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使徒行传生命读经 · 第45篇

藉著保罗一班同工的职事，在外邦地的繁殖 ( 十一 )

The Propagation in Asia Minor and Europe through the Ministry of Paul’s Company (11)
1读经：使徒行传十六章六至四十节。在十六章六至四十节，我们看见保罗和他的同工到马其顿的腓立比的行程。六至十节记载保罗看见马其顿人19的异象；十一至十八节是传讲及其果效；十九至四十节是被囚与得释。
1Scripture Reading: Acts 16:6-40 In 16:6-40 we have the journey of Paul and his co - workers to Philippi of Macedonia. Verses 6 through 10 record Paul’s vision of a Macedonian; verses 11 through 18, the preaching and its fruits; and verses through 40, the imprisonment and the release.
马其顿人的异象
THE VISION OF A MACEDONIAN
2圣灵禁止保罗和他的同工在亚西亚讲道，（徒十六6，）并且耶稣的灵不许他们往庇推尼去。（徒十六7。）他们下到特罗亚以后，『在夜间有异象现与保罗：有一个马其顿人站著求他说，请你过到马其顿来帮助我们。』（徒十六9。）这异象现与保罗，既不是作梦，也不是魂游象外。这与彼得在十章九至十六节里所经历的不同，那时『彼得魂游象外。』（徒十10。）在十六章九节的异象中，有一个马其顿人恳求保罗过到马其顿来。马其顿是罗马帝国的一省，在欧洲东南爱琴海边，色雷斯（Thrace）和亚该亚(Achaia)之间。
2Paul and his co-workers were “forbidden by the Holy Spirit to speak the word in Asia” (v. 6), and “the Spirit of Jesus did not allow them” to go into Bithynia (v. 7). After they had come down to Troas, “a vision was seen by Paul during the night: a certain man, a Macedonian, was standing and entreating him and saying, Come over into Macedonia and help us!” (v. 9). This vision seen by Paul was neither a dream nor a trance. This is different from Peter’s experience in 10:9-16, when “a trance came upon him” (v. 10). In the vision in 16:9 a Macedonian man urged Paul to come over into Macedonia. Macedonia was a province of the Roman Empire in southeastern Europe between Thrace and Achaia on the Aegean Sea
3十六章十节接著说，『保罗既看见这异象，我们便推断是神召我们去传福音给那里的人，就立刻想要往马其顿去。』这节指明看见从神来的异象以后，还需要加以推断，就是按实际的情况和环境，运用被灵浸透、受灵引导的心思，（弗四23，）来领会异象的意义。十六章十节首次用『我们，』把作者路加包括在内。这指明路加是从特罗亚开始加入使徒保罗尽职的旅程。保罗和他的同工推断是神召他们去传福音给马其顿人，就想要往马其顿去。这是主行动的主要一步，为要将祂的国开展到另一大陆，就是欧洲。这说明为甚么圣灵禁止，耶稣的灵也不许；也说明为甚么夜间有异象临到。要实行主这次战略性行动中的特别引导，需要使徒和他的同工尽心竭力。他们立刻这样作了。
3Acts 16:10 goes on to say, “And when he had seen the vision, we immediately endeavored to go forth into Macedonia, concluding that God had called us to bring the good news to them.” This verse indicates that after seeing the vision from God, there was still the need to conclude, that is, to understand what the vision meant, by exercising the mind according to the actual situation and environment. The mind that is capable of understanding such a vision from God is a mind saturated and directed by the spirit (Eph. 4:23). In 16:10 the pronoun “we” is used for the first time to include the writer, Luke. This indicates that from Troas Luke joined the apostle Paul in his ministry journey. After concluding that God had called them to bring the good news to the Macedonians, Paul and his co- workers endeavored to go forth into Macedonia. This was a major step in the Lord’s move for the spreading of His kingdom to another continent, to Europe. It explains the intention of the Holy Spirit forbidding them, the Spirit of Jesus not allowing them, and also the coming of the vision in the night. To carry out this particular leading in the Lord’s strategic move required the endeavoring of the apostle and his co- workers. This they did immediately.
传讲及其果效
the preaching and its fruits
4十六章十一节和十二节上半说，『于是从特罗亚开船，一直行到撒摩特喇，第二天到了尼亚波利。从那里来到腓立比，就是马其顿区的头一个城，也是罗马的驻防城。』特罗亚是小亚细亚西北角的海港，与爱琴海边的马其顿相对。撒摩特喇是爱琴海上的岛屿，在特罗亚和腓立比之间，而尼亚波利是腓立比的海港。十二节说腓立比是驻防城，就是罗马帝国在国外的设防前哨，那里的公民与首都罗马的人有同等的公权。因此，福音开始往欧洲开展时，腓立比是个战略性的地点。
4Acts 16:11 and 12a say, “And putting out to sea from Troas, we ran a straight course to Samothrace, and on the following day to Neapolis; and from there to Philippi, which is the leading city of that part of Macedonia, a colony.” Troas was a seaport at the northwest corner of Asia Minor opposite to Macedonia on the Aegean Sea. Samothrace was an island in the Aegean Sea between Troas and Philippi, and Neapolis was a seaport of Philippi. Acts 16:12 says that Philippi was a colony. This means that it was a fortified outpost of the Roman Empire in a foreign country, where the citizens had equal rights with those at the capital, Rome. Hence, Philippi was a strategic point for the spread of the gospel at its beginning in Europe
祷告的地方
A Place of Prayer
5十三节接著说，『当安息日，我们走出城门，到了河边，以为那里是个祷告的地方，我们就坐下对那聚集的妇女讲论。』这里『安息日』一辞，指明犹太教及其影响，甚至在欧洲也流传极广。这节也说到祷告的地方。人向神的祷告，给神机会在地上、在人中间有行动。
5Verse 13 says, “And on the Sabbath day we went outside the gate by a river, where we supposed there was a place of prayer; and we sat down and spoke to the women who had come together.” Here the word “Sabbath” indicates how widespread Judaism and its influence was, even in Europe. This verse also speaks of a place of prayer. Man’spray er to God affords Him an opportunity for His move among men on earth
6在十三节，保罗照著他的原则寻找神的选民。他在腓立比这里没有去会堂，反而在安息日到一个祷告的地方。犹太人以及寻求神、入犹太教的希利尼人很可能聚集在这地方。这是保罗去那里的原因。
6In 16:13 Paul followed his principle of seeking out God’s chosen people. Here in Philippi he did not go to the synagogue; instead, on the Sabbath he went to a place of prayer. It is likely that Jews and Greek proselytes who were seeking God gathered at this place. This was Paul’s reason for going there
吕底亚得救
The Salvation of Lydia
7十四节接著说，『有一个卖紫色布疋的妇人，名叫吕底亚，是推雅推喇城的人，素来敬拜神；她一直听著，主就开启她的心，叫她留意保罗所讲的。』主开启吕底亚的心，叫她留意福音的传讲。这里的主必定是那灵，那灵就是主自己。（林后三17。）我们不知道吕底亚是犹太女子，还是寻求神的希利尼人，因为有很多希利尼妇人，特别是高阶层的，都寻求神。在欧洲头一个被主得著的人不是男人，乃是女人。
7Acts 16:14 goes on to say, “And a certain woman named Lydia, a seller of purple-dyed goods, from the city of Thyatira, who worshipped God, was listening, whose heart the Lord opened to give heed to the things spoken by Paul.” The Lord here, who opened the heart of Lydia to give heed to the gospel preaching, must be the Spirit, who is the Lord Himself (2 Cor. 3:17). We do not know whether Lydia was a Jewish lady or a God-seeking Greek, since many of the Greek women, especially of the upper class, were seeking God. The first person gained by the Lord in Europe was not a man but a woman.
8十五节说，『她和她一家既受了浸，便求我们说，你们若断定我对主是忠信的，就请到我家里来住；于是强留我们。』这里我们看见他们一信以后，立刻受浸，正如主在马可十六章十六节所命令的。吕底亚信而受浸以后，就进入与使徒和他同工的交通，就是基督身体的交通，这是她得救的证据。他们应她的邀请，进到她家并住在那里。这是主藉著祂的福音，并为著祂的福音，在欧洲所得著的第一个家。（徒十六40。）
8Acts 16:15 says, “And when she was baptized and her household, she entreated us, saying, If you have judged me to be faithful to the Lord, come into my house and remain there; and she urged us.” Here we see that baptism immediately followed believing, as the Lord commanded in Mark 16:16. Lydia, after believing and being baptized, entered into fellowship with the apostle and his co - workers, the fellowship of the Body of Christ, as evidence of her salvation. At her invitation, they came into her house and remained there. This was the first house the Lord gained in Europe through His gospel and for His gospel (v. 40).
赶出邪灵
An Evil Spirit Cast Out
9十六节接著说，『后来，我们往那祷告的地方去，有一个使女迎面而来，她有巫觋的灵附著，行占卜，叫她的主人们大得财利。』这节的灵不是堕落的天使，乃是鬼，（可一23，32，34，39，路四33，）就是一种活类脱体的灵。这些活类曾生存在亚当以前的世代，因参与撒但的背叛受了神的审判，成为脱体的灵。（见创世记生命读经第二篇。）堕落的天使，在空中与撒但一同作工；（弗二2，六11～；）而污灵，就是鬼，在地上与撒但一同行动。二者都是为著撒但的国，邪恶的在人身上活动。鬼附著人，表征撒但霸占神为祂目的所造的人。在十六节，那使女有巫觋的灵附著，行占卜，叫她的主人们大得财利。『巫觋』指豫言的鬼，也指算命的人，占卜乃是一种法术，藉著超自然能力的帮助，设法豫见、豫告将来的事，或发现隐藏的事。按照十七、十八节，这妇人『跟随保罗和我们，喊著说，这些人是至高神的奴仆，向你们宣传救人的道路。她一连多日都这样作，保罗就十分厌烦，转身对那巫觋的灵说，我在耶稣基督的名里，吩咐你从她身上出来。那巫觋的灵当时就出来了。』这个有邪灵附著的女人成了阻挠保罗传讲的人。保罗容忍这情形一些时候，但末了他将邪灵赶出去。十九节指明，鬼从那女人身上赶出去以后，她就再也不能带给她的主人财利了。
9Acts 16:16 goes on to say, “And it came about that as we were going to the place of prayer, a certain maiden having a spirit of Python met us, who brought her masters much profit by divining.” The spirit in this verse was not a fallen angel but a demon (Mark 1:23, 32, 34, 39; Luke 4:33), one of the spirits of the living creatures who lived in the preadamic age and were judged by God when they joined Satan’s rebellion (see Life-study of Genesis Message 2). The fallen angels work with Satan in the air (Eph. 2:2; 6:11-12), and the unclean spirits, the demons, move with him on earth. Both act evilly upon man for 12 the kingdom of Satan. The possession of people by demons signifies Satan’s usurpation of man, whom God created for His purpose. In Acts 16:16 the maiden had a spirit of Python and brought profit to her masters by divining. The name “Python” was used to denote a prophetic demon, and was also used of fortune tellers. Divination is the art or practice that seeks to foresee or foretell future events or discover hidden knowledge by the aid of supernatural powers. According to verses 17 and 18, “This woman followed after Paul and us and cried out, saying, These men are slaves of the Most High God, who are announcing to you a way of salvation. And she was doing this for many days. But Paul was greatly disturbed, and turning, he said to the spirit, I charge you in the name of Jesus Christ to come out from her! And it came out that very hour.” The woman with this evil spirit became a frustration to Paul’sp reaching. Paul tolerated the situation for some time. But eventually he cast out the evil spirit. As verse 19 indicates, after the demon had been cast out from the woman, she could no longer bring profit to her masters.
被囚与得释
the imprisonment and the release
10十九节说，『使女的主人们见自己得利的指望没有了，便揪住保罗和西拉，拉到市场上首领面前。』那女人的主人们必定是外邦人，他们恼怒得利的途径没有了，就为难保罗和他的同工，激起城里的人来反对他们。『又把他们带到官长那里，说，这些人原是犹太人，竟骚扰我们的城，宣传我们罗马人所不可受，也不可行的规矩。』（徒十六20～21。）二十节的官长是罗马执政官。
10Acts 16:19 says, “When her masters saw that their hope of profit was gone, they laid hold of Paul and Silas and dragged them into the marketplace before the rulers.” Literally, the Greek word rendered “gone” here means “gone out.” To be sure, the woman’s masters were Gentiles, who were angry that their means of making a profit was gone. They caused trouble to Paul and his co- workers, stirring up the city against them. “And having brought them to the magistrates, they said, These men who are Jews are throwing our city into confusion, and they are announcing customs which it is not lawful for us who are Romans to accept nor to do” (vv. 20-21). The magistrates in verse 20 were the Roman praetors
11二十二至二十四节说，『群众就一同起来攻击他们，官长剥了他们的衣服，吩咐人用棍子打。打了许多棍，便将他们下在监里，嘱咐禁卒看守妥当。禁卒领了这样的命令，就把他们下在内监，两脚上妥了木狗。』木狗，直译是木材，一种刑具，有孔铐住囚犯的腕、踝和颈部。在五章三十节，十章三十九节，加拉太三章十三节，彼前二章二十四节，原文用同字说到十字架。当使徒被下在内监，主有绝佳的机会表白祂自己是万王之王。二十五、二十六节说，『约在半夜，保罗和西拉祷告唱诗赞美神，众囚犯也侧耳听他们。忽然地大震动，甚至监牢的地基都摇动了，监门立刻全开，众囚犯的锁炼也都松开了。』保罗和西拉正在祷告唱诗的时候，主震动监牢，所有囚犯都得释放脱离锁炼。禁卒看见监门开了，『以为囚犯已经逃走，就拔刀想要自杀。』（徒十六27。）但保罗大声呼叫他说，『不要伤害自己，我们都在这里。』（徒十六28。）禁卒一家得救
11Verses 22 through 24 say, “And the crowd rose up together against them, and the magistrates tore off their garments and ordered them to be beaten with rods. And when they had laid many stripes upon them, they threw them into prison, charging the jailer to keep them securely, who, having received such a charge, threw them into the inner prison, and secured their feet in the stocks.” Literally, the Greek word translated “stocks” means “timber” and denotes an instrument of torture with holes to hold the prisoner’s wrists, ankles, and neck. The same word is used for the cross in 5:30; 10:39; Gal. 3:13; and 1 Pet. 2:24. When the apostles were put into the inner prison, the Lord had an excellent opportunity to vindicate Himself as the Lord of the kings. Verses 25 and 26 say, “And about midnight Paul and Silas, while praying, were singing hymns of praise to God; and the prisoners were listening to them. And suddenly there was a great earthquake, so that the foundations of the prison house were shaken; and instantly all the doors were opened, and everyone’s bonds were unfastened.” While Paul and Silas were praying and singing, the Lord shook the prison, and all the prisoners were released from their bonds. When the jailer saw the doors of the prison opened, he “drew his sword and was about to do away with himself, supposing that the prisoners had escaped” (v. 27). But Paul shouted out to him, “Do not harm yourself, for we are all here!” (v. 28). The Salvation of the Jailer and His Household
12在三十节禁卒对保罗和西拉说，『先生们，我当怎样行才可以得救？』他们回答说，『当信靠主耶稣，你和你一家都必得救。』（徒十六31。）家，指明信徒的家是神救恩的完整单位，就如挪亚的家、(创七1、)有分于逾越节的家、出十二3～4、)妓女喇合的家、（书二18～19、）撒该的家、（路十九9、）哥尼流的家、（徒十一14、）吕底亚的家、(徒十六15、)这里禁卒的家、以及十八章八节基利司布的家。
12In verse 30 the jailer said to Paul and Silas, “Sirs, what must I do that I may be saved?” They replied, “Believe on the Lord Jesus, and you shall be saved, you and your household” (v. 31). The word “household” indicates that the family of the believer is a complete unit for God’ss alvation, like the family of Noah (Gen. 7:1), the families partaking of the Passover (Exo. 12:3- (4), the family of the harlot Rahab (Josh. 2:18-19), the family of Zaccheus (Luke 19:9), the family of Cornelius (Acts 11:14), the family of Lydia (16:15), the family of the jailer here, and the family of Crispus in 18:8.
13保罗和西垃『把主的话，讲给他同他全家的人听。』（徒十六32。）于是『当夜，就在那时，禁卒把他们带去，洗他们的伤。』(徒十六33上。)按照三十三节下半，『他和属乎他的人，立即都受了浸。』就如吕底亚的事例，禁卒和在他家里的人相信了就立刻受浸，使他们可以得救。三十四节继续说，『于是禁卒领他们上去，到他的家里，给他们摆上饭，他和全家因为信了神，就都欢腾。』禁卒信而受浸之后，不顾上司和犯人，也进入与使徒的交通，就是基督身体的交通，作他得救的标记。我们也许觉得希奇，禁卒和他一家相信、受浸、并被带进使徒的交通，全在同一个晚上。何等奇妙的悔改得救！我盼望我们今天也看见这样的悔改得救，人相信并受浸，且被带进基督身体的交通。
13Paul and Silas “spoke the word of God to him together with all those in his house” (v. 32). Then “taking them with him in that very hour of the night, he washed their stripes” (v. 33a). Literally, the Greek words rendered “washed their stripes” mean “washed them from their stripes.” According to 33b, “he was baptized immediately, he and all his household.” As in the case of Lydia, baptism was practiced immediately after the jailer and those in his household had believed, that they might be saved. Verse 34 continues, “And he brought them up into his house and set a table before them; and he exulted, having believed in God with all his household.” The jailer, after believing and being baptized, also came into fellowship with the apostles, the fellowship of the Body of Christ, as a token of his salvation. It may seem strange to us that the jailer and his household believed, were baptized, and were brought into the fellowship of the apostles all in the same night. What a wonderful conversion! I hope that we shall see such conversions today where people believe and are baptized and brought into the fellowship of the Body of Christ
保罗声言他罗马公民的权利
Paul Claiming His Rights as a Roman Citizen
14三十五节说，『到了天亮，官长打发差役来，说，释放那两个人罢。』这里的差役，乃是罗马小吏，通常持棒为官长开路，并处罚罪犯。
14Acts 16:35 says, “Now when day came, the magistrates sent the deputies, saying, Release those men.” Here the “deputies” were the Roman lictors, those who held the rod to clear the way for the magistrates and to execute punishment on the criminals
15三十六节，禁卒把官长的话告诉保罗说，『官长打发人来要释放你们。这样，你们现在就出监，平平安安的走罢。』三十七节，我们看见保罗强有力的回答：『我们是罗马人，并没有定罪，他们就公开的打了我们，又把我们下在监里，现在要私下撵我们出去么？这是不行的，叫他们自己来领我们出去罢。』保罗在这里的举动不像待宰的羔羊；相反的，他声言自己罗马公民的权利。有些人读保罗这里的话，也许说，『保罗在这情况里似乎不太属灵。他的行动像狮子，不像羔羊；或者说，他不是「鸽子，」乃是「老鹰。」』多年来我无法领会保罗在行传十六章这一处的行为。
15In verse 36 the jailer reported to Paul the words of the magistrates: “The magistrates have sent that you may be released. Now therefore come out and go in peace.” In verse 37 we have Paul’s strong reply: “They have beaten us publicly, uncondemned, men who are Romans, and have thrown us into prison; and now they are thrusting us out secretly? No indeed! But let them come themselves and bring us out.” Here Paul did not behave like a lamb that was being brought to the slaughter. On the contrary, he claimed his rights as a Roman citizen. Some who read Paul’sword here may say, “It seems that in this situation Paul was not very spiritual. He acted like a lion, not like a lamb. We may also say that he was not a dove’ but a hawk.’” For years I could not understand Paul’s behavior at this point in Acts 16
16但藉著我自己对苦难、逼迫、批评和反对的经历，我逐渐领悟我们不该总是屈服。我们一直努力要作耶稣忠信、诚实的跟从者，一直努力要按祂的脚踪行，和祂一样遭受逼迫。至终我学知这未必是智慧的，神的心意也未必要我们这样回应逼迫与反对。实际上，在十六章三十五至三十九节，问题不在保罗该是鸽子还是老鹰。这里重要的事乃是保罗福音的工作。保罗领悟，为著这福音工作的将来，他必须声言他罗马公民的权利。罗马政府是法治的政府，按法律保护公民。所以，保罗采取三十七节所描述的态度是有智慧的，因为这对他工作的将来是个帮助。这种态度使罗马官员不能以为，因著保罗是犹太人，就可以任意对待他。保罗在三十七节似乎是说，『不，我们不愿意私下出去。我们乃是罗马人，并没有被判决有罪。你们先把我们下到内监，现在又叫我们私下出去。我们拒绝这样作。叫官长来护送我们出监罢。我们不要像逃犯一样溜走，我们要以罗马公民配得的方式出监。所以，请官长来陪伴我们出监。』
16Gradually through my own experience of suffering persecution, criticism, and opposition, I came to realize that we should not always give in. We have tried to be faithful and honest followers of Jesus. We have tried to walk in His footsteps, suffering persecution as He did. Eventually I learned that this is not always wise, and that it is not always God’sin tent i on that were act to persecution and opposition in this way. Actually, in 16:35-39 the question is not whether Paul should have been a dove or a hawk. The important matter here was Paul’s evangelical work. Paul realized that for the sake of the future of this evangelical work it was necessary for him to claim his rights as a Roman citizen. The Roman government was a government of law, and this government protected its citizens. Therefore, Paul was wise in having the attitude described in verse 37, for this was a help to the future of his work. This attitude made it impossible for the Roman officials to think that they could treat Paul in any way they desired because he was a Jew. In verse 37 Paul seemed to be saying, “No, we are not willing to go out secretly. We are Romans, and we have not been judged guilty of any crime. First you put us into the inner prison, and now you ask us to go out secretly. We refuse to do this. Let the magistrates come and escort us out of the prison. We shall not slip away like escaped criminals. We want to be brought out of the prison in a way that is worthy of Roman citizens. Therefore, ask the magistrates to come and accompany us out of prison
17行传十六章的记载指明，罗马官长别无选择，只好答应保罗的要求。『差役把这话禀报官长。官长听见他们是罗马人，就害怕了。于是来劝他们，领他们出来，请他们离开那城。』（徒十六38～39。）这里我们看见，官长陪伴保罗和西拉出监，正如保罗所要求的。四十节总结说，『二人出了监，就到吕底亚家里去，见了弟兄们，劝勉他们一番，就走了。』在三十五至三十九节，保罗没有宗教式的属灵。在这情况里，他不是虔敬的鸽子；他乃是声言权利的老鹰。为著他福音工作的将来，保罗声言他罗马公民的权利。我们一点不是为自己表白，我们能见证，我们乃是向保罗学习，声明我们公民的权利，上诉于今天的『该撒』－这个民主国家的法律－来对付那些诽谤我们的邪恶书籍。我们生活在有法律的国家；在这立宪国家里，有对付毁谤的法律。保罗为著他福音的工作，声言他罗马公民的权利，并上诉于该撒。同样的，我们是为著主的权益，不是为著个人的利益，也声言我们公民的权利，并上诉于法律，就是我们今天的『该撒。』
17The record of Acts 1 6 indicates that the Roman magistrates had no choice except to fulfill Paul’s request. “The deputies reported these words to the magistrates. And they were afraid when they heard that they were Romans. And they came and entreated them, and bringing them out, they asked them to depart from the city” (vv. 38-39). Here we see that the magistrates accompanied Paul and Silas out of prison as Paul had asked. Verse 40 concludes, “And they went out from the prison and entered the house of Lydia; and when they saw the brothers, they encouraged them and went out.” In 16:35-39 Paul was not spiritual in a religious way. In this situation he was not a religious dove; instead, he was a right - claiming hawk. For the future of his evangelical work, Paul claimed his rights as a Roman citizen. Without vindicating ourselves in any way, we can testify that we have learned of Paul to claim our rights as citizens and to appeal to today’s “Caesar”— the law of this democratic country—to deal with evil books that libel us. We live in a country of law, and in this constitutional country there are laws against defamation. For the sake of his evangelical work, Paul claimed his rights as a Roman citizen and appealed to Caesar. In like manner, for the Lord’sin te rest, not for our personal profit, we claim our rights as citizens and appeal to the law as our “Caesar” today.