第22章 帖撒罗尼迦
§1
第22章 帖撒罗尼迦
§2
Chap. 22 - Thessalonica
§3
（本章根据：徒17:1-10）
§4
保罗和西拉离开腓立比之后，便往帖撒罗尼迦去。他们在这里获得机会，在犹太人的会堂里向人数很多的会众讲道。他们的外表证明他们最近受过人的凌辱，因此必须对所发生的事作一番解释。他们作解释时并没有高抬自己，却表扬了那位为他们施行拯救的主。[1]{AA 221.1 }
§5
After leaving Philippi, Paul and Silas made their way to Thessalonica. Here they were given the privilege of addressing large congregations in the Jewish synagogue. Their appearance bore evidence of the shameful treatment they had recently received, and necessitated an explanation of what had taken place. This they made without exalting themselves, but magnified the One who had wrought their deliverance. {AA 221.1 }[1]
§6
保罗向帖撒罗尼迦人传道的时候，引用了旧约《圣经》论到弥赛亚的预言。基督在他传道时已经向他的门徒展示了这些预言：“从摩西和众先知起，凡经上所指着自己的话，都给他们讲解明白了。”（路24:27）彼得传讲基督时，也曾引证旧约《圣经》。司提反也曾采用这相同的方法。因此保罗在传道时，也常引用那些预指基督降生、受苦、舍命、复活和升天的经文。他用摩西和众先知出于灵感的见证，清楚地证明拿撒勒人耶稣就是弥赛亚，并指明自从亚当的日子以来，那借着诸先祖与先知向人讲话的乃是基督的声音。[2]{AA 221.2 }
§7
In preaching to the Thessalonians, Paul appealed to the Old Testament prophecies concerning the Messiah. Christ in His ministry had opened the minds of His disciples to these prophecies; beginning at Moses and all the prophets, He expounded unto them in all the Scriptures the things concerning Himself. Luke 24:27. Peter in preaching Christ had produced his evidence from the Old Testament. Stephen had pursued the same course. And Paul also in his ministry appealed to the scriptures foretelling the birth, sufferings, death, resurrection, and ascension of Christ. By the inspired testimony of Moses and the prophets he clearly proved the identity of Jesus of Nazareth with the Messiah and showed that from the days of Adam it was the voice of Christ which had been speaking through patriarchs and prophets. {AA 221.2 }[2]
§8
关于那位应许之救主的显现，曾有许多清楚而明确的预言指明。有救赎主必要来临的保证赐予亚当。那向撒但所作的宣判：“我又要叫你和女人彼此为仇，你的后裔和女人的后裔，也彼此为仇；女人的后裔要伤你的头，你要伤他的脚跟；”（创3:15）乃是给我们始祖论到那将要借基督成全之救赎的应许。[3]{AA 222.1 }
§9
Plain and specific prophecies had been given regarding the appearance of the Promised One. To Adam was given an assurance of the coming of the Redeemer. The sentence pronounced on Satan, I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel (Genesis 3:15), was to our first parents a promise of the redemption to be wrought out through Christ. {AA 222.1 }[3]
§10
曾有应许赐与亚伯拉罕，说世界的救主必出自他的家系：“地上万国都必因你的后裔得福。”“上帝并不是说众子孙，指着许多人，乃是说你那一个子孙，指着一个人，就是基督。”（创22:18；加3:16）[4]{AA 222.2 }
§11
To Abraham was given the promise that of his line the Saviour of the world should come: In thy seed shall all the nations of the earth be blessed. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ. Genesis 22:18; Galatians 3:16. {AA 222.2 }[4]
§12
摩西在他作以色列的领袖和教师的工作行将结束时，曾清楚地预言到弥赛亚将要来临。他向以色列会众宣布说：“耶和华你的上帝要从你们弟兄中间，给你兴起一位先知像我，你们要听从他。”摩西向以色列人保证，这是他在何烈山时上帝亲自指示他的，说：“我必在他们弟兄中间，给他们兴起一位先知像你，我要将当说的话传给他，他要将我一切所吩咐的，都传给他们。”（申18:15,18）[5]{AA 222.3 }
§13
Moses, near the close of his work as a leader and teacher of Israel, plainly prophesied of the Messiah to come. The Lord thy God, he declared to the assembled hosts of Israel, will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me; unto Him ye shall hearken. And Moses assured the Israelites that God Himself had revealed this to him while in Mount Horeb, saying, I will raise them up a Prophet from among their brethren, like unto thee, and will put My words in His mouth; and He shall speak unto them all that I shall command Him. Deuteronomy 18:15, 18. {AA 222.3 }[5]
§14
弥赛亚将要出自王家的世系，因为在雅各所作的预言中，主说：“圭必不离犹大，杖必不离他两脚之间，直等细罗（就是赐平安者）来到，万民都必归顺。”（创49:10）[6]{AA 223.1 }
§15
The Messiah was to be of the royal line, for in the prophecy uttered by Jacob the Lord said, The scepter shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto Him shall the gathering of the people be. Genesis 49:10. {AA 223.1 }[6]
§16
以赛亚预言说：“从耶西的本必发一条，从他根生的枝子必结果实。”“你们当就近我来，侧耳而听，就必得活。我必与你们立永约，就是应许大卫那可靠的恩典。我已立他作万民的见证，为万民的君王和司令。你素不认识的国民，你也必召来；素不认识你的国民，也必向你奔跑，都因耶和华你的上帝以色列的圣者；因为他已经荣耀你。”（赛11:1；55:3-5）[7]{AA 223.2 }
§17
Isaiah prophesied: There shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots. Incline your ear, and come unto Me: hear, and your soul shall live; and I will make an everlasting covenant with you, even the sure mercies of David. Behold, I have given Him for a witness to the people, a leader and commander to the people. Behold, thou shalt call a nation that thou knowest not, and nations that knew not thee shall run unto thee because of the Lord thy God, and for the Holy One of Israel; for He hath glorified thee. Isaiah 11:1; 55:3-5. {AA 223.2 }[7]
§18
耶利米也曾见证救赎主降临作大卫家的君王。“耶和华说：日子将到，我要给大卫兴起一个公义的苗裔，他必掌王权，行事有智慧，在地上施行公平和公义。在他的日子犹大必得救，以色列也要安然居住；他的名必称为耶和华我们的义。”他又说：“耶和华如此说：大卫必永不断人坐在以色列家的宝座上；祭司利未人在我面前也不断人献燔祭、烧素祭，时常办理献祭的事。”（耶23:5-6；33:17-18）[8]{AA 223.3 }
§19
Jeremiah also bore witness of the coming Redeemer as a Prince of the house of David: Behold, the days come, saith the Lord, that I will raise unto David a righteous Branch, and a King shall reign and prosper, and shall execute judgment and justice in the earth. In His days Judah shall be saved, and Israel shall dwell safely: and this is His name whereby He shall be called, The Lord Our Righteousness. And again: Thus saith the Lord: David shall never want a man to sit upon the throne of the house of Israel; neither shall the priests the Levites want a man before Me to offer burnt offerings, and to kindle meat offerings, and to do sacrifice continually. Jeremiah 23:5, 6; 33:17, 18. {AA 223.3 }[8]
§20
就连弥赛亚出生的地点也曾预先指明了：“伯利恒、以法他啊！你在犹大诸城中为小。将来必有一位从你那里出来，在以色列中为我作掌权的；他的根源从亘古，从太初就有。”（弥5:2）[9]{AA 223.4 }
§21
Even the birthplace of the Messiah was foretold: Thou, Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall He come forth unto Me that is to be Ruler in Israel; whose goings forth have been from of old, from everlasting. Micah 5:2. {AA 223.4 }[9]
§22
救主在地上所要从事的工作也在预言中充分说明了：“耶和华的灵必住在他身上，就是使他有智慧和聪明的灵、谋略和能力的灵、知识和敬畏耶和华的灵。他必以敬畏耶和华为业。”那如此受膏的一位将要“传好信息给谦卑的人，……医好伤心的人，报告被掳的得释放，被囚的出监牢；报告耶和华的恩年，和我们上帝报仇的日子；安慰一切悲哀的人；赐华冠与锡安悲哀的人代替灰尘，喜乐油代替悲哀，赞美衣代替忧伤之灵；使他们称为公义树，是耶和华所栽的，叫他得荣耀。”（赛11:3；61:1-3）[10]{AA 224.1 }
§23
The work that the Saviour was to do on the earth had been fully outlined: The Spirit of the Lord shall rest upon Him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the Lord; and shall make Him of quick understanding in the fear of the Lord. The One thus anointed was to preach good tidings unto the meek; . . . to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; to proclaim the acceptable year of the Lord, and the day of vengeance of our God; to comfort all that mourn; to appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they might be called trees of righteousness, the planting of the Lord, that He might be glorified. Isaiah 11:2, 3; 61:1-3. {AA 224.1 }[10]
§24
“看哪，我的仆人——我所扶持所拣选、心里所喜悦的！我已将我的灵赐给他：他必将公理传给外邦。他不喧嚷，不扬声，也不使街上听见他的声音。压伤的芦苇，他不折断；将残的灯火，他不吹灭。他凭真实将公理传开。他不灰心，也不丧胆，直到他在地上设立公理；海岛都等候他的训诲。”（赛42:1-4）[11]{AA 224.2 }
§25
Behold My servant, whom I uphold; Mine elect, in whom My soul delighteth; I have put My Spirit upon Him: He shall bring forth judgment to the Gentiles. He shall not cry, nor lift up, nor cause His voice to be heard in the street. A bruised reed shall He not break, and the smoking flax shall He not quench: He shall bring forth judgment unto truth. He shall not fail nor be discouraged, till He have set judgment in the earth: and the isles shall wait for His law. Isaiah 42:1-4. {AA 224.2 }[11]
§26
保罗以说服的能力，根据旧约《圣经》论证说：“基督必须受害，从死里复活。”弥迦岂不是预言他们“要用仗击打以色列行审判者的脸”吗？（弥5:1）那应许的一位岂不曾借着以赛亚预言到自己说：“人打我的背，我任他打；人拔我腮颊的胡须，我由他拔；人辱我吐我，我并不掩面”吗？（赛50:6）基督曾借诗人预言到他要从世人受到的待遇说：“我是……被众人羞辱，被百姓藐视。凡看见我的都嗤笑我：他们撇嘴摇头说：‘他把自己交托耶和华，耶和华可以救他吧！耶和华既喜悦他，可以搭救他吧！’”“我的骨头，我都能数过；他们瞪着眼看我，他们分我的外衣，为我的里衣拈阄。”“我的弟兄看我为外路人，我的同胞看我为外邦人。因我为你的殿心里焦急，如同火烧；并且辱骂你人的辱骂，都落在我身上。”“辱骂伤破了我的心，我又满了忧愁。我指望有人体恤，却没有一个；我指望有人安慰，却找不着一个。”（诗22:6-8,17-18；69:8-9,20）[12]{AA 225.1 }
§27
With convincing power Paul reasoned from the Old Testament Scriptures that Christ must needs have suffered, and risen again from the dead. Had not Micah prophesied, They shall smite the Judge of Israel with a rod upon the cheek? Micah 5:1. And had not the Promised One, through Isaiah, prophesied of Himself, I gave My back to the smiters, and My cheeks to them that plucked off the hair: I hid not My face from shame and spitting? Isaiah 50:6. Through the psalmist Christ had foretold the treatment that He should receive from men: I am . . . a reproach of men, and despised of the people. All they that see Me laugh Me to scorn: they shoot out the lip, they shake the head, saying, He trusted on the Lord that He would deliver Him: let Him deliver Him, seeing He delighted in Him. I may tell all My bones: they look and stare upon Me. They part My garments among them, and cast lots upon My vesture. I am become a stranger unto My brethren, and an alien unto My mothers children. For the zeal of Thine house hath eaten Me up; and the reproaches of them that reproached Thee are fallen upon Me. Reproach hath broken My heart; and I am full of heaviness: and I looked for some to take pity, but there was none; and for comforters, but I found none. Psalm 22:6-8, 17, 18; 69:8, 9, 20. {AA 225.1 }[12]
§28
以赛亚论到基督受苦受难的预言，该是多么清楚而不容误解啊！这位先知发问说：“我们所传的（或作所传与我们的）有谁信呢？耶和华的膀臂向谁显露呢？他在耶和华面前生长如嫩芽，像根出于干地。他无佳形美容，我们看见他的时候，也无美貌使我们羡慕他。他被藐视，被人厌弃；多受痛苦，常经忧患。他被藐视，好像被人掩面不看的一样；我们也不尊重他。”[13]{AA 225.2 }
§29
How unmistakably plain were Isaiahs prophecies of Christs sufferings and death! Who hath believed our report? the prophet inquires, and to whom is the arm of the Lord revealed? For He shall grow up before Him as a tender plant, and as a root out of a dry ground: He hath no form nor comeliness; and when we shall see Him, there is no beauty that we should desire Him. He is despised and rejected of men; a man of sorrows, and acquainted with grief: and we hid as it were our faces from Him; He was despised, and we esteemed Him not. {AA 225.2 }[13]
§30
“他诚然担当我们的忧患，背负我们的痛苦；我们却以为他受责罚，被上帝击打苦待了。哪知他为我们的过犯受害，为我们的罪孽压伤。因他受的刑罚，我们得平安；因他受的鞭伤，我们得医治。”[14]{AA 226.1 }
§31
Surely He hath borne our griefs, and carried our sorrows: yet we did esteem Him stricken, smitten of God, and afflicted. But He was wounded for our transgressions, He was bruised for our iniquities: the chastisement of our peace was upon Him; and with His stripes we are healed. {AA 226.1 }[14]
§32
“我们都如羊走迷；各人偏行己路；耶和华使我们众人的罪孽都归在他身上。他被欺压，在受苦的时候却不开口，他像羊羔被牵到宰杀之地，又像羊在剪毛的人手下无声，他也是这样不开口。因受欺压和审判，他被夺去，至于他同世的人，谁想他受鞭打、从活人之地被剪除，是因我百姓的罪过呢？”（赛53:1-8）[15]{AA 226.2 }
§33
All we like sheep have gone astray; we have turned everyone to his own way; and the Lord hath laid on Him the iniquity of us all. He was oppressed, and he was afflicted, yet He opened not His mouth: He is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so He openeth not His mouth. He was taken from prison and from judgment: and who shall declare His generation? for He was cut off out of the land of the living: for the transgression of my people was He stricken. Isaiah 53:1-8. {AA 226.2 }[15]
§34
甚至连基督死的方式也都预示过了。从前铜蛇怎样在旷野里被举起来，将来的救赎主也必照样被举起来，“叫一切信他的不至灭亡，反得永生。”（约3:16）[16]{AA 226.3 }
§35
Even the manner of His death had been shadowed forth. As the brazen serpent had been uplifted in the wilderness, so was the coming Redeemer to be lifted up, that whosoever believeth in Him should not perish, but have everlasting life. John 3:16. {AA 226.3 }[16]
§36
“必有人问他说，你两臂中间是什么伤呢？他必回答说，这是我在亲友家中所受的伤。”（亚13:6）[17]{AA 226.4 }
§37
One shall say unto Him, What are these wounds in Thine hands? Then He shall answer, Those with which I was wounded in the house of My friends. Zechariah 13:6. {AA 226.4 }[17]
§38
“他虽然未行强暴，口中也没有诡诈，人还使他与恶人同埋；谁知死的时候与财主同葬。耶和华却定意将他压伤，使他受痛苦。”（赛53:9-10）[18]{AA 226.5 }
§39
He made His grave with the wicked, and with the rich in His death; because He had done no violence, neither was any deceit in His mouth. Yet it pleased the Lord to bruise Him; He hath put Him to grief. Isaiah 53:9, 10. {AA 226.5 }[18]
§40
然而那要在恶人手中受死的一位，却要以战胜罪恶与坟墓者的身份而复活。以色列的优美歌唱家在全能者的默示下，曾为复活之清晨的荣耀作见证。他欣然地宣称：“我的肉身也要安然居住。因为你必不将我的灵魂撇在阴间；也不叫你的圣者见朽坏。”（诗16:9-10）[19]{AA 227.1 }
§41
But He who was to suffer death at the hands of evil men was to rise again as a conqueror over sin and the grave. Under the inspiration of the Almighty the Sweet Singer of Israel had testified of the glories of the resurrection morn. My flesh also, he joyously proclaimed, shall rest in hope. For Thou wilt not leave My soul in hell [the grave]; neither wilt Thou suffer Thine Holy One to see corruption. Psalm 16:9, 10. {AA 227.1 }[19]
§42
保罗指明上帝曾如何将献祭的礼节，与那些论到“像羊羔被牵到宰杀之地”的救主的预言紧密地联结起来。弥赛亚要献上他自己的生命为“赎罪祭”。先知以赛亚曾预先看到若干世纪后救主为人赎罪的种种景象，便为上帝的羔羊作见证说：“他将命倾倒，以至于死，他也被列在罪犯之中。他却担当多人的罪，又为罪犯代求。”（赛53:7,10,12）[20]{AA 227.2 }
§43
Paul showed how closely God had linked the sacrificial service with the prophecies relating to the One who was to be brought as a lamb to the slaughter. The Messiah was to give His life as an offering for sin. Looking down through the centuries to the scenes of the Saviours atonement, the prophet Isaiah had testified that the Lamb of God poured out His soul unto death: and He was numbered with the transgressors; and He bare the sin of many, and made intercession for the transgressors. Isaiah 53:7, 10, 12. {AA 227.2 }[20]
§44
预言中的救主要来，不是作地上的君王，拯救犹太国脱离属世的压迫者，乃是作人间之人，来度贫寒卑微的人生，最后被人藐视、弃绝、并被杀害。旧约中所预言的救主乃要为堕落的人类献上自己作祭物，如此满足那被违犯之律法的一切要求。在他身上，祭礼的预表要与所预表的本体相会合，而且他在十字架上的死，要显明整个犹太制度的意义。[21]{AA 227.3 }
§45
The Saviour of prophecy was to come, not as a temporal king, to deliver the Jewish nation from earthly oppressors, but as a man among men, to live a life of poverty and humility, and at last to be despised, rejected, and slain. The Saviour foretold in the Old Testament Scriptures was to offer Himself as a sacrifice in behalf of the fallen race, thus fulfilling every requirement of the broken law. In Him the sacrificial types were to meet their antitype, and His death on the cross was to lend significance to the entire Jewish economy. {AA 227.3 }[21]
§46
保罗将他从前如何热心维护仪文律法，以及他在大马士革城外所有的奇妙经验，都告诉帖撒罗尼迦的犹太人。在他悔改之前，他曾坚信一种祖传的敬虔，一种虚妄的指望。他的信心并未下碇在基督里；反而信靠一些形式和礼节。他为律法所发的热心，与相信基督毫无关联，所以是徒然的。他虽然夸耀自己在遵行律法的事上是无可指摘的，但他却拒绝了那使律法有价值的主。[22]{AA 228.1 }
§47
Paul told the Thessalonian Jews of his former zeal for the ceremonial law and of his wonderful experience at the gate of Damascus. Before his conversion he had been confident in a hereditary piety, a false hope. His faith had not been anchored in Christ; he had trusted instead in forms and ceremonies. His zeal for the law had been disconnected from faith in Christ and was of no avail. While boasting that he was blameless in the performance of the deeds of the law, he had refused the One who made the law of value. {AA 228.1 }[22]
§48
但在他悔改的时候，一切都改变了。他在他圣徒身上所逼迫的拿撒勒人耶稣，竟向他显现为弥赛亚了。这个逼迫者看出他是上帝的儿子，就是应验预言的话到世上来的那一位，也就是在他的一生中已经实现《圣经》所详细说明的那一位。[23]{AA 228.2 }
§49
But at the time of his conversion all had been changed. Jesus of Nazareth, whom he had been persecuting in the person of His saints, appeared before him as the promised Messiah. The persecutor saw Him as the Son of God, the one who had come to the earth in fulfillment of the prophecies and who in His life had met every specification of the Sacred Writings. {AA 228.2 }[23]
§50
当保罗以圣洁的勇敢在帖撒罗尼迦的会堂中宣讲福音时，便有充盈的亮光照明圣所崇祀之礼节和仪式的真义。他带领着听众的心思超越地上的崇祀和基督在天上圣所的工作，缅想到基督在完成他作中保的工作之后、有能力有大荣耀地复临、在地上建立他国度的时候。保罗是笃信基督再来的；他对于这件事所陈述的真理是十分清楚而有力的，以致在许多听众的心中留下了永不磨灭的印象。[24]{AA 228.3 }
§51
As with holy boldness Paul proclaimed the gospel in the synagogue at Thessalonica, a flood of light was thrown upon the true meaning of the rites and ceremonies connected with the tabernacle service. He carried the minds of his hearers beyond the earthly service and the ministry of Christ in the heavenly sanctuary, to the time when, having completed His mediatorial work, Christ would come again in power and great glory, and establish His kingdom on the earth. Paul was a believer in the second coming of Christ; so clearly and forcibly did he present the truths concerning this event, that upon the minds of many who heard there was made an impression which never wore away. {AA 228.3 }[24]
§52
保罗一连三个安息向帖撒罗尼迦人传道，根据《圣经》向他们解明那“从创世以来……被杀之羔羊”基督的生、死、复活、职务和将来的荣耀。（启13:8）他高举了基督，因为唯有对于他的工作具有正确的了解，才是开启旧约《圣经》、得以获致其中丰富宝藏的钥匙。[25]{AA 229.1 }
§53
For three successive Sabbaths Paul preached to the Thessalonians, reasoning with them from the Scriptures regarding the life, death, resurrection, office work, and future glory of Christ, the Lamb slain from the foundation of the world. Revelation 13:8. He exalted Christ, the proper understanding of whose ministry is the key that unlocks the Old Testament Scriptures, giving access to their rich treasures. {AA 229.1 }[25]
§54
福音的真理得以如此大力地在帖撒罗尼迦宣扬，就吸引了广大听众的注意。“他们中间有一些人听了劝，就附从保罗和西拉；并有许多虔敬的希腊人，尊贵的妇女也不少。”[26]{AA 229.2 }
§55
As the truths of the gospel were thus proclaimed in Thessalonica with mighty power, the attention of large congregations was arrested. Some of them believed, and consorted with Paul and Silas; and of the devout Greeks a great multitude, and of the chief women not a few. {AA 229.2 }[26]
§56
使徒在这里也像在他们以前所进入的地区一样，遇到了坚决的反对。“那不信的犹太人心里嫉妒。”这些犹太人当时不受罗马当局的信任，因为不久之前他们曾在罗马城引起一次叛乱。他们既遭受猜疑，因此他们的自由也受到了相当的限制。这时他们看出一个好机会，可因利乘便使他们重得宠信，同时还可以令使徒们和悔改信奉基督教的人遭受羞辱。[27]{AA 229.3 }
§57
As in the places formerly entered, the apostles met with determined opposition. The Jews which believed not were moved with envy. These Jews were not then in favor with the Roman power, because, not long before, they had raised an insurrection in Rome. They were looked upon with suspicion, and their liberty was in a measure restricted. They now saw an opportunity to take advantage of circumstances to re-establish themselves in favor and at the same time to throw reproach upon the apostles and the converts to Christianity. {AA 229.3 }[27]
§58
他们为要达成这个目的，便勾结了一些“市井匪类”，居然借此而成功地“耸动合城的人。”他们“闯进耶孙的家，”希望能找到使徒们，但他们既没有找到保罗，也没有找到西拉。暴徒既“找不着他们，”就因失望而发狂，“把耶孙和几个弟兄，拉到地方官那里，喊叫说：那搅乱天下的，也到这里来了。耶孙收留他们；这些人都违背该撒的命令，说另有一个王耶稣。”[28]{AA 229.4 }
§59
This they set about doing by uniting with certain lewd fellows of the baser sort, by which means they succeeded in setting all the city on an uproar. In the hope of finding the apostles, they assaulted the house of Jason; but they could find neither Paul nor Silas. And when they found them not, the mob in their mad disappointment drew Jason and certain brethren unto the rulers of the city, crying, These that have turned the world upside down are come hither also; whom Jason hath received: and these all do contrary to the decrees of Caesar, saying that there is another king, one Jesus. {AA 229.4 }[28]
§60
保罗和西拉既没有找到，官方便将几个被告的信徒具结交保，以维治安。弟兄们唯恐再发生暴乱，“随即在夜间打发保罗和西拉往庇哩亚去。”[29]{AA 230.1 }
§61
As Paul and Silas were not to be found, the magistrates put the accused believers under bonds to keep the peace. Fearing further violence, the brethren immediately sent away Paul and Silas by night unto Berea. {AA 230.1 }[29]
§62
现今凡传讲不受人欢迎之真理的人，如果有时所受的待遇，甚至是从自命为基督徒者所受的待遇，并不比保罗和他的同工从他们为之工作的人所受的待遇更好，也毋须灰心。十字架的信使必须时刻警醒祷告，凭着信心和勇敢向前迈进，经常奉耶稣的名从事工作。他们必须高举基督为人类在天上圣所中的中保，为旧约时代一切祭礼所集中的重心，借着他赎罪的牺牲，违犯上帝律法的人方可获得平安与赦免。[30]{AA 230.2 }
§63
Those who today teach unpopular truths need not be discouraged if at times they meet with no more favorable reception, even from those who claim to be Christians, than did Paul and his fellow workers from the people among whom they labored. The messengers of the cross must arm themselves with watchfulness and prayer, and move forward with faith and courage, working always in the name of Jesus. They must exalt Christ as mans mediator in the heavenly sanctuary, the One in whom all the sacrifices of the Old Testament dispensation centered, and through whose atoning sacrifice the transgressors of Gods law may find peace and pardon. {AA 230.2 }[30]