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使徒行传生命读经 · 第66篇

著保罗一班同工的职事，在外邦地的繁殖 ( 三十二 )

The Propagation in Asia Minor and Europe through the Ministry of Paul’s Company (32)
1读经：使徒行传25:1-27。在前篇信息里，我们看过保罗就著犹大宗教、罗马政治、以及召会生活而有的处境。现在我们要来看二十五章一至二十七节的各项，路加在这里进一步给我们看见一幅犹太教、罗马政府、和召会生活的图画。
1Scripture Reading: Acts 25:1-27 In the foregoing message we considered Paul’s situation in relation to that of the Jewish religion, Roman politics, and the church life. Now we shall consider various matters in 25:1-27, where Luke goes further in presenting a picture of Judaism, the Roman government, and the church life
犹太首领的要求被拒
THE REQUEST OF THE LEADERS
OF THE JEWS REJECTED
2按照二十四章二十七节：『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。』波求非斯都乃是接续腓力斯作犹太总督的人。在二十五章一节至二十六章三十二节，我们看见保罗由
2According to 24:27, “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 governor of Judea. In 25:1—26:32 we see that Paul was left to Festus, the successor of Felix
3腓力斯转留给继任者非斯都。
3
4二十五章一至三节说，『非斯都到省上任，过了三天，就从该撒利亚上耶路撒冷去。祭司长和犹太人的首领，向他控告保罗，不断恳求非斯都，向他求情对付保罗，将他提到耶路撒冷来，他们要在路上埋伏杀害他。』这里我们看见犹太人的首领求非斯都，将保罗从该撒利亚带回耶路撒冷。二年前，罗马千夫长动用了四百七十名兵丁，把保罗从耶路撒冷送到该撒利亚。现在这些犹太首领恳求非斯都将保罗带回，使他们能埋伏杀害他。
4Acts 25:1-3 says, “Festus therefore, having come into the province, after three days went up to Jerusalem from Caesarea. And the chief priests and leading men of the Jews informed him against Paul; and they kept entreating him, asking for a favor against him, so that he might summon him to Jerusalem, setting an ambush to do away with him on the way.” Here we see that the leaders of the Jews begged Festus to bring Paul back to Jerusalem from Caesarea. Two years earlier, the Roman commander had used four hundred seventy soldiers to take Paul from Jerusalem to Caesarea. Now these Jewish leaders entreated Festus to bring Paul back so that they could set an ambush in order to kill him
5四、五节继续说，『非斯都就回答说，保罗押在该撒利亚，我不久就要亲自往那里去。又说，你们中间有权势的人与我一同下去，那人若有甚么不是，就可以告他。』五节的『不是，』或作偏离，差错。我们在前面的信息中曾指出，使徒行传的记载指明罗马政治是腐败的。不过，罗马法律非常有力。虽然罗马政府中的政客腐败，他们仍然顾到法律。所以，当犹太首领求非斯都将保罗带回耶路撒冷，他想到这样的行动与罗马法律不合，就拒绝了他们的要求。
5Verses 4 and 5 continue, “Festus therefore answered that Paul was kept in custody in Caesarea, and that he himself was about to proceed there shortly. Therefore, he says, let able men from among you go down with me, and if there is anything wrong in the man, let them accuse him.” The Greek word rendered “wrong” in verse 5 may also be translated “out of place,” “amiss.” We have pointed out in foregoing messages that the record of Acts indicates that Roman politics was corrupt. Nevertheless, Roman law was very strong. Although the politicians in the Roman government were corrupt, they still cared for the law. Therefore, when Festus was asked to bring Paul back to Jerusalem, he considered that such an action was not according to Roman law, and he rejected the request of the Jewish leaders.
在非斯都前分诉
DEFENDING HIMSELF BEFORE FESTUS
6我们曾指出，保罗与主耶稣相反，他必须分诉，为要拯救自己的性命脱离逼迫他的人，使他能完成尽职的路程。二十五章六至八节，保罗在非斯都面前分诉。六、七节说，『非斯都在他们中间，住了不过十天八天，就下该撒利亚去，第二天坐在审判台上，吩咐将保罗提上来。保罗来了，那些从耶路撒冷下来的犹太人，围绕他站著，提出许多严重的事控告他，都是他们不能证实的。』这里我们看见犹太首领履行非斯都在五节的要求。
6We have pointed out that, in contrast to the Lord Jesus, it was necessary for Paul to make a defense in order to save his life from his persecutors so that he might fulfill the course of his ministry. In 25:6-8 Paul defended himself before Festus. Verses 6 and 7 say, “And having stayed among them not more than eight or ten days, he went down to Caesarea; and on the next day he sat on the judgment seat and ordered Paul to be brought. And when he arrived, the Jews who had come down from Jerusalem stood around him, bringing many and serious charges against him, which they were not able to prove.” Here we see that the Jewish leaders fulfilled Festus’ request in verse 5
7实际上，保罗在非斯都面前为自己分诉，并没有说很多话。他只是否认行事违反犹太律法或罗马法律：『保罗分诉说，无论犹太人的律法，或是圣殿，或是该撒，我都没有得罪过。』（徒二五8。）
7Actually, in defending himself before Festus Paul did not say very much. He simply denied doing anything against either Jewish law or Roman law: “While Paul said in his defense. Neither against the law of the Jews, nor against the temple, nor against Caesar have I sinned in anything” (v. 8
要上诉于该撒
WANTING TO APPEAL TO CAESAR
8非斯都对待保罗就像狐狸，他题议要保罗上耶路撒冷，在那里在他面前受审。二十五章九节论到这事说，『但非斯都要讨好犹太人，就回答保罗说，关于这些事，你愿意上耶路撒冷去，在那里在我面前受审么？』这项题议暴露出另一个罗马政客的腐败。这里我们再次看见罗马政客的弯曲。
8In dealing with Paul, Festus was a fox and proposed that Paul go up to Jerusalem and be judged there before Festus. Regarding this, 25:9 says, “But Festus, wanting to gain favor with the Jews, answered Paul and said, Are you willing to go up to Jerusalem and be judged there before me concerning these things?” This proposal exposed the corruption of yet another Roman politician. Here again we see the crookedness of the Roman politicians
9保罗很智慧，看透非斯都题议的狡诈。按照十节，保罗刚强的说，『我是站在该撒的审判台前，这是我应当受审的地方；我向犹太人并没有行过甚么不对的事，这也是你明明知道的。』保罗说到『该撒的审判台，』乃是向非斯都指明，他有意上诉于该撒。在十一节保罗接著说，『我若行了不对的事，犯了甚么该死的罪，就是死，我也不辞；但他们所告我的事，若都是虚的，就没有人可以把我交给他们。我上诉于该撒。』保罗要上诉于该撒，就是该撒尼罗。保罗乃是为著辩护。要上诉于该撒。使徒保罗若不上诉于该撒，也许会因非斯都不公平的处置而遭犹太人杀害，那样，他的性命就无法存留来跑完他尽职的路程。保罗上诉于该撒，乃是要实现他去罗马推广主见证的心愿。（徒十九21，二三。）他若不上诉于该撒，就会因犹太人的阴谋被杀，（徒二三12～，二五1～3，9，）他就不能写最后的八封书信。保罗去罗马上诉于该撒之前，只写了六封书信：帖前、帖后、加拉太、罗马、林前、林后。他第一次被监禁在罗马时，写了歌罗西、以弗所、腓立比和腓利门；出监以后，写了提前、提多和希伯来；第二次被监禁时，写了提后。若没有末了这八封书信，神圣的启示会有何等的残缺，召会要受何等的损失！保罗的上诉，确实给主的权益带来莫大的利益和益处。
9Paul was wise and saw through the subtlety of Festus’ proposal. According to verse 10, Paul said strongly, “I am standing before Caesar’s judgment seat, where I ought to be judged. I have done nothing wrong to the Jews, as you also very well know.” Paul’sword concerning “Caesar’s judgment seat” indicated to Festus that he intended to appeal to Caesar. In verse 11 Paul went on to say, “If therefore I am doing wrong and have committed anything worthy of death, I do not refuse to die; but if there is nothing in the things of which these accuse me, no one can hand me over to them. I appeal to Caesar.” The Greek words translated “hand me over” may also be rendered “grant as a favor,” both here and in verse 16. The Caesar to whom Paul appealed was Caesar Nero. For his defense Paul wanted to appeal to Caesar. Without such an appeal, the apostle Paul might have been killed by the Jews through Festus’ unjust handling of him, and thus his life might not have been preserved for the finishing of the course of his ministry. Paul’s appeal to Caesar would fulfill his desire to see Rome for the furtherance of the Lord’s testimony (1 9:2 1; 2 3:1 1). Without this appeal, he 11 would have been killed by the plot of the Jews (23:12-15; 25:1-3, 9), and he would not have been able to 15 write his last eight Epistles. Before his appeal to Rome, Paul had written only six Epistles: 1 and 2 Thessalonians, Galatians, Romans, and 1 and 2 Corinthians. It was during his first imprisonment in Rome that he wrote Colossians, Ephesians, Philippians, and Philemon. It was after his first imprisonment that he wrote 1 Timothy, Titus, and Hebrews. Then during his second imprisonment he wrote 2 Timothy. Without these last eight Epistles, what a lack the divine revelation would have had and what a loss the church would have suffered! His appeal did render a great profit and benefit to the Lord’sin te rest.
10十二节说，『非斯都和议会商量了，就回答说，你既上诉于该撒，就要往该撒那里去。』这里的议会乃是罗马省议会，由总督所选的议员或助理组成，遇到像保罗这种情形的上诉，总督通常和他们商量。为甚么保罗这样刚强，敢向该撒上诉？保罗在这件事上刚强，因为他是罗马人，懂得罗马法律。他知道当他上诉于罗马法律，非斯都就别无选择，只有尊重这上诉。毫无疑问，罗马政客是腐败的，但罗马政府有强的法律，给保罗上诉于该撒的根据。保罗先前在两个场合中声明他罗马公民的身分。在十六章保罗对囚禁他的人说，『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，叫他们自已来领我们出去罢。差役把这话里报官长。官长听见他们是罗马人，就害怕了。』（徒十六37～38。）之后，当保罗要被鞭打拷问时，他对旁边站著的百夫长说，『人是罗马人，又没有定罪，你们就鞭打，这是合法的么？百夫长听了，就到千夫长跟前，报告说，你要怎么作？这人是个罗马人。』（徒二二25～26。）保罗知道罗马公民身分的价值，他知道罗马法律保护罗马公民。法律没有给任何人权利苛待罗马公民。现今在二十五章，保罗按照罗马法律，上诉于该撤。
10Acts 25:12 says, “Then when Festus had conferred with the council, he answered, To Caesar you have appealed; to Caesar you shall go.” The council here was the council of the Roman province, composed of the councillors or assessors chosen by the governor of the province, with whom the governor usually consulted concerning an appeal like Paul’s. Why was Paul so strong in daring to appeal to Caesar? Paul was strong in this matter because, as a Roman, he knew Roman law. He knew that when he appealed to Roman law, Festus did not have any choice except to honor this appeal. No doubt, the Roman politicians were corrupt, but the Roman government had strong laws which gave Paul a basis to appeal to Caesar. On two previous occasions Paul stood on the fact of his Roman citizenship. In chapter sixteen Paul said to his captors, “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. And the deputies reported these words to the magistrates. And they were afraid when they heard that they were Romans” (vv. 37-38). Later, when Paul was about to be examined by scourging, he said to the centurion standing by, “Is it lawful for you to scourge a man who is a Roman and uncondemned? And when the centurion heard this, he went to the commander and reported it, saying, What are you about to do? For this man is a Roman” (22:25-26). Paul knew the value of Roman citizenship. He knew that Roman law protected those who were Roman citizens. The law did not give anyone the right to mistreat a Roman citizen. Now in chapter twenty-five Paul, according to Roman law, appealed to Caesar.
非斯都向亚基帕王题说
REFERRED TO KING AGRIPPA
11在十三至二十七节，非斯都将保罗的案件向亚基帕王题说。十三节说，『过了些日子，亚基帕王和百尼基氏来到该撒利亚，问候非斯都。』这亚基帕是希律亚基帕王二世，管辖加利利以东和以北的地区，按宗教他是犹太人，是十二章所题希律王的儿子。
11In 25:13-27 Paul’s case is referred to King Agrippa. Verse 13 says, “Now when some days had passed, Agrippa the king and Bernice arrived at Caesarea and greeted Festus.” This Agrippa was Herod Agrippa II, who reigned over the region north and east of Galilee. He was the son of Herod in chapter twelve and was a Jew by religion
12与亚基帕同来的百尼基，是腓力斯妻子土西拉（徒二四24）的姊妹。她也是亚基帕的姊妹，与他乱伦同居。这再次显示罗马政治圈里政客的腐败。亚基帕的身分相当复杂。他的父亲或母亲是犹太人，他的姊妹土西拉在二十四章二十四节称为犹太的女子。因为亚基帕按宗教是犹太人，所以非斯都很谨慎的跟他谈到犹太的事。在十九节，非斯都对亚基帕说到保罗和犹太人；他们『不过是和保罗争论一些他们自己敬鬼神的问题，又关于一位已经死了的耶稣，保罗断言祂是活著的。』这里我们看见非斯都题到犹太教时非常谨慎。虽然非斯都将保罗的案件向亚基帕题说，并与他商量，但实际上这案件不是在亚基帕的辖区。非斯都是统治以该撒利亚为中心的犹太地，亚基帕是统治另一个地区。然而，他们是亲戚，彼此非常熟悉。所以，当亚基帕来该撒利亚看非斯都的时候，非斯都就将保罗的案件向他题说。
12Bernice, who came with Agrippa, was the sister of Drusilla, wife of Felix (24:24). She was also a sister of Agrippa, with whom she lived incestuously. This again shows the corruption of the politicians in the circle of Roman politics. Agrippa’s status was quite complicated. He had either a Jewish father or a Jewish mother. His sister Drusilla is called a Jewess in 24:24. Because Agrippa was a Jew in religion, Festus was careful in talking to him concerning Jewish matters. In 25:19 Festus said to Agrippa regarding Paul and the Jews, “They had certain questions against him concerning their own religion and concerning a certain Jesus who had died, whom Paul affirmed to be alive.” Here we see that Festus was cautious in referring to Judaism. Although Festus referred Paul’s case to Agrippa and conferred with him about it, this case actually was not in Agrippa’s jurisdiction. Festus ruled Judea from Caesarea as the center, and Agrippa ruled another region. However, they were relatives and knew each other well. Therefore, when Agrippa came to Caesarea to visit Festus, Festus referred Paul’s case to him
13我们读十三至二十二节，看见非斯都和亚基帕这些罗马政府的官员，乃是在『玩弄』保罗的案件。非斯都告诉亚基帕说，犹太人『不过是和保罗争论一些他们自己敬鬼神的问题，又关于一位已经死了的耶稣，保罗断言祂是活著的；』（徒二五19；）非斯都说这话只是在玩弄字眼。他的说法暴露出他是那一种人。当非斯都告诉亚基帕，保罗诉求把他留下，等待皇上审断，因此非斯都吩咐把他留下，等他被解到该撒那里去；（徒二五21；）亚基帕就对非斯都说，『我也愿意亲自听听这个人。』（徒二五22。）非斯都回答亚基帕说，他第二天可以听保罗。我们研读非斯都和亚基帕的对话，看见这两个罗马政客都是邪恶的。
13As we read 2 5:1 3-2 2 we see that Festus and Agrippa, officials of the Roman government, were “playing” with Paul’s case. When Festus told Agrippa that the Jews had questions against Paul “concerning their own religion and concerning a certain Jesus who had died, whom Paul affirmed to be alive” (v. 19), Festus was merely playing with words. His manner of speaking exposes the kind of person he was. After Festus told Agrippa that Paul had appealed to be kept in custody for the decision of the emperor and that Festus had ordered him to be kept in custody until he was sent up to Caesar (v. 21), Agrippa said to Festus, “I also myself was desiring to hear the man” (v. 22). Then Festus replied that Agrippa would hear Paul the next day. The more we study the conversation between Festus and Agrippa, the more we realize both the Roman politicians were evil.
14二十三节说，『第二天，亚基帕和百尼基大张威势而来，同著众千夫长和城里杰出的人，进了厅堂；非斯都吩咐一声，就有人将保罗提上来。』路加对亚基帕和百尼基怎样进厅堂的描述，指明他们是那一种人。这一次又没有给百尼基冠上头衔。我们不知道她是不是王后。路加只说他们大张威势进入厅堂。保罗被提上来后，非斯都说，『亚基帕王和同我们在座的诸位，你们看这人，为了他，耶路撒冷和这里全群的犹太人曾向我恳求，嚷著说，这个人不该再活著。但我查明他没有犯甚么该死的罪，并且他自己既然要上诉于皇上，我就定意把他解去。论到这人，我没有确实的事可以呈奏主上；因此我带他到你们面前，也特意带他到你亚基帕王面前，为要在审问之后，有所陈奏。据我看来，解送囚犯，不指明他的罪状，是不合理的。』二十六节的代名词『你们，』指在场的众千夫长和杰出的人。（徒二五23。）以后，亚基帕准保罗为自己申诉，保罗就开始在亚基帕面前分诉。（徒二六1～26。）
14Acts 25:23 says, “Therefore on the next day, when Agrippa and Bernice came with great pomp and entered into the hall of audience together with the commanders and prominent men of the city, Festus gave order and Paul was brought.” Luke’s description of the way Agrippa and Bernice came into the hall indicates the kind of people they were. Once again, no title is given to Bernice. We are not told whether or not she was the queen. Luke simply says that they entered into the hall with great pomp. After Paul had been brought in, Festus said, “King Agrippa, and all men who are present with us, you behold this man concerning whom all the multitude of Jews petitioned me, both in Jerusalem and here, shouting that he ought not to live any longer. But I perceived that he had done nothing worthy of death; and when he himself appealed to the emperor, I decided to send him, concerning whom I have nothing definite to write to my lord; wherefore I brought him before you, and especially before you, King Agrippa, so that when the examination has taken place, I may have something to write. For it seems unreasonable to me, in sending a prisoner, not also to signify the charges against him” (vv. 24-27). In verse 26 the Greek pronoun rendered “you” is in plural and refers to the commanders and prominent men who were present (v. 23). As we shall see, Agrippa then gave permission to Paul to speak for himself, and he proceeded to defend himself before Agrippa (26:1-29
基督的见证人
A WITNESS OF CHRIST
15在行传二十五章，我们看见一幅保罗所在之处境的图画。保罗站在这处境当中，与在宗教里的犹太人、罗马政客、以及耶路撒冷召会都不同。这幅图画启示保罗是活基督的人。保罗是基督真实的见证人。难怪主耶稣对保罗说话时，认为他是见证人：『你当壮胆，你怎样在耶路撒冷郑重的为我作了见证，也必照样在罗马为我作见证。』（徒二三11。）按照二十六章十六节，主选定保罗作执事和见证人。实际上，保罗在他一切的分诉中，论到基督的并不很多。但是主耶稣承认保罗郑重的为祂作了见证。
15In chapter twenty-five of Acts we have a picture of the situation in which Paul was. As the one standing in the midst of this situation, Paul was different from the Jewish people in their religion, from the Roman politicians, and also from the church in Jerusalem. This picture reveals that Paul was one who lived Christ. Paul was a genuine witness to Christ. It is no wonder, then, that the Lord Jesus considered him a witness when He said to Paul, “Take courage, for as you have solemnly testified concerning Me in Jerusalem, so you must also testify in Rome” (23:11). According to 26:16, the Lord had appointed Paul a minister and a witness. Actually, in all his defenses Paul did not say very much concerning Christ. Nevertheless, the Lord Jesus recognized that Paul was solemnly testifying concerning Him
16保罗能见证主，因为他活基督。保罗是活基督的人，且是基督活的见证，他与犹太宗教徒、罗马政客、以及耶路撒冷召会完全不同。我们需要对这事实有深刻印象：在行传这几章，保罗是基督真实的见证人。我们已经看见，这几章描述三类人：犹太宗教徒、罗马政客、以及耶路撒冷召会里那些软弱、妥协的人。现今保罗是第四类。只有保罗属这一类，他是一个活基督的人。保罗不仅传扬复活基督的繁殖，他乃是活这位基督。保罗所过的生活，就是复活基督的繁殖。何等荣耀！何等得胜！保罗既传基督又活基督，这对主是何等得益！对仇敌是何等羞辱！在仇敌活动的中心，有保罗这个活基督的人站立。复活的基督藉著进到保罗里面，并使他成为基督活的见证人，就繁殖了他自己。
16Paul could testify of the Lord because he lived Christ. As one who lived Christ and was a living testimony of Him, Paul was absolutely different from the Jewish religionists, the Roman politicians, and those in the church in Jerusalem. We need to be deeply impressed with the fact that in these chapters of Acts Paul was a genuine witness of Christ. We have seen that these chapters describe three categories of people: the Jewish religionists, the Roman politicians, and those weak and compromising ones in the church in Jerusalem. Now with Paul we have a fourth category. In this category Paul stands alone as a person who lived Christ. Paul not only preached the propagation of the resurrected Christ; he lived this Christ. Paul lived a life that was the propagation of the resurrected Christ. What a glory! What a victory! What a gain for the Lord and what a shame to the enemy that Paul both preached Christ and lived Christ! In the center of the enemy’s activity stood Paul, a person who lived Christ. The resurrected Christ had propagated Himself by coming into Paul and making him a living witness of Christ