第41章 到远方去
§1
第41章 到远方去
§2
Chap. 41 - In the Regions Beyond
§3
（本章根据13:2-4;15:1-31）
§4
司提反殉道以后，耶路撒冷教会遭到严厉的迫害。那些离开耶路撒冷的使徒和门徒在周围的城市中传扬基督，但只是以说希伯来语和希腊语的犹太人为工作的对象。“主与他们同在，信而归主的人就很多”（徒11:21）。{SR 301.1}[1]
§5
THE apostles and disciples who left Jerusalem during the fierce persecution that raged there after the martyrdom of Stephen, preached Christ in the cities round about, confining their labors to the Hebrew and Greek Jews. And the hand of the Lord was with them: and a great number believed, and turned unto the Lord. Acts 11:21. {SR 301.1}[1]
§6
耶路撒冷的信徒听到了这个好消息非常高兴，就差遣巴拿巴到叙利亚的中心都市安提阿去帮助那里的教会。“这巴拿巴原是个好人，被圣灵充满，大有信心”（徒11:24）。他的工作取得了很大的成功。随着工作的继续发展，巴拿巴感到需要有人协助，就去找保罗。这两个门徒在那城里一同工作达一年之久，教训众人，使基督教会人数增加。{SR 301.2}[2]
§7
When the believers in Jerusalem heard the good tidings they rejoiced; and Barnabas, a good man, and full of the Holy Ghost and of faith, was sent to Antioch, the metropolis of Syria, to help the church there. He labored there with great success. As the work increased, he solicited and obtained the help of Paul; and the two disciples labored together in that city for a year, teaching the people and adding to the numbers of the church of Christ. {SR 301.2}[2]
§8
安提阿人烟稠密，住着许多犹太人和外邦人。它也是游乐的胜地，因该地气候温和，环境幽雅，又是经济文化和艺术的中心。城里所经营范围广大的商业，使来自各国的人都聚集在这里。所以安提阿也成了一个奢侈和罪恶的城市。上帝的刑罚最终要因城内居民的罪恶而临到她。{SR 301.3}[3]
§9
Antioch had both a large Jewish and Gentile population; it was a great resort for lovers of ease and pleasure, because of the healthfulness of its situation, its beautiful scenery, and the wealth, culture, and refinement that centered there. Its extensive commerce made it a place of great importance, where people of all nationalities were found. It was therefore a city of luxury and vice. The retribution of God finally came upon Antioch, because of the wickedness of its inhabitants. {SR 301.3}[3]
§10
信徒被称为“基督徒”就是在安提阿开始的。他们得到这个称呼，乃是因为基督是他们传道、教训和谈话的中心。他们不住地讲说基督在地上服务时，就是祂的门徒有祂亲自同在时所发生的许多事。他们诲人不倦地讲说主的教训，和祂医病、赶鬼、使死人复活的神迹。他们以发颤的口唇和满眶的热泪讲说主在客西马尼园的挣扎，祂的被卖、受审和被钉。他们形容祂如何在仇敌的侮辱和酷刑之下温良而谦卑地忍耐一切，并凭上帝的怜悯为迫害祂的人祈祷。祂的复活升天，以及祂在天上为堕落的人类作中保等真理都是他们所喜爱讲说的题目。无怪异教人士要称他们为“基督徒”，因为他们一直传讲基督并奉祂的名祈祷上帝。{SR 302.1}[4]
§11
It was here that the disciples were first called Christians. This name was given them because Christ was the main theme of their preaching, teaching, and conversation. They were continually recounting the incidents of His life during the time in which His disciples were blessed with His personal company. They dwelt untiringly upon His teachings, His miracles of healing the sick, casting out devils, and raising the dead to life. With quivering lips and tearful eyes they spoke of His agony in the garden, His betrayal, trial, and execution, the forbearance and humility with which He endured the contumely and torture imposed upon Him by His enemies, and the Godlike pity with which He prayed for those who persecuted Him. His resurrection and ascension and his work in heaven as a Mediator for fallen man were joyful topics with them. The heathen might well call them Christians, since they preached of Christ and addressed their prayers to God through Him. {SR 302.1}[4]
§12
保罗在人烟稠密的安提阿找到了良好的工作园地。他的大学问，智慧和热忱在那文化中心的居民和旅客身上发挥了强大的感化力。{SR 302.2}[5]
§13
Paul found, in the populous city of Antioch, an excellent field of labor, where his great learning, wisdom, and zeal, combined, wielded a powerful influence over the inhabitants and frequenters of that city of culture. {SR 302.2}[5]
§14
其他使徒则以耶路撒冷为工作的中心。每逢大节期，各方各地的犹太人都到圣殿朝拜上帝。使徒们明知有生命的危险，仍大胆传扬基督。许多人悔改相信了。这些人回到各国各地以后，就把真理的种子撒向各国和社会的各个阶层。{SR 302.3}[6]
§15
Meanwhile the work of the apostles was centered at Jerusalem, where Jews of all tongues and countries came to worship at the temple during the stated festivals. At such times the apostles preached Christ with unflinching courage, though they knew that in so doing their lives were in constant jeopardy. Many converts to the faith were made, and these, scattering to their homes in different parts of the country, dispersed the seeds of truth throughout all nations and among all classes of society. {SR 302.3}[6]
§16
彼得、雅各和约翰确信上帝委派他们在本国的同胞中间传讲基督。但保罗在圣殿里祷告时接受了上帝给他的使命，非常清楚地看到了他广阔的传道园地。为了预备他担任这广泛而重大的工作，上帝曾使保罗与祂密切联络，让他瞥见天国的荣美，惊喜不已。{SR 302.4}[7]
§17
Peter, James, and John felt confident that God had appointed them to preach Christ among their own countrymen at home. But Paul had received his commission from God, while praying in the temple, and his broad missionary field had been presented before him with remarkable distinctness. To prepare him for his extensive and important work, God had brought him into close connection with Himself, and had opened before his enraptured vision a glimpse of the beauty and glory of heaven. {SR 302.4}[7]
§18
【保罗和巴拿巴受按手礼】
§19
上帝与安提阿教会中几位敬虔的先知和教师交通。“他们侍奉主，禁食的时候，圣灵说，要为我分派巴拿巴和扫罗，去作我召他们所作的工”（徒13:2）。于是教会藉着禁食祷告和按手礼将这两个使徒以最严肃的方式奉献给上帝，派他们前往外邦的工作园地。{SR 303.1}[8]
§20
【Ordination of Paul and Barnabas】
§21
God communicated with the devout prophets and teachers in the church at Antioch. As they ministered to the Lord, and fasted, the Holy Ghost said, Separate me Barnabas and Saul for the work whereunto I have called them. Acts 13:2. These apostles were therefore dedicated to God in a most solemn manner by fasting and prayer and the laying on of hands; and they were sent forth to their field of labor among the Gentiles. {SR 303.1}[8]
§22
保罗和巴拿巴早已作为基督的执事从事圣工。上帝曾丰富地赐福于他们的工作。但到此为止，他们都还没有藉祷告和按手礼正式被立为福音的执事。如今，教会授权给他们，不但去传讲真理，而也要施行洗礼并组织教会。基督的教会这时正步入一个重要的纪元。虽然犹太人和外邦人之间隔断的墙已因基督的死而拆毁，使外邦人可以享受福音的全部特权，但事实上那蒙在脸上的“帕子”还没有从许多信主的犹太人眼睛上揭开，所以他们还不能清楚地看出上帝的儿子所废掉之事物的宗旨。这时，在外邦人中的圣工将要大力推展，其结果将使教会因多人悔改归主而大大加强。{SR 303.2}[9]
§23
Both Paul and Barnabas had been laboring as ministers of Christ, and God had abundantly blessed their efforts, but neither of them had previously been formally ordained to the gospel ministry by prayer and the laying on of hands. They were now authorized by the church not only to teach the truth but to baptize and to organize churches, being invested with full ecclesiastical authority. This was an important era for the church. Though the middle wall of partition between Jew and Gentile had been broken down by the death of Christ, letting the Gentiles into the full privileges of the gospel, the veil had not yet been torn away from the eyes of many of the believing Jews, and they could not clearly discern to the end of that which was abolished by the Son of God. The work was now to be prosecuted with vigor among the Gentiles, and was to result in strengthening the church by a great ingathering of souls. {SR 303.2}[9]
§24
受指派从事这项特殊工作的使徒将要受人猜疑、歧视和嫉妒。他们背离犹太人盲目排外的精神和他们的教义观点，自然会被人斥为异端。而他们作为福音使者的权柄也要受到许多热心信主的犹太人质问。上帝预先看到祂的仆人所必须应付的这些困难，所以祂按照祂智慧的安排，藉着有组织的教会，授予他们明确的权柄，使他们的工作可以不受任何人的质问。{SR 304.1}[10]
§25
The apostles, in this, their special work, were to be exposed to suspicion, prejudice, and jealousy. As a natural consequence of their departure from the exclusiveness of the Jews, their doctrine and views would be subject to the charge of heresy; and their credentials as ministers of the gospel would be questioned by many zealous, believing Jews. God foresaw all these difficulties which His servants would undergo, and, in His wise providence, caused them to be invested with unquestionable authority from the established church of God, that their work should be above challenge. {SR 304.1}[10]
§26
后来这按手的礼节竟被人大大滥用了。他们过分地重视这一个形式，以为凡受按手礼的人可以立刻得着一种能力，当时就有资格从事任何传福音的工作。我们在这两个使徒的历史中，只看到一个简单的记录，说明他们受了按手礼，以及这礼对于他们将来工作的关系。保罗和巴拿巴早已蒙上帝亲自委任，所以按手礼并未加给他们什么新的恩赐或实际的资格。这不过是教会在上帝所行的事上所加盖的印鉴，藉以承认他们被委派的职分。{SR 304.2}[11]
§27
The ordination by the laying on of hands was, at a later date, greatly abused; unwarrantable importance was attached to the act, as though a power came at once upon those who received such ordination, which immediately qualified them for any and all ministerial work, as though virtue lay in the act of laying on of hands. We have, in the history of these two apostles, only a simple record of the laying on of hands, and its bearing upon their work. Both Paul and Barnabas had already received their commission from God Himself; and the ceremony of the laying on of hands added no new grace or virtual qualification. It was merely setting the seal of the church upon the work of God--an acknowledged form of designation to an appointed office. {SR 304.2}[11]
§28
【第一次总会】
§29
有几个犹太人从犹太来提出了割礼的问题，使外邦信徒大为惊惶。他们强调说；一个人若要得救，就必须受割礼，并遵守全部仪文的律法。{SR 304.3}[12]
§30
【The First General Conference】
§31
Certain Jews from Judea raised a general consternation among the believing Gentiles by agitating the question of circumcision. They asserted, with great assurance, that none could be saved without being circumcised and keeping the entire ceremonial law. {SR 304.3}[12]
§32
这是一个很严重的问题，大大影响了教会。保罗和巴拿巴立即起来应付，并反对向外邦人提出这个问题。在这件事上他们遭到安提阿信主的犹太人的反对，因为这些人赞同那些新近来自犹太地的犹太人的立场。受割礼的问题在教会中引起了不少辩论和纷争。最后安提阿教会唯恐继续辩论会引起分裂，就决定派保罗和巴拿巴同着教会中的负责人一起往耶路撒冷去，把这个问题提交使徒和长老。他们在那里可以见到从各地教会派来的代表和那些前来参赴最近节期的人。在此期间，众人要停止一切的辩论，直到教会的负责人做出最后的决定。这个决定到时要为各地的教会所接受。{SR 305.1}[13]
§33
This was an important question, and one which affected the church in a very great degree. Paul and Barnabas met it with promptness, and opposed introducing the subject to the Gentiles. They were opposed in this by the believing Jews of Antioch, who favored the position of those from Judea. The matter resulted in much discussion and want of harmony in the church, until finally the church at Antioch, apprehending that a division among them would occur from any further discussion of the question, decided to send Paul and Barnabas, together with some responsible men of Antioch, 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 attend the approaching annual festivals. Meanwhile all controversy was to cease, until a final decision should be made by the responsible men of the church. This decision was then to be universally accepted by the various churches throughout the country. {SR 305.1}[13]
§34
到了耶路撒冷以后，安提阿来的代表就在各教会的代表大会上述说了他们传道工作的成果，并说明了几个悔改信主的法利赛人所造成的混乱，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。{SR 305.2}[14]
§35
Upon arriving at Jerusalem the delegates from Antioch related before the assembly of the churches the success that had attended the ministry with them, and the confusion that had resulted from the fact that certain converted Pharisees declared that the Gentile converts must be circumcised and keep the law of Moses in order to be saved. {SR 305.2}[14]
§36
犹太人过去一向以上帝所命定给他们遵守的礼节而自豪。他们觉得上帝既然清楚地指明希伯来人敬拜的方式，祂决不至于再吩咐人改变其中的任何一个条款。他们一定要将犹太人的律法和仪式并入基督教中去。他们的悟性太迟钝了，以致不能看出因基督之死而废掉之体制的目的，不能辨识一切牺牲的祭祀无非是预表上帝儿子的死，而且在祂死时，预表已经遇见实体，所以祂死后，上帝所规定犹太教的仪式和祭祀就不再有效了。{SR 305.3}[15]
§37
The Jews had prided themselves upon their divinely appointed services; and they concluded that as God once specified the Hebrew manner of worship, it was impossible that He should ever authorize a change in any of its specifications. They decided that Christianity must connect itself with the Jewish laws and ceremonies. They were slow to discern to the end of that which had been abolished by the death of Christ, and to perceive that all their sacrificial offerings had but prefigured the death of the Son of God, in which type had met its antitype, rendering valueless the divinely appointed ceremonies and sacrifices of the Jewish religion. {SR 305.3}[15]
§38
保罗过去素以自己法利赛式的严格作风自傲，但自从基督在大马士革的路上向他显现之后，他就明白了救主的使命和他自己引领外邦人悔改的工作，他也看出活泼的信心和死板的形式主义之间的区别。保罗仍然自称是亚伯拉罕的子孙，并在灵意和字句方面忠实遵守十诫，就像未悔改信奉基督教之前一样。但他知道预表性的仪式不久终必完全止息，因为它所预表的事都已实现，并且福音正将其荣耀的光照在犹太人的宗教上，赋予古老的礼仪以新的意义。{SR 306.1}[16]
§39
Paul had prided himself upon his Pharisaical strictness; but after the revelation of Christ to him on the road to Damascus the mission of the Saviour and his own work in the conversion of the Gentiles were plain to his mind, and he fully comprehended the difference between a living faith and a dead formalism. Paul still claimed to be one of the children of Abraham, and kept the Ten Commandments in letter and in spirit as faithfully as he had ever done before his conversion to Christianity. But he knew that the typical ceremonies must soon altogether cease, since that which they had shadowed forth had come to pass, and the light of the gospel was shedding its glory upon the Jewish religion, giving a new significance to its ancient rites. {SR 306.1}[16]
§40
【哥尼流经验的证据】
§41
会议所必须决定的问题似乎是他们所无法克服的困难。如何解决，将影响到基督教会兴旺，甚至关系到她的生存。但实际上圣灵已解决了这个问题。上帝赐给使徒的恩典，智慧和圣洁的判断力，帮助他们解决这个棘手的问题。{SR 306.2}[17]
§42
【Evidence of Cornelius Experience】
§43
The question thus brought under the consideration of the council seemed to present insurmountable difficulties, viewed in whatever light. But the Holy Ghost had, in reality, already settled this problem, upon the decision of which depended the prosperity, and even the existence, of the Christian church. Grace, wisdom, and sanctified judgment were given to the apostles to decide the vexed question. {SR 306.2}[17]
§44
彼得提出的理由是，圣灵已经以相同的能力降在未受割礼的外邦人和受过割礼的犹太人身上。彼得述说自己的异象：上帝在异象中给他看一块大布，里面装有各样四足的走兽，上帝吩咐他宰了吃。当他坚持说自己从来没有吃过凡俗而不洁净的物时，主就回答他说：“上帝所洁净的，你不可当作俗物”(徒10:15)。{SR 306.3}[18]
§45
Peter reasoned that the Holy Ghost had decided the matter 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; that when he had refused, affirming that he had never eaten that which was common or unclean, God had said, What God hath cleansed, that call not thou common. {SR 306.3}[18]
§46
彼得说：“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，又藉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，把我们祖宗和我们所不能负的轭，放在门徒的颈项上呢”（徒15:8-10）？{SR 307.1}[19]
§47
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? {SR 307.1}[19]
§48
这“轭”并不是十诫的律法，像一些反对这律法的约束性要求的人所说的。彼得在这里所讲的乃是基督在十字架上所废掉的仪文律法，彼得的话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。{SR 307.2}[20]
§49
This yoke was not the law of the Ten Commandments, as those who oppose the binding claim of the law assert; but Peter referred to the law of ceremonies, which was made null and void by the crucifixion of Christ. This address of Peter brought the assembly to a point where they could listen with reason to Paul and Barnabas, who related their experience in working among the Gentiles. {SR 307.2}[20]
§50
雅各也果断地发表他的意见，说明上帝的旨意乃是要将祂所赐给犹太人的特权，也赐给外邦人。圣灵的美意是不要将仪文律法的轭，强加在外邦信徒身上。使徒和长老们经过仔细的研究以后，对这个问题有了相同的看法。他们的看法和圣灵的意思是一致的。那时雅各主持会议，他最后的决定乃是：“所以据我的意见，不可难为那归服上帝的外邦人”（徒15:19）。{SR 307.3}[21]
§51
【The Decision】
§52
James bore his testimony with decision--that God designed to bring in the Gentiles to enjoy all the privileges of the Jews. The Holy Ghost saw good not to impose the ceremonial law on the Gentile converts; and the apostles and elders, after careful investigation of the subject, saw the matter in the same light, and their mind 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. {SR 307.3}[21]
§53
雅各所发表的意见，说明仪文律法，特别是割礼，不应勉强外邦人遵守，也不应劝告他们遵守。雅各设法把一件事实印刻在他的弟兄心中，就是外邦人从拜偶像归服上帝，已经在信仰上有了很大的改变，所以必须慎重考虑，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，免得他们灰心丧志，转离基督。{SR 307.4}[22]
§54
It was his sentence that the ceremonial law, and especially the ordinance of circumcision, be not in any wise urged upon the Gentiles, or even recommended to them. James sought to impress the fact upon his brethren that the Gentiles, in turning to God from idolatry, made a great change in their faith; and that much caution should be used not to trouble their minds with perplexing and doubtful questions, lest they be discouraged in following Christ. {SR 307.4}[22]
§55
但是外邦人也不可做那些与他们犹太弟兄的见解在实质上相抵触，并会引起他们偏见的事。于是使徒和长老们同意写信给外邦信徒，教导他们不可吃祭偶像之物，不可淫乱，也不可吃勒死的牲畜和血。他们恳切劝勉外邦人要遵守上帝的诫命，并度圣洁的生活。也声明，那些主张外邦人必须受割礼的人并不是使徒所委派的。{SR 308.1}[23]
§56
The Gentiles, however, were to take no course which should materially conflict with the views of their Jewish brethren, or which would create prejudice in their minds against them. 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 required to keep the commandments and to lead holy lives. The Gentiles were assured that the men who had urged circumcision upon them were not authorized to do so by the apostles. {SR 308.1}[23]
§57
他们又推荐保罗和巴拿巴，说他们是为主不顾性命的。又派犹大和西拉与使徒一同回去亲口向外邦信徒说明会议的决定。这四位上帝的仆人所带到安提阿的书信和消息，止息了一切的争论，因为这是地上最高权威的意见。{SR 308.2}[24]
§58
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. The four servants of God were sent to Antioch with the epistle and message, which put an end to all controversy; for its was the voice of the highest authority upon earth. {SR 308.2}[24]
§59
犹太和外邦各教会的创立者们参加了这一次决定事务的会议。耶路撒冷的长老，安提阿和几个最有力量的教会都有代表出席。参加会议的人并没有认为自己的意见是绝对正确的。他们所采取的行动是根据受光照之判断力的指示并符合上帝旨意所建立之教会的尊严。他们都看出上帝已经藉着倾降圣灵在外邦人身上这件事，亲自答复了这个问题，他们的本分乃是随从圣灵的引导。{SR 308.3}[25]
§60
The council which decided this case was composed of the founders of the Jewish and Gentile Christian churches. Elders from Jerusalem and deputies from Antioch were present, and the most influential churches were represented. The council did not claim infallibility in their deliberations, but moved from the dictates of enlightened judgment and with the dignity of a church established by the divine will. They saw that God Himself had decided this question by favoring the Gentiles with the Holy Ghost, and it was left for them to follow the guidance of the Spirit. {SR 308.3}[25]
§61
他们没有叫全体信徒对这个问题进行表决。使徒和长老，就是教会内有感化力和判断力的人，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。但这次的决定并不是全体信徒都满意的。有一派假弟兄竟擅自行动，他们呼冤叫屈，吹毛求疵，企图另作计划，破坏上帝所指定传基督道理之人的工作。教会从开始就必须应付这种障碍，并且要一直应付，直到末时。{SR 309.1}[26]
§62
The entire body of Christians were 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. All were not pleased, however, with this decision; there was a faction of false brethren who assumed to engage in a work on their own responsibility. They indulged in murmuring and faultfinding, proposing new plans and seeking to pull down the work of the experienced men whom God had ordained to teach the doctrine of Christ. The church has had such obstacles to meet from the first, and will ever have them to the close of time. {SR 309.1}[26]