使徒行传生命读经 · 第63篇

藉著保罗一班同工的职事，在外邦地的繁殖 ( 二十九 )

The Propagation in Asia Minor and Europe through the Ministry of Paul’s Company (29)

1读经：使徒行传24:1-27。在本篇信息中，我们来到二十四章一至二十七节。在使徒行传这一段，保罗受到犹太辩士控告，（徒二四1～，）他在腓力斯前分诉，（徒二四10～21，）并被腐败不公的罗马政客

1Scripture Reading: Acts 24:1-27 In this message we come to 24:1-27. In this section of Acts Paul is accused by the Jews’ advocate (vv. 1-9), he defends himself before Felix (vv. 10-21), and he is kept in the custody of the unjust and corrupt Roman 9 politician (vv. 22-27).

2扣留监管。（徒二四22～27。）犹太辩士的控告

2accused by the Jews’ advocate

3二十四章一节说，『过了五天，大祭司亚拿尼亚同几个长老，和一个辩士帖土罗下来，向总督控告保罗。』辩士帖土罗是个律师，他懂得罗马法律诉讼的程序。

3Acts 24:1 says, “And after five days the high priest Ananias came down with some elders and a certain orator, Tertullus; and they informed the governor against Paul.” The orator Tertullus, was an advocate, a lawyer, who knew Roman legal procedure

4二至四节接著说，『保罗被传了来，帖土罗就控告说，腓力斯大人，我们因你得以大享太平，并且这国因你的先见，随事随处得了改革，我们满心感谢的领受。但为了不多耽误你，只求你宽容，略听我们几句。』帖土罗在这里所说的话，显示他的卑下，毫无道德标准。在五节，帖土罗论保罗说，『我们看这个人是瘟疫，是鼓动普天下众犹太人生乱的，又是拿撒勒派里的一个头目。』这里有三重的控告。首先，帖土罗控告保罗是瘟疫。瘟疫满了邪恶的『细菌。』然而，保罗却满了积极的元素－复活的基督，藉著将基督分赐给人以繁殖基督。我们都该是这样的『瘟疫。』其次，帖土罗称保罗为『鼓动…生乱的。』他控告保罗是鼓动普天下众犹太人生乱的。

4Verses 2 through 4 continue, “And when he was called, Tertullus began to accuse him saying, Since we have obtained much peace through you, and through your forethought reforms are being carried out for this nation, both in every way and everywhere we welcome it, most excellent Felix, with all thankfulness. But that I may not detain you further, I entreat you to hear us briefly in your forbearance.” Tertullus’ word here displayed his baseness; he was altogether without any ethical standard. In 24:5 Tertullus said concerning Paul, “For we have found this man a pest and an agitator of insurrections among all the Jews throughout the inhabited earth, and a ringleader of the sect of the Nazarenes.” Here we have a threefold accusation. First, Tertullus accused Paul of being a pest. A pest is full of evil “germs.” Paul, however, was full of positive germs—the germs of the resurrected Christ for the propagation of Christ by imparting Him to others. We all should be such “pests.” Second, Tertullus gave to Paul the title of “agitator.” He accused Paul of being an agitator of insurrections among the Jews throughout the inhabited earth

5第三，帖土罗宣称保罗是拿撒勒派里的一个头目。这里的『派』多少等于今天的『邪教。』帖土罗的话指明，犹太人认为在主耶稣里的信徒是拿撒勒派。在行传十一章，信徒称为基督徒，是从安提阿开始。基督徒是基督人，就是活基督的人。这里犹太辩士给信徒另一个绰号－拿撒勒派。这绰号指明，信徒被看作拿撒勒人耶稣的跟从者。

5Third, Tertullus claimed that Paul was a ringleader of the sect of the Nazarenes. The word “sect” here is somewhat equal to today’sword “cult.” Tertullus’ word indicates that the Jews regarded the believers in the Lord Jesus as Nazarenes. In chapter thirteen of Acts the believers were first called Christians in Antioch. Christians are Christ - men, those who live Christ. Here the Jews’ attorney gives the believers another nickname — Nazarenes. The use of this nickname indicates that the believers were considered followers of the Nazarene, Jesus.

腓力斯前的分诉

DEFENDING HIMSELF BEFORE FELIX

6在十节，保罗开始在腓力斯前分诉：『总督点头叫保罗说话，他就回答说，我知道你在这国里审案多年，所以我乐意为自己的事分诉。』我们已经看见，保罗面对反对他的人，所采的方式与基督的不同，他需要辩护，运用智慧救自己的性命，脱离逼迫他的人，使他能完成尽职的路程。

6In 24:10 Paul begins to make his defense before Felix: “And when the governor had nodded for him to speak, Paul answered, Knowing that for many years you have been a judge to this nation, I cheerfully make my defense as to the things concerning myself.” We have seen that, in contrast to the way the Lord Jesus faced His opponents, it was necessary for Paul to make a defense and to exercise his wisdom in order to save his life from his persecutors so that he might fulfill the course of his ministry

按圣经事奉神并行事为人

Serving God and Behaving according to the Scriptures

7在十一至十四节，保罗接著说，『你能确知，从我上耶路撒冷敬拜，到今日不过有十二天。他们并没有看见我在殿里，或是在会堂里，或是在城里，同甚么人辩论，或耸动群众，就是他们现在所告我的事，也不能向你证实。但有一件事我要向你承认，就是我正按著他们所称为异端的道路，事奉我们祖宗的神，又信合乎律法的，和申言者书上一切所记载的。』这里我们看见，反对的犹太人所称为异端的，保罗称之为道路。我们已经指出，使徒行传多次题到的道路，（徒九2，十八25～26，十九9，23，二二4，）是指在神新约经纶里主完全的救恩。在十四节保罗见证，他正按著反对者所称为异端的道路，事奉他们祖宗的神。『事奉』原文直译为作祭司事奉。保罗事奉神的道路，乃是新约经纶的道路。因此，他事奉的道路与其他犹太人的道路不同。

7In verses 11 through 14 Paul goes on to say, “As you can realize, it is not more than twelve days since I went up to worship in Jerusalem. And neither in the temple did they find me disputing with anyone nor stirring up a crowd, neither in the synagogues nor throughout the city. Neither are they able to prove to you the things concerning which they now accuse me. But I confess this to you, that according to the way which they call a sect, so I serve the God of our fathers, believing all that is written throughout the Law and in the Prophets.” Here we see that what the opposing Jews called a sect Paul called the way. As we have pointed out, the way, mentioned several times in Acts (9:2; 18:25-26; 19:9, 23; 22:4), denotes the Lord’s full salvation in God’s New Testament economy. In verse 14 Paul testified that according to the way the opposers called a sect he served the God of their fathers. Literally, the Greek word rendered “serve” means “serve as a priest.” Paul’sway of serving God was the way of the New Testament economy. Therefore, his way of serving was different from that of the other Jews

8在十四节保罗也说，他信合乎律法的，和申言者书上一切所记载的。这里保罗说，他是按著律法和申言者所组成的旧约行事。因此，保罗表白自己乃是按著圣经行事为人的人。

8In verse 14 Paul also says that he believed all that is written throughout the Law and in the Prophets. Here Paul is saying that he acted according to the Old Testament, which was composed of the Law and the Prophets. Therefore, Paul vindicated himself as a person who behaved according to the Scriptures

义人和不义之人的复活

A Resurrection of the Righteous and the Unrighteous

9在十五节，保罗说到复活：『我向神存著盼望，无论义的和不义的都要复活，就是他们自己也是这样盼望。』义人的复活要发生在千年国前，主回来的时候。（林前十五23，帖前四16。）这是生命的复活。（约五28～29上，但十二2。）生命的复活是千年国之前，得救信徒的复活。已死的信徒要在主耶稣回来时复活，享受永远的生命；因此，称为生命的复活。这也是赏赐的复活，（路十四14，）是在主回来，（林前四5，）神要赏赐圣徒之时。（启十一18。）义人的复活，就是生命的复活，也包括头一次或上好的复活。(启二十～6。)启示录二十章五、六节说到头一次或上好的复活。头一次的复活就是上好的复活。这不仅是生命的复活，也是赏赐的复活，特殊的复活，就是使徒保罗所追求杰出的复活，（腓三11，）也就是带著王权的复活，作为赐给得胜者的奖赏，使他们在千年国里与基督一同作王。（启二十4，6。）有分于头一次复活之结果的，不仅是复活的得胜者，如启示录十二章五节的男孩子，和启示录十五章二节的晚期殉道者，也包括活著被提的得胜者，如启示录十四章一至五节初熟的果子。在腓立比三章十一节，保罗指头一次或上好的复活为杰出的复活：『或者我可以达到那从死人中杰出的复活，』这是卓越的复活，特殊的复活，是要给得胜圣徒的奖赏。所有在基督里死了的信徒，在主回来时，都要从死人中复活。（帖前四16，林前十五52。）但得胜的圣徒，要享受那复活特殊、杰出的分。这在希伯来十一章三十五节称为『更美的复活。』

9In 24:15 Paul speaks of the resurrection: “Having hope toward God, which these themselves also look for, that there is about to be a resurrection both of the righteous and the unrighteous.” The resurrection of the righteous will occur before the millennium at the Lord’s coming back (1 Cor. 15:23; 1 Thes. 4:16). It will be the resurrection of life (John 5:28-29a; Dan. 12:2). The resurrection of life is the resurrection of the saved believers before the millennium. The dead believers will be resurrected to enjoy eternal life at the coming back of the Lord Jesus. Hence, it is called the resurrection of life. It is also the resurrection of reward (Luke 14:14), when God will reward the saints (Rev. 11:18) at the Lord’s return (1 Cor. 4:5). The resurrection of the righteous, which is the resurrection of life, also includes the first, or the best, resurrection (Rev. 2 0:4-6). Revelation 2 0:54 and 6 speak of the first, or the best, resurrection. The first resurrection is the best one. It is not only the resurrection of life, but also the resurrection of reward, the ex-resurrection, that is, the extraordinary resurrection for which the apostle Paul sought (Phil. 3:11), the resurrection of kingship as a reward to the overcomers so that they may reign as co-kings with Christ in the millennial kingdom (Rev. 20:4, 6). Not only the resurrected overcomers, such as the man - child in Revelation 12:5 and the later martyrs in Revelation 15:2, but also the raptured living ones, such as the firstfruit in Revelation 14:1-5, will have “part in the first resurrection” (Rev. 20:6). In Philippians 3:11 Paul refers to the first, or best, resurrection as the out-resurrection: “If by any means I may attain to the out-resurrection from among the dead.” This is the outstanding resurrection, the extra- resurrection, which will be a prize to the overcoming saints. All believers who are dead in Christ will participate in the resurrection from among the dead at the Lord’s coming back (1 Thes. 4:16; 1 Cor. 15:52). But the overcoming saints will enjoy an extra, outstanding portion of that resurrection. This is called in Hebrews 11:35 the “better resurrection.”

10达到杰出的复活，意即我们全人已经在逐渐不断的复活。神首先使我们死了的灵复活，（弗二5～6，）然后祂从我们的灵，继续使我们的魂（罗八6）和必死的身体（罗八11）复活，直到我们的全人－灵、魂、体－藉著祂的生命，并用祂的生命，从我们的旧人完全复活过来。这是我们在生命里必经的历程，也是我们当跑的赛程，直到我们达到杰出的复活，作为奖赏。因此，杰出的复活，该是我们基督徒生活的目标和目的。我们惟有藉著过钉十字架的生活，模成基督的死，才能达到这目标。在基督的死里，我们凭著复活，正在经过从旧造到新造的过程。

10To arrive at the out-resurrection means that our entire being has been gradually and continually resurrected. God first resurrected our deadened spirit (John 5:25; Eph. 2:5-6). Then from our spirit He proceeds to resurrect our soul (Rom. 8:6) and our mortal body (Rom. 8:11), until our entire being—spirit, soul, and body—is fully resurrected out of our old being by and with His life. This is a process in life through which we must pass and a race for us to run until we arrive at the out-resurrection as the prize. Hence, the out- resurrection should be the goal and destination of our Christian life. We can reach this goal only by being conformed to the death of Christ (Phil. 3:10), by living a crucified life. In the death of Christ we are processed in resurrection from the old creation to the new.

11我们已经指出，在行传二十四章十五节，保罗说义的和不义的都要复活。不义之人的复活要发生在千年国以后，（启二十5，）那是审判的复活，（约五29下，）受羞辱、永远被憎恶的复活。(但十二2下。）审判的复活是千年国之后，灭亡之不信者的复活。（启二十5，12。）所有已死的不信者，都要在这一千年之后复活，在白色大宝座前受审判；（启二十11～15；）因此，称为审判的复活。在启示录二十章十二节的『站，』指明死了的人已经复活。这是千年国以后，不义的人受永远灭亡之审判的复活。使徒保罗在行传二十四章二十五节以此警告不义的腓力斯。所有未得救的人都要在审判的复活里。因他们将被判定永远灭亡，他们的复活就是受羞辱、永远被憎恶的复活。保罗智慧的题到这复活，作为对腓力斯的警告。保罗的话含示，腓力斯该豫备自己，面对要来之审判的复活。我们看见，保罗后来也直接对腓力斯说到将来的审判。

11We have pointed out that in Acts 24:15 Paul says that there will be a resurrection both of the righteous and the unrighteous. The resurrection of the unrighteous will occur after the millennium (Rev. 20:5). It will be the resurrection of judgment (John 5:29) and of shame and everlasting contempt (Dan. 12:2b). This resurrection of judgment will be the resurrection of the perished unbelievers after the millennium (Rev. 20:5, 12). All the dead unbelievers will be resurrected after the thousand years to be judged at the great white throne (Rev. 20:11-15). Hence, it is called the resurrection of judgment. In Revelation 20:12 the word “standing” indicates the dead have been resurrected. This is the resurrection of judgment for eternal perdition upon the unrighteous after the millennium. This is the resurrection concerning which the apostle Paul warned unrighteous Felix in Acts 24:25. All the unsaved will be in the resurrection of judgment. Because they will be condemned to eternal perdition, their resurrection will be of shame and everlasting contempt. Paul, in his wisdom, mentioned this resurrection as a warning to Felix. Paul’sword implies that Felix should prepare himself to face the coming resurrection of judgment. As we shall see, later on Paul spoke directly to Felix concerning the coming judgment

保罗操练存无亏的良心

Paul’s Exercise to Have a Conscience without Offense

12在十六节，保罗对腓力斯说，『我因此操练自己，对神对人常存无亏的良心。』保罗在议会前分诉时，说过类似的话：『我在神面前行事为人都是凭著无亏的良心。』（徒二三1。）我们已经看见，保罗在神面前行事为人都凭著无亏的良心，乃是极大的回转，从人的堕落转向神。保罗说这话，是要在那些控告他不法和妄为的人面前，表白他自己。保罗在二十三章一节和二十四章十六节的见证里，都说到他的良心，表明他那高标准的道德，与犹太宗教徒的假冒为善、罗马政客的弯曲，成为对比。我们继续看行传二十四章，会更多看见罗马政治的腐败。

12In 24:16 Paul said to Felix, “In this I also exercise myself, to have always a conscience without offense toward God and men.” Paul uttered a similar word when he defended himself before the Sanhedrin: “I have conducted myself in all good conscience before God until this day” (23:1). We have seen that for Paul to conduct himself in all good conscience before God was a great return to God from man’s fall. Paul spoke such a word to vindicate himself before those who accused him of being a lawless and even a reckless person. Paul’s testimony in 23:1 and 24:16 concerning his conscience showed his high standard of morality in contrast to the hypocrisy of the Jewish religionists and the crookedness of the Roman politicians. As we continue on in Acts 24, we shall see more concerning the corruption of Roman politics.

被腐败不公的罗马政客扣留监管

kept in the custody of the unjust and corrupt Roman politician

13二十二、二十三节说，『腓力斯既更加详确的晓得关于这道路的事，就拖延他们，说，且等千夫长吕西亚下来，我要审断你们的事。于是吩咐百夫长看守保罗，并且宽待他，也不拦阻他自己的人来供给他。』按照二十四节，『过了几天，腓力斯和他夫人犹太的女子土西拉一同来到，就传见保罗，并听他讲论信入基督耶稣的事。』土西拉是希律亚基帕王的女儿。腓力斯迷恋她，说服她离弃丈夫与他结婚。这显示罗马政客腓力斯的荒淫腐败。他是毫无节制、不道德的人。二十四节说，腓力斯听保罗讲论信入基督耶稣的事。

13Acts 24:22 and 23 say, “But Felix, knowing more accurately the things concerning the way, adjourned the case, saying, When Lysias the commander comes down, I will determine your affairs. And he directed the centurion to keep him in custody, and yet that he should have some liberty, and that no one should prevent his own people from attending to him.” Literally, the Greek word rendered “the case” in verse 22 means “them.” The Greek word for “liberty” in verse 23 also means relief, ease. According to verse 24, “After some days, Felix arrived with Drusilla his wife, who was a Jewess, and he sent for Paul and heard him concerning his faith in Christ Jesus.” Drusilla was a daughter of King Herod Agrippa. She was persuaded by Felix, who became enamored of her, to forsake her husband and marry him. This showed the intemperance and corruption of Felix, a Roman politician. He was an immoral person without self-control. Verse 24 says that Felix heard Paul concerning his faith in Christ Jesus. Literally, the Greek word translated “his” means “the

讲论公义、节制、和将来的审判

Reasoning concerning Righteousness, Self-control, and the Coming Judgment

14二十五节说，『保罗讲论公义、节制、和将来的审判，腓力斯感到惧怕，就说，你暂且去罢，等我得便再叫你来。』『讲论』原文直译为透彻的讲论，（在辩论或劝勉中）讨论，争辩。与十七章二节，十八章四节、十九节者同。

14Acts 24:25 says, “And as he was reasoning concerning righteousness, and self-control, and the coming judgment, Felix became afraid and answered, Go for the present, and when I have an opportunity, I will call for you.” Literally, the Greek word rendered “was reasoning” means to say thoroughly, discuss (in argument or exhortation), dispute; the same as in 17:2 and 18:4, 19

15使徒晓得腓力斯的不义（徒二四～27）与荒淫，就和他讲论公义和节制，就是节制邪情和私欲，这里特别是指节制性欲。将来的审判与不义之人的复活有关，这复活是使徒在二十四章十五节所传讲的。使徒也和腓力斯讲论将来的审判作为警告，使腓力斯感到惧怕。

15Realizing Felix’s unrighteousness (v v. 2 6-2 7) and intemperance, the apostle reasoned with him of 26 righteousness and self-control, the control of passions and desires, especially here regarding the controlling of sexual desires. The coming judgment is related to the resurrection of the unrighteous, which the apostle preached in verse 15. The apostle also reasoned with Felix of the coming judgment as a warning. Through this Felix became afraid.

16腓力斯实在是不义的政客。二十六节指明，他指望从保罗得些钱。他希望得贿赂，得不义之财。基于这事实，保罗和他讲论公义。我们已经看见，腓力斯也缺少节制。因著腓力斯荒淫的私欲，为要显示他的罪恶，保罗也和他讲论节制。至终，保罗对腓力斯讲论将来灭亡的审判。彼得在行传十章四十二节，以及保罗在这里和十七章三十一节对外邦人的传讲，都强调将来神的审判。复活的基督在千年国前回来时，要在祂荣耀的宝座上审判活人。（太二五31～46。）这与祂的再来有关。（提后四1。）千年国以后，祂还要在白色大宝座上审判死人。（启二十11～15。）

16Felix certainly was an unrighteous politician. As verse 26 indicates, he hoped to receive money from Paul. He expected a bribe, the giving of money unrighteously. Based upon this fact, Paul reasoned with him concerning righteousness. We have seen that Felix also lacked self - control. Because of Felix’s in temperate lust, Paul, in order to show Felix’s sinfulness, also reasoned with him concerning self-control. Eventually, in his reasoning with Felix, Paul came to the matter of the future judgment for perdition. In their preaching to the Gentiles, both Peter in 10:42 and Paul here and in 17:31 stressed the coming judgment of God. The resurrected Christ at His coming back will be the Judge of the living before the millennium on His throne of glory (Matt. 25:31-46). This is related to His second coming (2 Tim. 4:1). He will also be the Judge of the dead after the millennium on the great white throne (Rev. 20:11-15).

17保罗对腓力斯说的话乃是强烈的警告。腓力斯感到惧怕，却不为所动。他打发保罗走，说，『你暂且去罢，等我得便再叫你来。』（徒二四25。）腓力斯的确屡次打发人叫保罗来。二十六节论到这事说，『同时腓力斯又指望保罗送钱给他，所以屡次打发人叫他来，和他谈论。』这指明罗马政客的腐败。他打发人叫保罗来的目的不是要听福音，乃是要得钱。

17Paul’sword to Felix was a strong warning. Felix became afraid, but he was not moved. Sending Paul away, he said, “Go for the present, and when I have an opportunity, I will call for you” (v. 25). Felix did send for Paul a number of times. Concerning this, 24:26 says, “At the same time also he was hoping that money would be given him by Paul; wherefore also he sent for him more frequently and conversed with him.” This indicates the Roman politician’s corruption. His intention in sending for Paul was not to hear the gospel; rather, his purpose was to get money

在该撒利亚两年

Two Years in Caesarea

18二十七节下结论说，『过了两年，波求非斯都接了腓力斯的任；腓力斯要讨好犹太人，就留保罗在捆锁中。』波求非斯都是接续腓力斯作犹太总督的人。腓力斯留保罗在捆锁中，这再次显示罗马政治的腐败。路加并没有说出使徒这两年在该撒利亚所作的。保罗也许利用这段时间，为著主在地上的行动，与主同在。若是这样，这也许影响了他在罗马上诉期间所写的书信－歌罗西、以弗所和腓立比，这些书信乃是神圣启示中最奥秘、最深奥且最丰富的。这些书信所带给历代召会的供应，是难以尽述的。

18Verse 2 7 concludes, “And when two years were completed, Felix was succeeded by Porcius Festus; and wanting to gain favor with the Jews, Felix left Paul bound.” Porcius Festus was the successor of Felix as the governor of Judea. Felix’s leaving Paul bound again shows the corruption of Roman politics. Luke does not disclose what the apostle did during these two years in Caesarea. Paul may have used the time to be with the Lord for His move on earth. If so, this may have influenced the Epistles he wrote during the time of his appeal in Rome— Colossians, Ephesians, and Philippians — which are the most mysterious, most profound, and the richest in the divine revelation.

假冒为善与腐败的图画

A PICTURE OF HYPOCRISY AND CORRUPTION

19使徒行传这几章是一幅宗教假冒为善与政治腐败的图画。犹太教是何等的假冒为善！犹太人假装事奉神、讨神喜悦、并荣耀神，但他们却作了许多恶事。这几章暴露犹太人的邪恶。他们宗教的虔诚是邪恶的，甚至订阴谋要杀保罗。他们虽然邪恶，却仍假装是敬拜神并讨神喜悦的人。因此，犹太教是假冒为善的。我们也看见罗马政治的腐败与不公。腓力斯知道保罗没有作错甚么。因此平心而论，腓力斯应当释放保罗。然而，腓力斯要讨好犹太人，并指望从保罗和他的朋友得钱，就把保罗拘留监管了两年。腓力斯准许保罗的朋友看望保罗，但他这样作的目的是要得钱。结果，保罗被不义的拘留监管了两年。在下篇信息中，我们要看保罗在那两年间可能作的事。

19In these chapters of Acts we have a picture of hypocrisy in religion and corruption in politics. What hypocrisy there was in Judaism! The Jews pretended to serve God, to please God, and to glorify God, yet they did many evil things. These chapters expose the evil of the Jewish people. They were religious in an evil way, even plotting to kill Paul. Although they were evil, they still pretended to be those who worshipped God and pleased Him. Hence, in Judaism there was hypocrisy. In Roman politics we see corruption and unrighteousness. Felix knew that Paul had not done anything wrong. Therefore, in justice Felix should have released Paul. However, in order to gain favor with the Jews and with the hope of receiving money from Paul and his friends, he kept Paul in custody for two years. Felix allowed Paul’s friends to visit him, but his purpose in doing so was to receive money. As a result, in an unrighteous way Paul was kept in custody for two years. In the following message we shall consider what Paul might have done during those years.