第22章 七执事
§1
第22章 七执事
§2
Chapter 22. - The Seven Deacons.
§3
“那时，门徒增多，有说希腊话的犹太人，向希伯来人发怨言：因为在天天的供给上忽略了他们的寡妇”（徒6:1）。这些说希腊话的犹太人乃是其他通用希腊话的国家的居民。显然信基督之人中大多数是讲希伯来话的犹太人，但是这些人曾经住在罗马帝国，只讲希腊话；他们中间有人发怨言说，讲希腊话的寡妇没有受到希伯来的穷人所受的慷慨待遇。任何象这一类的偏心都是使上帝忧伤的；故此他们采取了及时的措施，恢复了信徒之间的和平与和谐。{3SP 291.2}[1]
§4
And in those days, when the number of the disciples was multiplied, there arose a murmuring of the Grecians against the Hebrews, because their widows were neglected in the daily ministration. These Grecians were residents of other countries, where the Greek language was spoken. By far the larger number of converts were Jews who spoke Hebrew; but these had lived in the Roman Empire, and spoke only Greek. Murmurings began to rise among them that the Grecian widows were not so liberally supplied as the needy among the Hebrews. Any partiality of this kind would have been grievous to God; and prompt measures were taken to restore peace and harmony to the believers. {3SP 291.2}[1]
§5
圣灵提供了一个方法让使徒们可以摆脱分配供给穷人和类似的工作，以便专心传讲基督。“十二使徒叫众门徒来对他们说，我们撇下上帝的道去管理饭食，原是不合宜的。所以弟兄们，当从你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6:2-4）。{3SP 292.1}[2]
§6
The Holy Spirit suggested a method whereby the apostles might be relieved from the task of apportioning to the poor, and similar burdens, so that they could be left free to preach Christ. Then the twelve called the multitude of the disciples unto them, and said, It is not reason that we should leave the word of God, and serve tables. Wherefore, brethren, 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. {3SP 292.1}[2]
§7
于是教会就遵照建议选了七个满有信心和圣灵所赐之智慧的人去处理圣工事务方面的问题。司提反是第一个当选的；以他的出生及信仰说，他是犹太人，但他会讲希腊话，并且精通希腊人的风俗习惯。所以他被认为是最适于领导并监管分配款项给寡妇、孤儿和其他应得帮助之穷人的工作。这次的选举符合了众人的愿望，于是先前所发生的不满和怨言就平息了。{3SP 292.2}[3]
§8
The church accordingly selected seven men full of faith and the wisdom of the Spirit of God, to attend to the business pertaining to the cause. Stephen was chosen first; he was a Jew by birth and religion, but spoke the Greek language, and was conversant with the customs and manners of the Greeks. He was therefore considered the most proper person to stand at the head, and have supervision of the disbursement of the funds appropriated to the widows, orphans, and the worthy poor. This selection met the minds of all, and the dissatisfaction and murmuring were quieted. {3SP 292.2}[3]
§9
这七个当选人是借祈祷和按手礼严肃地分别出来担负他们的职分的。那些如此被按立的人并没有因此丧失传道的资格，圣经反而记载说：“司提反满得恩惠能力，在民间行了大奇事和神迹”（徒6:8）。他们满有将真理教导人的资格，他们也是具有稳健的判断力和智慧的人，足以应付会内的争讼，埋怨或嫉妒。 {3SP 292.3}[4]
§10
The seven chosen men were solemnly set apart for their duties by prayer and the laying on of hands. Those who were thus ordained, were not thereby excluded from teaching the faith. On the contrary, it is recorded that Stephen, full of faith and power, did great wonders and miracles among the people. They were fully qualified to instruct in the truth. They were also men of calm judgment and discretion, well calculated to deal with difficult cases of trial, of murmuring or jealousy. {3SP 292.3}[4]
§11
这种拣选人负责办理教会的事务，让使徒可以自由从事他们传讲真理的特别工作的办法，蒙上帝大大赐福，教会在人数和力量方面继续进步。“上帝的道兴旺起来；在耶路撒冷门徒数目加增的甚多，也有许多祭司信从了这道”（徒6:7）。{3SP 293.1}[5]
§12
This choosing of men to transact the business of the church, so that the apostles could be left free for their special work of teaching the truth, was greatly blessed of God. The church advanced in numbers and strength. And the word of God increased; and the number of the disciples multiplied in Jerusalem greatly; and a great company of the priests were obedient to the faith. {3SP 293.1}[5]
§13
今日的教会象在使徒时代一样，需要维持秩序与规律。圣工的兴旺大有赖于它的各个部门由能干的、资格充足的人负责。那些蒙拣选领导上帝圣工，并关心谋求教会属灵益处的人，应当尽可能摆脱属世方面的愁虑和烦恼。上帝所呼召在真道与教训方面服务的人应该有默想、祈祷和研读圣经的时间。他们如果埋头在事务方面琐碎的细节及应付教会中各种不同性格的人，他们清晰的属灵的辨识力势必变得模糊。按理一切属世的问题应该交给负责处理这些问题的人去解决。但如果这些问题格外复杂，他们的智慧无法应付，就应与那些监管整个教会的人共同商议。{3SP 293.2}[6]
§14
It is necessary that the same order and system should be maintained in the church now as in the days of the apostles. The prosperity of the cause depends very largely upon its various departments being conducted by men of ability, who are qualified for their positions. Those who are chosen of God to be leaders in the cause of God, having the general oversight of the spiritual interest of the church, should be relieved, as far as possible, from cares and perplexities of a temporal nature. Those whom God has called to minister in word and doctrine should have time for meditation, prayer, and study of the Scriptures. Their clear spiritual discernment is dimmed by entering into the lesser details of business, and dealing with the various temperaments of those who meet together in church capacity. It is proper for all matters of a temporal nature to come before the proper officers, and be by them adjusted. But if they are of so difficult a character as to baffle their wisdom, they should be carried into the council of those who have the oversight of the entire church. {3SP 293.2}[6]
§15
司提反在圣工上非常活跃，并且勇敢地表白他的信仰。“当时有称利百地拿会堂的几个人，并有古利奈、亚历山大、基利家、亚西亚、各处会堂的几个人，都起来和司提反辩论，司提反是以智慧和圣灵说话，众人敌挡不住”（徒6:9,10）。这些伟大拉比们的学生，确信自己在与司提反公开的辩论中可以获得全胜，因为他们想他是无知的。但是他不仅以圣灵的能力说话，广大的会众清楚地看出，他熟悉预言，精通律法，有力地为他所拥护的真理申辩，彻底击败了他的众对手。{3SP 294.1}[7]
§16
Stephen was very active in the cause of God, and declared his faith boldly. Then there arose certain of the synagogue, which is called the synagogue of the Libertines, and Cyrenians, and Alexandrians, and of them of Cilicia and of Asia, disputing with Stephen. And they were not able to resist the wisdom and the spirit by which he spake. These students of the great Rabbis had felt confident that in a public discussion they could obtain a complete victory over Stephen, because of his supposed ignorance. But he not only spoke with the power of the Holy Ghost, but it was plain to all the vast assembly that he was also a student of the prophecies, and learned in all matters of the law. He ably defended the truths he advocated, and utterly defeated his opponents. {3SP 294.1}[7]
§17
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。{3SP 294.2}[8]
§18
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. {3SP 294.2}[8]
§19
他们从周围各地召集有学问的犹太人来，为要驳倒这个被告的论据。那曾因热心反对基督的教训并逼迫一切相信祂的人而出名的扫罗当时也在场。这个学识渊博的人，在反对司提反的事上起领导作用。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。{3SP 295.1}[9]
§20
Learned Jews from the surrounding countries were summoned for the purpose of refuting the arguments of the accused. Saul, who had distinguished himself as a zealous opponent of the doctrine of Christ, and a persecutor of all who believed on him, was also present. This learned man took a leading part against Stephen. He brought the weight of eloquence and the logic of the Rabbis to bear upon the case, and convince the people that Stephen was preaching delusive and dangerous doctrines. {3SP 295.1}[9]
§21
但扫罗却在司提反身上看到一个象他一样受过很高的教育、充分明白上帝传福音给各国旨意的人。司提反笃信亚伯拉罕，以撒和雅各的上帝，并且对于犹太人的特权有清楚的认识，但他的信仰是开明的，因为他知道时候已经到了，真信徒不但要在人手所造的圣殿中敬拜上帝，而且世界各地的众人都可以用心灵和诚实拜祂。那蒙在司提反眼睛上的帕子已经揭掉了，所以他能一直看到那为基督的死所废除的制度的结束。{3SP 295.2}[10]
§22
But Saul 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. He believed in the God of Abraham, Isaac, and Jacob, and was fully established in regard to the privileges of the Jews; but his faith was broad, and he knew the time had come when the true believers should worship not alone in temples made with hands; but, throughout the world, men might worship God in Spirit and in truth. The vail had dropped from the eyes of Stephen, and he discerned to the end of that which was abolished by the death of Christ. {3SP 295.2}[10]
§23
祭司和官长们竭尽全力，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。于是他们用最显眼的方式向他提出公诉，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6:14）。{3SP 295.3}[11]
§24
The priests and rulers prevailed nothing against his clear, calm wisdom, though they were vehement in their opposition. They determined to make an example of Stephen, and, while they thus satisfied their revengeful hatred, prevent others, through fear, from adopting his belief. Charges were preferred against him in a most imposing manner. 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. {3SP 295.3}[11]
§25
当司提反面对着那些审判他的人，要为亵慢的罪名作答时，他脸上焕发着圣洁的荣光。“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”（徒6:15）。那些高举摩西的人也许在这个被囚者脸上看到了那位古代先知脸上所反映出的同样的圣洁光辉。他们在圣殿里再也看不到上帝的荣光了，因为祂的荣耀已经永远离开。许多看到司提反面貌的人竟发颤而蒙上了脸，但顽强的不信和偏见却依然如故。
§26
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. The shekinah was a spectacle which they would never again witness in the temple whose glory had departed forever. Many who beheld the lighted countenance of Stephen trembled and veiled their faces; but stubborn unbelief and prejudice never faltered. {3SP 296.1}[12]
§27
大祭司问司提反那些告他的事是否真实，他便用清朗、动人，并且响彻会所的声音开始申辩。他用一种使全场凝神倾听的言辞开始叙述上帝选民的历史。他表现自己很熟悉犹太人的制度及其因基督而显明的属灵意义。他从亚伯拉罕开始，一代一代地讲说他们的历史，述说以色列历代的史略，直到所罗门的时候，并提出最动人之点为他的工作申辩。{3SP 296.2}[13]
§28
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 began with Abraham, and traced down through history from generation to generation, going through all the national records of Israel to Solomon, taking up the most impressive points to vindicate his cause. {3SP 296.2}[13]
§29
他说明上帝赞赏亚伯拉罕的信心。这信心使亚伯拉罕虽然没有得到立足之地，却获得了承受应许之地的权利。他特别详细地讲论那领受了天使所传的律法的摩西。他重述摩西预言基督的话说：“耶和华你的上帝要从你们弟兄中间，给你兴起一位先知象我；你们要听从祂。”他向他们说明以色列人的罪乃是不听从那使者的声音，那位使者原是基督自己。他说：“这人曾在旷野会中和西奈山上，与那对他说话的天使同在，又与我们的祖宗同在，并且领受活泼的圣言传给我们”（徒7:37,38）。{3SP 296.3}[14]
§30
He showed that God commended the faith of Abraham, which claimed the land of promise, though he owned no foot of land. He dwelt especially upon Moses, who received the law by the dispensation of angels. He repeated the words of Moses which foretold of Christ: A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear. He presented distinctly before them that the sin of Israel was in not heeding the voice of the angel, who was Christ himself. Said he, This is he that was in the church in the wilderness with the angel which spake to him in the mount Sina, and with our fathers, who received the lively oracles to give unto us. {3SP 296.3}[14]
§31
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。他将耶稣基督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）。“主说：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。
§32
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 Gods highest worship was in Heaven. {3SP 297.1}[15]
§33
司提反论到这一点时，听众中间起了骚动。这个囚犯在他前面许多人的脸上看明了自己的结局。他看到众人对他的话所表示的顽抗，因为他的话是在圣灵的感召下讲出来的。他知道这是他最后一次的见证。阅读司提反这篇讲章的人，很少能充分赏识它的价值。人必须想到当时的际遇时机和场合，才能从他的话中看出其全部意义。{3SP 297.2}[16]
§34
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. Few who read this address of Stephen properly appreciate it. The occasion, the time and place should be borne in mind to make his words convey their full significance. {3SP 297.2}[16]
§35
当司提反将耶稣基督结合到这些预言上，并说了那一句有关圣殿的话时，大祭司假装惊吓万状，撕裂自己的衣服。从此司提反看出他的声音很快就要永远止息了。这时他虽然只讲了一半，却忽然中断了他所讲的有系统的历史，并结束了他的讲论，随即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？他们也把预先传说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7:51-53）。{3SP 298.1}[17]
§36
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. {3SP 298.1}[17]
§37
祭司和官长们因此大怒如狂，他们不象有理性的人，却象猛兽一般。他们咬牙切齿，冲向司提反去。他却一点不害怕；原来这都在他预料之中。他的容貌泰然自若，焕发着天使般的光芒，在他，那些狂怒的祭司和激昂的暴徒没有一点可怕的地方。“但司提反被圣灵充满，定晴望天，看见上帝的荣耀，又看见耶稣站在上帝的右边，就说：我看见天开了，人子站在上帝的右边”（徒7:55,56）。{3SP 298.2}[18]
§38
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. But he, being full of the Holy Ghost, looked up steadfastly into Heaven, and saw the glory of God, and Jesus standing on the right hand of God, and said, Behold, I see the heavens opened, and the Son of man standing on the right hand of God. {3SP 298.2}[18]
§39
司提反面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，好像刚从宝座上站了起来，准备支持这将要为祂的名殉身的仆人。当司提反形容那向他展示的光荣景象时，那逼迫他的群众再也忍不住了。他们捂着耳朵，不要听他的话，并大声喊叫，一起拥上前向他猛然扑过去。“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）。{3SP 298.3}[19]
§40
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. {3SP 298.3}[19]
§41
这个忠心的殉道者，在这最残酷的死刑之下，竟象他神圣的夫子一样，为杀害他的人代祷。那些控告司提反的见证人必须最先下手用石头打他。这些人把他们的外衣放在扫罗脚前。扫罗曾积极参加反驳司提反的辩论会，而且也赞成把他治死。{3SP 299.1}[20]
§42
Amid the agonies of this most cruel death, the faithful martyr, like his divine Master, prayed for his murderers. The witnesses who had accused Stephen 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 prisoners death. {3SP 299.1}[20]
§43
司提反的殉道使看见的人留下了深刻的印象，这事对教会乃是痛苦的试炼，但其结果却使扫罗悔改了。扫罗对于这一位殉道者的信心与节操，以及他所得到的荣耀，已经深刻脑海，无法磨灭。他脸上所有上帝的印记，以及他所讲的话，常留在一切看见之人的记忆中，并证明他所传的是真理，除了那些因抗拒真光而心地刚硬的人以外，他所讲的话深入了每一个听众的心灵之中。{3SP 299.2}[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 all who heard them, except those who were hardened by resisting the light, remained in the memory of the beholders, and testified to the truth of that which he had proclaimed. {3SP 299.2}[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。{3SP 299.3}[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 Stephens 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. {3SP 299.3}[22]
§47
学识渊博的扫罗成了撒但手中背叛上帝儿子的有力工具；但那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。扫罗因他的学问和他逼迫信徒的热忱，极得一般犹太人的敬重，他本来不是犹太公会的会员，直到司提反死了之后，那时他当选为那个团体的一员，以奖励他在那次事件中所有的功绩。{3SP 300.1}[23]
§48
The learned Saul was a mighty instrument in the hands of Satan to carry out his rebellion against the Son of God; but a mightier than Satan had selected Saul to take the place of the martyred Stephen, and to labor and suffer for his name. Saul was a man of much esteem among the Jews, for both his learning and his zeal in persecuting the believers. He was not a member of the Sanhedrim council until after the death of Stephen, when he was elected to that body in consideration of the part he had acted on that occasion. {3SP 300.1}[23]
§49
司提反死后，门徒积极的传道工作受到了限制，许多暂住在耶路撒冷的信徒便因遭到猛烈的逼迫而回到他们远方的家乡。但使徒们却不敢离开耶路撒冷，直到上帝的灵指出他们有责任这么做；因为基督已吩咐他们先要在那个园地开展工作。祭司和官长们虽然苦苦迫害新悔改归主的人，却暂时不敢逮捕使徒们，因为他们不但为司提反之死的见证所威慑，而且认识到他们对他采取的方针已经在民间伤害了他们自己的事业。{3SP 300.2}[24]
§50
After the death of Stephen the disciples were restrained in their active ministry, and many of the believers who had temporarily resided in Jerusalem now retired to their distant homes because of the violent persecution against them. But the apostles dared not leave Jerusalem till the Spirit of God indicated it to be their duty to do so; for Christ had bidden them to first work in that field. Although the priests and rulers bitterly persecuted the new converts, they did not venture for a time to arrest the apostles, being overawed by the dying testimony of Stephen, and realizing that their course with him had injured their own cause in the minds of the people. {3SP 300.2}[24]
§51
基督曾命令祂的门徒往普天下去传福音，可是他们以前所受犹太人的教育使他们难以充分理解主的话，所以迟迟没有执行。他们称自己是亚伯拉罕的子孙，视自己为上帝应许的继承人。直到主升天几年以后，他们才充分明白基督的话，是要他们既为犹太人作工也为外邦人作工。{3SP 300.3}[25]
§52
Christ had commanded his disciples to go and teach all nations; but the previous teachings which they had received from the Jews made it difficult for them to fully comprehend the words of their Master, and therefore they were slow to act upon them. They called themselves the children of Abraham, and regarded themselves as the heirs of divine promise. It was not until several years after the Lords ascension that their minds were sufficiently expanded to clearly understand the intent of Christs words, that they were to labor for the conversion of the Gentiles as well as that of the Jews. {3SP 300.3}[25]
§53
也有外邦人来呼吁他们从事这部分的工作。许多外邦人接受了基督的信仰。司提反死后不久，信徒分散到巴勒斯坦全地，撒玛利亚轰动起来了。那里的人仁慈地接待了信徒，并表示乐意听有关耶稣的事。耶稣本人在公开传道的初期，也曾带着能力向他们传道。凡是有关基督的事，他们都有强烈的兴趣聆听。门徒们在这里才开始更加充分地明白福音决不应该限于犹太人；因为基督徒教师们还没有做什么明确特别的努力，各阶层就都有了悔改归主的人。外邦人中许多悔改归向基督的人向信主的犹太人证明，后者并非惟一信奉基督信息的人。{3SP 301.1}[26]
§54
Their minds were particularly called out to this part of the work by the Gentiles themselves, many of whom embraced the doctrine of Christ. Closely following the death of Stephen, and the consequent scattering of the believers throughout Palestine, Samaria was greatly stirred. The Samaritans received the believers kindly, and manifested a willingness to hear concerning Jesus, who, in his first public labors, had preached to them with great power. Anything in regard to Christ was heard by them with intense interest. Here the disciples began to more fully understand that the gospel was not in any wise to be confined to the Jews; for conversions occurred among all classes, without any definite, special effort on the part of the Christian teachers. Many converts to Christ among the Gentiles demonstrated to the Jewish believers that they were not the only ones embraced in the message of Christ. {3SP 301.1}[26]
§55
犹太人和撒玛利亚人之间的敌意减少了，他们再也不能互不来往了。腓利离开耶路撒冷到撒玛利亚传扬复活的救赎主。许多人信了，并且受了基督的洗。腓利的传道取得了显著的成功。有这么多的人进入基督的羊圈。所以他最后打发人到耶路撒冷求助。为回应这个请求，教会派彼得和约翰去帮助他，他在撒玛利亚的工作有了极好的果效。他们如今才明白基督之话的意义：“你们……要在耶路撒冷，犹太全地，和撒玛利亚，直到地极，作我的见证”（徒1:8）。{3SP 301.2}[27]
§56
The animosity existing between the Jews and Samaritans decreased, and it could no longer be said that they had no dealing with each other. Philip left Jerusalem, and preached a risen Redeemer in Samaria. Many believed, and received Christian baptism. Philips preaching was marked with so great success, and so many were gathered into the fold of Christ, that he finally sent to Jerusalem for help. In answer to this petition, the church sent Peter and John to his assistance, who labored in Samaria with wonderful results. They now perceived the meaning of Christ, when he said, Ye shall be witnesses unto me, both in Jerusalem, and in all Judea, and in Samaria, and unto the uttermost part of the earth. {3SP 301.2}[27]
§57
在撒玛利亚悔改归主的人中，有一个人叫西门，他靠着撒但的能力藉巫术而在民间大得名声。“无论大小都听从他，说：这人就是那称为上帝的大能者。他们听从他，因他久用邪术，使他们惊奇”（徒8:10,11）。然而当他看到使徒们显出更大的能力，医治病人，使人心信服真理时，便想藉着与信基督的人联合来得到能力行与使徒们所行相等的奇事。他指望藉此大大增加自己的名声和财富，因为他以自己的巫术和邪术为商品，假装将那些秘术传给他人。{3SP 302.1}[28]
§58
Among the converts in Samaria was one Simon, who, by the power of Satan through sorcerers, had gained great fame among the people. To whom they all gave heed, from the least to the greatest, saying, This man is the great power of God. And to him they had regard, because that of long time he had bewitched them with sorceries. But when he saw a greater power manifested by the apostles in healing the sick and in converting souls to the truth, he thought that by uniting with the believers in Christ he might do wonders equal to those accomplished by the apostles. He hoped thus to add greatly to his fame and wealth, for he made merchandise of his sorceries and Satanic arts, pretending to impart their secrets to others. {3SP 302.1}[28]
§59
他暗昧的心思不能分辨圣灵的能力和撒但的能力。他就到彼得那里，拿钱给他，希望彼得给他能力，叫他也能按手在人身上，从而医治病人，赐给人圣灵。彼得听到这种建议满心惊恐，严厉地斥责了西门的冒昧自大。他说：“你的银子和你一同灭亡吧！因你想上帝的恩赐是可以用钱买的。你在这道上无分无关；因为在上帝面前，你的心不正。你当懊悔你这罪恶，祈求主，或者你心里的意念可得赦免。我看出你正在苦胆之中，被罪恶捆绑”（徒8:20-23）。{3SP 302.2}[29]
§60
His darkened mind could not distinguish between the power of the Holy Ghost and that of Satan. He went to Peter and offered him money if he would give him power to heal the sick, and impart to men the Holy Ghost, by laying his hands upon them. Peter was filled with horror at such a proposal, and severely rebuked the presumption of Simon. Said he, Thy money perish with thee, because thou hast thought that the gift of God may be purchased with money. Thou hast neither part nor lot in this matter; for thy heart is not right in the sight of God. Repent therefore of this thy wickedness, and pray God, if perhaps the thought of thine heart may be forgiven thee. For I perceive that thou art in the gall of bitterness, and in the bond of iniquity. {3SP 302.2}[29]
§61
这个术士因自己的罪被这样活画在面前而恐惧战兢。他开始觉察自己的鲁莽行为是邪恶的，便恳求彼得为他求主，免得上帝的忿怒因他僭越自恃的罪而临到他身上。彼得已用惊人的魄力向西门表明：他还没有受上帝的恩典所感动，因为他的心若是因此得了光照，原会知道圣灵神圣的能力是不能用钱买或卖的。基督亲自付出无限的代价才使祂的子民获得了圣灵的能力，这能力只赐给祂所拣选的器皿，这些器皿的生活必须摆脱自私和罪恶。{3SP 303.1}[30]
§62
The magician trembled with fear as his sin was presented before him in this vivid manner. He began to perceive his own wicked audacity, and entreated Peter to pray that the wrath of God might not come upon him for his presumptuous sin. Peter had, with startling force, shown Simon that he was yet untouched by the grace of God; for if his mind had been thus enlightened, he would have known that the sacred power of the Holy Spirit could not be bought or sold for money. Christ, at the infinite price of himself, had obtained for his people the power of the Holy Spirit, to be given only to his chosen instruments, whose lives must be free from selfishness and sin. {3SP 303.1}[30]
§63
主当时派他的一个使者到腓利那里，指示他穿过旷野到迦萨去。“腓利就起身去了，不料，有一个埃塞俄比亚人，是个有大权的太监，在埃塞俄比亚女王干大基的手下总管银库，他上耶路撒冷礼拜去了。现在回来，在车上坐着，念先知以赛亚的书”（徒8:27,28）。这个太监一直在黑暗中探索亮光。他信了圣经，却不能充分理解经文。所以他就启程到耶路撒冷的圣殿里。他既渴求知识，就把他的困惑摆在祭司和文士们面前；但他听了他们对圣经讲解之后，反而更觉困惑了。他热切地祈求得到亮光和知识，上帝就派天使到腓利那里，吩咐他到迦萨去，好向这一个渴求真理的人传讲基督。{3SP 303.2}[31]
§64
The Lord now sent his angel to Philip, directing him to cross the desert and go to Gaza. And he arose and went. And, behold, a man of Ethiopia, an eunuch of great authority under Candace, queen of the Ethiopians, who had the charge of all her treasure, and had come to Jerusalem for to worship, was returning, and sitting in his chariot, read Esaias the prophet. The eunuch, in his blindness, had been groping for light. He believed the Scriptures, but could not fully understand them. He therefore went a journey to Jerusalem to the temple. Hungering and thirsting for knowledge, he laid his perplexities before the priests and scribes; but he was still more mystified than before by their interpretations of scripture. He prayed fervently for light and knowledge, and God heard his prayer, and sent his angel to Philip, bidding him go to Gaza for the purpose of preaching Christ to a single soul that hungered and thirsted for the truth. {3SP 303.2}[31]
§65
这个太监曾在耶路撒冷听到关于拿撒勒人耶稣的各种各样相矛盾的报告。他因这事而心中烦恼。他身边带有一部圣经，当腓利遇见他时，他正在殷勤地研究关于弥赛亚的预言。他们虽是陌生人，但腓利的心却受感知道这就是那个需要他帮助的人。腓利便贴近那车走，问太监是否明白所读的预言。太监回答说自己需要指教，并邀请腓利坐在他旁边。{3SP 304.1}[32]
§66
The eunuch had heard at Jerusalem various conflicting reports in regard to Jesus of Nazareth. His mind was troubled upon the subject. He had a copy of the Scriptures with him, and was diligently studying the prophecies in reference to the Messiah, when Philip met him. They were strangers; but the mind of Philip was impressed that this was the man who needed his help. Philip, walking by the side of the chariot, inquired of the eunuch if he understood the prophecies he was reading. He answered that he needed instruction, and invited Philip to take a seat beside him. {3SP 304.1}[32]
§67
他正读的经文是赛53:7。腓利明白他心中的愿望，就向他传讲预言中所启示的耶稣基督，以及祂到世上来拯救罪人的使命。腓利向他说明了归正所需的步骤——因违背了天父的律法而向上帝悔改，信基督是人类的救主，并且受洗象祂受死那样。太监的心早已准备好接受亮光和真理，他高兴地接受了腓利所传的福音。{3SP 304.2}[33]
§68
The scripture he was studying was Isaiah 53:7. Philip understood the desire of his heart, and preached unto him Jesus Christ revealed in prophecy, and his mission to the earth to save sinners. He showed him the steps necessary to take in conversion--repentance toward God because of transgression of the Fathers law, faith in Christ as the Saviour of men, and baptism in the likeness of his death. The eunuchs heart was all ready to receive the light and truth, and he accepted with gladness the gospel preached by Philip. {3SP 304.2}[33]
§69
“二人正往前走，到了有水的地方。太监说，看哪！这里有水，我受洗有什么妨碍呢？腓利说，你若是一心相信，就可以。他回答说，我信耶稣基督是上帝的儿子。”太监的回答迅速而果断。他下令停车。“腓利和太监二人同下水里去，腓利就给他施洗。从水里上来，主的灵把腓利提了去。太监也不再见他了，就欢欢喜喜地走路”（徒8:36-39）。{3SP 304.3}[34]
§70
And as they went on their way, they came unto a certain water; and the eunuch said, See, here is water; what doth hinder me to be baptized? And Philip said, If thou believest with all thine heart, thou mayest. And he answered and said, I believe that Jesus Christ is the Son of God. The answer of the eunuch was prompt and decided. He commanded the chariot to be stopped, and they went down both into the water, both Philip and the eunuch; and he baptized him. And when they were come up out of the water, the Spirit of the Lord caught away Philip, that the eunuch saw him no more; and he went on his way rejoicing. {3SP 304.3}[34]
§71
我们在这个事例中看到上帝对祂儿女的照顾。祂叫腓利离开在撒玛利亚成功的传道工作，穿过旷野到迦萨去，为一个求知的人效劳。太监迅即接受并奉行福音的信仰，应该作我们的一个教训。上帝计划我们都应迅即接受和承认基督，敏于顺从祂，响应责任的呼召。那个太监是一个有好名声的人，而且位高权重。藉着他的悔改，福音传到了埃塞俄比亚，许多人接受了基督，出离了异教的黑暗，进入了基督教的明光中。{3SP 305.1}[35]
§72
In this instance we have an illustration of the care of God for his children. He called Philip from his successful ministry in Samaria, to cross the desert and go to Gaza to labor for a single inquiring soul. The promptness with which the eunuch accepted the gospel and acted upon its belief should be a lesson to us. God designs that we should be prompt in accepting and confessing Christ, prompt in obeying him, and in answering the call of duty. The eunuch was a man of good repute, and occupied a high and responsible position. Through his conversion the gospel was carried to Ethiopia, and many there accepted Christ, and came out from the darkness of heathenism into the clear light of Christianity. {3SP 305.1}[35]