第19章 犹太人与外邦人
§1
第19章 犹太人与外邦人
§2
Chap. 19 - Jew and Gentile
§3
（本章根据：15:1-35）
§4
保罗和巴拿巴既已到达他们奉派出发传道之处，叙利亚的安提阿，就乘机聚集信徒，“述说上帝借他们所行的一切事，并上帝怎样为外邦人开了信道的门。”（徒14:27）安提阿教会人数众多，大有发展。它既是一个布道工作的中心，也是一个最重要的基督徒团体。教友中有社会各阶层的人士，犹太人和外邦人都有。[1]{AA 188.1 }
§5
On reaching Antioch in Syria, from which place they had been sent forth on their mission, Paul and Barnabas took advantage of an early opportunity to assemble the believers and rehearse all that God had done with them, and how He had opened the door of faith unto the Gentiles. Acts 14:27. The church at Antioch was a large and growing one. A center of missionary activity, it was one of the most important of the groups of Christian believers. Its membership was made up of many classes of people from among both Jews and Gentiles. {AA 188.1 }[1]
§6
正当使徒与安提阿的教牧人员及平信徒一起热切作工、引领多人归向基督的时候，有几个“法利赛教门”的犹太信徒从犹大地来，提出了一个问题，这问题不久就在教会中引起了广泛的论争，并使外邦信徒大为惶恐。这些信奉犹太教的教师以极大的确信强调说：一个人若要得救，他就必须受割礼，并且必须遵守全部仪文律法。[2]{AA 188.2 }
§7
While the apostles united with the ministers and lay members at Antioch in an earnest effort to win many souls to Christ, certain Jewish believers from Judea of the sect of the Pharisees succeeded in introducing a question that soon led to wide-spread controversy in the church and brought consternation to the believing Gentiles. With great assurance these Judaizing teachers asserted that in order to be saved, one must be circumcised and must keep the entire ceremonial law. {AA 188.2 }[2]
§8
保罗和巴拿巴立即起来应付这种假道，并反对向外邦人提出这个问题。然而安提阿许多信主的犹太人，反倒赞同那些新近来自犹大地之弟兄们的论点。[3]{AA 189.1 }
§9
Paul and Barnabas met this false doctrine with promptness and opposed the introduction of the subject to the Gentiles. On the other hand, many of the believing Jews of Antioch favored the position of the brethren recently come from Judea. {AA 189.1 }[3]
§10
一般说来，悔改信主的犹太人并没有随着上帝美意开辟道路的速度而前进。由于使徒在外邦人中工作的效果，外邦信徒的数目明显地将要远远超过犹太信徒。因此，犹太人唯恐外邦人若不强制以遵守犹太律法的禁令和礼仪为他们入教的条件，则那素来使犹太人与其它各民族不同的特点、终必从那些接受福音信息的人中消失了。[4]{AA 189.2 }
§11
The Jewish converts generally were not inclined to move as rapidly as the providence of God opened the way. From the result of the apostles labors among the Gentiles it was evident that the converts among the latter people would far exceed the Jewish converts in number. The Jews feared that if the restrictions and ceremonies of their law were not made obligatory upon the Gentiles as a condition of church fellowship, the national peculiarities of the Jews, which had hitherto kept them distinct from all other people, would finally disappear from among those who received the gospel message. {AA 189.2 }[4]
§12
犹太人过去一向以上帝所命定的礼节自傲。许多已经悔改相信基督的犹太人仍觉得上帝既曾一度清楚地指明希伯来人敬拜的方式，他决不至再认可其中任何条款的更改。他们坚持要将犹太人的律法和仪式并入基督教的礼节之中。他们的悟性迟钝，不能辨识一切牺牲的祭礼无非是预表上帝儿子的死，而且在他死时，预表已与实体会合，所以在他死后，摩西所制定的礼节和仪式就不再有约束力了。[5]{AA 189.3 }
§13
The Jews had always prided themselves upon their divinely appointed services, and many of those who had been converted to the faith of Christ still felt that since God had once clearly outlined the Hebrew manner of worship, it was improbable that He would ever authorize a change in any of its specifications. They insisted that the Jewish laws and ceremonies should be incorporated into the rites of the Christian religion. They were slow to discern that all the sacrificial offerings had but prefigured the death of the Son of God, in which type met antitype, and after which the rites and ceremonies of the Mosaic dispensation were no longer binding. {AA 189.3 }[5]
§14
保罗在悔改之前，曾以为自己“就律法上的义说”是无可指摘的（腓3:6）。但自他心意更换之后，他就清楚地认识到：救主的使命乃是作为全人类的救赎主，并不分犹太人和外邦人，他也看出活泼的信心和死板的虚礼之间的区别。那交给以色列人的古代礼节和仪式在福音的光照之下，就具有了新颖而更深远的意义。这些礼仪所预指的事既已实现，则凡住在福音时代的人就不必加以遵守了。至于上帝十诫不变的律法，无论如何，保罗仍是在灵意和字句两方面都遵守的。[6]{AA 190.1 }
§15
Before his conversion Paul had regarded himself as blameless touching the righteousness which is in the law. Philippians 3:6. But since his change of heart he had gained a clear conception of the mission of the Saviour as the Redeemer of the entire race, Gentile as well as Jew, and had learned the difference between a living faith and a dead formalism. In the light of the gospel the ancient rites and ceremonies committed to Israel had gained a new and deeper significance. That which they shadowed forth had come to pass, and those who were living under the gospel dispensation had been freed from their observance. Gods unchangeable law of Ten Commandments, however, Paul still kept in spirit as well as in letter. {AA 190.1 }[6]
§16
有关受割礼问题的商讨，结果在安提阿教会中引起了不少辩论和分争。最后，教会教友唯恐继续辩论以至在他们中间引起分裂，便决定差派保罗、巴拿巴和几位教会中的负责人一起往耶路撒冷去，将这事提交使徒和长老。他们在那里可以会见从各地教会派来的代表，和那些到耶路撒冷来参赴最近节期的人。此时此际一切的论争均须停止，直等到全体大会作出最后的决定。那时大会的决定必定为全国各地的教会所普遍接受。[7]{AA 190.2 }
§17
In the church at Antioch the consideration of the question of circumcision resulted in much discussion and contention. Finally, the members of the church, fearing that a division among them would be the outcome of continued discussion, decided to send Paul and Barnabas, with some responsible men from the church, to Jerusalem to lay the matter before the apostles and elders. There they were to meet delegates from the different churches and those who had come to Jerusalem to attend the approaching festivals. Meanwhile all controversy was to cease until a final decision should be given in general council. This decision was then to be universally accepted by the different churches throughout the country. {AA 190.2 }[7]
§18
使徒在往耶路撒冷去的路上，访问了沿途所经城市中的信徒，并述说了他们从事上帝工作的经验，以及外邦人的悔改来鼓励他们。[8]{AA 190.3 }
§19
On the way to Jerusalem the apostles visited the believers in the cities through which they passed, and encouraged them by relating their experience in the work of God and the conversion of the Gentiles. {AA 190.3 }[8]
§20
从安提阿来的代表在耶路撒冷会见了那些从各处教会来参赴全体大会的弟兄；他们就向这些弟兄述说他们在外邦人中传道所有的成果。然后他们详细地说明了某几个悔改信主的法利赛人到安提阿去所引起的混乱，因为他们声称外邦人若要得救，就必须受割礼，并遵守摩西的律法。[9]{AA 191.1 }
§21
At Jerusalem the delegates from Antioch met the brethren of the various churches, who had gathered for a general meeting, and to them they related the success that had attended their ministry among the Gentiles. They then gave a clear outline of the confusion that had resulted because certain converted Pharisees had gone to Antioch declaring that, in order to be saved, the Gentile converts must be circumcised and keep the law of Moses. {AA 191.1 }[9]
§22
这个问题就在会议中引起了热烈的讨论。此外还有几个与割礼有密切关系的问题，也需要予以慎重的研究。其中有一个问题，就是对于食用祭偶像之物应有的态度。有许多悔改的外邦人，是住在那些经常献祭与偶像的无知而迷信之人中间的。而那些异邦宗教的祭司常将祭物作为商品向他们兜售；犹太人唯恐悔改信主的外邦人因购买祭偶像之物，而致使基督教的名誉受到影响，并多少可能助长拜偶像之风。[10]{AA 191.2 }
§23
This question was warmly discussed in the assembly. Intimately connected with the question of circumcision were several others demanding careful study. One was the problem as to what attitude should be taken toward the use of meats offered to idols. Many of the Gentile converts were living among ignorant and superstitious people who made frequent sacrifices and offerings to idols. The priests of this heathen worship carried on an extensive merchandise with the offerings brought to them, and the Jews feared that the Gentile converts would bring Christianity into disrepute by purchasing that which had been offered to idols, thereby sanctioning, in some measure, idolatrous customs. {AA 191.2 }[10]
§24
再者，外邦人习惯食用勒死之牲畜的肉，而犹太人则曾蒙神的指示：当宰杀牲畜为食物时，必须特别注意将血放尽；不然，这种肉类就要视为不适于卫生了。上帝向犹太人颁布这些禁令，目的是要保持他们的健康。所以犹太人认为以血作为食物，乃是有罪的。他们坚持血乃是生命，而且流血乃是犯罪的结果。[11]{AA 191.3 }
§25
Again, the Gentiles were accustomed to eat the flesh of animals that has been strangled, while the Jews had been divinely instructed that when beasts were killed for food, particular care was to be taken that the blood should flow from the body; otherwise the meat would not be regarded as wholesome. God had given these injunctions to the Jews for the purpose of preserving their health. The Jews regarded it as sinful to use blood as an article of diet. They held that the blood was the life, and that the shedding of blood was in consequence of sin. {AA 191.3 }[11]
§26
相反地，外邦人却惯于将祭牲所流的血留起来用作食物。犹太人不能相信他们应当改变经上帝特别指示而沿用的习俗。形势既如此悬殊，因此，犹太人若试图与外邦人同桌吃饭，则前者就必因后者而大为震惊，认为受到触犯了。[12]{AA 192.1 }
§27
The Gentiles, on the contrary, practiced catching the blood that flowed from the sacrificial victim and using it in the preparation of food. The Jews could not believe that they ought to change the customs they had adopted under the special direction of God. Therefore, as things then stood, if Jew and Gentile should attempt to eat at the same table, the former would be shocked and outraged by the latter. {AA 192.1 }[12]
§28
外邦人，尤其是希腊人，原是非常荒淫的，所以难免有一些内心并未悔改的人，口称信主而实际上却仍未放弃其原有的邪恶行为。犹太籍的基督徒不能容忍异教徒所根本不当作罪恶的淫猥的事。所以犹太人认为最适当的是：外邦信徒也必须受割礼并遵守仪文的律法，作为他们真诚献身的试验。他们相信这样就可以避免那些虽然接受道理，而内心并未悔改的人加入教会，以致日后圣工因他们的荒淫无度而受到羞辱。[13]{AA 192.2 }
§29
The Gentiles, and especially the Greeks, were extremely licentious, and there was danger that some, unconverted in heart, would make a profession of faith without renouncing their evil practices. The Jewish Christians could not tolerate the immorality that was not even regarded as criminal by the heathen. The Jews therefore held it as highly proper that circumcision and the observance of the ceremonial law should be enjoined on the Gentile converts as a test of their sincerity and devotion. This, they believed, would prevent the addition to the church of those who, adopting the faith without true conversion of heart, might afterward bring reproach upon the cause by immorality and excess. {AA 192.2 }[13]
§30
会议所面临的亟待解决的主要争论问题、及其所包括的各点，似乎是无法克服的困难。但实际上圣灵早已解决了这个问题，因为基督教的兴旺，即使不牵连到她的生存，也有赖于对这一问题所作的决定。[14]{AA 192.3 }
§31
The various points involved in the settlement of the main question at issue seemed to present before the council insurmountable difficulties. But the Holy Spirit had, in reality, already settled this question, upon the decision of which seemed to depend the prosperity, if not the very existence, of the Christian church. {AA 192.3 }[14]
§32
“辩论已经多了，彼得就起来，说：诸位弟兄，你们知道上帝早已在你们中间拣选了我，叫外邦人从我口中得听福音之道，而且相信。”他推论圣灵既以相等的能力降在未受割礼的外邦人和已受割礼的犹太人身上，就已经决定了当前所争论的问题。他述说自己的异象，上帝在异象中给他显示一块大布，里面装有各样四足的走兽，并吩咐他宰了吃。当他表示拒绝，坚持说自己从来没有吃过凡俗而不洁净的物时，就有回答说：“上帝所洁净的，你不可当作俗物。”（徒10:15）[15]{AA 192.4 }
§33
When there had been much disputing, Peter rose up, and said unto them, Men and brethren, ye know how that a good while ago God made choice among us, that the Gentiles by my mouth should hear the word of the gospel, and believe. He reasoned that the Holy Spirit had decided the matter under dispute by descending with equal power upon the uncircumcised Gentiles and the circumcised Jews. He recounted his vision, in which God had presented before him a sheet filled with all manner of four-footed beasts and had bidden him kill and eat. When he refused, affirming that he had never eaten that which was common or unclean, the answer had been, What God hath cleansed, that call not thou common. Acts 10:15. {AA 192.4 }[15]
§34
彼得述说了这些话的明显意义，也就是在他应召将基督的信仰教训百夫长时当即向他说明的。这个信息显明上帝是不偏待人的，而且凡敬畏他的人都为他所悦纳。彼得提到他向那些聚集在哥尼流家里的人讲论真理的道时，令他感到惊奇，因他目睹圣灵降在他的听众身上，其中有外邦人也有犹太人。那反映在受过割礼的犹太人脸上的光辉和荣耀，也照射在未受割礼的外邦人的脸上。这是上帝的警告，叫彼得不可看那一班人不如另一班人；因为基督的血能清除一切的污秽。[16]{AA 193.1 }
§35
Peter related the plain interpretation of these words, which was given him almost immediately in his summons to go to the centurion and instruct him in the faith of Christ. This message showed that God was no respecter of persons, but accepted and acknowledged all who feared Him. Peter told of his astonishment when, in speaking the words of truth to those assembled at the home of Cornelius, he witnessed the Holy Spirit taking possession of his hearers, Gentiles as well as Jews. The same light and glory that was reflected upon the circumcised Jews shone also upon the faces of the uncircumcised Gentiles. This was Gods warning that Peter was not to regard one as inferior to the other, for the blood of Christ could cleanse from all uncleanness. {AA 193.1 }[16]
§36
彼得以前曾经一度为哥尼流和他亲友悔改、以及和他们交往的事，与他的弟兄们辩论。那时他曾述说圣灵如何降在外邦人身上，并宣称：“上帝既然给他们恩赐，像在我们信主耶稣基督的时候，给了我们一样，我是谁，能拦阻上帝呢？”（徒11:17）现在，他又以同样的热忱和力量说道：“知道人心的上帝，也为他们作了见证；赐圣灵给他们，正如给我们一样；又借着信洁净了他们的心，并不分他们我们。现在为什么试探上帝，要把我们祖宗和我们所不能负的轭，放在门徒的颈项上呢？”这轭并不是十诫的律法，像一些反对这律法约束权的人所主张的；彼得在这里所讲的乃指仪文律法，就是因基督钉十字架而归于无效的。[17]{AA 193.2 }
§37
Once before, Peter had reasoned with his brethren concerning the conversion of Cornelius and his friends, and his fellowship with them. As he on that occasion related how the Holy Spirit fell on the Gentiles he declared, Forasmuch then as God gave them the like gift as He did unto us, who believed on the Lord Jesus Christ; what was I, that I could withstand God? Acts 11:17. Now, with equal fervor and force, he said: God, which knoweth the hearts, bare them witness, giving them the Holy Ghost, even as He did unto us; and put no difference between us and them, purifying their hearts by faith. Now therefore why tempt ye God, to put a yoke upon the neck of the disciples, which neither our fathers nor we were able to bear? This yoke was not the law of Ten Commandments, as some who oppose the binding claims of the law assert; Peter here referred to the law of ceremonies, which was made null and void by the crucifixion of Christ. {AA 193.2 }[17]
§38
彼得的话语使会众愿意耐心听取保罗和巴拿巴述说他们为外邦人工作的经验。“众人都默默无声，听巴拿巴和保罗，述说上帝借他们在外邦人中所行的神迹奇事。”[18]{AA 194.1 }
§39
Peters address brought the assembly to a point where they could listen with patience to Paul and Barnabas, who related their experience in working for the Gentiles. All the multitude kept silence, and gave audience to Barnabas and Paul, declaring what miracles and wonders God had wrought among the Gentiles by them. {AA 194.1 }[18]
§40
雅各也断然地发表他的意见，说明上帝的旨意乃是要将他所赐给犹太人的同样特权和福惠也赐给外邦人。[19]{AA 194.2 }
§41
James also bore his testimony with decision, declaring that it was Gods purpose to bestow upon the Gentiles the same privileges and blessings that had been granted to the Jews. {AA 194.2 }[19]
§42
圣灵认为最好不要将仪文律法强加在外邦信徒身上，众使徒对于这事的看法与上帝圣灵的美意是一致的。雅各是当时会议的主席，他最后的决定是：“所以据我的意见，不可难为那归服上帝的外邦人。”[20]{AA 194.3 }
§43
The Holy Spirit saw good not to impose the ceremonial law on the Gentile converts, and the mind of the apostles regarding this matter was as the mind of the Spirit of God. James presided at the council, and his final decision was, Wherefore my sentence is, that we trouble not them, which from among the Gentiles are turned to God. {AA 194.3 }[20]
§44
这就结束了那一次的讨论。我们从这件事上足以反驳罗马天主教会所主攻的教义，说彼得是教会的元首。那些作教皇的人都自命为彼得的继承者，其实他们这种托辞自命是毫无《圣经》根据的。彼得一生中并没有什么事足以证明他是被擢升高过他的弟兄，作至高者的代理人。如果这些自命继承彼得的人真能效法彼得的榜样，他们就必甘心情愿与弟兄们保持平等的关系了。[21]{AA 194.4 }
§45
This ended the discussion. In this instance we have a refutation of the doctrine held by the Roman Catholic Church that Peter was the head of the church. Those who, as popes, have claimed to be his successors, have no Scriptural foundation for their pretensions. Nothing in the life of Peter gives sanction to the claim that he was elevated above his brethren as the vicegerent of the Most High. If those who are declared to be the successors of Peter had followed his example, they would always have been content to remain on an equality with their brethren. {AA 194.4 }[21]
§46
在这一次的事例上，雅各显然是被选为宣布会议所作之决定的发言人。他所作的宣告说明仪文律法，特别是割礼，既不应勉强外邦人遵守，也不应劝告他们遵守。雅各设法把一项事实印刻在他的弟兄们心中，那就是外邦人归服上帝已经在他们的生活上有了很大的改变，所以必须谨慎，不可拿一些不甚重要而足以引起烦扰和疑惑的问题难为他们，以免他们在跟随基督的事上灰心丧志。[22]{AA 195.1 }
§47
In this instance James seems to have been chosen as the one to announce the decision arrived at by the council. It was his sentence that the ceremonial law, and especially the ordinance of circumcision, should not be urged upon the Gentiles, or even recommended to them. James sought to impress the minds of his brethren with the fact that, in turning to God, the Gentiles had made a great change in their lives and that much caution should be used not to trouble them with perplexing and doubtful questions of minor importance, lest they be discouraged in following Christ. {AA 195.1 }[22]
§48
但无论如何，悔改的外邦人必须放弃一切与基督教原理不合的风俗。因此使徒和长老同意写信给外邦信徒，教导他们禁戒祭偶像之物、淫乱、并勒死的牲畜和血。恳劝他们要遵守上帝的诫命，度圣洁的生活。并向他们确切声明：那些主张须受割礼的人并不是使徒所授权如此行的。[23]{AA 195.2 }
§49
The Gentile converts, however, were to give up the customs that were inconsistent with the principles of Christianity. The apostles and elders therefore agreed to instruct the Gentiles by letter to abstain from meats offered to idols, from fornication, from things strangled, and from blood. They were to be urged to keep the commandments and to lead holy lives. They were also to be assured that the men who had declared circumcision to be binding were not authorized to do so by the apostles. {AA 195.2 }[23]
§50
又向他们推荐保罗和巴拿巴，说这二人是为主而不顾性命的。并差派犹大和西拉与这两位使徒同去，亲口向外邦信徒说明会议的决定：“圣灵和我们定意不将别的重担放在你们身上，唯有几件事是不可少的，就是禁戒祭偶像的物和血，并勒死的牲畜和奸淫。这几件事你们若能自己禁戒不犯就好了。”这四位上帝的仆人所带到安提阿的书信和消息，要止息一切的争论，因为这是地上最高权威的意见。[24]{AA 195.3 }
§51
Paul and Barnabas were recommended to them as men who had hazarded their lives for the Lord. Judas and Silas were sent with these apostles to declare to the Gentiles by word of mouth the decision of the council: It seemed good to the Holy Ghost, and to us, to lay upon you no greater burden than these necessary things; that ye abstain from meats offered to idols, and from blood, and from things strangled, and from fornication: from which if ye keep yourselves, ye shall do well. The four servants of God were sent to Antioch with the epistle and message that was to put an end to all controversy; for it was the voice of the highest authority upon the earth. {AA 195.3 }[24]
§52
那决定这事的会议，乃是由那些在建设犹太与外邦教会的工作上著有成效的使徒和教师，以及各处教会选派的代表所组成的。耶路撒冷的长老和安提阿的代表也都出席，几个最有力量的教会也有代表在场。会议采取行动乃是根据蒙启示作判断的指示，并符合上帝旨意所建立之教会的尊严。他们审慎考虑的结果，使大家都看出上帝已经借着倾降圣灵在外邦人身上的事亲自答复了这意见不一致的问题；所以他们也就认明自己的本分乃是要随从圣灵的领导。[25]{AA 196.1 }
§53
The council which decided this case was composed of apostles and teachers who had been prominent in raising up the Jewish and Gentile Christian churches, with chosen delegates from various places. Elders from Jerusalem and deputies from Antioch were present, and the most influential churches were represented. The council moved in accordance with the dictates of enlightened judgment, and with the dignity of a church established by the divine will. As a result of their deliberations they all saw that God Himself had answered the question at issue by bestowing upon the Gentiles the Holy Ghost; and they realized that it was their part to follow the guidance of the Spirit. {AA 196.1 }[25]
§54
这个问题并没有叫全体信徒进行表决。具有感化力和判断权的人“使徒和长老”，拟定并发表了那一次的宣言，这宣言就为各地基督教会所普遍接受了。然而这次的决定并不是全体都满意的；有一派野心勃勃而自以为是的弟兄不表赞成。这些人竟擅自进行工作；他们呼冤叫屈，吹毛求疵，企图另作计划，破坏上帝所命定传福音信息之人的工作。教会从开始就有这一类的障碍必须应付，并且始终都有，直到末时。[26]{AA 196.2 }
§55
The entire body of Christians was not called to vote upon the question. The apostles and elders, men of influence and judgment, framed and issued the decree, which was thereupon generally accepted by the Christian churches. Not all, however, were pleased with the decision; there was a faction of ambitious and self-confident brethren who disagreed with it. These men assumed to engage in the work on their own responsibility. They indulged in much murmuring and faultfinding, proposing new plans and seeking to pull down the work of the men whom God had ordained to teach the gospel message. From the first the church has had such obstacles to meet and ever will have till the close of time. {AA 196.2 }[26]
§56
耶路撒冷是犹太人的首都，也是排外和固执精神最严重的地方。犹太的基督徒既住在看得见圣殿的地方，心中自然会向往于犹太国作选民的特权。及至他们看到基督教会偏离了犹太教的仪式与遗传，并看到犹太风俗所赋有的特殊神圣性质在新信仰的影响之下，不久要被人所遗忘，许多犹太人就恼怒保罗，以他为造成这种改变的祸首。甚至连门徒也并非全都甘心领受会议的决定。其中有一些是热心维护仪文律法的；所以他们不赞成保罗，因为他们以为他对犹太律法之义务的操守不够严紧。[27]{AA 197.1 }
§57
Jerusalem was the metropolis of the Jews, and it was there that the greatest exclusiveness and bigotry were found. The Jewish Christians living within sight of the temple naturally allowed their minds to revert to the peculiar privileges of the Jews as a nation. When they saw the Christian church departing from the ceremonies and traditions of Judaism, and perceived that the peculiar sacredness with which the Jewish customs had been invested would soon be lost sight of in the light of the new faith, many grew indignant with Paul as the one who had, in a large measure, caused this change. Even the disciples were not all prepared to accept willingly the decision of the council. Some were zealous for the ceremonial law, and they regarded Paul with disfavor because they thought that his principles in regard to the obligations of the Jewish law were lax. {AA 197.1 }[27]
§58
会议所作那意义深长而影响广泛的决定，使外邦信徒心意安定了，上帝的圣工因而兴旺起来。那两个被耶路撒冷大会差派与使徒同来的特使犹大和西拉，使安提阿教会大得助益。“犹大和西拉也是先知，就用许多话劝勉弟兄，坚固他们。”这些虔诚的人在安提阿逗留了一些日子。“保罗和巴拿巴仍住在安提阿，和许多别人一同教训人，传主的道。”[28]{AA 197.2 }
§59
The broad and far-reaching decisions of the general council brought confidence into the ranks of the Gentile believers, and the cause of God prospered. In Antioch the church was favored with the presence of Judas and Silas, the special messengers who had returned with the apostles from the meeting in Jerusalem. Being prophets also themselves, Judas and Silas, exhorted the brethren with many words, and confirmed them. These godly men tarried in Antioch for a time. Paul also and Barnabas continued in Antioch, teaching and preaching the word of the Lord, with many others also. {AA 197.2 }[28]
§60
后来当彼得到安提阿去访问的时候，他对待外邦信徒的开明作风博得了许多人的信任。他一时遵循了上天所赐的亮光行事。他竟能胜过自己的偏见，而与外邦信徒同桌吃饭。但及至某些热心维护仪文律法的犹太人从耶路撒冷到来时，彼得却很不聪明地改变了他对待外邦信徒的作风。另有几个犹太人“也都随着他装假，甚至连巴拿巴也随伙装假。”那些为众人敬爱的领袖所表现的这种弱点，给外邦信徒留下了极为痛心的印象。连教会也起了分裂的危险。但保罗既看到彼得这种两面讨好的不正当行为对于教会的颠覆影响，就公开责备他如此掩饰自己的真意。保罗在众人面前质问彼得说：“你既是犹太人，若随外邦人行事，不随犹太人行事，怎么还勉强外邦人随犹太人呢？”（加2:13-14）[29]{AA 197.3 }
§61
When Peter, at a later date, visited Antioch, he won the confidence of many by his prudent conduct toward the Gentile converts. For a time he acted in accordance with the light given from heaven. He so far overcame his natural prejudice as to sit at table with the Gentile converts. But when certain Jews who were zealous for the ceremonial law, came from Jerusalem, Peter injudiciously changed his deportment toward the converts from paganism. A number of the Jews dissembled likewise with him; insomuch that Barnabas also was carried away with their dissimulation. This revelation of weakness on the part of those who had been respected and loved as leaders, left a most painful impression on the minds of the Gentile believers. The church was threatened with division. But Paul, who saw the subverting influence of the wrong done to the church through the double part acted by Peter, openly rebuked him for thus disguising his true sentiments. In the presence of the church, Paul inquired of Peter, If thou, being a Jew, livest after the manner of Gentiles, and not as do the Jews, why compellest thou the Gentiles to live as do the Jews? Galatians 2:13, 14. {AA 197.3 }[29]
§62
彼得看出了自己所犯的错误，便立即尽他力所能及地着手补救所造成的危害。那从起初看明末后的上帝容让彼得露出他品格上的这一弱点，乃为使这个受着试验的使徒看出在他自己并没有什么可夸的。甚至连最好的人若是倚靠自己，也要犯错误的。上帝也看到将来必有人大受欺骗，将上帝所独有的崇高特权归给彼得和他的伪继承人。所以这个有关彼得弱点的记录要一直保留，作为他易犯错误的凭据，并证明他并不比其它使徒高出一等。[30]{AA 198.1 }
§63
Peter saw the error into which he had fallen, and immediately set about repairing the evil that had been wrought, so far as was in his power. God, who knows the end from the beginning, permitted Peter to reveal this weakness of character in order that the tried apostle might see that there was nothing in himself whereof he might boast. Even the best of men, if left to themselves, will err in judgment. God also saw that in time to come some would be so deluded as to claim for Peter and his pretended successors the exalted prerogatives that belong to God alone. And this record of the apostles weakness was to remain as a proof of his fallibility and of the fact that he stood in no way above the level of the other apostles. {AA 198.1 }[30]
§64
这一有关偏离正义原则的记载，对于一切在上帝圣工上肩负重任的人乃是一个严肃的警告，要教训他们不可牺牲正义，却要坚持原则。一个人的责任愈大，命令或管理人的机会愈多，如果他不留心遵从主的道路，并依照全体信徒集会所商定的议案行事，则他所造成的祸害就必愈益严重。[31]{AA 199.1 }
§65
The history of this departure from right principles stands as a solemn warning to men in positions of trust in the cause of God, that they may not fail in integrity, but firmly adhere to principle. The greater the responsibilities placed upon the human agent, and the larger his opportunities to dictate and control, the more harm he is sure to do if he does not carefully follow the way of the Lord and labor in harmony with the decisions arrived at by the general body of believers in united council. {AA 199.1 }[31]
§66
彼得在经过多次失败之后，在他跌倒而又复兴，多年从事服务，与基督亲密相识，且明了救主率直实行正义原则之后；在他领受一切教益，并因传道教训人而获得一切恩赐、知识和感化力之后，他居然还装假，并由于怕人或因想求人尊重而偏离福音的原则，这岂不是希奇的事吗？他那对于正义的坚持竟发生动摇，这岂不是希奇的事吗？唯愿上帝使每一个人都能认识自己的软弱无能，知道自己是无法操舟直航而安全到达港口的。[32]{AA 199.2 }
§67
After all Peters failures; after his fall and restoration, his long course of service, his intimate acquaintance with Christ, his knowledge of the Saviours straightforward practice of right principles; after all the instruction he had received, all the gifts and knowledge and influence he had gained by preaching and teaching the word--is it not strange that he should dissemble and evade the principles of the gospel through fear of man, or in order to gain esteem? Is it not strange that he should waver in his adherence to right? May God give every man a realization of his helplessness, his inability to steer his own vessel straight and safe into the harbor. {AA 199.2 }[32]
§68
保罗在他的传道工作上往往不得不特立独行。他是特别受上帝指教的，所以不敢在有关原则的问题上让步。有时保罗的负担是沉重的，但他却为正义而屹然坚立。他认明教会决不可受人力的控制。人的遗传和准则决不可代替业已启示的真理。福音信息的进展决不可因人们的成见和偏爱而受拦阻，不拘他们在教会中的地位如何。[33]{AA 199.3 }
§69
In his ministry, Paul was often compelled to stand alone. He was specially taught of God and dared make no concessions that would involve principle. At times the burden was heavy, but Paul stood firm for the right. He realized that the church must never be brought under the control of human power. The traditions and maxims of men must not take the place of revealed truth. The advance of the gospel message must not be hindered by the prejudices and preferences of men, whatever might be their position in the church. {AA 199.3 }[33]
§70
保罗已经奉献自己和自己的一切能力为上帝服务。他曾经直接从天上领受福音的真理，并在他一生的传道工作中，一直与天上的能力保持活泼的联络。关于外邦信徒所毋需负担的重轭，他曾受过上帝的教导；故此当信奉犹太教的信徒到安提阿来提出受割礼的问题时，保罗知道圣灵对于这种教义的“意思”是什么，所以就采取了坚定不移的立场，结果使教会摆脱了犹太人的礼节和仪式。[34]{AA 200.1 }
§71
Paul had dedicated himself and all his powers to the service of God. He had received the truths of the gospel direct from heaven, and throughout his ministry he maintained a vital connection with heavenly agencies. He had been taught by God regarding the binding of unnecessary burdens upon the Gentile Christians; thus when the Judaizing believers introduced into the Antioch church the question of circumcision, Paul knew the mind of the Spirit of God concerning such teaching and took a firm and unyielding position which brought to the churches freedom from Jewish rites and ceremonies. {AA 200.1 }[34]
§72
保罗虽然亲自受过上帝的教训，但他却没有妄逞己见，擅自行动。他固然仰望上帝直接的领导，但他也随时愿意承认教会全体信徒的权威。他觉得需要商议讨论；而且每当重要问题发生时，他总是乐于将这些问题提交教会，并与弟兄们联合一致向上帝寻求智慧，俾作出正当的决定。他说：“先知的灵，原是顺服先知的；因为上帝不是叫人混乱，乃是叫人安静。”（林前14:32-33）他和彼得一同教训人说一切加入教会的人，都应当“彼此顺服。”（彼前5:5）[35]{AA 200.2 }
§73
Notwithstanding the fact that Paul was personally taught by God, he had no strained ideas of individual responsibility. While looking to God for direct guidance, he was ever ready to recognize the authority vested in the body of believers united in church fellowship. He felt the need of counsel, and when matters of importance arose, he was glad to lay these before the church and to unite with his brethren in seeking God for wisdom to make right decisions. Even the spirits of the prophets, he declared, are subject to the prophets. For God is not the author of confusion, but of peace, as in all churches of the saints. 1 Corinthians 14:32, 33. With Peter, he taught that all united in church capacity should be subject one to another. 1 Peter 5:5. {AA 200.2 }[35]