第21章 在凯撒利亚受审
§1
第21章 在凯撒利亚受审
§2
Chapter 21—Trial at Caesarea
§3
保罗到达凯撒利亚五天之后，控告他的人带着帖士罗从耶路撒冷来了，这帖士罗是他们聘来做顾问的辩士。巡抚答应立时审理这个案件。于是保罗被提到审判厅，帖士罗就告他。这个狡猾的辩士知道谄媚阿谀比述说筒单的事实在罗马巡抚身上更有力量，他就在开始演讲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”（徒24：3）。{LP 234.1}[1]
§4
Five days after Paul’s arrival at Caesarea, his accusers also came down from Jerusalem, accompanied by one 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 proceeded to specify the charges against him. This wily orator judged that flattery would have more influence upon the Roman governor than the simple statements of truth and justice. He therefore began his speech with praise of Felix: “Seeing?that by thee we enjoy great quietness, and that very worthy deeds are done unto this nation by thy providence, we accept it always, and in all places, most noble Felix, with all thankfulness.”?{LP 234.1}[1]
§5
帖士罗的这话实在可以说是厚颜无耻，胡说八道；因为腓力斯的品格是卑鄙下贱的。曾有人评论他说：“他以奴隶的兽性，运用君王的权威，进行各样纵欲和残酷的事”(见塔西陀《罗马史》第五章第九段)。他的确在积极防范清除盗贼，追击驱赶埃及匪首方面为国家做了一点工作（革老丢吕西亚曾草率地把保罗误当作这个埃及匪首)，可是他残酷逼迫的行为使他受到普遍的仇恨。他狡诈残忍的性格可以从他对大祭司约拿单下毒手这件事上看出来。他的上任，在很大程度上是靠了约拿单的帮助。约拿单虽然和他是一丘之貉，却竟敢劝他不要干某些坏事，对此腓力斯耿耿于怀。当约拿单在圣殿里供职的时候，腓力斯就派人把他暗杀了。{LP 235.1}[2]
§6
Tertullus here descended to bare-faced falsehood. The character of Felix was base and contemptible. It was said that he “practiced all kinds of lust and cruelty with the power of a king and the temper of a slave.” It is true that he had rendered some service to the nation by his vigilance in ridding the country of robbers, and he pursued and drove away the Egyptian rebel for whom Claudius Lysias had hastily mistaken Paul; but his acts of cruelty and oppression caused him to be universally hated. The treacherous cruelty of his character is shown by his brutal murder of the high priest Jonathan, to whom he was largely indebted for his own position. Jonathan, though really little better than Felix himself, had ventured to expostulate with him for some of his acts of violence, and for this, the procurator had caused him to be assassinated while employed in his official duties in the temple.?{LP 235.1}[2]
§7
他与土西拉最近的成婚是他放荡品性的一个例子。腓力斯通过居比路塞浦路斯行邪术的西门欺骗的手段，引诱土西拉离开自己的丈夫和他结婚。土西拉年青美貌，又是个犹太人，她很忠于自己的丈夫，因为丈夫为了娶她曾做出很大的牺牲。实在没有什么东西足以诱使她放弃自己最强烈的偏见，而与这个残忍好色，年龄又大的人不正当的结合，而使自己遭国人唾骂。但术士和引诱者的毒计成功了，腓力斯达到了自己的目的。{LP 235.2}[3]
§8
An example of the unbridled licentiousness that stained his character is seen in his alliance with Drusilla, which was consummated about this time. Through the deceptive arts of Simon Magus, a Cyprian sorcerer, Felix had induced this princess to leave her husband and to become his wife. Drusilla was young and beautiful, and, moreover, a Jewess. She was devotedly attached to her husband, who had made a great sacrifice to obtain her hand. There was little indeed to induce her to forego her strongest prejudices and to bring upon herself the abhorrence?of her nation for the sake of forming an adulterous connection with a cruel and elderly profligate. Yet the Satanic devices of the conjurer and the betrayer succeeded, and Felix accomplished his purpose.?{LP 235.2}[3]
§9
出席保罗审判的犹太人和大家一样痛恨腓力斯，但他们急于要讨腓力斯欢心，以便给保罗定罪，就同意了帖士罗诌媚的话。这些人担任圣职，身穿圣衣，严格遵守风俗仪文，小心避免外表的污秽，可是他们心灵的殿却沾满各样罪恶。外表上接触被认为不洁净的东西在他们看来乃是大罪，可是他们却把杀害保罗看作正义之举。他们的心盲目到了何等的地步！他们自称是上帝立约之民的代表，但他们像不结果子的无花果树，只有茂盛的叶子，却没有圣洁的果实，“有敬虔的外貌，却背了敬虔的实意”（提后3：5）。他们对一个纯洁善良的人充满恶意，千方百计要害他的命，为此他们竟然吹捧一个荒淫无耻的人。{LP 236.1}[4]
§10
The Jews present at Paul’s examination shared in the general feeling toward Felix; yet so great was their desire to gain his favor in order to secure the condemnation of Paul, that they assented to the flattering words of Tertullus. These men in holy office, robed in the sacerdotal garments, were very exact in the observance of customs and ceremonies, very scrupulous to avoid outward pollution, while the soul-temple was defiled with all manner of iniquity. The outward contact with anything deemed unclean was a great offense in their eyes, while the murder of Paul was considered a justifiable act. What an illustration of the blindness that can come upon the human mind! Here were the representatives of those who claimed to be God’s covenant people. Like the barren fig-tree, they were clothed with pretentious leaves, but destitute of the fruits of holiness; “having a form of godliness, but denying the power thereof.” Filled with malice toward a pure and good man, seeking by every means to take his life, and extolling a vindictive profligate!?{LP 236.1}[4]
§11
今日许多人也以同样的态度判断人的品格，他们在“众善的仇敌”的鼓动下，称恶为善，称真为假，正如先知所描述的：“诚实在街上仆倒，正直也不得进入。”正因为世界处在这样的状况和精神中，上帝呼召祂的子民出来与他们分别。那些与世界混杂的人将用世界的眼光，而不是上帝的眼光看问题。“光明和黑暗有什么相通呢?基督和彼列有什么相和呢?信主的和不信主的有什么相干呢”（林后6：14，15）？上帝的子民要有主的眼光。凡为善的应敬爱善良纯洁的人。{LP 236.2}[5]
§12
There are many today who estimate character in the same manner. Prompted by the adversary of all righteousness, they call evil good, and truth falsehood. It is as the prophet has described,—“Truth is fallen in the street, and equity cannot enter.” It is because such is the condition and spirit of the world that God calls upon his people to come out and be separate. Those who mingle with the world will come to view matters from?the worldling’s stand-point, instead of seeing as God sees. “What communion hath light with darkness? And what concord hath Christ with Belial? or what part hath he that believeth with an infidel?” God’s people will see as he sees. The pure and good will be honored and loved by those who are good.?{LP 236.2}[5]
§13
帖士罗在演讲中，指控保罗如同瘟疫一般，是鼓动普天下犹太人生乱的，所以也就犯了背叛皇帝的罪；是拿撒勒教党里的一个头目，鼓吹反对摩西律法的异端；污秽了圣殿，不仅干犯了犹太法律，也干犯了保护犹太国宗教信仰的罗马法律。然后他又歪曲事实，说正当犹太人要根据宗教法律审问保罗的时候，耶路撒冷营楼的千夫长吕西亚勉强把他从他们手中夺去，因此他们不得不将这案呈至到腓力斯面前。在场的犹太人都热烈地支持这一切罪状。他们并不隐瞒他们对于这个囚犯的仇恨。{LP 237.1}[6]
§14
In his speech against Paul, Tertullus charged that he was a pestilent fellow, who created sedition among the Jews throughout the world, and who was consequently guilty of treason against the emperor; that he was a leader of the sect of Nazarenes, and chargeable with heresy against the laws of Moses; and that he had profaned the temple, virtually an offense not only against the Jewish but the Roman law, which protected the Jews in their religious worship. He then falsely stated that Lysias, the commandant of the garrison, had violently taken Paul from the Jews as they were about to judge him by their ecclesiastical law, and had thus improperly forced them to bring the matter before Felix. These lying statements were skillfully designed to induce 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 against the prisoner.?{LP 237.1}[6]
§15
腓力斯洞察那些控告保罗之人的性情和品格。他知道他们谄媚他的动机，也看出他不能证实控告保罗的罪状。腓力斯转向被告，点头叫他为自己申辩。保罗没有多费恭维的话，只是说明自己乐意在腓力斯面前为自己辩护，因为他断案多年，深知犹太人的律法和风俗。保罗一步一步驳斥自己被告的罪状，声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。{LP 237.2}[7]
§16
Felix had sufficient penetration to read the disposition and character of Paul’s accusers. He perceived the motives of their flattery, and saw also that they had failed to substantiate their charges. Turning to the accused, he beckoned to him to answer for himself. Paul wasted no words in fulsome 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. Step by step he then refuted the charges brought against him. 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, neither raising up the people, neither in the synagogues, nor in the city; neither can they prove the things whereof they now accuse me.”?{LP 237.2}[7]
§17
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。他们现在所告我的事，并不能对你证实了。”他承认自己是按着“他们所称为异端的道”，事奉他祖宗的上帝，并断言自己从来没有动摇过对律法和先知的信仰，依照圣经的教训相信死人要复活。他又声明那指引他人生的南针，乃是“对上帝对人，常存无亏的良心” （徒24：14，16）。{LP 238.1}[8]
§18
While confessing that “after the way which they call heresy” he had worshiped the God of his fathers, he asserted that he had never swerved from his belief in the law and the prophets, and that in conformity with the Scriptures he held the faith of the resurrection of the dead; and he further declared that it was the ruling purpose of his life to “have always a conscience void of offense toward God and toward man.”?{LP 238.1}[8]
§19
保罗以正直诚实的态度述说了自己访问耶路撒冷的目的和被拿受审的情形，“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，并没有聚集，也没有吵嚷，唯有几个从亚细亚来的犹太人。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’” （徒24：17-21）。{LP 238.2}[9]
§20
In a candid, straightforward manner he then 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.”?{LP 238.2}[9]
§21
保罗以恳切真诚的态度讲话。他的言辞大有力量，感服人心。此外，他的陈述与革老丢吕西亚给腓力斯的文书中所写的一致。腓力斯本人长期在凯撒利亚。那里基督教传开已有多年，他对于这个宗教的了解超过犹太人所想象的，所以犹太人的话骗不了他。保罗的话给他留下了深刻的印象，使他更明了犹太人的动机。他不肯非法地判处一个罗马公民的罪来满足犹太人的心愿，也不肯在还没有经过公正的审问以前，把他交给他们去处死。但腓力斯除了自己的利益之外，不知道其他更高尚的动机，所以喜好称赞和贪图地位的欲望控制了他的为人。他唯恐得罪犹太人，所以不敢在一个他所明知无罪的人身上秉公行义。因此他决定等待吕西亚来出席之后再行审理，说：“且等千夫长吕西亚下来，我要审断你们的事。”{LP 238.3}[10]
§22
The apostle spoke with earnestness and evident sincerity, and his words carried with them a?conviction of their truthfulness. Moreover, his statements were in harmony with the letter of Claudius Lysias. Felix himself had so long resided at Caesarea—where the Christian religion had been known for many years—that he had a better knowledge of that religion than the Jews supposed, and he was not deceived by their representations. The words of Paul made a deep impression upon his mind, and enabled him to understand still more clearly the motives of the Jews. He 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 his love of praise and desire for promotion controlled him. Fear of offending the Jews held him back from doing justice in the case, and releasing a man whom he knew to be innocent. He deferred all further action in the case until Lysias should be present, saying, “When Lysias the chief captain shall come down, I will know the uttermost of your matter.”?{LP 238.3}[10]
§23
保罗仍然被囚，由一名百夫长负责看管，不过腓力斯吩咐他给予保罗比受审前更大的自由。保罗被严加看管，一方面是为了防范犹太人的谋害，另一方而是由于保罗仍是个囚犯，不过允许他的朋友前来访问并侍候安慰他。{LP 239.1}[11]
§24
Paul was again placed in charge of a centurion, but with orders that he should enjoy greater freedom than before his examination. While it was necessary for him to be strictly guarded, as a protection from the plots of the Jews, and also because he was still a prisoner, his friends were to be allowed to visit him and minister to his comfort.?{LP 239.1}[11]
§25
过了不久，腓力斯和他妻子土西拉叫保罗来做一次私人会见。土西拉听了他丈夫讲保罗的事后，对这位使徒很感兴趣。她希望听听他讲信仰基督的理由。所以保罗虽为主被囚，仍有机会向一些用其他办法无法接近的人传福音的真理。残忍荒淫的罗马巡抚和放荡的犹大公主将成为他的唯一听众。他们现在等着要听他们以前从来没有听过，以后可能再也没有机会听的真理，而且如果他们加以拒绝，这些真理要在上帝审判的大日成为控告他们的见证。{LP 239.2}[12]
§26
It was not long after this that Felix and his wife Drusilla summoned Paul to a private interview. Drusilla felt considerable interest in the apostle, having heard an account of him from her husband, and she was desirous of hearing the?reasons for his belief in Christ. Thus Paul, as a prisoner of the Lord, had an opportunity to present the truths of the gospel to some souls whom he could not otherwise have approached. A cruel and licentious Roman governor and a profligate Jewish princess were to be his sole audience. They were now waiting to listen to truths which they had never listened to before, which they might never hear again, and which, if rejected, would prove a swift witness against them in the day of God.?{LP 239.2}[12]
§27
保罗认为这是天赐的机会，所以他忠心地加以善用。他知道自己是站在有生杀之权的人面前；但他并没有向他们说称赞或谄媚的话。他知道自己的话对于他们或是作活的香气叫他们活，或是作了死的香气叫他们死，所以他忘记了一切自私的动机，而只想到如何帮助这两个人认识到自己的危险。{LP 240.1}[13]
§28
Paul considered this God-given opportunity, and he improved it faithfully. He knew that the man and woman before him had the power to put him to death, or to preserve his life; yet he did not address them 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 the peril of their souls.?{LP 240.1}[13]
§29
在福音的信息面前没有折衷可言。人要么决定接受它，要么反对它。如果人不接受和顺从它的教训，那就是它的敌人。福音不承认人的身份，阶级或地位。它面向凡感觉需要它慈悲邀请的全人类。基督说：“我来本不是召义人，乃是召罪人悔改”（路5：32）。{LP 240.2}[14]
§30
The gospel message admits of no neutrality. It counts all men as decidedly for the truth or against it; if they do not receive and obey its teachings, they are its enemies. Yet it knows no respect of person, class, or condition. It is addressed to all mankind who feel their need of its gracious invitations. Said Christ: “I came not to call the righteous, but sinners to repentance.”?{LP 240.2}[14]
§31
使徒证明：任何听他讲话的人对于福音都负有一种责任。有一天他们若不站在围绕白色大宝座的群众之中，就必是与另一班人在一起，并要听基督对他们说：“你们这些作恶的人，离开我去吧。”他知道自己必要在天上的审判台前与他听众中的每一个人见面，并且他不但必须为一切所说的话和所作的事，而且也必须为说话行事的动机和精神向上帝交账。{LP 240.3}[15]
§32
The apostle felt that whoever might listen to his words, the gospel had a claim upon them; they would either stand among the pure and holy around the great white throne, or with those to whom Christ should say: “Depart from me, ye that work iniquity.” He knew that he must meet every hearer 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.{LP 240.3}[15]
§33
腓力斯的作风是非常凶暴残忍的，所以从来未曾有人胆敢对他提说或暗示他的品格和行为是有缺点的。但保罗却没有这种顾虑。他一方面完全尊重他听众的地位，一方面直言不讳地说明自己在基督里的信仰，以及这种信仰的缘由，从这一点出发，他就特别讲论基督徒所必需的德行，这些德行正是在他面前这一对傲慢的夫妇所非常缺乏的。{LP 241.1}[16]
§34
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 such fears. With perfect respect for the position of his hearers, 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.?{LP 241.1}[16]
§35
他在听众面前高举上帝的品德——祂的公义，公平和公道，以及祂律法的性质和义务。他清楚地说明，人的本分乃是要过端正和节制的生活，要用理智管束情感，顺从上帝的律法，保持体力和智力的健全。他声称审判的大日必要来到，那时上帝必照各人的行为报应各人，那时必要清楚地显明，人的财富，地位或头衔都不足以使他得到上帝的恩眷，也不能救他脱离罪恶的奴役。今生乃是准备的时期，要为将来不朽的生命而塑造品格。如果他疏忽今生的特权和机会，他必要蒙受永远的损失，再也没有一个恩典的时期给他了。在上帝的律法审判人时，所有在心中查出不圣洁或在任何一方面有缺欠的人都要为他们的罪受到惩罚。{LP 241.2}[17]
§36
He presented before his hearers the character of God—his righteousness, justice, and equity—and the nature and obligation of his law. He clearly showed man’s duty to live a life of sobriety and temperance, keeping the passions under the control of reason, in conformity to God’s law, and preserving the physical and mental powers in a healthful condition. A day of judgment would surely come, when all would be rewarded according to the deeds done in the body. Wealth, position, or honorary titles would be powerless to elevate man in the favor of God, or to ransom him from the slavery of sin. This life was his period of probation, in which he was to form a character for the future, immortal life. Should he neglect his present privileges and opportunities, it would prove an eternal loss; no new probation would be vouchsafed to him. All who should be found unholy in heart or defective in any respect when judged by the law of God, would suffer the punishment of their guilt.?{LP 241.2}[17]
§37
保罗特别详细述说上帝律法的广泛要求。他说明律法如何涉及人类最隐密的动机，并显露出人所没有看见，没有知道的秘密的事。手中所作的事或口中所说的话，外表的生活所表现的一切——这还不足以显露一个人的品质。唯有上帝的律法试验人的思想，动机和宗旨。那藏在心中而不为人所看见的隐情，嫉妒，仇恨，情欲，野心，以及心中所思想的恶事，虽然因没有机会去实行而始终未能实现——这一切上帝的律法都要制裁。人也许以为怀藏这些罪恶可以安然无恙，可是正是这些秘密的罪摧毁了品格的基础；因为“一生的果效是由心发出”（箴4：23）的。{LP 241.3}[18]
§38
Paul dwelt especially upon the far-reaching claims of God’s law. He showed how it extends to the deep secrets of man’s 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 can exhibit,—but imperfectly reveals man’s moral character. The law extends to the thoughts, motives, and purposes of the heart. The dark passions that lie hidden from the sight of men, the jealousy, revenge, hatred, lust, and wild ambition, the evil deeds meditated upon in the dark recesses of the soul, yet never executed for want of opportunity,—of all these God’s law makes a record. Men may imagine that they can safely cherish these secret sins; but it is these that sap the very foundation of character; for out of the heart “are the issues of life.”?{LP 241.3}[18]
§39
保罗接着尽力引领这两个听他的人仰望那为世人的罪而付出的伟大牺牲。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。这些礼节指明祂为堕落人类生命和希望的唯一泉源。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，他们竟能在上古时代一直仰望到那“除去世人罪孽的”“上帝的羔羊”。 {LP 242.1}[19]
§40
Paul then endeavored to direct the minds of his hearers to the one great Sacrifice for sin. He pointed back to those 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 one 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.?{LP 242.1}[19]
§41
上帝有权吩咐祂的一切受造之物敬爱并顺从祂。祂已在祂的律法中赐给他们正义的完全标准。但他们忘记了自己的创造主，而随从自己的道路，反抗祂的旨意。他们以仇恨报答天高地厚的恩惠。上帝决不能降低祂律法的要求来迎合恶人的标准；反之，犯罪堕落的人也不可能有无可指摘的品格和生活来满足律法的要求。但罪人信靠基督，就能洁净罪污，并得到力量去顺从创造主的律法。上帝赐下祂的恩典，不是为了减轻律法的要求，而是为了坚固它。“慈爱和诚实彼此相遇，公义和平安彼此相亲”（诗85：10）。{LP 242.2}[20]
§42
God justly claimed the love and obedience of all his creatures. He had given them in his law a perfect standard of right. But they forgot their Maker, and chose to follow their own way in opposition to his will. They had returned enmity for a love that was as high as Heaven and as broad as the universe. God could not bring down his law to meet the standard of wicked?men, neither could man, fallen by sin, meet the demands of the law by a blameless character and life. But by faith in Christ the sinner could be cleansed from his guilt, and he enabled to render obedience to the law of his Maker. God did not bestow his grace to lessen the binding claims of the law, but to establish it. “Mercy and truth are met together; righteousness and peace have kissed each other.”?{LP 242.2}[20]
§43
作为囚犯的保罗就是这样强调上帝的律法在犹太人和外邦人身上的要求，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。腓力斯的妻子原是犹太的一个公主。她熟知上帝律法的神圣性质，并知道自己已无耻地违犯了这律法；但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，他深深地受了感动。如今良心既受到触动，就发出声音来；他就觉得保罗的话都是真实的。他想到自己过去犯罪的生活；他早年的放荡和杀人的秘密行为，他近来的黑暗历史，都非常鲜明地展开在他面前。他看出自己是—个荒淫，残暴，贪得无厌的人。真理从来没有这样打动过他的心。他也从未没有过这样满心恐慌的经验。他一想到自己一切罪恶的秘密都在上帝面前赤露敞开，而且他必要照着自己的行为受报应，他就不由得惊恐万状，不寒而栗。{LP 243.1}[21]
§44
Thus Paul the prisoner urged upon Jew and Gentile the claims of the divine law, and presented Jesus, the despised Nazarene, as the Son of God, the world’s Redeemer. 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, who had never before listened to the truth, was deeply agitated as the Spirit of God sent conviction to his soul. Conscience, now aroused, made her voice heard. He felt that Paul’s words were true. Memory went back over the guilty past. With terrible distinctness came up before him the secrets of his early life of lust and bloodshed, and the black record of his later years,—licentious, cruel, rapacious, unjust, steeped with the blood of private murders and public massacres. Never before had the truth been thus brought home to his heart. Never before had his soul been thus 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 guilty dread.?{LP 243.1}[21]
§45
可惜他没有因这种感觉面悔改，反而设法消除这些不受欢迎的回忆。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”（徒24：25）。{LP 243.2}[22]
§46
But instead of permitting his convictions to?lead him to repentance, he eagerly sought to dismiss these disagreeable 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.”?{LP 243.2}[22]
§47
腓力斯的作风与腓立比禁卒的行动有多大的区别啊！从前主的两个仆人曾被捆绑着带到禁卒那里，正如保罗这一次被带到腓力斯面前一样。他们蒙神力保护的凭据，他们在受痛苦和侮辱之下的喜乐，他们在地大震动之时的镇定，以及他们所表现基督宽恕的精神，都使禁卒心中感服。他不像腓力斯那样设法消除所受的感动，而是恐惧战兢，深深自卑地求问得救之道，既明白了，就和全家人一起行在其中。腓力斯虽然也恐惧战兢，却没有悔改，而禁卒则惊恐地承认了自己的罪而获得了宽恕。腓力斯叫上帝的灵离开，而禁卒却欢迎上帝的灵到他心中，到他家里。腓力斯愿与作恶的人为伍，禁卒则自愿作上帝的儿女和天国的后嗣。{LP 244.1}[23]
§48
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 fearless calmness when the earth was reeling with the earthquake’s shock, and their spirit of Christlike forgiveness, sent conviction to the jailer’s heart. He did not, like Felix, banish these convictions, but with trembling and in deep humility inquired the way of salvation; and having learned the way, he walked in it, with all his house. Felix trembled, but did not repent; the jailer with trembling confessed his sins and found pardon. Felix bade the Spirit of God depart; the jailer joyfully welcomed it to his heart and to his house. The one cast his lot with the workers of iniquity; the other chose to become a child of God and an heir of Heaven.?{LP 244.1}[23]
§49
以后两年之久，腓力斯一直没有处理保罗的案件，所以保罗依然被囚在监里。腓力斯好几次叫他来，注意听他的讲话，但这种外表上友谊的动机乃是要得钱。他暗示如果保罗付给他一大笔金钱，就可以得到释放。可是保罗人格高尚，决不愿用贿赂使自己得自由。他本来没有犯过什么刑事罪案，所以不愿作一件错事来恢复自由。况且，他即或要这样作，他也太贫穷，绝付不出这么大的赎金。他又不愿为自己的缘故请求教友同情和慷慨的援助。此外，他也觉得自己在上帝手中，所以不愿妨碍上帝对于他的旨意。{LP 244.2}[24]
§50
For two years no further action was taken against Paul, yet he remained a prisoner. Felix several times visited him, and listened attentively to his words. But the real motive for this apparent friendliness was a desire for gain, and he intimated to Paul that by the payment of a large sum of money he might secure his release. The apostle, however, was of too noble a nature to free himself by a bribe. He was innocent of all crime, and he would not stoop to evade the law. 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.?{LP 244.2}[24]
§51
这段时间快结束时，凯撒利亚的居民中发生了可怕的冲突。这里的犹太人和希腊人为了各自在城里的权力经常争论，积怨甚深。由于第一个希律的野心，凯撒利亚兴建起辉煌的建筑，庙宇，宫殿和剧场。甚至维系着凯撒利亚的繁荣和重要地位的港口，也是希律投入大批财力人力建成的。住在这里的犹太居民人众财多，他们称这座城是他们的，因为他们的王曾付出很大的代价。而希腊人也同样地坚持自己的优先权。{LP 245.1}[25]
§52
Toward the close of this time there arose a fearful strife among the population of Caesarea. There had been frequent disputes, which had become a settled feud, between the Jews and the Greeks, concerning their respective rights and privileges in the city. All the splendor of Caesarea, its temples, its palaces, and its amphitheater, were due to the ambition of the first Herod. Even the harbor, to which Caesarea owed all its prosperity and importance, had been constructed by him at an immense outlay of money and labor. The Jewish inhabitants were numerous and wealthy, and they claimed the city as theirs, because their king had done so much for it. The Greeks, with equal persistency, maintained their right to the precedence.?{LP 245.1}[25]
§53
两年快满时，这些争端导致在市场上激烈的冲突，结果希腊人打输了。站在外邦人一方的腓立斯率军前去命令犹太人解散。胜利的犹太人不肯马上遵命，他就下令士兵镇压。士兵们很高兴有机会发泄他们对犹太人的仇恨，就残酷无情地执行命令，杀死许多人。腓力斯觉得这还不够。他对犹太人的敌意既然与日俱增，就容许士兵自由抢劫犹太富人的家宅。{LP 245.2}[26]
§54
Near the close of the two years, these dissensions led to a fierce combat in the market-place, resulting in the defeat of the Greeks. Felix, who sided with the Gentile faction, came with his troops and ordered the Jews to disperse. The command was not instantly obeyed by the victorious party, and he ordered his soldiers to fall upon them. Glad of an opportunity to indulge their hatred of the Jews, they executed the order in the most merciless manner, and many were put to death. As if this were not enough, Felix, whose animosity toward the Jews had increased every year, now gave his soldiers liberty to rob the houses of the wealthy.?{LP 245.2}[26]
§55
这种大胆残忍的不公正行为没有躲过追究。犹太人对腓力斯提出正式的指控。腓力斯就被召到罗马应诉。他知道自己敲诈勒索，肆意迫害的做法积怨甚深，但他仍想安抚他们。他虽然真心尊重保罗，却仍把他留在监里，以迎合他们的恶意。他的这种尝试并没有成功。他虽然免去死刑，但被革去职务，剥夺了大部分不义之财。参与他犯罪的土西拉和他们的独子后来死于维苏威火山爆发(公元七十九年)。腓力斯自己则在羞辱和默默无闻中了此残生。{LP 246.1}[27]
§56
These daring acts of injustice and cruelty could not pass unnoticed. The Jews made a formal complaint against Felix, and he was summoned to Rome to answer their charges. He well knew that his course of extortion and oppression had given them abundant ground for complaint, but he still hoped to conciliate them. Hence, though he had a sincere respect for Paul, he decided to gratify their malice by leaving him a prisoner. But all his efforts were in vain; though he escaped banishment or death, he was removed from office, and deprived of the greater part of his ill-gotten wealth. Drusilla, the partner of his guilt, afterward perished, with their only son, in the eruption of Vesuvius. His own days were ended in disgrace and obscurity.?{LP 246.1}[27]
§57
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。那是天赐的良机使他可以看出并离弃他的罪恶。可惜他对上帝的使者说：“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。{LP 246.2}[28]
§58
A ray of light from Heaven had been permitted to shine upon this wicked man, 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 Spirit 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. He was never to receive another call from God.?{LP 246.2}[28]