the part he had acted on that occasion. This learned and zealous rabbi was a mighty instrument in the hand of Satan to carry out his rebellion against the Son of God; but he was soon to be employed to build up the church he was now tearing down. A Mightier than Satan had selected Saul to take the place of the martyred Stephen, to preach and suffer for his name, and to spread far and wide the glad tidings of salvation through his blood.?{LP 20.2}[23]