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使徒行传生命读经 · 第46篇

藉著保罗一班同工的职事，在外邦地的繁殖 ( 十二 )

The Propagation in Asia Minor and Europe through the Ministry of Paul’s Company (12)
1读经：使徒行传十七章一至三十四节。1在本篇信息中，我们要来看行传10十七章一至三十四节。在一至九节，保罗来到帖撒罗尼迦；在十至十三节，他来到庇哩亚；在十四至
1Scripture Reading: Acts 17:1-34 In this message we come to 17:1-34. In verses through 9 Paul comes to Thessalonica; in verses through 13, to Berea; and in verses 14 through 34, to Athens.
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2to Thessalonica
3三十四节，他来到雅典。到帖撒罗尼迦
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4十六章十一至四十节叙述腓立比召会的兴起。这召会是藉著两个相当不寻常的人兴起的。头一位是『一个卖紫色布疋的妇人，名叫吕底亚，是推雅推喇城的人；』（徒十六14；）第二位是一个禁卒。按照我们的经历和观察，召会常常是藉著这样不寻常的人兴起的。
4In 16:11-40 we have an account of the raising up of the church in Philippi. This church was raised up through two rather unusual persons. The first was “a certain woman named Lydia, a seller of purple-dyed goods, from the city of Thyatira” (16:14). The second was a jailer. According to our experience and observation, churches are often raised up through unusual persons such as these
5保罗和他的同工在腓立比住留过后，就路过暗妃波里、亚波罗尼亚，然后『来到帖撒罗尼迦，在那里有犹太人的会堂。』（徒十七l。）帖撒罗尼迦是另一主要的城市，位于马其顿省的海湾上。
5After staying in Philippi Paul and his co-workers traveled through Amphipolis and Apollonia and then “came to Thessalonica, where there was a synagogue of the Jews” (17:1). Thessalonica was another leading city, sitting on a gulf in the middle of the shoreline of the province of Macedonia
本著圣经辩论关于基督的事
Reasoning from the Scriptures concerning Christ
6在帖撒罗尼迦有犹太人的会堂，犹太人都在那里研读圣经，寻求关于神的知识。保罗照他素常的规矩，『进到他们那里，一连三个安息日，本著圣经与他们辩论。』（徒十七。）保罗本著圣经与会堂里的人辩论些甚么？论到神学和摩西的律法么？论到豫表和豫言么？不，他本著圣经不是辩论这些事，乃是辩论关于基督的事：『讲解陈明基督必须受害，并从死人中复活，又说，我所传与你们的这位耶稣，就是基督。』（徒十七3。）
6In Thessalonica there was a synagogue of the Jews, a place where the Jews sought the knowledge of God by studying the Holy Scriptures. According to his custom, Paul “went in to them, and on three Sabbaths he reasoned with them from the Scriptures” (v. 2). Concerning what did Paul reason with those in the synagogue from the 2 Scriptures? Concerning theology and the law of Moses? Concerning types and prophecies? No, he did not reason from the Scriptures concerning any of these things. Rather, he reasoned concerning Christ, “opening and setting before them that the Christ must suffer and rise from among the dead, and saying, This is the Christ, Jesus, whom I announce to you” (v. 3).
7在我基督徒的一生中，我见过人辩论许多基督以外的事。比方说，许多人辩论关于受浸的事。有些人争论说，信徒应当向前浸；另有些人争论应当向后浸，或是垂直浸下。每派各执一辞。还有的人辩论信徒应当受浸一次还是三次；头一次在父的名里，第二次在子的名里，第三次在圣灵的名里。
7In my Christian life I have seen people reason concerning many things other than Christ. For example, many have reasoned about immersion. Some have argued that believers should be immersed frontward; others argue that they should be immersed backward or straight downward. Each of the parties gave reasons for their opinions. Others have reasoned concerning whether a believer should be immersed once or three times—the first time in the name of the Father, the second in the name of the Son, and the third in the name of the Holy Spirit.
8当时保罗在帖撒罗尼迦的会堂里，不是辩论关于律法的事；他乃是本著圣经，与会堂里的人辩论关于基督的事。他向他们陈明基督必须受害，并从死人中复活；然后就对他们说，『我所传与你们的这位耶稣，就是基督。』
8When Paul was in the synagogue in Thessalonica, he did not reason concerning the law. Rather, from the Scriptures he reasoned with those in the synagogue concerning Christ. He set before them that Christ must suffer and rise from among the dead. Then he said to them, “This is the Christ, Jesus, whom I announce to you
照著他属灵的构成
According to His Spiritual Constitution
9因著保罗有耶稣之灵的构成，他就受到这灵的引导、带领、并指引。他无心为著家谱、豫言或豫表辩论。他只有一个负担，这负担乃是照著他属灵的构成。保罗完全由耶稣的灵所构成，所以在帖撒罗尼迦，他不供应别的，只供应包罗万有的基督。许多拉比研读旧约，没有看见任何关于基督的事。然而，保罗却能看见圣经里所启示的基督。我们需要学习像保罗那样研读并使用圣经。我们也该追求照保罗那样传讲神圣的事。我见过许多关于圣经真理的辩论、讨论和争论，却很少看见关于包罗万有之基督的辩论。我们要学习基于新约和旧约，为包罗万有的基督辩论。
9Because Paul was constituted of the Spirit of Jesus, he was led, guided, and directed by this Spirit. He did not have the heart to reason concerning genealogies, prophecies, or types. He had just one burden, and this burden was according to his spiritual constitution. Paul’s constitution was fully of the Spirit of Jesus. Therefore, in Thessalonica Paul ministered nothing other than the all-inclusive Christ. Many rabbis studied the Old Testament without seeing anything of Christ. Paul, however, could see Christ revealed in the Scriptures. We need to learn to study the Bible and use the Bible the way Paul did. We should also seek to minister divine things according to Paul’sway. I have observed much reasoning, debate, and contention about certain biblical truths, but I have seen very few reasonings concerning the all-inclusive Christ. Let us learn to reason for the all-inclusive Christ based upon both the New Testament and the Old Testament
供应包罗万有的基督
Ministering the All-inclusive Christ
10路加在十七章三节指明，保罗只对会堂里的人宣传基督。实际上，保罗必定长篇大论且详尽的辩论关于基督的事。我相信他辩论到基督是神又是人。照三节看，保罗告诉他们基督必须受害。基督受害含示祂成为肉体，而祂的成为肉体含示祂的双重身分，就是神格与人性。不仅如此，基督受害也含示祂的死。保罗在十七章三节明言基督的复活，说『基督必须受害，并从死人中复活。』所以，保罗必定辩论到成为肉体的基督，说到祂的神性、人性、为人生活、受害、受死并复活。
10In 17:3 Luke indicates that Paul simply announced Christ to those in the synagogue. Actually, Paul must have reasoned concerning Christ in a lengthy and detailed way. I believe that he reasoned about Christ being God and man. According to verse 3, Paul told them that it was necessary for Christ to suffer. Christ’s suffering implies His incarnation, and His incarnation implies His dual status, that is, His deity and His humanity. Furthermore, Christ’s suffering implies His death. In 17:3 Paul explicitly spoke of Christ’s resurrection, saying that “the Christ must suffer and rise from among the dead.” Therefore, Paul must have reasoned concerning the incarnated Christ in His deity, humanity, human living, suffering, death, and resurrection.
11保罗详尽的辩论关于基督的事，这由他一连三个安息日，本著圣经与会堂里的人辩论得以指明。保罗在这些安息日不可能只辩论一小时，他很可能花好几小时，甚至半天，与他们辩论关于基督的事。保罗在会堂里辩论关于基督的事，符合他受圣灵的引导，并受耶稣之灵的规律。保罗乃是这样的人。因著保罗受圣灵的引导，受耶稣之灵的规律，他所进行的工作乃是将包罗万有的基督陈明、传输并供应给人。保罗不是传讲律法、家谱、豫言或豫表－他乃是供应包罗万有、活的基督，这是这段圣经更深的意义。当我们读使徒行传这些经节时，需要这样来研读并查考。
11The fact that Paul reasoned in detail concerning Christ is indicated by the fact that on three Sabbaths he reasoned with those in the synagogue from the Scriptures. It is not likely that on these Sabbaths Paul reasoned only for an hour. It is much more likely that he spent several hours, even half a day, reasoning with them concerning Christ. Paul’s reasoning in the synagogue concerning Christ corresponds to his being led by the Holy Spirit and regulated by the Spirit of Jesus. Paul was this kind of person. Because he was under the leading of the Holy Spirit and the regulation of the Spirit of Jesus, Paul carried on a work of presenting, conveying, and ministering the all-inclusive Christ to others. Paul did not minister law, genealogies, prophecies, or types— he ministered the living and all-inclusive Christ. This is the deeper significance of this portion of the Word. When we come to these verses in Acts, we need to read and study them in this way.
许多人附从保罗和西拉
Many Joining Themselves to Paul and Silas
12四节继续说，『他们中间有些人信服了，就附从保罗和西拉，并有许多敬神的希利尼人，首要的妇女也不少。』这些敬神的希利尼人可能是改信犹太教的希利尼人。许多附从保罗和西拉的人包括不少首要的妇女。在使徒行传里，希利尼人中首要的妇女常常是首先相信福音的，这很有意义。这指明许多希利尼妇女寻求神。
12Acts 17:4 continues, “And some of them were persuaded and joined themselves to Paul and Silas, and of the worshipping Greeks a great multitude, and of the leading women not a few.” These worshipping Greeks may have been Greeks that were converted to the Jewish religion. The great multitude that joined themselves to Paul and Silas included a number of leading women. It is significant that in Acts the leading women among the Greeks often were among the first to believe in the gospel. This indicates that many of the Greek women were seeking God
犹太人的反对
The Opposition of the Jews
13五至七节描述犹太人的反对：『但犹太人嫉妒起来，招聚了一些市井匪类，结伙成群，骚动那城，又闯进耶孙的家，想要将保罗、西拉带到民众那里；只是找不著他们，就把耶孙和几位弟兄，拉到地方官那里，喊叫著说，这些扰乱天下的，也到这里来了，耶孙竟然接待他们。这些人行事都违背该撤的诏谕，说另有一个王耶稣。』六节的天下，直译是居人之地。使徒可能传讲耶稣是王，反对者利用他们的话控告他们，并且狡诈的将这事牵涉到该撒。反对者常有这种本领，也许是来自他们从那邪恶的煽动者魔鬼所接受的训练。
13Acts 17:5-7 describes the opposition of the Jews: “But the Jews, becoming jealous and taking along some evil men who were loafers in the marketplace, gathered a crowd and set the city in an uproar; and coming upon the house of Jason, they sought to bring them before the populace. But when they did not find them, they dragged Jason and some brothers before the city officials, shouting, These men who have upset the world have come here also, whom Jason has welcomed; and these all act contrary to the decrees of Caesar, saying that there is another king, Jesus.” Literally, the Greek word translated “world” in verse 6 means the inhabited earth. Probably the apostles did preach that Jesus is the King. The opposers used their word to accuse them and in a subtle way to involve Caesar. Opposers often have this ability, which may come from the training they have received from the Devil, the evil instigator.
14在五至七节，我们能看见犹太教的影响何等强烈。这影响不仅在耶路撒冷，也在外邦世界，甚至在东欧，都很得势。照八节看，『群众和地方官听见他们这话，就惊慌了。』在这里我们看见他们狡诈的与地方政治联合，甚至利用政治逼迫使徒。这指明犹太宗教已经为神的仇敌撒但所纂夺，用以反对神的经纶。原则上，今天的光景也是一样。宗教联合世界的权势，阻挠神在地上真正的行动。
14In 17:5-7 we can see how strong was the influence of Judaism. This influence was prevailing not only in Jerusalem but also in the Gentile world, even in eastern Europe. According to verse 8, “they troubled the crowd and the city officials when they heard these things.” Here we see their subtlety in joining with local politics and even utilizing it to persecute the apostles. This indicates that the Jewish religion has been usurped by God’se ne my, Satan, to oppose God’secon o my. In principle, the situation is the same today. Religion joins the worldly authorities to frustrate God’s genuine move on earth
到庇哩亚
TO BEREA
15十节说，『弟兄们随即在夜间打发保罗和西拉往庇哩亚去，二人到了，就进入犹太人的会堂。』弟兄们为甚么随即打发保罗和西拉往庇哩亚去？因为使徒们有被杀害的危险。他们若稍微耽延，也可能被治死。保罗和西拉到了庇哩亚，又『进入犹太人的会堂。』跟平常一样，他们这样作的原因是要把握机会传福音。保罗和西拉放胆进入犹太人的大本营。他们必须这样作，为要得著被拘留在犹太教羊圈里那些蒙神呼召的人。十一、十二节说，『这里的人比帖撒罗尼迦的人开明，他们热切的领受这道，天天考查圣经，要晓得这些事是否这样。所以他们中间多有信的，又有尊贵的希利尼妇女，男人也不少。』卫恩（Vine）说，原文『比较开明』一辞指明庇哩亚人心思比较开明。布鲁斯(F.F.Bruce)说，这辞的意思是开放，没有偏见。
15Acts 17:10 says, “And the brothers immediately sent Paul and Silas during the night to Berea, who when they arrived, went into the synagogue of the Jews.” Why did the brothers immediately send Paul and Silas to Berea? They sent them immediately because the apostles were in danger of being killed. If they had delayed even a little, they might have been put to death. Once again, upon arrival in Berea, Paul and Silas “went into the synagogue of the Jews.” As usual, their reason for doing so was to grasp the opportunity for preaching the gospel. Paul and Silas were bold, going into the Jewish stronghold. This was necessary in order for them to gain God’scall ed ones who were held in the fold of Judaism. Acts 17:11 and 12 say, “Now these were more noble than those in Thessalonica, for they received the word with all eagerness, examining the Scriptures daily, to see whether these things were so. Therefore many of them believed, and there were not a few Greek women of high standing and men.” Vine says that the Greek word rendered “more noble” indicates that the Bereans were more noble minded. F. F. Bruce says that the word means to be liberal, free from prejudice
16我相信这些庇哩亚人不顽固，相当有智慧。我们甚么时候顽固，就无法开明。开明的人总是有智慧的。庇哩亚人开明，热切的领受这道，天天考查圣经，要晓得这些事是否这样。
16I believe that these Bereans were not stubborn, but were quite wise. Whenever we are stubborn we cannot be noble. A noble person is always wise. The Bereans were noble in receiving the word with all eagerness, examining the Scriptures daily to see whether these things were so
17十三节告诉我们，反对从帖撒罗尼迦扩展到庇哩亚：『但帖撒罗尼迦的犹太人，知道保罗又在庇哩亚宣传神的话，也就往那里去，耸动扰乱群众。』这些反对者似乎成了专业的，他们不作别的，专门跟著使徒，反对神的经纶。我们不知道谁雇了他们或谁支付他们的费用。实际上，他们是被魔鬼所『雇。』
17Acts 17:13 tells us that the opposition spread from Thessalonica to Berea: “But when the Jews from Thessalonica knew that the word of God had been announced by Paul in Berea also, they came there as well, agitating and troubling the crowds.” It seems that these opposers became professionals, not doing any other business except to follow the apostles and to oppose God’secon o my. We do not know who hired them or who paid their expenses. Actually, they were “hired” by the Devil.
到雅典弟兄们的打发
TO ATHENS Sent by the Brothers
18因著反对来到庇哩亚，『弟兄们便立刻打发保罗往海边去，西拉和提摩太仍留在庇哩亚。』（徒十七14。）就和十节的一样，『立刻』一辞是描述弟兄们打发保罗离开庇哩亚。十五节继续说，『护送保罗的人带他到了雅典；既领了保罗给西拉和提摩太的命令，叫他们赶紧到他这里来，就回去了。』雅典是罗马帝国亚该亚省的省会，古代世界科学、文学、艺术的文化中心。因著使徒保罗访问这样的中心，神国的福音就临到文化最高的人。
18Because of the opposition that had come to Berea, “immediately the brothers sent Paul off to go as far as the sea, but Silas and Timothy remained there” (v. 14). As in verse 10, the word “immediately” is used to describe the brothers sending Paul away from the city. Verse 15 continues, “And those who conducted Paul brought him as far as Athens; and receiving a command for Silas and Timothy to come to him as quickly as possible, they went off.” Athens was the capital of Achaia, a province of the Roman Empire, the center of enlightenment in science, literature, and art for the ancient world. Through the apostle Paul’s visit to such a center, the gospel of the kingdom of God reached the people of the highest culture
与犹太人的辩论，以及与外邦哲学家的争论保罗的灵因著雅典的偶像受到激愤
Reasoning with the Jews and Confronting the Epicurean and Stoic Philosophers Paul’s Spirit Provoked by the Idolatry in Athens
19十六节说，『保罗在雅典等候他们的时候，看见满城都是偶像，他里面的灵就受到激愤。』这里的灵是指保罗人的灵，（亚十二l，伯三二8，箴二十27，）这灵由神的灵重生，（约三6，）有主灵内住，（提后四22，罗八10～11，）且与那灵同行动，（罗八16，）保罗就在这灵里敬拜事奉神。（约四24，罗一9。）这样的灵，因著在雅典的许多偶像受到激愤。
19Acts 17:16 says, “Now while Paul was waiting for them in Athens, his spirit was provoked in him as he beheld that the city was full of idols.” The “spirit” here was Paul’s human spirit (Zech. 12:1; Job 32:8; Prov. 20:27), regenerated by the Spirit of God (John 3:6), indwelt by the Lord the Spirit (2 Tim. 4:22; Rom. 8:10-11), and witnessing with the Spirit (Rom. 8:16), in which he worshipped and served God (John 4:24; Rom. 1:9). Such a spirit was provoked by the many idols in Athens
20甚至最高的文化也不能使人不拜偶像，因为他们与全人类一样，里面都有敬神的灵，这灵乃是神所创造，叫人寻求并敬拜祂的。（参徒十七22。）然而由于他们盲目无知，就拜错了对象。(徒十七23。)如今那创造宇宙，也创造他们的真神，差遣祂的使徒向他们宣传应当敬拜的真正对象。（徒十七23～29。）
20Even the highest culture did not prevent the people in Athens from worshipping idols, because within them, as in all mankind, was a God - worshipping spirit created by God for man to seek and worship Him (cf. Acts 17:22). However, due to their blindness and ignorance, they took the wrong objects for their worship (v. 23). Now the true God, who created the universe and them, sent His apostle to announce the true object whom they should worship (vv. 23-29).
21为甚么拜偶像在雅典这最文明的城市这样普遍？原因是每个人里面都有寻求神并敬拜神的灵。当然，许多人不寻求真神或敬拜真神。反而，他们弄错了敬拜的对象。人敬拜一样东西或寻求一样东西来敬拜，这事实有力的证明人需要神。在人里面，特别在人的灵里，需要神作真正的敬拜对象。
21Why was idol worship prevailing in Athens, the most cultured city? The reason is that in every human being there is a God-seeking and God-worshipping spirit. Of course, many do not seek the true God or worship the true God. Instead, they have the wrong object of worship. Nevertheless, the fact that people worship something or are seeking something to worship is a strong proof that man needs God. There is a need in man, especially in man’s spirit, for God as the true object of worship
在会堂里并在市场上辩论
Reasoning in the Synagogue and in the Marketplace
22十七节接著说到保罗『于是在会堂里，与犹太人和敬神的人辩论，也与每日在市场上所遇见的人辩论。』这里我们看见，保罗在会堂里与犹太人和敬神的人（可能是敬拜神的希利尼人）辩论。除了在会堂里辩论，保罗也与每日在市场上所遇见的人辩论。从这点我们看见，保罗在两个地方辩论－在会堂里与犹太人辩论，在市场上与希利尼人辩论。十八节说，『还有一些以彼古罗和斯多亚的哲学家，与他争论，有的说，这胡言乱语的想要说甚么？有的说，他似乎是传说异邦鬼神的。这话是因保罗传扬耶稣与复活为福音。』以彼古罗派的哲学家，是跟随希腊哲学家以彼古罗（Epicurus，主前三四一至二七○年）的人。以彼古罗的哲学是物质主义，不承认造物主，以及祂对世界的管理照顾，反而追求感官的享乐，特别在饮食上。保罗对腓立比人（腓三18～19）和哥林多人（林前十五32）所说的话，有些就是指著他们。斯多亚派的哲学，是由遵诺（Zeno，主前三四○至二六五年）所创立。这一派的哲学家是泛神论者，相信凡事都受命运的支配，所发生的事都是神意的结果；因此人应当默然接受，免除一切强烈的情感、忧伤和喜乐。他们强调至善是美德，而美德乃是魂的赏赐。保罗在给腓立比人的书信中，有的话也是指著他们说的。（腓四11。）
22Acts 17:17 goes on to say of Paul, “He was reasoning therefore in the synagogue with the Jews and those who worshipped, and in the marketplace every day with those who happened to be there.” Here we see that in the synagogue Paul reasoned with the Jews and with those who worshipped, who probably were Greeks who worshipped God. In addition to reasoning in the synagogue, Paul reasoned every day in the marketplace with whomever happened to be there. From this we see that Paul reasoned in two places—in the synagogue with the Jews and in the marketplace with the Greeks. Acts 17:18 says, “And some also of the Epicurean and Stoic philosophers were confronting him, and some were saying, What does this babbler want to say? And others, He seems to be an announcer of strange demons—because he was bringing good news of Jesus and the resurrection.” The Epicurean philosophers were the followers of the Greek philosopher Epicurus (341-270 B. C.), whose philosophy was materialism, not recognizing the Creator and His providence over the world, but seeking sensuous pleasures, especially in eating and drinking. Paul’sword to the Philippians (Phil. 3:18-19) and the Corinthians (1 Cor. 15:32) referred to them. The Stoic philosophers were members of a school of philosophy founded by Zeno (340-265 B. C.). They were pantheists who believed that everything was governed by fate and that all happenings were the result of the divine will. Therefore, man should calmly accept them, free from all passion, grief, or joy. They emphasized that the highest good is virtue and that virtue is the reward to the soul. Paul’s Epistle to the Philippians also referred to them (Phil. 4:11).
23按照十七章十八节，有些人说到保罗：『这胡言乱语的想要说甚么？』胡言乱语的，原文意，啄食种子者，指一种在街道和市场上啄食种子的鸟；因此，指收集并转述片断消息的人。（Vincent，文生。）
23According to Acts 17:18, some said of Paul, “What does this babbler want to say?” Literally, the Greek word translated “babbler” means “seed picker”: a bird that picks up seeds in the street and markets; hence one who picks up and retails scraps of news (M. R. Vincent).
传扬耶稣与复活
Preaching Jesus and the Resurrection
24在十八节，还有的人说保罗『似乎是传说异邦鬼神的。』他们说这话是因保罗传扬耶稣与复活为福音。保罗这种传讲，有力的指明他是由耶稣和祂的复活所组成。保罗是由包罗万有的耶稣基督和祂的复活所组成。他是被耶稣的灵浸透的人。所以，他传扬耶稣与复活。
24Others in 17:18 said concerning Paul, “He seems to be an announcer of strange demons.” They said this because he was bringing good news of Jesus and the resurrection. Paul’s kind of preaching was a strong indication that he was constituted of Jesus and of His resurrection. Paul was constituted of the all-inclusive Jesus Christ and of His resurrection. He was a person saturated with the Spirit of Jesus. Therefore, he preached Jesus and the resurrection
被带到亚略巴古
Led to the Areopagus
25十九至二十一节说，『他们就拉住保罗，把他带到亚略巴古，说，你所讲的这新教训是甚么，我们可以知道么？因为你有些奇怪的事，传到我们耳中，我们愿意知道这些事是甚么意思。（所有的雅典人和住在那里的客旅，都没有闲暇顾别的事，只将较新的事说说听听。）』亚略巴古即马尔斯山，该处有古老庄严的雅典法庭，审理最严肃的宗教问题。保罗被带到亚略巴古，指明他的传扬非常有能力，激动那城，成为最新的消息。我们将要看见，保罗站在亚略巴古当中，对雅典人说话。我们在下篇信息要看见，保罗在亚略巴古所说之话的内容。
25Verses 19 through 21 say, “And they took hold of him and led him to the Areopagus, saying, May we know what this new teaching is which is being spoken by you? For you are bringing strange things to our ears. We intend to know therefore what these things mean. Now all the Athenians and the strangers sojourning there spent their time for nothing other than telling or hearing something new.” Areopagus was Mars’ Hill, the seat of the ancient and venerable Athenian court, which judged the most solemn problems of religion. That Paul was led to the Areopagus indicates that his preaching was very prevailing and that it stirred up the city, becoming the latest news. As we shall see, Paul stood in the midst of the Areopagus and addressed the Athenians. In the following message we shall consider the content of Paul’sword spoken on the Areopagus