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使徒行传生命读经 · 第47篇

藉著保罗一班同工的职事，在外邦地的繁殖 ( 十三 )

The Propagation in Asia Minor and Europe through the Ministry of Paul’s Company (13)
1读经：使徒行传17:16-34。在本篇信息中，我们要研读保罗在亚略巴古的传讲。亚略巴古就是马尔斯山，在那里有古老庄严的雅典法庭，审理最严肃的宗教问题。
1Scripture Reading: Acts 17:16-34 In this message we shall study Paul’sp reaching on the Areopagus. The Areopagus was Mars’ Hill, the seat of the ancient and venerable Athenian court, which judged the most solemn problems of religion
很敬畏鬼神
VERY RELIGIOUS IN IDOL WORSHIP
2行传十七章二十二节说，『保罗站在亚略巴古当中，说，诸位，雅典人哪，我看你们凡事都很敬畏鬼神。』敬畏鬼神，原文意敬畏鬼魔，敬畏超自然的灵，因此意指献身于鬼魔敬拜，十分虔诚。同字的名词出现在二十五章十九节。雅典人很敬畏鬼神，但不是敬畏真神，乃是敬拜偶像。我们在十六节看到，保罗『看见满城都是偶像，他里面的灵就受到激愤。』
2Acts 17:22 says, “And Paul stood in the midst of the Areopagus and said, Men, Athenians, I observe how in everything you are very religious.” The Greek word rendered “very religious” literally means to fear a demon, a supernatural spirit, hence, given up to demon worship, very religious. The same word is used in noun form in 25:19 for religion. The Athenians were very religious not in relation to the true God but with respect to the worshipping of idols. We have seen that in verse 16 Paul’s spirit “was provoked in him as he beheld that the city was full of idols
3在二十三节保罗继续说，『我经过各处的时候，仔细观看你们所敬拜的，遇见一座坛，上面写著：给未识之神。你们所不认识而敬拜的，我现在传给你们。』这里保罗似乎说，『你们所敬拜的那位未识之神，我现在传给你们。你们不认识祂，我却认识祂。』
3In verse 23 Paul continued, “For while I was passing through and carefully observing objects of your worship, I found also an altar on which was inscribed, TO AN UNKNOWN GOD. What therefore you worship as unknown, this I announce to you.” Here Paul seemed to be saying, “I announce to you the One you worship as the unknown God. He may be unknown to you, but He is known by me
造物主与管理照顾者
THE CREATOR AND THE PROVIDER
4在二十四、二十五节保罗说，『创造宇宙和其中万物的神，既是天地的主，就不住人手所造的殿，也不用人手服事，好像缺少甚么，自己倒将生命、气息、万物赐给万人。』使徒在这两节的话是很强的豫防剂，防备无神论的以彼古罗派，他们不承认造物主并祂对世界的管理照顾；也防备泛神论的斯多亚派，他们将自己的命运降服于多神的旨意。（参徒十七18。）保罗在二十四节说到创造宇宙和其中万物的神；这话主要是针对以彼古罗派说的，他们是无神论者，并不相信神。他们不相信造物主，也不相信神圣的管理照顾。所以，保罗继续针对以彼古罗派说，神是天地的主。这一位完全被以彼古罗派所忽略。保罗进一步指出，神自己将生命、气息、万物赐给万人；这些乃是神的供应。神供应万物，使人可以生活。以彼古罗派不相信造物主，祂是将生命所需的一切供应人类的天地之主。
4In verses 24 and 25 Paul says, “The God who made the world and all things in it, this One, being Lord of heaven and earth, does not dwell in temples made with hands, neither is He served by human hands as though He needs anything, since He Himself gives to all life and breath and all things.” The apostle’sword in these verses was a very strong inoculation to both the atheistic Epicureans, who did not recognize the Creator and His providence over the world, and the pantheistic Stoics, who submitted themselves to the will of many gods concerning their fate (se ev. 18). In verse 24 Paul speaks of the God who made the world and all things in it. This word was directed mainly against the Epicureans, who, as atheists, did not believe in God. They believed neither in the Creator nor in the divine provision. Therefore, continuing to speak against the Epicureans, Paul went on to say that God is the Lord of heaven and earth. This One was absolutely ignored by the Epicureans. Furthermore, Paul pointed out that God Himself gives to all life and breath and all things. These are the divine provisions. God provides all things so that man may live. The Epicureans did not believe in the Creator, the Lord of heaven and earth who provides all the necessities of life for human beings.
5保罗在行传十七章的传讲非常好。他在会堂里与犹太人辩论时，用的是圣经；但他对崇尚哲学的以彼古罗派传讲时，就说到创造。保罗在十七章二节和十七章二十四、二十五节所作的，与他在十三、十四章所作的相似。在十三章，他用犹太人的圣经为根据，传讲复活的基督；但在十四章，他对异教徒的传讲乃是基于神的创造。不过，保罗在十四章和十七章虽然都是用创造来传讲；但他在这两章的发表有点不同。他在十四章告诉异教徒，那『创造天、地、海和其中万物的活神…为自己未尝不显出证据来，就如常施恩惠，从天降雨，赏赐丰年，叫你们饮食饱足，满心快乐。』那里的话不是很有哲学性。相对之下，保罗在十七章对抗以彼古罗派错误教训的话，却相当有哲学性。保罗在这里宣告有一位造物主，天地的主，祂供应人类在地上生活所需的生命、气息和一切。
5Paul’sp reaching in Acts 17 is very good. When he was reasoning with the Jews in the synagogues, he used the Scriptures. But when he was preaching to the philosophical Epicureans, he referred to the creation. What Paul did in 17:2 and 17:24 and 25 is similar to what he did in chapters thirteen and fourteen. In chapter thirteen he used the Jewish Scriptures as the basis for preaching the resurrected Christ. But in chapter fourteen his preaching to the heathen was based on God’s creation. However, there is a difference in Paul’su se of the creation in his preaching in chapters fourteen and seventeen; his utterance in these chapters is somewhat different. In chapter fourteen he told the heathen that the “living God, who made the heaven and the earth and the sea, and all the things in them...did not leave Himself without witness, doing good, giving you rain from heaven and fruitful seasons, filling your hearts with food and gladness” (14:15, 17). There his word was not very philosophical. By contrast, Paul’sword to counter the false teachings of the Epicureans in chapter seventeen is quite philosophical. Here Paul declares that there is a Creator, the Lord of heaven and earth, and that He provides life, breath, and everything necessary for man’s living on earth
从亚当造出万族
ALL NATIONS MADE FROM ADAM
6保罗在二十六节接著说，『祂从一本造出万族的人，住在全地面上，并且豫先定准他们的时期，和居住的疆界。』这里的『一本』是指亚当。神从亚当造出万族的人，住在地面上。
6In 17:26 Paul goes on to say, “And He made from one every nation of men to dwell on all the face of the earth, determining their appointed seasons and the boundaries of their dwelling.” The “one” here is Adam. God made from Adam every nation of men to dwell on the face of the earth
神对全地的主宰权柄
GOD’S SOVEREIGNTY OVER THE EARTH
7保罗在二十六节指出，神豫先定准万族的时期和居住的疆界。在这里我们看见神主宰的权柄。神是主宰全地的。祂不仅从一本，亚当，造出万族，也定准万族的时期和地方。移民美洲的时期和疆界，有力的证明这话和下节上半。表面看来是哥伦布开了从欧洲到美洲的路，实际上是神开了路，因为祂定准了发现新大陆的时期。不仅如此，祂也划定万族的疆界。
7In verse 26 Paul points out that God has determined the appointed seasons and the boundaries of dwelling of all nations. Here we see God’ss ove reign authority. God is sovereign over the entire earth. Not only did He create all nations out of one, Adam, but He determined the times and places of the nations. The migrations to America in its times and boundaries is a strong proof of this word and also of the first part of verse 27. Apparently Columbus opened the way from Europe to America; actually it was God who opened the way, for He determined the seasons for the discovery of the new land. Furthermore, it is He who draws the boundaries of all nations.
8保罗在十七章这里的传讲非常有哲学性。他从天地的创造，以及神给全人类的供应，继续说到人类的生存。在传福音的事上，我们需要向保罗学习。我们可以从创造开始，但不该停留在那里。我们应当继续说到人的生活。我们这样作，就摸著人的需要。保罗在十七章二十六节的传讲，点出人在地上的生活。
8Paul’sp reaching here in chapter seventeen is very philosophical. From the creation of the heavens and the earth and God’spr o vision for all of mankind, Paul goes on to speak of the existence of mankind. We need to learn of Paul in preaching the gospel. We may begin with creation, but we should not remain there. Rather, we should go on from creation to speak concerning man’s life. When we do this, we touch the very point of man’s need. In 17:26 Paul in his preaching came to man’s life on earth
无所不在的灵
THE OMNIPRESENT SPIRIT
9按照二十七节，神造了万族，豫先定准他们的时期，和居住的疆界，『要叫他们寻求神，或者可以揣摩而得，其实祂离我们各人不远。』因为神是无所不在的灵，所以祂离我们各人不远。这与神圣的三一有关。神圣的灵是三一的。你认为这灵仅仅是那灵么？不也是父与子么？离我们不远的神实在是无所不在的灵，这灵就是三一神。那灵乃是完整的神－父、子、灵。
9According to verse 27, God formed the nations, determining their appointed seasons and the boundaries of their dwellings, “that they might seek God, if perhaps they might grope for Him and find Him, though He is surely not far from each one of us.” Because God is the omnipresent Spirit, He is not far from each one of us. This involves the Trinity. The divine Spirit is triune. Do you think that this Spirit is only the Spirit and not the Father and the Son as well? The God who is not far from us is surely the omnipresent Spirit, and this Spirit is the Triune God. The Spirit is the entire God—the Father, the Son, and the Spirit
所有人类的生活、行动、存留都在于神
ALL HUMAN BEINGS LIVING, MOVING, AND EXISTING IN GOD
10在二十八节上半，保罗解释说，『因我们生活、行动、存留都在于祂。』这指明人的生命、生存，甚至行动，都在于神。这不是说，不信的人有神的生命，且在神里面生活、生存并行动，与在基督里的信徒一样。只有信徒是由神而生，有祂的神圣生命和性情，并在祂的神圣人位里生活、生存并行动。保罗在这里乃是指出，所有人类（包括以彼古罗派和其他一切不信
10In the first part of verse 28 Paul explains, “For in Him we live and move and are.” This indicates that man’s life and existence and even his actions are of God. This does not mean that man has God’s life and lives, exists, and acts in God as do the believers in Christ, who are born of God, possess His divine life and nature, and live, exist, and act in God’s Person. Rather, here Paul is pointing out that all human beings, including the Epicureans and all other unbelievers, live, move, and exist in God
11的人）的生活、行动、存留都在于神。
11
神的族类
GOD’SO FF SPRING
12保罗在二十八节也说，『就如你们中间有些作诗的说，原来我们也是祂的族类。』这些作诗的也许是指亚拉突（Aratus，约在主前二七○年）和克里安提（Cleanthes，约在主前三○○年）。他们向丢斯（Zeus或Jupiter）所写的诗中都说过同样的话，认为丢斯是至高无上的神。在二诗人的作品中，『祂』
12In verse 28 Paul also says, “As even some poets among you have said, For we also are His offspring.” These poets were probably Aratus (about 270 B.C.) and Cleanthes (about 3 0 0 B. C.) both of whom uttered the same words in their poems to Zeus (Jupiter), whom they considered the supreme God. In the writings of these two poets “His” refers to Zeus as the supreme God.
13是指他们心目中至高无上的神丢斯。
13
14按照保罗在二十八节所题的诗人所说，我们是神的族类。说人类是神的族类，就像认为亚当是神的儿子一样。（路三38。）这不是说，亚当是神所生的，有神的生命。亚当是神所创造的，（创五1～2，）神是他的起源。基于这一点，他被认为是神的儿子，就如异教的诗人认为所有人类都是神的族类。他们只是神所创造的，不是神所重生的；就著内里素质说，与在基督里的信徒是神的儿子绝对不同。信徒已经由神所生，由神重生，并有神的生命和性情。（约一12～13，三，彼后一4。）既然神是全人类的创造者、源头，祂就是众人的父。（玛二10。）这是按天然的意义，不是按属灵的意义。就著属灵的意义说，祂是所有信徒的父，（加四6，）信徒乃是在他们的灵里由神所重生的人。
14According to the poets to whom Paul refers in verse 28, we are God’so ff spring. Mankind is God’so ff spring just as Adam was supposed to be the son of God (Luke 3:38). To say that Adam was a son of God does not mean that he was born of God and possessed the life of God. Adam was created by God (Gen. 5:1-2), and God was his origin. Based upon this, he was supposed to be the son of God, even as the heathen poets considered all mankind to be the offspring of God. They were only created by God, not regenerated of Him. This is absolutely and intrinsically different from the believers in Christ being the sons of God. The believers have been born, regenerated, of God and possess God’s life and nature (John 1:12-13; 3:16; 2 Pet. 1:4). Since God 16 is the Creator, the source, of all men, He is the Father of them all (Mal. 2:10) in a natural sense, not in the spiritual sense as He is the Father of all the believers (Gal. 4:6), who are regenerated by Him in their spirit (1 Pet. 1:3; John 3:5-6).
15（彼前一3，约三5～6。）
15THE DISTINCTION BETWEEN
神的族类与神的儿子
THE OFFSPRING OF GOD AND THE SONS OF GOD
之间的区别
16我们需要详细来看，说全人类是神的族类是甚么意思。有些神学家教导人说，每个人都是神的儿子。他们用路加三章三十八节『亚当是神的儿子』这话，作他们教训的根据。然后，他们辩论说，既然亚当，人类的头一个，是神的儿子，那么他所有的后裔也必是神的儿子。他们相信，保罗在行传十七章说到全人类是神的族类的话，加强了这观念。然而，我们若仔细研读圣经，就会看见这观念不正确。
16We need to consider in detail what it means to say that all of mankind are God’so ff spring. Some theologians have taught that every human being is a son of God. They have taken as a basis for their teaching the word in Luke 3:38 concerning “Adam, the son of God.” Then they reasoned that since Adam, the first of mankind, was a son of God, then all his descendants must also be sons of God. This concept, they believe, is strengthened by Paul’sword in Acts 17 concerning all of mankind being God’so ff spring. However, if we study the Bible carefully, we shall see that this concept is incorrect
人类由神创造并产生
Mankind Created and Produced by God
17按照圣经，神创造了人。神是创造者，是人的源头。创世记二章七节说，『耶和华神用地上的尘土造人，将生命之气吹在他鼻孔里，他就成了活的魂。』（直译。）神首先用尘土造人物质的身体，然后将生命之气吹到身体里，使身体活了。结果，人成了活的魂。这里有力的指明，人的生命是从神来的。就这一面说，人不仅是神创造的，也是神产生的。圣经没有告诉我们，神将生命之气吹到动物里面。只有在创造人的时候，祂才将生命之气吹到人里面。箴言二十章二十七节的『灵』与创世记二章七节的『气，』在希伯来文中用的是同一个字。这启示神吹到人里面的生命之气，乃是人灵的元素。实际上，这生命之气成了人的灵。我们这里所强调的点乃是，圣经清楚指明人是神产生的。我们不说，在创造里人从神而生，但我们肯定的说，人是神产生的。神造了人的身体，将生命之气吹到人里面，人就成了活的魂。人是这样为神所产生的；就这一面说，人是神的族类。
17According to the Bible, God created man. As the Creator, God is the source of man. Genesis 2:7 says, “The Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.” First God used the dust to form man’s physical body, and then He breathed into that body the breath of life, which caused the body to become alive. As a result, man became a living soul. Here in Genesis 2:7 there is the strong indication that human life came from God. In this sense man was not only created by God but also produced by God. We are not told in the Scriptures that God breathed the breath of life into animals. Only in creating man did He breathe into man the breath of life. Proverbs 20:27 uses for “spirit” the same Hebrew word rendered “breath” in Genesis 2:7. This reveals that the breath of life breathed into man by God is the element of man’s spirit. Actually, this breath of life became man’s spirit. The point we are emphasizing here is that the Bible indicates clearly that man was produced by God. We do not say that in creation man was born of God, but we do say confidently that man was produced by Him. God formed man’s body, breathed into man the breath of life, and man became a living soul. In this way man was produced by God, and in this sense man is God’so ff spring.
信徒从神所生
The Believers Born of God
18圣经也启示，当我们悔改相信主耶稣时，我们就从神而生。由神产生是一回事，从神生是另一回事。就著由神产生那一面说，所有人类都是神的族类；但就著从神生这一面说，信徒才是神的儿子。圣经没有指明神的族类－神所产生的人类，有神圣的生命同神圣的性情。但新约说，从神生的信徒有神圣的生命，且有分于神的性情。（彼后一4。）所以，我们必须区别神的族类与神的儿子。所有人类都是神所产生的神的族类，但信徒是藉著重生从神所生的神的儿子。约翰一章十二、十三节清楚的强调这点：『凡接受祂的，就是信人祂名的人，祂就赐他们权柄，成为神的儿女。这等人不是从血生的，不是从肉体的意思生的，也不是从人的意思生的，乃是从神生的。』
18The Bible also reveals that when we repent and believe in the Lord Jesus, we are born of God. To be produced of God is one thing; to be born of God is another thing. All human beings are the offspring of God in the sense of having been produced of God. But the believers are the sons of God in the sense of having been born of Him. There is no indication in the Bible that the offspring of God, the human beings produced of God, have the divine life with the divine nature. But the New Testament says that the believers, who have been born of God, have the divine life and are partakers of the divine nature (2 Pet. 1:4). Therefore, we must differentiate between the offspring of God and the sons of God. All human beings are the offspring of God produced of Him, but the believers are the sons of God born of Him through regeneration. This is clearly emphasized in John 1:12 and 13: “But as many as received Him, to them He gave authority to become children of God, to those who believe in His name: who were born not of blood, nor of the will of the flesh, nor of the will of man, but of God
生活、行动、存留都在于神的两种方式
Two Ways of Living, Moving, and Having Our Being in God
19保罗在行传十七章二十八、二十九节说，我们是神的族类，生活、行动、存留都在于祂。所有人类的生活、行动、存留都在于神，这是就那一面说的？就著他们人的生命是神将气息吹到第一个人里面而产生的这一面来说，这是真实的。因著我们有这样一种人的生命，所以全人类的生活、行动、存留都在于神。但是信徒已经从神而生，有神的生命，有神的性情，他们的生活、行动、存留都在于神，不仅有神将气息吹到人里面的这一面，也有他们在神圣的人位里行动的这一面。
19In Acts 17:28 and 29 Paul says that as the offspring of God we live, move, and exist in Him. In what sense do all humans live, move, and have their being in God? This is true in the sense that their human life was produced of God from the breath breathed into the first of mankind. Because we have such a human life, all humans live, move, and have their being in God. But the believers, who have been born of God, who have God’s life, and who have the divine nature, live, move, and have their being in God not only in the sense of having the breath breathed into man by God, but also in the sense of acting in the divine Person.
20我们需要对这事实有深刻的印象：就著有从神来的生命之气这一面说，所有人类都是神的族类。所以，就这一面说，他们的生活、行动、存留都在于神。但信徒已经从神而生，并且有神自己在里面作他们的生命和性情。因此，我们的生活、行动、存留都在于神，不仅有得著从神来的生命之气这一面，也有在神的人位里行动这一面。所有人类都是神所产生的族类。但我们相信基督的人乃是神的儿子，由神所重生。我们都需要非常清楚神的族类和神的儿子之间的区别。不以为那神圣的，
20We need to be impressed with the fact that all humans are the offspring of God in the sense of having the breath of life from God. Therefore, they live, move, and have their being in God in this sense. But the believers have been born of God and have God Himself within as their life and nature. Thus, we live, move, and have our being in God not only in the sense of having the breath of life from God, but also in the sense of acting in God’s Person. All human beings are the offspring produced of God, but we who believe in Christ are the sons of God regenerated by Him. We all need to be very clear concerning this distinction between the offspring of God and the sons of God. NOT SUPPOSING THAT THE DIVINE BEING
像雕刻的作品
IS LIKE ENGRAVED WORK
21保罗在二十九节接著说，『我们既是神的族类，就不当以为那神圣的，像人用手艺、心思所雕刻的金、银、石头一样。』神圣的，希腊文，theion，西昂，意那神圣的；不像罗马一章二十节的theiotes，西欧提斯，指神性的特征；更不像歌罗西二章九节的，赛欧提斯，指神格，就是神的本身。这字（theion）所指，比theiotes所指者较为糢糊、抽象，不如theotes确指神格－神的身位。罗马一章二十节里神性的特征是受造之物所能证实的，人可以晓得；然而受造之物不能证明神的神格、身位，惟有那是神永
21In 17:29 Paul continues, “Being then the offspring of God, we ought not to suppose that the Divine Being is like gold or silver or stone, an engraved work of art and thought of man.” The Greek word rendered “Divine Being” here is theion (cf. theiotes, divinity, in Rom. 1:20), meaning that which is divine, a vaguer, more abstract, and less personal word than theotes, which is theotes translated “Godhead” in Colossians 2:9. In 1 7:2 9 the i on indicates that man may know God’s divinity from His works but not God Himself. God Himself can be known only from the revelation of His eternal Word, Christ incarnate, the very embodiment of the Godhead.
22远之话，将神表明出来（约一1，18）的耶稣基督，才能把神的神格、身位，就是神的本身，神的自己，表证出来。
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23保罗在二十九节告诉雅典人，他们不当『以为那神圣的，像人用手艺、心思所雕刻的金、银、石头一样。』这里的『心思，』或作想像，意匠。偶像乃是人手艺和心思的作品。
23In verse 29 Paul told the Athenians that they should not “suppose that the Divine Being is like gold or silver or stone, an engraved work of art and thought of man.” Here “thought” also means imagination or device. Idols are the works of the art and thought of man
悔改与审判
REPENTANCE AND JUDGMENT
24保罗在三十、三十一节接著说，『世人蒙昧无知的时候，神并不鉴察，如今却吩咐各处的人都要悔改，因为祂已经定了日子，要藉著祂所设立的人，按公义审判天下；祂已叫这人从死人中复活，供万人作可信的凭据。』神所定审判天下的日子，乃指千年国来到以前，基督在祂荣耀的宝座上，审判活人（就是在祂再来时地上的万国）的日子，（太二五31～46，）也许不包括千年国之后，祂要在白色大宝座上审判死人的日子。（启二十11～。）按照行传十章四十二节，基督是神所立定，『要审判活人死人的那一位。』在千年国之后，祂要在白色大宝座上审判死人。提后四章一节，彼前四章五节也说，基督要审判活人和死人。行传十七章三十一节的日子，特别是指基督审判活人的日子，因为在这日子祂要审判『天下，』那应当是单指活人说的。基督要藉祂的回来，带进审判全地的日子。祂为神所设立来施行这审判；神叫祂从死人中复活，是这事有力的凭据。彼得在十章四十二节，保罗在这里和二十四章二十五节，传福音给外邦人时，都强调神要来的审判。三十一节『可信的凭据，』或作信证，确据，保证。基督的复活证实并保证祂要回来，审判地上所有的居民。这审判有这样的保证，使我们能相信，并引导我们悔改。（徒十七30。）
24In 17:30 and 31 Paul goes on to say, “Therefore, having overlooked the times of ignorance, God now charges all men everywhere to repent, because He has set a day in which He is about to judge the inhabited earth in righteousness by a Man whom He has designated, having furnished proof to all by raising Him from among the dead.” The day set by God for the judgment of the inhabited earth will be the day when Christ will judge the living from the throne of His glory before the millennium (Matt. 25:31-36), probably not including the day when He will judge the dead at the great white throne after the millennium (Rev. 20:11-15). According to Acts 10:42, Christ has been designated by God “to 15 be the Judge of the living and the dead.” He will be the Judge of the dead after the millennium at the great white throne. Second Timothy 4:1 and 1 Peter 4:5 also say that Christ will judge both the living and the dead. The day in Acts 17:31 refers particularly to the day Christ will judge the living, because on this day He will judge “the inhabited earth,” which should refer only to living men. This day of Christ’s judgment on earth will be brought in by His coming back. He has been designated by God to execute this judgment, and God’sr a i sing Him from among the dead is strong proof of this. In their preaching to the Gentiles, both Peter in 10:42 and Paul here and in 24:25 stressed the coming judgment of God. The Greek word rendered “proof” in verse 31 may also be translated faith, assurance, guarantee. The resurrection of Christ is proof and assurance of His coming back to judge all the inhabitants of the earth. This is guaranteed so that we may have faith in it and that it may lead us to repent (v. 30).
25保罗论到基督是神所设立的人，论到祂复活的话，指明保罗完全由这一位以及祂的复活所组成。保罗完全是由耶稣的灵所引导、带领并指引。因著他是由耶稣的灵所组成，所以不论他讲甚么题目，目标都是传讲基督和祂的复活。
25Paul’sword regarding Christ as the Man designated by God and regarding His resurrection indicates that Paul was fully constituted of this One and of His resurrection. Paul was led, guided, and directed absolutely by the Spirit of Jesus. Because he was constituted of the Spirit of Jesus, his goal, no matter what the subject in speaking, was to preach Christ and His resurrection
对保罗论复活之话的反应
THE RESPONSE TO PAUL’SWORD
CONCERNING THE RESURRECTION
26三十二至三十四节说，『众人听见死人复活，就有讥诮他的，又有人说，我们还要再听你讲这个。这样，保罗便从他们当中出去了。但有几个人贴近他，并且信了，其中有亚略巴古的官丢尼修，和一个名叫大马哩的妇人，还有其他同著他们的人。』我们从这几节经文看见，保罗不仅从犹太人中得著一些领头的，也从希利尼人中得著不少杰出的人。虽然新约没有题到在雅典有一个召会，但保罗的确在那城里作了得胜的工作。
26Acts 17:32-34 say, “Now when they heard of the resurrection of the dead, some scoffed; others said, We will hear you yet again concerning this. So Paul went out from their midst. But some men joined him and believed, among whom also was Dionysius the Areopagite, and a woman named Damaris, and others with them.” From these verses we see that Paul gained not only certain leading ones from among the Jews but also a number of prominent ones among the Greeks. Although the New Testament does not mention a church in Athens, nevertheless Paul did a prevailing work in that city.
保罗针对以彼古罗派的传讲
PAUL’SP REACHING AGAINST THE EPICUREANS
27保罗在行传十七章的传讲，的确切合在雅典希利尼人的光景。保罗许多的话都是针对以彼古罗派和斯多亚派说的。我们看过，以彼古罗派不承认造物主，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。斯多亚派是泛神论者，相信凡事都受命运的支配，所发生的事都是神意的结果。保罗在亚略巴古的传讲，首先客观的题到神是造物主，是在我们外面的一位，我们与祂并没有直接的关系。然后保罗从创造主进一步指出，所有人类都是神的族类，我们的生活与存留都在于祂。之后，保罗接著说到基督审判活人的日子。这些点都是针对以彼古罗派说的。
27Paul’sp reaching in Acts 17 surely fit the situation of the Greeks in Athens. Much of what Paul said was directed at the Epicureans and also at the Stoics. We have seen that the Epicureans did not recognize the Creator and His providence over the world, but sought sensuous pleasures, especially in eating and drinking. The Stoics were pantheists who believed that everything was governed by fate and that all happenings were the result of the divine will. In his preaching on the Areopagus Paul first referred to God as the Creator in an objective way as the One outside of us and with whom we do not have a direct relationship. Then from the Creator Paul proceeded to point out that all humans are the offspring of God and that we have our living and our being in Him. Following this, Paul went on to speak of the day when Christ will judge the living. All these points were aimed at the Epicureans
28以彼古罗派说，没有造物主或管理照顾者。他们也宣称我们该追求感官的享乐，不管将来如何。很可能当保罗说，『若死人不复活，我们就吃吃喝喝罢，因为明天要死了，』林前十五32，)他想到的就是以彼古罗派。这似乎是引用当日的俗语，以彼古罗派的格言。若没有复活，我们信徒将来就没有盼望，并且成了众人中最可怜的。（林前十五19。）若是这样，我们最好像以彼古罗派的人一样，享受今生，忘掉将来。保罗在行传十七章的传讲，似乎是对以彼古罗派说，『有一位造物主，祂是管理照顾者，将生命、气息、万物赐给万人。你们是神的族类，因为你们是祂所产生的，你们人的生命也是从祂而来。因为你们有人的生命，所以你们的生活、行动、存留都在于祂。你们也需要知道将来有审判，这将来的审判与那人耶稣的复活有关。神已经设立耶稣作审判万人者，并且叫祂从死人中复活，作这事可信的凭据。已往神容让你们各行其道。但祂差遣我到这里来告诉你们，现在需要悔改。』保罗的话对于泛神论的斯多亚派也必定有所揭示。保罗对雅典人的传讲太美妙了！
28The Epicureans say that there is no Creator or Provider. They also claim that we should pursue sensuous pleasures without regard for the future. It is likely that Paul had the Epicureans in mind when he said, “If the dead are not raised, let us eat and drink, fur tomorrow we die” (1 Cor. 15:32). This (appears to be a quote of a saying of that day, a maxim by the Epicureans. If there is no resurrection, we the believers shall have no hope in the future and become the most miserable of all men (1 Cor. 15:19). If so, we had better enjoy our life today, forgetting the future, like the Epicureans. In his preaching in Acts 17 Paul seemed to be saying to the Epicureans, “There is a Creator, and He is the Provider who gives to all life, breath, and all things. You are God’so ff spring, for you were produced of Him and derive your human life from Him. Because you have a human life, you live, move, and have your being in Him. You also need to know that there will be a judgment in the future. This future judgment is related to the resurrection of the Man Jesus. God has designated Jesus to be the One to judge everyone, and He has furnished proof of this by raising Him from among the dead. In the past God allowed you to go your own way. But He has sent me here to tell you that you now need to repent.” Paul’sword must also have been unveiling to the pantheistic Stoics. How marvelous was Paul’sp reaching to the Athenians!
保罗对犹太人和希利尼人
PAUL’S KNOWLEDGEABLE PREACHING
富有知识的传讲
TO JEWS AND GREEKS
29我们在行传十七章看见保罗的传讲满了正确的知识，因为他对希伯来文化与希腊文化有丰富的知识。这使他在面对犹太人和希利尼人的情势下，都能完成职事。保罗面对犹太人，就用他们的圣经传讲基督，指出整本圣经在那里将祂启示出来。他传讲基督不仅是弥赛亚，也是神成为肉体，祂有人性，在地上过为人生活三十三年半，经过包罗万有的死，为要解决人和神之间的难处；并且复活，为要将神圣的生命分赐到祂信徒里面以繁殖这生命；又升上诸天，被立为主为基督。保罗是这样的运用犹太人的圣经，以面对他们中间的情势。他不仅对旧约白纸黑字的字句富有知识；他也有启示和见识，能以透视旧约的深奥，就是关于基督是神而人的双重身分，关于祂的为人生活、包罗万有的死、为著繁殖的复活、以及祂这位升天者的元首地位。保罗面对希利尼人中间的情势，乃是照著希腊文化。他的传讲是基于神的创造。按照行传十七章，保罗指出神创造诸天与地，祂供应生命以及维持生命所需要的一切，祂产生人类作祂的族类，所有人类的生活、行动、存留都在于神。他告诉希利尼人需要神，这位神就是耶稣基督。
29In Acts 17 we see that Paul’sp reaching was full of the proper knowledge, for he was a person knowledgeable of both Hebrew culture and Greek culture. This enabled him to carry out a ministry in which he faced the situation among both Jews and Greeks. When Paul was facing the Jews, he used their Scriptures to preach Christ, pointing out where He is revealed throughout the Scriptures. He preached Christ not only as the Messiah, but also as the One who was God incarnate, who possessed humanity, who lived a human life on earth for thirty three and a half years, who died an all-inclusive death in order to solve the problems between man and God, who was resurrected in order to propagate the divine life by imparting it into His believers, and who ascended to the heavens where He was made Lord and Christ. Paul faced the situation among the Jews by using their Scriptures in this way. Not only was he knowledgeable in the black and white letters of the Old Testament; he also had the revelation and the insight to see into the depths of the Old Testament concerning Christ in His dual status as God and man concerning His human living, His all- inclusive death, His resurrection for propagation, and His headship as the ascended One. When Paul faced the situation among the Greeks, he did so according to Greek culture. His preaching was based upon God’s creation. According to Acts 17, Paul pointed out that God created the heavens and the earth, that He provides life and all the necessities for its maintenance, that He produced mankind as His offspring, and that all humans live, move, and have their being in God. He told the Greeks of their need of God and that this God is Jesus Christ
彀资格传讲基督
QUALIFIED TO PREACH CHRIST
30保罗传讲的方式指明他是有学识的器皿。他尽职时，能照著圣经来面对犹太人的情势，又能照著神创造宇宙和人类的事实，来面对崇尚哲学的希利尼人的情势。我不认为像彼得那样一个加利利渔夫，可以承担这责任。只有像大数的扫罗这样的人，才能履行这责任，因为他在犹太宗教里受训练，在希腊哲学的文化里受教育，又在罗马政治的环境里生活。所以，他完全彀资格承担使徒行传里所记载的这种职事。
30Paul’sway of preaching indicates that he was a learned vessel. In his ministry he could face the situation of the Jews according to the Scriptures and the situation among the philosophical Greeks according to God’s creation of the universe and man. I do not think that a Galilean fisherman such as Peter could bear this responsibility. Only one like Saul of Tarsus could fulfill this responsibility, for he was trained in the Jewish religion, educated in Greek philosophical culture, and lived in an environment of Roman politics. Therefore, he was fully qualified to bear the kind of ministry recorded in Acts.
31虽然保罗是照著希伯来、希腊和罗马文化受教育，但他主要的资格不是他的教育，乃是他属灵的组成。保罗已经由圣灵与耶稣的灵所组成。因这缘故，保罗不传讲希伯来宗教或希腊哲学；他乃是传讲成为肉体、钉十字架、复活并升天的基督。不管他受的教育多高，他不传讲他的教育；他乃是传讲那实化为包罗万有之灵的包罗万有的基督。
31Although Paul was educated according to Hebrew, Greek, and Roman culture, his main qualification was not his education; it was his spiritual constitution. Paul had been constituted of the Holy Spirit and of the Spirit of Jesus. For this reason, Paul did not preach Hebrew religion or Greek philosophy. Paul preached the incarnated, crucified, resurrected, and ascended Christ. No matter how highly educated he was, he did not preach his education. He preached the all-inclusive Christ realized as the all-inclusive Spirit