救赎论 E · 第8章保罗的教训和对外邦人传道

第8章保罗的教训和对外邦人传道

§1 第08本：保罗的教训和对外邦人传道

§2 8 Red-OR THE TEACHINGS OF PAUL, AND HIS MISSION TO THE GENTILES

§3 除了新旧约圣经的两个主要人物——耶稣基督和摩西——之外，使徒保罗藉着他的工作和著作对世界发挥了超越其他任何人的影响。这位卓越人士的蒙召和奉命传福音给外邦人，标志着福音发展的新纪元。读者会很高兴浏览出自有充分资格论述这一主题之人的以下思考。---出版者{8Red 2.1}[1]

§4 To the Reader

§5 Next to the two chief characters of the Old and New Testaments, Moses and Jesus Christ, the apostle Paul, through his labors and writings, has had more influence upon the world than any other person. The call of this remarkable man, and his being commissioned to go to the gentiles, marked an era in the progress of the gospel. The reader will be pleased to read the following thoughts upon this subject, from one so well qualified to write upon it, as the author of this work.?---Publishers.{8Red 2.1}[1]

§6 《保罗的教训》保罗和巴拿巴的按立

§7 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）。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。{8Red 3.1}[2]

§8 《The Teachings of Paul》

§9 Ordination of Paul and Barnabas

§10 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.” 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.?{8Red 3.1}[2]

§11 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。{8Red 3.2}[3]

§12 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.?{8Red 3.2}[3]

§13 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，并凭上帝一样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。{8Red 4.1}[4]

§14 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.?{8Red 4.1}[4]

§15 保罗在人烟稠密的安提阿找到了良好的工作园地。他的学问，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。{8Red 4.2}[5]

§16 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.?{8Red 4.2}[5]

§17 其他使徒则以耶路撒冷为工作的中心。每逢大节期，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。{8Red 4.3}[6]

§18 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.?{8Red 4.3}[6]

§19 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，看到了那广阔的传道园地。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，而惊喜不已。{8Red 5.1}[7]

§20 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.?{8Red 5.1}[7]

§21 上帝与安提阿教会中几位敬虔的先知和教师交通。“他们事奉主，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。{8Red 5.2}[8]

§22 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.” 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.?{8Red 5.2}[8]

§23 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，蒙赋予完全的教会权威。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。{8Red 5.3}[9]

§24 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, yet the vail 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.?{8Red 5.3}[9]

§25 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所质问。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。{8Red 6.1}[10]

§26 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.?{8Red 6.1}[10]

§27 耶路撒冷和安提阿的弟兄们充分明白了这个神圣任职的特殊意义，以及主托付这两位使徒向外邦人传福音的特殊工作。他们的就职乃是公开宣布了他们的神圣使命，就是作蒙圣灵所特派担任特别工作的使者。保罗在《罗马书》中把这一次的神圣按立看作是他一生中重要新纪元的开始。他称自己为“耶稣基督的仆人保罗，奉召为使徒，特派传上帝的福音。”{8Red 6.2}[11]

§28 The brethren in Jerusalem and in Antioch were made thoroughly acquainted with all the particulars of this divine appointment, and the specific work of teaching the Gentiles, which the Lord had given to these apostles. Their ordination was an open recognition of their divine mission, as messengers specially chosen by the Holy Ghost for a special work. Paul witnesses, in his Epistle to the Romans, that he considered this sacred appointment as a new and important epoch in his life; he names himself, “a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God.”?{8Red 6.2}[11]

§29 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，好像按手礼本身有什么功效似的。我们在这两个使徒的历史中，只看到一个简单的记录，说明他们受了这个礼，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。{8Red 6.3}[12]

§30 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.?{8Red 6.3}[12]

§31 在犹太人看来，这是一个饶有意义的仪式。每当一个犹太人的父亲为儿女祝福时，他总要恭敬地将双手按在他们的头上。每当一个牺牲要被献为祭时，一个负有祭司职权的人必须按手在祭牲的头上。所以当安提阿教会的福音工作者按手在保罗和巴拿巴头上时，他们就此求上帝赐福给祂所拣选的使徒，赐福给他们在工作上所表现的忠诚。{8Red 7.1}[13]

§32 This form was a significant one to the Jews. When a Jewish father blessed his children, he laid his hands reverently upon their heads. When an animal was devoted to sacrifice, the hand of the one invested with priestly authority was laid upon the head of the victim. Therefore, when the ministers of Antioch laid their hands upon the apostles, they, by that action, asked God to bestow his blessing upon them, in their devotion to the specific work which God had chosen them to do.?{8Red 7.1}[13]

§33 使徒们带着马可开始外出布道。他们来到西流基，从那里坐船到塞浦路斯；在撒拉米，他们在犹太人的各会堂里传道。他们“经过全岛，直到帕弗，在那里遇见一个有法术、假充先知的犹太人，名叫巴耶稣。这人常和方伯士求保罗同在。士求保罗是个通达人，他请了巴拿巴和扫罗来，要听上帝的道。只是那行法术的以吕马(这名翻出来就是行法术的意思)敌挡使徒，要叫方伯不信真道”（徒13:6-8）。{8Red 7.2}[14]

§34 The apostles started out upon their mission, taking with them Mark. They went into Seleucia, and from thence sailed to Cyprus. At Salamis they preached in the synagogues of the Jews. “And when they had gone through the isle unto Paphos, they found a certain sorcerer, a false prophet, a Jew, whose name was Barjesus; which was with the deputy of the country, Sergius Paulus, a prudent man; who called for Barnabas and Saul, and desired to hear the?word of God. But Elymas the sorcerer (for so is his name by interpretation) withstood them, seeking to turn away the deputy from the faith.”?{8Red 7.2}[14]

§35 方伯是一个有声望有影响的人。行法术的以吕马在撒但的控制下，设法用谎言和各种骗术使方伯反对使徒，破坏他们对他的影响。正如法老宫廷的术士敌挡摩西和亚伦一样，这个行法术的以吕马也敌挡使徒。当方伯派人请使徒来要聆听真理时，撒但藉着他的仆人，设法干扰上帝旨意的实现，阻碍这个有影响的人接受基督的信仰。这个撒但的代理人大大妨碍了使徒的工作。堕落的仇敌就是这样以特殊的方式阻碍有影响的人接受上帝的真理。因为这些人可能对真理的事业做出很大的贡献。{8Red 8.1}[15]

§36 The deputy being a man of repute and influence, the sorcerer Elymas, who was under the control of Satan, sought by false reports, and various specious deceptions, to turn him against the apostles and destroy their influence over him. As the magicians in Pharaoh’s court withstood Moses and Aaron, so did this sorcerer withstand the apostles. When the deputy sent for the apostles, that he might be instructed in the truth, Satan was on hand with his servant, seeking to thwart the purpose of God, and prevent this influential man from embracing the faith of Christ. This agent of Satan greatly hindered the work of the apostles. Thus does the fallen foe ever work in a special manner to prevent persons of influence, who could be of great service to the cause, from embracing the truth of God.?{8Red 8.1}[15]

§37 于是保罗靠着圣灵的能力，斥责这个邪恶的骗子。他“定睛看他，说：‘你这充满各样诡诈奸恶，魔鬼的儿子，众善的仇敌，你混乱主的正道还不止住吗？现在主的手加在你身上；你要瞎眼，暂且不见日光。’他的眼睛立刻昏蒙黑暗，四下里求人拉着手领他。方伯看见所作的事，很希奇主的道，就信了”（徒13:9-12）。{8Red 8.2}[16]

§38 But Paul, in the Spirit and power of the Holy Ghost, rebuked the wicked deceiver. He “set his eyes upon him, and said, O full of all subtilty and all mischief, thou child of the devil, thou enemy of all righteousness, wilt thou not cease to pervert the right ways of the Lord? And now, behold, the hand of the Lord is upon thee, and thou shalt be blind, not seeing the sun for a season. And immediately there fell on him a mist and a darkness; and he went about seeking some to lead him by the hand. Then the deputy, when he saw what was done, believed, being astonished at the doctrine of the Lord.”?{8Red 8.2}[16]

§39 这个行法术的人曾经闭眼不看真理的凭据和福音的光，于是上帝凭自己的义怒，使他的肉眼昏蒙，见不到日光。他的瞎眼不是永久性，而是暂时性的，使他得到警告，以便悔改寻求他所那么严重得罪之上帝的饶赦。他落到这种狼狈的状况之下。尽管他曾自夸有能力，他那反对基督道理的奸猾手段却毫无作用。他既因失明，而四围摸索，这就向众人显明使徒所行的神迹，就是以吕马所诬蔑为骗人之戏法的奇事，乃是出于上帝的能力。方伯感服了使徒所教导的真理，就接受了基督的福音。{8Red 8.3}[17]

§40 The sorcerer had closed his eyes to the evidences of truth, and the light of the gospel, therefore the Lord, in his righteous anger, caused his?natural eyes to be closed, shutting out from him the light of day. This blindness was not permanent, but only for a season, to warn him to repent, and to seek pardon of God whom he had so offended. The confusion into which this man was brought, with all his boasted power, made all his subtle arts against the doctrine of Christ of none effect. The fact of his being obliged to grope about in blindness, proved to all beholders that the miracles which the apostles had performed, and which Elymas had denounced as being produced by sleight of hand, were in truth wrought by the power of God. The deputy was convinced of the truth of the doctrine taught by the apostles, and embraced the gospel of Christ.?{8Red 8.3}[17]

§41 以吕马不是一个受过教育的人，可是他特别适合做撒但的工作。宣讲上帝真理的人常要应付那以各种方式出现的狡敌。撒但有时候利用有学问的人，但他更是常用一些无知的人，因为他已训练他们作为骗人和作孽的有效工具。所以基督使者的本分乃是存着敬畏上帝的心并依靠祂的能力忠守岗位。这样，他就能使撒但的全军仓皇溃退，并能奉主的名获得胜利。{8Red 9.1}[18]

§42 Elymas was not a man of education, yet he was peculiarly fitted to do the work of Satan. Those who preach the truth of God will be obliged to meet the wily foe in many different shapes. Sometimes it is in the person of learned, and often in the person of ignorant, men, whom Satan has educated to be his successful instruments in deceiving souls, and in working iniquity. It is the duty of the minister of Christ to stand faithfully at his post, in the fear of God, and in the power of his strength. Thus he may put to confusion the hosts of Satan, and triumph in the name of the Lord.?{8Red 9.1}[18]

§43 保罗和他的同伴继续他们的行程，来到旁非利亚的别加。他们的行程是辛苦劳累的；他们曾遭遇种种困难和穷乏，并为各方面的危险所包围，这使马可害怕了，他不习惯吃苦。当他预感到更大的艰难时，就畏缩退避，意志消沉，不肯再向前进。在这最需要的时候，他回耶路撒冷享受自己家的安宁和舒适去了。{8Red 9.2}[19]

§44 Paul and his company now continued their journey, going into Perga, in Pamphylia. Their way was toilsome, they encountered hardships and privations, and were beset by dangers on every side, which intimidated Mark, who was unused to hardships. As still greater difficulties were apprehended, he became disheartened, and refused to go farther, just at the time when his?services were most needed. He accordingly returned to Jerusalem, and to the peace and comfort of his home.?{8Red 9.2}[19]

§45 马可并没有背叛基督教的信仰，他只是像许多青年传道人那样，在艰苦面前畏缩不前，喜欢家中的舒适和安全，不喜欢传道园地里的旅程、劳碌和危险。他这样半途而废，使保罗在很长的一段时间里对他的看法很不好，甚至非常严厉。他不信任马可有稳健的品格和对于圣工的献身。马可的母亲是一个悔改信奉基督教的人，她的家乃是众门徒经常聚集之处。他们到这里总可以得到欢迎和休息的机会，摆脱到处攻击他们工作的剧烈迫害。{8Red 10.1}[20]

§46 Mark did not apostatize from the faith of Christianity; but, like many young ministers, he shrank from hardships, and preferred the comfort and safety of home to the travels, labors, and dangers of the missionary field. This desertion caused Paul to judge him unfavorably and severely for a long time. He distrusted his steadiness of character, and his devotion to the cause of Christ. The mother of Mark was a convert to the Christian religion; and her home was an asylum for the disciples. There they were always sure of a welcome, and a season of rest, in which they could rally from the effect of the fierce persecutions that everywhere assailed them in their labors.?{8Red 10.1}[20]

§47 有一次，当使徒们到马可母亲家中访问的时候，马可向保罗和巴拿巴请求，在他们布道的行程中陪伴他们。他曾看见伴随着使徒工作的奇妙能力，自己心中也体验过上帝的恩典；他也曾见过他母亲的信心经过考验而毫不动摇；他见过使徒们所行的神迹，证明上帝盖印于他们的工作；他自己也曾传过基督教的信仰，渴望完全献身于圣工。他在陪伴使徒过程中，曾因他们工作的成功而欢欣，但在贫困、迫害和危险面前，他灰心害怕了。在使徒最需要他帮助的时候，他却恋家了。{8Red 10.2}[21]

§48 It was during one of these visits of the apostles to his mother’s that Mark proposed to Paul and Barnabas that he should accompany them on their missionary tour. He had witnessed the wonderful power attending their ministry; he had felt the favor of God in his own heart; he had seen the faith of his mother tested and tried without wavering; he had witnessed the miracles performed by the apostles, and which set the seal of God upon their work; he had himself preached the Christian faith, and had longed to enter more fully into the work, and entirely devote himself to it. He had, as the companion of the apostles, rejoiced in the success of their mission; but fear and discouragement overwhelmed him in the face of privation, persecution, and danger; and he sought the attractions of home at?a time when his services where most needful to the apostles.?{8Red 10.2}[21]

§49 在以后一段时期，保罗和巴拿巴为了马可产生激烈的争论。马可仍想献身于福音工作。保罗在那时一点也不能原谅马可的软弱，他竟离开他们，离开他们所从事的圣工，去享受家中的安逸。保罗说，这样没有耐力的人不配从事传福音的工作，因为这项工作需要忍耐、克己、勇敢、信心，在必要时还要甘愿牺牲性命。{8Red 11.1}[22]

§50 At a future period there was a sharp contention between Paul and Barnabas concerning Mark, who was still anxious to devote himself to the work of the ministry. Paul could not, at that time, excuse in any degree the weakness of Mark in deserting them and the work upon which they had entered, for the ease and quiet of home; and he urged that one with so little stamina was unfit for the gospel ministry, which required patience, self-denial, bravery, and faith, with a willingness to sacrifice even life if need be.?{8Red 11.1}[22]

§51 而巴拿巴则因他外甥马可缺少经验而予以原谅，他深觉马可不应见弃，因为他看出，马可还有资格作为基督园地有用的工人。保罗和巴拿巴在这事上的争论导致了他们的分手。巴拿巴坚持自己的信念，带马可去一起工作。{8Red 11.2}[23]

§52 Barnabas, on the other hand, was inclined to excuse Mark, who was his nephew, because of his inexperience. He felt anxious that he should not abandon the ministry, for he saw in him qualifications for a useful laborer in the field of Christ. This contention caused Paul and Barnabas to separate, the latter following out his convictions, and taking Mark with him in his work.?{8Red 11.2}[23]

§53 于是马可陪同巴拿巴前往塞浦路斯。并协助他在那里工作。保罗后来又与马可言归于好，并接受他为同工。他也向歌罗西人介绍马可是“为上帝的国”与他一同作工的，也是叫他“心里得安慰的”(西4:11)。他在自己去世之前不久，还提到马可为“在传道的事上”于他“有益处”的(提后4:11)。{8Red 11.3}[24]

§54 Mark, therefore, accompanied Barnabas to Cyprus, and assisted him there. Paul was afterward reconciled to Mark, and received him as a fellow-laborer. He also recommended him to the Colossians as one who was a “fellow-worker unto the kingdom of God,” and a personal comfort to him, Paul. Again, not long prior to his death, he spoke of him as profitable to him in the ministry.?{8Red 11.3}[24]

§55 马可离开后，保罗和巴拿巴来到彼西底的安提阿，在安息日进了犹太人的会堂坐下；“读完了律法和先知的书，管会堂的叫人过去，对他们说：‘两位兄台，若有什么劝勉众人的话，请说。’”使徒既这样被请讲道，“保罗就站起来，举手说：‘以色列人和一切敬畏上帝的人，请听’”（徒13:16）。接着他述说了一段历史，就是上帝拯救以色列人脱离埃及的奴役以来所对待他们的方法，并提到上帝如何应许在大卫的子孙中赐他们一位救主。然后他就宣讲耶稣为世人的救主，为预言所指明的弥赛亚。{8Red 11.4}[25]

§56 Paul and Barnabas next visited Antioch in Pisidia, and on the Sabbath went into the synagogue, and sat down; “and after the reading of the law and the prophets, the rulers of the synagogue sent unto them, saying, Ye men and brethren, if ye have any word of exhortation for the?people, say on.” Being thus invited to speak, “Paul stood up, and beckoning with his hand said, Men of Israel, and ye that fear God, give audience.” He then proceeded to give a history of the manner in which the Lord had dealt with the Jews from the time of their deliverance from Egyptian bondage, and how a Saviour had been promised of the seed of David. He then preached Jesus as the Saviour of men, the Messiah of prophecy.?{8Red 11.4}[25]

§57 他讲完以后，犹太人离开了会堂，外邦人还留下来，恳请保罗在下个安息日再来对他们讲同样的道理。使徒在彼西底的安提阿，引起了犹太人和外邦人的极大的兴趣。他们鼓励悔改信主的信徒坚持他们的信仰，继续在上帝的恩典之中。众人对听使徒之话的兴趣是如此之大，到了下个安息日，全城的人几乎都来了。正如基督的日子一样，犹太祭司和官长们看见这么多人聚集来听新的道理，就满心猜疑嫉妒，硬驳使徒们所说的话，进行毁谤。当他们看见在集会中有那么多外邦人和犹太人在一起时，他们原有的固执和偏见又被挑起来了。他们不能容忍外邦人享受与他们平等的宗教特权，却固执地认为上帝的福气是单单赐给他们的。这就是基督好几次斥责过的犹太人的大罪。{8Red 12.1}[26]

§58 When he had finished, and the Jews had left the synagogue, the Gentiles still lingered, and entreated that the same words might be spoken unto them the next Sabbath day. The apostles created a great interest in the place, among both Jews and Gentiles. They encouraged the believers and converts to stand fast in their faith, and to continue in the grace of God. The interest to hear the words of the apostles was so great that the whole city came together on the next Sabbath day. But now, as in the days of Christ, when the Jewish priests and rulers saw the multitudes that had assembled to hear the new doctrine, they were moved by envy and jealousy, and contradicted the words of the apostles with blasphemy. Their old bigotry and prejudice were also aroused, when they perceived great numbers of Gentiles mingling with the Jews in the congregation. They could not endure that the Gentiles should enjoy religious privileges on an equality with themselves, but clung tenaciously to the idea that the blessing of God was reserved exclusively for them. This had ever been the great sin of the Jews, which Christ, on several occasions, had rebuked.?{8Red 12.1}[26]

§59 他们在一个安息日，怀着浓烈的兴趣听保罗和巴拿巴的讲道，传耶稣为所应许的弥赛亚。到了下一个安息日，由于许多外邦人也来听道，犹太人就愤怒若狂，他们心中曲解使徒所说的话，他们也不适合权衡使徒所提出的证据。当他们听到使徒们说弥赛亚要成为以色列民的荣耀和外邦人的光时，他们气得丧失了理智，用最恶毒的话辱骂使徒。{8Red 12.2}[27]

§60 They listened, on one Sabbath day, with?intense interest to the teachings of Paul and Barnabas, who preached Jesus as the promised Messiah; and upon the next Sabbath day, because of the multitude of Gentiles who assembled also to hear them, they were excited to a frenzy of indignation, the words of the apostles were distorted in their minds, and they were unfitted to weigh the evidence presented by them. When they learned that the Messiah preached by the apostles was to be a light to the Gentiles, as well as the glory of his people Israel, they were beside themselves with rage, and used the most insulting language to the apostles.?{8Red 12.2}[27]

§61 外邦人却非常快乐。因为基督承认他们为上帝的儿女，他们就以感恩的心情聆听所传的道。使徒们现在清楚地看明自己的责任，以及上帝要他们做的工作。他们就毫不犹豫地转向外邦人，向他们传讲基督，而把犹太人遗留在顽固、盲目和硬心之中。保罗悔改归主时的境况，他在耶路撒冷圣殿中所见的异象，他被上帝所委派向外邦人传福音，以及他在外邦人中工作所取得的成功，使他有了充分的思想准备，做出这样的决定。{8Red 13.1}[28]

§62 The Gentiles, on the other hand, rejoiced exceedingly that Christ recognized them as the children of God, and with grateful hearts they listened to the word preached. The apostles now clearly discerned their duty, and the work which God would have them do. They turned without hesitation to the Gentiles, preaching Christ to them, and leaving the Jews to their bigotry, blindness of mind, and hardness of heart. The mind of Paul had been well prepared to make this decision, by the circumstances attending his conversion, his vision in the temple at Jerusalem, his appointment by God to preach to the Gentiles, and the success which had already crowned his efforts among them.?{8Red 13.1}[28]

§63 当保罗和巴拿巴转离嘲笑他们的犹太人时，他们放胆对犹太人说：“上帝的道先讲给你们原是应当的；只因你们弃绝这道，断定自己不配得永生，我们就转向外邦人去。因为主曾这样吩咐我们说：‘我已立你作外邦人的光，叫你施行救恩，直到地极’”（徒13:46,47）。{8Red 13.2}[29]

§64 When Paul and Barnabas turned from the Jews who derided them, they addressed them boldly, saying, “It was necessary that the Word of God should first have been spoken to you; but seeing ye put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles. For so hath the Lord commanded us, saying, I have set thee to be a light of the?Gentiles, that thou shouldest be for salvation unto the ends of the earth.”?{8Red 13.2}[29]

§65 先知的笔，早已描写外邦人归入上帝教会的事，只是当时不为人们所清楚领会罢了。何西阿曾说：“然而，以色列的人数必如海沙，不可量、不可数。从前在什么地方对他们说：‘你们不是我的子民’，将来在那里必对他们说：‘你们是永生上帝的儿子’”（何1:10）。又说：“我必将他种在这地。素不蒙怜悯的，我必怜悯；本非我民的，我必对他说：‘你是我的民。’他必说：‘你是我的上帝’”（何2:23）。{8Red 14.1}[30]

§66 This gathering in of the Gentiles to the church of God had been traced by the pen of inspiration, but had been but faintly understood. Hosea had said, “Yet the number of the children of Israel shall be as the sand of the sea, which cannot be measured nor numbered; and it shall come to pass that in the place where it was said unto them, Ye are not my people, there it shall be said unto them, Ye are the sons of the living God.” And again, “I will sow her unto me in the earth; and I will have mercy upon her that had not obtained mercy; and I will say to them which were not my people, Thou art my people; and they shall say, Thou art my God.”?{8Red 14.1}[30]

§67 基督在世的时候就曾设法消除犹太人盲目排外的看法。罗马百夫长和叙利亚非尼基族妇人的信主，就是祂直接对自称为以色列民以外的人作工的例子。时候已到，要积极在外邦人中继续开展工作，其中一个一个地区的人欣然接受福音，为这么一个合理信仰的亮光而荣耀上帝。犹太人的不信和恶意无法扭转上帝的旨意；因为新的以色列正在被嫁接到原有的橄榄树上。会堂的门户虽然向使徒关闭了，但私人的家宅却敞开供他们用，外邦人的公共建筑也成了传讲上帝圣言的地方。{8Red 14.2}[31]

§68 During the life of Christ on earth he had sought to lead the Jews out of their exclusiveness. The conversion of the centurion, and that of the Syrophenician woman, were instances of his direct work outside of the acknowledged people of Israel. The time had now come for active and continued work among the Gentiles, of whom whole communities received the gospel gladly, and glorified God for the light of an intelligent faith. The unbelief and malice of the Jews did not turn aside the purpose of God; for a new Israel was being grafted into the old olive-tree. The synagogues were closed against the apostles; but private houses were thrown open for their use, and public buildings of the Gentiles were also used in which to preach the Word of God.?{8Red 14.2}[31]

§69 但是犹太人不满足于把使徒关闭在他们的会堂之外，还想把他们从那个地区赶出去。为此他们挑唆对当地政府很有影响的虔诚尊贵的妇女和城内有名望的人。他们靠着狡猾的手段和虚假的报告取得了成功。这些有名望的人向当局讲了使徒的坏话，他们就被赶出了这些海岸。{8Red 14.3}[32]

§70 The Jews, however, were not satisfied with closing their synagogues against the apostles, but desired to banish them from that region. To effect this purpose they sought to prejudice?certain devout and honorable women, who had great influence with the government, and also men of influence. This they accomplished by subtle arts, and false reports. These persons of good repute complained to the authorities against the apostles, and they were accordingly expelled from those coasts.?{8Red 14.3}[32]

§71 这时，使徒们遵循了基督的指示：“凡不接待你们，不听你们话的人，你们离开那家，或是那城的时候，就把脚上的尘土跺下去。我实在告诉你们，当审判的日子，所多玛和蛾摩拉所受的，比那城还容易受呢”(太10:14,15)。使徒们并没有因这种驱逐而灰心丧气；他们记得他们夫子的话：“人若因我辱骂你们，逼迫你们，捏造各样坏话毁谤你们，你们就有福了。应当欢喜快乐；因为你们在天上的赏赐是大的；在你们以前的先知，人也是这样逼迫他们”(太5:11-12)。{8Red 15.1}[33]

§72 On this occasion the apostles followed the instruction of Christ: “Whosoever shall not receive you, nor hear you, when ye depart thence, shake off the dust under your feet for a testimony against them. Verily, I say unto you, it shall be more tolerable for Sodom and Gomorrah in the day of Judgment than for that city.” The apostles were not discouraged by this expulsion: they remembered the words of their Master: “Blessed are ye when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake. Rejoice, and be exceeding glad; for great is your reward in Heaven; for so persecuted they the prophets which were before you.”?{8Red 15.1}[33]

§73 在异邦宣讲福音

§74 使徒们接着访问以哥念。这是贪求享乐，没有具体人生目的之人的一个胜地。住在这里的有罗马人、希腊人和犹太人。使徒们在这里先到犹太人的会堂里开始为他们的同胞犹太人工作，像在安提阿一样。他们的工作有了显著的成功，有许多犹太人和希腊人接受了基督的福音。但以哥念的情形像使徒在其他地带工作的情形一样，不信的犹太人开始无理反对接受真信仰的人，他们竭尽所能耸动外邦人反对信徒。{8Red 15.2}[34]

§75 Preaching Among the Heathen

§76 The apostles next visited Iconium. This place was a great resort for pleasure-seekers, and persons who had no particular object in life. The population was composed of Romans, Greeks, and Jews. The apostles here, as at Antioch, first commenced their labors in the synagogues for their own people, the Jews. They met with marked success; numbers of both Jews and Greeks accepted the gospel of Christ. But here, as in former places where the apostles had labored, the unbelieving Jews commenced an unreasonable?opposition of those who accepted the true faith, and, as far as lay in their power, influenced the Gentiles against them.?{8Red 15.2}[34]

§77 但使徒们并没有轻易转离自己的使命，因为天天都有许多人接受基督的福音。他们冒着反对、嫉妒和偏见，忠心地继续工作，藉着上帝的能力天天行神迹奇事。凡思想开明，注意这些凭据的人，都体验到其感服人心的能力。{8Red 16.1}[35]

§78 The apostles, however, were not easily turned from their work, for many were daily embracing the doctrine of Christ. They went on faithfully in the face of opposition, envy, and prejudice. Miracles were daily wrought by the disciples through the power of God; and all whose minds were open to evidence were affected by the convincing power of these things.?{8Red 16.1}[35]

§79 基督的信仰日益兴旺，引起了犹太人新的反对浪潮。他们充满了嫉妒和仇恨，并决心立即制止使徒的工作。他们到政府当局捏造虚谎的话，并夸大其词，使官方担心全市的居民行将发生暴乱。这些犹太人声称，已有许多人依从使徒，图谋不轨。{8Red 16.2}[36]

§80 This increasing popularity of the doctrine of Christ stirred the unbelieving Jews to fresh opposition. They were filled with envy and hatred, and determined to stop the labors of the apostles at once. They went to the authorities, and represented their work in the most false and exaggerated light, leading the officers to fear that the entire city was in danger of being incited to insurrection. They stated that great numbers were attaching themselves to the apostles, and suggested that it was for secret and dangerous designs.?{8Red 16.2}[36]

§81 由于这种诬告，门徒屡次被传到当局面前；但他们每次都在众人面前有力地为自己作了辩护。政府的官员虽然因所听到的谣言而对使徒抱有成见，但他们并不敢把什么罪名加在他们身上。他们不得不承认保罗和巴拿巴教训的影响足以使人成为良善守法的公民。{8Red 16.3}[37]

§82 In consequence of these charges, the disciples were repeatedly brought before the authorities; but in every case they so ably defended themselves before the people, that, although the magistrates were prejudiced against them by the false statements they had heard, they dared not condemn them. They could but acknowledge that the teachings of the apostles were calculated to make men virtuous, law-abiding citizens.?{8Red 16.3}[37]

§83 没有偏见的犹太人和希腊人认为，如果让使徒留下来继续工作，全城的道德和秩序就必有所改进。每当使徒被带到当局面前的时候，他们所作的辩护是那么清楚合理，而对于自己的教训所作的声明又是那么简明彻底，以致其所发挥的影响对于自己甚为有利。结果，他们所传的教训引起了许多人的注意，那地有更多不抱偏见的人来听他们讲道。{8Red 16.4}[38]

§84 The unprejudiced Jews and Greeks took the position that the morals and good order of the city would be improved, if the apostles were allowed to remain and work there. Upon the?occasions when the apostles were brought before the authorities, their defense was so clear and sensible, and the statement which they gave of their doctrine was so calm and comprehensive, that a considerable influence was raised in their favor. The doctrine they preached gained great publicity, and was brought before a much larger number of unprejudiced hearers than ever before in that place.?{8Red 16.4}[38]

§85 犹太人看出他们意在破坏使徒工作的努力，反而使更多的人接受这新的信仰。他们对于事情的发展大为恼怒，决定用另一种办法达成自己的目的，他们煽动了一群无知聒噪的暴徒，激起他们最恶劣的情绪，结果造成一场骚乱，随即又把责任推到使徒身上。他们企图用这种诬告的方法得到官方的帮助来实现他们的毒计。他们决定不让使徒有机会为自己辩护，却要唆使暴徒出来干涉用石头打死他们，来制止他们的工作。{8Red 17.1}[39]

§86 The Jews perceived that their efforts to thwart the work of the apostles were unavailing, and only resulted in adding greater numbers to the new faith. The rage of the Jews was worked up to such a pitch on this account that they determined to compass their ends in some manner. They stirred up the worst passions of the ignorant, noisy mob, creating a tumult which they attributed to the efforts of the apostles. They then prepared to make a false charge of telling force, and to gain the help of the magistrates in carrying out their purpose. They determined that the apostles should have no opportunity to vindicate themselves; but that mob power should interfere, and put a stop to their labors by stoning them to death.?{8Red 17.1}[39]

§87 使徒的朋友虽然还没有相信基督，却把恶毒的犹太人所设的阴谋透露给他们，并劝他们不要无故冒险去应付疯狂的暴徒，而要赶快逃命。于是使徒秘密地离开以哥念，让那些忠心的信徒去应付敌对的势力，相信上帝必定会使基督的真理获得胜利。这次他们不是永远离开以哥念，却打算等到骚乱平息之后，再回来完成他们所开始的工作。{8Red 17.2}[40]

§88 Friends of the apostles, although unbelievers, warned them of the designs of the malicious Jews, and urged them not uselessly to expose themselves to their fury, but to escape for their lives. They accordingly departed from Iconium in secret, and left the faithful and opposing parties to battle for themselves, trusting God to give victory to the doctrine of Christ. But they by no means took a final leave of Iconium; they purposed to return, after the excitement then?raging had abated, and complete the work they had begun.?{8Red 17.2}[40]

§89 那些遵行上帝律法的要求并将之教训别人的人，在某种程度上也经常受到使徒在以哥念所受的待遇。他们经常遭到传道人和信徒的反对。这些人顽固地拒绝上帝的真光。他们用歪曲和谎言，关闭真理使者接近人的每一扇门户。{8Red 18.1}[41]

§90 Those who observe and teach the binding claims of God’s law frequently receive, in a degree, similar treatment to that of the apostles at Iconium. They often meet a bitter opposition from ministers and people who persistently refuse the light of God, and, by misrepresentation and falsehood, close every door by which the messenger of truth might have access to the people.?{8Red 18.1}[41]

§91 使徒们接着来到吕高尼的路司得和特庇。这些城市的居民都是迷信异教的，但他们中间也有一些人愿意聆听并接受基督的道理。使徒们便决定在这一带地方工作，因为他们不会在那里遭遇犹太人的偏见和逼迫。他们现在接触完全新的对象，就是异教的迷信和拜偶像。{8Red 18.2}[42]

§92 The apostles next went to Lystra and Derbe, cities of Lycaonia. These were populated by a heathen, superstitious people; but among them were souls that would hear and accept the doctrine of Christ. The apostles chose to labor in those cities because they would not there meet Jewish prejudice and persecution. They now came in contact with an entirely new element,—heathen superstition and idolatry.?{8Red 18.2}[42]

§93 使徒们在工作中遇见各等阶层的人，以及各种各样的信仰和宗教。他们要应付犹太人的固执和偏狭、邪术、亵渎、醉心权力的不公正的官员、假牧人、迷信和拜偶像的风习。他们虽然到处受迫害和反对，他们的工作却得了胜利，天天有人悔改归主。{8Red 18.3}[43]

§94 The apostles, in their work, met all grades of people, and all kinds of faith and religions. They were brought in opposition with Jewish bigotry and intolerance, sorcery, blasphemy, unjust magistrates who loved to exercise their power, false shepherds, superstition, and idolatry. While persecution and opposition met them on every hand, victory still crowned their efforts, and converts were daily added to the faith.?{8Red 18.3}[43]

§95 在路司得虽然有几个犹太人，却没有他们的会堂。宙斯(朱庇特)的庙在那里占有显著地位。保罗和巴拿巴出现在城里人聚集的地方，带着大能力，以雄辩的口才宣讲基督的道理。轻听轻信的人们认为他们是天神下凡。当使徒召集百姓向他们讲解他们奇异的信仰时，拜宙斯的人却设法把这些教训结合到自己的迷信谬论上。{8Red 18.4}[44]

§96 In Lystra there was no Jewish synagogue, though there were a few Jews in the place. The temple of Jupiter occupied a conspicuous position there. Paul and Barnabas appeared in the city together, teaching the doctrine of Christ with great power and eloquence. The credulous people believed them to be gods come down from Heaven. As the apostles gathered the people?about them, and explained their strange belief, the worshipers of Jupiter sought to connect these doctrines, as far as they were able, with their own superstitious faith.?{8Red 18.4}[44]

§97 保罗用希腊语对他们讲话，叫他们思考那些会引他们正确认识当敬拜之上帝的事物。他叫他们注意天上的太阳，月亮和星星，以及一年四季的巧妙循环，终年积雪的高山，参天蔽日的大树，和其它天然的奇迹，这一切都显明一种超乎人类所能领悟的技巧和精准。使徒用全能者的这些可见的作为使异教徒思考宇宙的大主宰。{8Red 19.1}[45]

§98 Paul addressed them in the Greek language, presenting for their consideration such subjects as would lead them to a correct knowledge of Him who should be the object of their adoration. He directed their attention to the firmament of the heavens—the sun, moon, and stars—the beautiful order of the recurring seasons, the mighty mountains whose peaks were capped with snow, the lofty trees, and the varied wonders of nature, which showed a skill and exactitude almost beyond finite comprehension. Through these visible works of the Almighty, the apostle led the minds of the heathen to the contemplation of the great Mind of the universe.?{8Red 19.1}[45]

§99 他向他们传讲上帝的儿子如何因爱世人而从天上降到人间。他们讲述祂的生活和工作，结果又怎样被祂所要拯救的人所拒绝，以及祂被恶人审问和钉十字架；祂从死里复活，结束地上的工作，升到天上，在世界的创造主面前作人类的中保。保罗和巴拿巴就是这样靠着圣灵和上帝的大能传讲基督的福音。{8Red 19.2}[46]

§100 He then told them of the Son of God, who came from Heaven to our world because he loved the children of men. His life and ministry were presented before them; his rejection by those whom he came to save; his trial and crucifixion by wicked men; his resurrection from the dead to finish his work on earth; and his ascension to Heaven to be man’s Advocate in the presence of the Maker of the world. With the Spirit and power of God, Paul and Barnabas declared the gospel of Christ.?{8Red 19.2}[46]

§101 当保罗宣讲基督医治患病受苦之人的工作时，他在听众里看到一个瘸腿的人。这人定睛凝视着保罗，诚心领受并相信保罗的话。保罗深深同情这个受苦的人，他看出这人的信心，正在抓住得蒙救主医治的希望。救主虽已到天上去了，但祂仍然是人类的朋友和医师，比祂在世的时候拥有更大的能力。{8Red 19.3}[47]

§102 As Paul recounted the works of Christ in healing the afflicted, he perceived a cripple whose eyes were fastened upon him, and who received and believed his words. Paul’s heart went out in sympathy toward the afflicted man, whose faith he discerned; and he eagerly grasped the hope that he might be healed by that Saviour,?who, although he had ascended to Heaven, was still man’s Friend and Physician, having more power even than when he was upon earth.?{8Red 19.3}[47]

§103 保罗当着那些敬拜偶像的群众吩咐那瘸子站起来。瘸子过去只能坐起，但这时他用信心把握保罗的话，立即听从保罗的吩咐，平生第一次站了起来。随着这一出于信心的努力就有力量赐给他；结果这个瘸腿的人竟然又走又跳，就像从来没有瘸腿过一样。{8Red 20.1}[48]

§104 In the presence of that idolatrous assembly, Paul commanded the cripple to stand upright upon his feet. Hitherto he had only been able to take a sitting posture; but he now grasped with faith the words of Paul, and instantly obeyed his command, and stood on his feet for the first time in his life. Strength came with this effort of faith; and he who had been a cripple walked and leaped as though he had never experienced an infirmity.?{8Red 20.1}[48]

§105 保罗在瘸子身上所施行的事使观众大为吃惊。这个瘸子本是众所周知的，他的痊愈又是这样的彻底，所以他们没有任何怀疑的余地。吕高尼人相信有超自然的能力随着使徒的工作，他们狂热地喊着说，有神藉着人形，降临在他们中间。当地有一种传说，认为神明往往会到人间来访问，他们这时所说的话是符合这种说法的。他们相信异邦的神宙斯和希耳米(墨丘利)已经藉着保罗和巴拿巴来到他们中间。他们以为保罗是希耳米，因为他态度热忱，活泼，口里常讲警告和劝勉的话；认为巴拿巴是宙斯，就是诸神之父，因为他神态庄重，令人肃然起敬，又因他的容颜和蔼慈祥。{8Red 20.2}[49]

§106 This work performed on the cripple was a marvel to all beholders. The subject was so well known, and the cure was so complete, that there was no room for skepticism on their part. The Lycaonians were all convinced that supernatural power attended the labors of the apostles, and cried out with great enthusiasm that the gods had come down to them from Heaven in the likeness of men. This belief was in harmony with their traditions that gods visited the earth. They conceived the idea that the great heathen deities, Jupiter and Mercury, were in their midst in the persons of Paul and Barnabas. The former they believed to be Mercury; for Paul was active, earnest, quick, and eloquent with words of warning and exhortation. Barnabas was believed to be Jupiter, the father of gods, because of his venerable appearance, his dignified bearing, and the mildness and benevolence which was expressed in his countenance.?{8Red 20.2}[49]

§107 瘸子医好的奇迹很快传遍整个地区，直到群情激昂。神庙的祭司们准备向使徒们致敬，把他们当作天上来客，要献祭给他们，并带来花环和宝物。这时使徒们已经退到一个安静的地方休息，他们忽然听到音乐和群众呐喊的声音，因为众人已经来到他们所住的房子。{8Red 20.3}[50]

§108 The news of the miraculous cure of the cripple was soon noised throughout all that region, until a general excitement was aroused, and priests?from the temple of the gods prepared to do the apostles honor, as visitants from the courts of Heaven, to sacrifice beasts to them, and to bring offerings of garlands and precious things. The apostles had sought retirement and rest in a private dwelling, when their attention was attracted by the sound of music, and the enthusiastic shouting of a vast assembly, who had come to the gate of the house where they were abiding.?{8Red 20.3}[50]

§109 上帝的这两位传道人一看明众人的来意，以及当时热闹场面的原因时，就十分气愤惊恐。他们撕开衣裳，跳进众人中间，希望阻止众人实行的计划，保罗以高过群众喧嚷的洪亮声音得到众人的注意。及至吵闹忽然停息时，他说：{8Red 21.1}[51]

§110 When these ministers of God ascertained the cause of this visit and its attendant excitement, they were filled with indignation and horror. They rent their clothing, and rushed in among the multitude to prevent farther proceedings. Paul, in a loud, ringing voice that rose above the noise of the multitude, demanded their attention; and, as the tumult was suddenly quelled, he inquired,—?{8Red 21.1}[51]

§111 “诸君，为什么作这事呢？我们也是人，性情和你们一样。我们传福音给你们，是叫你们离弃这些虚妄，归向那创造天、地、海和其中万物的永生上帝。祂在从前的年代，任凭万人各行其道，然而为自己未尝不显出证据来，就如常施恩惠，从天降雨，赏赐丰年，叫你们饮食饱足，满心喜乐”（徒14:15-17）。{8Red 21.2}[52]

§112 “Sirs, why do ye these things? We also are men of like passions with you, and preach unto you that ye should turn from these vanities unto the living God, which made heaven, and earth, and the sea, and all things that are therein; who in times past suffered all nations to walk in their own ways. Nevertheless he left not himself without witness, in that he did good, and gave us rain from heaven, and fruitful seasons, filling our hearts with food and gladness.”?{8Red 21.2}[52]

§113 众人显然不耐心听保罗讲话。他们的迷信和情绪是那么高涨，很难承认自己是做错了，而且不愿让他们的期望和意图受阻。使徒虽然确切声明自己不是异邦的神，保罗虽然努力使众人的思想转向真神为唯一应受崇拜的对象，但他几乎无法使他们放弃初衷。{8Red 21.3}[53]

§114 The people listened to the words of Paul with manifest impatience. Their superstition and enthusiasm had been so great in regard to the apostles that they were loth to acknowledge their error, and have their expectations and purposes thwarted. Notwithstanding the apostles positively denied the divinity attributed to them by the heathen, and Paul made a masterly effort to?direct their minds to the true God as the only object worthy of worship, it was still most difficult to turn them from their purpose.?{8Red 21.3}[53]

§115 他们声辩说，他们已亲眼看见使徒所施行的神奇能力。他们曾目睹一个从来没有行走过的瘸子因这两个陌生人施展奇能而忽然得到完全的健康和能力，竟然欢喜快乐地跳跃。唯有在保罗多方劝阻，详细解释了使徒们的真正使命之后，他们才很不情愿地放弃了他们原来的意思。但是他们并不满意，很失望地牵走了祭牲。这件事违背了他们在神明走访世界时传统的做法。本来这是一个很好的机会，可以让神明赐给他们特别的福气，以便在世人眼前抬举他们和他们的宗教。{8Red 22.1}[54]

§116 They reasoned that they had with their own eyes beheld the miraculous power exercised by the apostles; that they had seen a cripple who had never before used his limbs, made to leap and rejoice in perfect health and strength through the exercise of the marvelous power possessed by these strangers. But, after much persuasion on the part of Paul, and explanation as to the true mission of the apostles, the people were reluctantly led to give up their purpose. They were not satisfied, however, and led the sacrificial beasts away in great disappointment, that their traditions of divine beings visiting the earth could not be strengthened by this example of their favor in coming to confer special blessings upon them, which would exalt them and their religion in the estimation of the world.?{8Red 22.1}[54]

§117 这一班反复无常，容易激动的人发生了奇怪的变化，因为他们的信仰不是建立在真神身上。安提阿反对圣工的犹太人，曾因他们的影响使使徒被赶出那个地区。现在他们与以哥念的一些犹太人联合起来，追踪使徒而来。使徒对瘸子所行的神迹，以及这件事对看见的人所产生的影响，引起了他们的嫉妒，他们便来到使徒工作的地方，毁谤他们的工作，说他们的工作不是出于上帝，而是出于他们所侍奉的魔鬼。{8Red 22.2}[55]

§118 And now a strange change came upon the fickle, excitable people, because their faith was not anchored in the true God. The opposing Jews of Antioch, through whose influence the apostles were driven from that coast, united with certain Jews of Iconium, and followed upon the track of the apostles. The miracle wrought upon the cripple, and its effect upon those who witnessed it, stirred up their envy and led them to go to the scene of the apostles’ labor, and put their false version upon the work. They denied that God had any part in it, and claimed that it was accomplished through the demons whom these men served.?{8Red 22.2}[55]

§119 这类人以前曾指控救主靠鬼王的能力赶鬼，并宣称祂为骗子，现在他们也把同样无理的恼怒发泄在使徒身上。他们用假见证把自己心中的恶念灌输给路司得人，他们自己就是受这种恶毒的精神鼓动的。他们声称自己十分熟悉保罗和巴拿巴的身世和信仰。他们向外邦拜偶像的人歪曲使徒的品格和工作，以致这些本想把使徒当作神明来敬拜的人现在反而看他们比杀人犯还不如。谁要是杀了他们就是为上帝为人类做了件好事。{8Red 22.3}[56]

§120 The same class had formerly accused the Saviour of casting out devils through the power of?the prince of devils; they had denounced him as a deceiver; and they now visited the same unreasoning wrath upon his apostles. By means of falsehoods they inspired the people of Lystra with the bitterness of spirit by which they were themselves actuated. They claimed to be thoroughly acquainted with the history and faith of Paul and Barnabas, and so misrepresented their characters and work that the heathen idolaters, who had been ready to worship the apostles as divine beings, now considered them as worse than murderers, and that whoever should put them out of the world would do God and mankind good service.?{8Red 22.3}[56]

§121 那些在末世相信并传扬圣经真理的人也必遇到没有原则的人同样的反对。这些人不肯接受真理，却会毫不犹豫地撒谎，甚至散布最动听的谣言，来抵消上帝所委派向世界传警告信息之人的影响，阻挡他们的道路。当这等人制造和散布谎言时，另一等受撒但迷惑的人却盲目地把这些谎言当作真理来接受。他们在为大仇敌作工，却自以为是上帝的儿女而得意。“故此，上帝就给他们一个生发错误的心，叫他们信从虚谎，使一切不信真理、倒喜爱不义的人都被定罪”(帖后2:11,12)。{8Red 23.1}[57]

§122 Those who believe and teach the truths of God’s Word in these days meet with similar opposition from unprincipled persons who will not accept the truth, and who do not hesitate to prevaricate, and even to circulate the most glaring falsehoods in order to destroy the influence and hedge up the way of those whom God has sent with a message of warning to the world. While one class make the falsehoods and circulate them, another class are so blinded by the delusions of Satan as to receive them as the words of truth. They are in the toils of the arch-enemy, while they flatter themselves that they are the children of God. “For this cause, God shall send them strong delusion, that they should believe a lie; that they all might be damned who believed not the truth, but had pleasure in unrighteousness.”?{8Red 23.1}[57]

§123 使徒保罗和巴拿巴不让拜偶像的人向他们献祭，使他们十分失望。这就预备了条件，使他们以过去敬奉上帝的这两位传道人为神明的狂热转过来攻击他们。恶毒的犹太人毫不犹疑地利用了异教徒的迷信和轻信来实现他们的毒计。他们煽动异教徒用武力迫害那两位使徒，并叮嘱众人不可让保罗有机会讲话，据说如果给他这种机会，他就必在众人身上施行魔术，使他们着迷。{8Red 23.2}[58]

§124 The disappointment experienced by the idolaters in being refused the privilege of offering sacrifices to the apostles, prepared them to turn against these ministers of God with a zeal which approached that of the enthusiasm with which they had hailed them as gods. The malicious?Jews did not hesitate to take full advantage of the superstition and credulity of this heathen people to carry out their cruel designs. They incited them to attack the apostles by force; and they charged them not to allow Paul an opportunity to speak, alleging that if they did so he would bewitch the people.?{8Red 23.2}[58]

§125 路司得人怒气冲冲地扑向使徒，无情地朝他们扔石头。保罗遍体鳞伤，被打得晕了过去，以为自己的结局已到。这时司提反的殉道，以及保罗自己那时所充当的残忍角色，都生动地涌现在他心头，他倒在地上好像死了一样。愤怒的暴徒把他毫无知觉的身体拖出城门，扔在城墙下。使徒谈到他为真理所受的一系列苦难时，曾提到这一次遭遇：“被棍打了三次，被石头打了一次，遇着船坏三次，一昼夜在深海里，又屡次行远路，遭江河的危险，盗贼的危险，同族的危险，外邦人的危险，城里的危险，旷野的危险，海中的危险，假弟兄的危险”(林后11:24-26)。{8Red 24.1}[59]

§126 The Lystrians rushed upon the apostles with great rage and fury. They hurled stones violently; and Paul, bruised, battered, and fainting, felt that his end had come. The martyrdom of Stephen was brought vividly to his mind, and the cruel part he had acted on that occasion. He fell to the ground apparently dead, and the infuriated mob dragged his insensible body through the gates of the city, and threw it beneath the walls. The apostle mentions this occurrence in the subsequent enumeration of his sufferings for the truth’s sake: “Thrice was I beaten with rods; once was I stoned; thrice I suffered shipwreck; a night and a day I have been in the deep; in journeyings often; in perils of waters; in perils of robbers; in perils by mine own countrymen; in perils by the heathen; in perils in the city; in perils in the wilderness; in perils in the sea; in perils among false brethren.”?{8Red 24.1}[59]

§127 门徒们围住他们以为是死了的保罗的身体，悲痛不已，哪知他忽然抬起头来站了起来，高声颂赞上帝。在门徒看来保罗就像从死里复活一样，是上帝保护祂忠心仆人性命的一个奇迹。于是他们以说不出来的喜乐欢呼保罗恢复健康，并以信靠使徒所传教训的新的信心赞美上帝。{8Red 24.2}[60]

§128 The disciples stood around the body of Paul, lamenting over him whom they supposed was dead, when he suddenly lifted his head, and arose to his feet with the praise of God upon his lips. To the disciples this seemed like a resurrection from the dead, a miracle of God to preserve the life of his faithful servant. They rejoiced with inexpressible gladness over his restoration, and praised God with renewed faith in the doctrine preached by the apostles.?{8Red 24.2}[60]

§129 这些门徒都是因保罗的教训而新悔改归主的，他们坚定不移地顶住了犹太人的诬篾和恶意逼迫。事实上，恶人毫无道理的反对只能坚固这些献身的弟兄信靠基督的心。保罗的恢复似乎是上帝对他们信仰的印证。{8Red 25.1}[61]

§130 These disciples had been newly converted to the faith through the teachings of Paul, and had stood steadfast notwithstanding the misrepresentation and malignant persecution of the Jews. In fact, the unreasoning opposition of those wicked men had only confirmed these devoted brethren in the faith of Christ; and the restoration to life of Paul seemed to set the signet of God upon their belief.?{8Red 25.1}[61]

§131 提摩太也是因保罗的工作而悔改信主的，这次，他亲眼看见使徒受苦。他站在那显然没有生气的身体旁边。他曾目睹那伤痕累累，鲜血淋淋的保罗站起来，没有呻吟，没有怨言地赞美耶稣基督准他为祂的名受苦。保罗在写给提摩太的一封书信中提到他个人对这件事的认识。提摩太后来成了保罗最重要的助手和教会最重要的工人之一。他忠心地和使徒一起经受考验与喜乐。提摩太的父亲是希腊人，母亲是犹太人，提摩太曾受过犹太宗教的全面教育。{8Red 25.2}[62]

§132 Timothy had been converted through the ministration of Paul, and was an eye-witness of the sufferings of the apostle upon this occasion. He stood by his apparently dead body, and saw him arise, bruised and covered with blood, not with groans nor murmurings upon his lips, but with praises to Jesus Christ, that he was permitted to suffer for his name. In one of the epistles of Paul to Timothy he refers to his personal knowledge of this occurrence. Timothy became the most important help to Paul and to the church. He was the faithful companion of the apostle in his trials and in his joys. The father of Timothy was a Greek; but his mother was a Jewess, and he had been thoroughly educated in the Jewish religion.?{8Red 25.2}[62]

§133 犹太人与外邦人

§134 在保罗被砸伤的第二天，两位使徒就离开路司得。遵照基督的指示：“有人在这城里逼迫你们，就逃到那城里去”(太10:23)，他们动身前往特庇去。在那里他们的工作大蒙上帝赐福，许多人接受了真理。于是保罗和巴拿巴又回去访问安提阿、以哥念和路司得，就是他们曾遭到这么严厉的反对和逼迫的工作园地。在这些地方已经有许多人相信了真理，使徒觉得自己有责任加强和鼓励那些遭到辱骂和恶毒反对的弟兄。他们决心巩固自己所开创的工作，使之不致归于徒然。{8Red 25.3}[63]

§135 Jew and Gentile

§136 The next day after the stoning of Paul, the apostles left the city, according to the direction of Christ: “When they persecute you in this city, flee ye into another.” They departed for Derbe, where their labors were blessed by leading many souls to embrace the truth. But both Paul and Barnabas returned again to visit Antioch, Iconium, and Lystra, the fields of labor where they?had met such opposition and persecution. In all those places were many souls that believed the truth; and the apostles felt it their duty to strengthen and encourage their brethren who were exposed to reproach and bitter opposition. They were determined to securely bind off the work which they had done, that it might not ravel out.?{8Red 25.3}[63]

§137 这些地方已经组织起教会，在每一个教会任命了长老，并建立起适当的秩序。保罗和巴拿巴在安提阿工作了一段时期。许多外邦人接受了基督的信仰。但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。{8Red 26.1}[64]

§138 Churches were duly organized in the places before mentioned, elders appointed in each church, and the proper order and system established there. Paul and Barnabas labored in Antioch some time; and many Gentiles there embraced the doctrine of Christ. But 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.?{8Red 26.1}[64]

§139 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。{8Red 26.2}[65]

§140 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, and 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.?{8Red 26.2}[65]

§141 使徒们在前往耶路撒冷时，访问了沿途城市中的弟兄，并述说了他们从事上帝工作以及外邦人归主的经验来鼓励他们。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。{8Red 27.1}[66]

§142 The apostles, in making their way to Jerusalem, called upon the brethren of the cities through which they passed, and encouraged them by relating their experience in the work of God, and the conversion of the Gentiles to the faith. 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.?{8Red 27.1}[66]

§143 一般说来，犹太人没有随着上帝开辟道路的速度前进。由于使徒在外邦人中工作的效果，外邦信徒的数目将要远远超过犹太信徒。所以犹太人唯恐外邦人若不需要遵守犹太律法的禁令和仪式为他们接受基督教的一个条件，则那素来使犹太人与其他民族不同的特点终必从那些接受福音真理的人中消失了。{8Red 27.2}[67]

§144 The Jews were not generally prepared to move as fast as the providence of God opened the way. It was evident to them from the result of the apostles’ labors among the Gentiles that the converts among the latter people would far exceed the Jewish converts; and that if the restrictions and ceremonies of the Jewish law were not made obligatory upon their accepting the faith of Christ, the national peculiarities of the Jews, which kept them distinct from all other people, would finally disappear from among those who embraced the gospel truths.?{8Red 27.2}[67]

§145 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。{8Red 27.3}[68]

§146 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.?{8Red 27.3}[68]

§147 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。{8Red 28.1}[69]

§148 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.?{8Red 28.1}[69]

§149 割礼的问题在会议上引起热烈的讨论。悔改信主的外邦人住在拜偶像的人中间。无知和迷信的人把祭牲和供品献给无知觉的偶像。异邦假神的祭司们常拿祭品作为商品出卖，所以犹太人害怕悔改信主的外邦人购买祭过偶像之物，因而使基督教的名誉受到影响，并多少助长拜偶像的风俗。{8Red 28.2}[70]

§150 The question of circumcision was warmly discussed in the assembly. The Gentile converts lived in a community of idolaters. Sacrifices and offerings were made to senseless idols by these ignorant and superstitious people. The priests of these gods 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 those things which had been offered to idols, and thereby sanctioning, in some measure, an idolatrous worship.?{8Red 28.2}[70]

§151 再者，外邦人习惯食用勒死的牲畜的肉，而犹太人则曾蒙上帝指示，当宰杀牲畜为食物时，必须将血放尽，不然的话肉就要视为不健康。上帝向犹太人颁布这些禁令，目的是要保持他们的健康和力量。所以犹太人以吃血为一件犯罪的行为。他们认为血乃是生命，而且流血乃是犯罪的结果，且是上帝儿子的一个庄严象征。{8Red 29.1}[71]

§152 Also the Gentiles were accustomed to eat the flesh of animals that had been strangled; while the Jews had been divinely instructed with regard to the food they should use. They were particular, in killing beasts, that the blood should flow from the body, else it was not regarded as healthful meat. God had given these injunctions to the Jews for the purpose of preserving their health and strength. The Jews considered it sinful to use blood as an article of diet. They considered that the blood was the life; that the shedding of blood was in consequence of sin, and was a sacred emblem of the Son of God.?{8Red 29.1}[71]

§153 相反地，外邦人常把献祭之牺牲的血留起来喝或作食物用。犹太人则不能改变上帝所特别指示又长期为他们所遵守的规则。双方的风俗既如此悬殊，如果犹太人和外邦人同桌吃饭的话，犹太人就必因外邦人的风俗习惯而大为震惊，受到触犯了。{8Red 29.2}[72]

§154 The Gentiles, on the contrary, practiced catching the blood which flowed from the victim of sacrifice, and drinking it, or using it in the preparation of their food. The Jews could not change the customs which they had so long observed, and which they had adopted under the special direction of God. Therefore, as things then stood, if Jew and Gentile came to eat at the same table, the former would be shocked and outraged by the habits and manners of the latter.?{8Red 29.2}[72]

§155 外邦人，尤其是希腊人，是非常荒淫的。许多人在接受基督教的时候，把真理与他们不圣洁的性情搀杂起来，继续行淫猥的事。犹太籍的基督徒，不能容忍希腊人根本不当作邪恶的淫行。所以犹太人认为必须吩咐外邦信徒行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单凭冲动，心中没有真正悔改的人加入教会，以致圣工因他们的淫乱无度而受到羞辱。{8Red 29.3}[73]

§156 The Gentiles, and especially the Greeks, were extremely licentious; and many, in accepting Christianity, had united the truth to their unsanctified natures, and continued to practice fornication. The Jewish Christians could not tolerate such immorality, which was not even regarded as criminal by the Greeks. The Jews, therefore, held it highly proper that circumcision, and the observance of the ceremonial law, should be brought to the Gentile converts as a test of their sincerity and devotion. This they believed would prevent the accession to the church of those who were carried away by mere feeling, or who adopted?the faith without a true conversion of heart, and who might afterward disgrace the cause by immorality and excesses.?{8Red 29.3}[73]

§157 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。{8Red 30.1}[74]

§158 The questions 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.?{8Red 30.1}[74]

§159 彼得说，圣灵已经解决了这个问题；因为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)。{8Red 30.2}[75]

§160 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.”?{8Red 30.2}[75]

§161 彼得讲了这些话的明显意义。这意义是在他应邀将基督的信仰传给外邦百夫长的时候，当即明白过来的。这个信息显明上帝是不偏待人的。而且凡敬畏祂、行义的人都必为祂所悦纳。彼得提到当他向外邦人宣讲真理的时候，他惊奇地看到圣灵降在他的听众身上，其中有外邦人，也有犹太人，那反射在受过割礼的犹太人脸上的光辉和荣耀也照在未受割礼的外邦人脸上。这是上帝的警告，叫彼得不可看一班人不如另一班人，因为耶稣基督的血能洁净一切的污秽。{8Red 30.3}[76]

§162 He related the plain interpretation of these words, which was given to him almost immediately in his summons to go to the Gentile centurion, and instruct him in the faith of Christ. This message showed that God was no respecter of persons, but accepted and acknowledged those who feared him, and worked righteousness. Peter told of his astonishment, when, in speaking the words of truth to the Gentiles, he witnessed the Holy Spirit take possession of his hearers, both Jews and Gentiles. The same light and glory that was reflected upon the circumcised Jews, shone also upon the countenances of the uncircumcised Gentiles. This was the warning?of God that he should not regard the one as inferior to the other; for the blood of Jesus Christ could cleanse from all uncleanness.?{8Red 30.3}[76]

§163 彼得以前曾同样与他的弟兄辩论有关哥尼流和他亲友悔改的事。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)？这时，他又以同样的热忱和能力说道：“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）？{8Red 31.1}[77]

§164 Peter had reasoned once before, in like manner, with his brethren, concerning the conversion of Cornelius and his friends, and his fellowship with them. On that occasion he had related how the Holy Ghost fell on them, and had said, “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 resist God?” 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?”?{8Red 31.1}[77]

§165 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。“众人都默默无声，听巴拿巴和保罗述说上帝藉着他们在外邦人中所行的神迹奇事”（徒15:12）。{8Red 31.2}[78]

§166 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. “Then 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.”?{8Red 31.2}[78]

§167 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）。{8Red 31.3}[79]

§168 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.”?{8Red 31.3}[79]

§169 这就结束了那一次的讨论。我们也可以看出这一件事足以反驳罗马天主教会所主张的教义，说彼得是教会之首。历代以来，教皇都自命为彼得的继承者，其实他们这种自封的名分是毫无圣经根据的。彼得的一生中，没有什么事足以证实这些自封的特权。如果这些自命为继承彼得的人真能效法彼得的榜样，就不会占据高位，而会甘心和弟兄保持平等的关系。{8Red 32.1}[80]

§170 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 foundation for their pretensions. Nothing in the life of Peter gives sanction to those pretended claims. If the professed successors of Peter had imitated his example, they would have taken no authoritative position, but one on an equality with that of their brethren.?{8Red 32.1}[80]

§171 在这一次会议上，雅各似乎是被推选就有关事务做出决定的人。他所发表的意见，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。{8Red 32.2}[81]

§172 James, in this instance, seems to have been chosen to decide the matter which was brought before the council. 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.?{8Red 32.2}[81]

§173 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。{8Red 32.3}[82]

§174 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.?{8Red 32.3}[82]

§175 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：“圣灵和我们定意不将别的重担放在你们身上，惟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。这几件你们若能自己禁戒不犯就好了”（徒15:28,29）。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。{8Red 33.1}[83]

§176 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: “For 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, which put an end to all controversy; for it was the voice of the highest authority upon earth.?{8Red 33.1}[83]

§177 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。{8Red 33.2}[84]

§178 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.?{8Red 33.2}[84]

§179 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。{8Red 33.3}[85]

§180 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 fault-finding, 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.?{8Red 33.3}[85]

§181 耶路撒冷是犹太人的首都，是排外和偏执精神最严重的地方。犹太的基督徒既然住在圣殿的附近，心中自然就会时常向往犹太国作为选民的特权。及至他们看到基督教会偏离了犹太教的仪式和遗传，并看到犹太风俗所赋有特别的神圣性质在新信仰的影响之下，不久要被人所遗忘，许多犹太人就恼恨保罗，以他为造成这种改变的祸首。连门徒也不都是甘心领受会议决定的。其中有一些是热心维护仪文律法的，所以他们以嫉妒的眼光看待保罗，认为他对遵守犹太律法的义务不够坚持原则。{8Red 34.1}[86]

§182 Jerusalem was the metropolis of the Jews, and there were found the greatest exclusiveness and bigotry. The Jewish Christians who lived in sight of the temple would naturally allow their minds to revert to the peculiar privileges of the Jews as a nation. As they saw Christianity 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 against Paul, as one who had, in a great measure, caused this change. Even the disciples were not all prepared to willingly accept the decision of the council. Some were zealous for the ceremonial law, and regarded Paul with jealousy, because they thought his principles were lax in regard to the obligation of the Jewish law.?{8Red 34.1}[86]

§183 后来当彼得到安提阿访问的时候，他遵循了上天所赐的亮光和会议的决定行事。他竟能胜过自己的偏见，甚至与外邦信徒同桌吃饭。但及至一些热心维护仪文律法的犹太人从耶路撒冷来时，他却很明显地改变了自己对待从异教归服基督的外邦信徒的态度，给外邦信徒留下最不良的印象。不少人也学彼得的样，甚至巴拿巴也受使徒的不智之举所影响。教会面临分裂的危险。但保罗既看到彼得这种两面派做法对于教会的影响，就公开责备他如此掩饰自己的真意。{8Red 34.2}[87]

§184 When Peter, at a later date, visited Antioch, he acted in accordance with the light given him from Heaven, and the decision of the council. He overcame his natural prejudice so far as to sit at table with the Gentile converts. But when certain Jews who were most zealous for the ceremonial law came from Jerusalem, he changed his?deportment toward the converts from paganism in so marked a degree that it left a most painful impression upon their minds. Quite a number followed Peter’s example. Even Barnabas was influenced by the injudicious course of the apostle; and a division was threatened in the church. But Paul, who saw the wrong done the church through the double part acted by Peter, openly rebuked him for thus disguising his true sentiments.?{8Red 34.2}[87]

§185 彼得看明了自己的错误，就立即尽他能力所及弥补所造成的损失。那从起初就看到末后的上帝让彼得露出品格上的这个弱点，为的是使他看出自己并没有什么可以夸口的地方。上帝也看到将来必有人受欺骗，甚至将上帝所独有的大权归给彼得和他的继承人。所以这个有关彼得弱点的记录，要留着作为他也能犯错误的凭据。同时证明他决不比其他使徒高出一等。{8Red 35.1}[88]

§186 Peter saw the error into which he had fallen, and immediately set about repairing it as far as possible. God, who knoweth the end from the beginning, permitted Peter to exhibit this weakness of character, in order that he might see that there was nothing in himself whereof he might boast. God also saw that, in time to come, some would be so deluded as to claim for Peter and his pretended successors, exalted prerogatives which belong only to God; and this history of the apostle’s weakness was to remain as a proof of his human fallibility, and of the fact that he stood in no way above the level of the other apostles.?{8Red 35.1}[88]

§187 保罗和西拉被囚

§188 一段时间以后，保罗带着西拉再次访问路司得。在这里他曾被外邦人当作神来欢迎。后来犹太人追踪而至，用谎言和毁谤的话使百姓的尊敬变为侮辱，谩骂，甚至下决心要杀他。然而他又来到这个以前曾遭遇危险的地方，寻找他工作的果子。{8Red 35.2}[89]

§189 Imprisonment of Paul and Silas

§190 After a time Paul again visited Lystra, where he had been greeted as a God by the heathen; where the opposing Jews had followed on his track, and by falsehood and misrepresentation had turned the reverence of the people into insult, abuse, and a determination to kill him. Yet we find him again on the scene of his former danger, looking after the fruit of his labors there.?{8Red 35.2}[89]

§191 他发现悔改信主的人并没有因使徒所受的严重迫害吓倒，反而坚定了信仰，相信要进入基督的国必须经过试炼和苦难。{8Red 35.3}[90]

§192 He found that the converts to Christ had not been intimidated by the violent persecution of the apostles; but, on the contrary, were confirmed?in the faith, believing that through trial and suffering, the kingdom of Christ would be reached.?{8Red 35.3}[90]

§193 保罗发现基督徒联合的纽带把他与提摩太紧密地联系在一起。提摩太从小熟悉圣经，受教育过严格的宗教生活。他曾目睹保罗上次访问路司得时所受的苦难。基督徒的同情使他与使徒心心相印。保罗自然想最好让提摩太协助他工作。{8Red 36.1}[91]

§194 Paul found that Timothy was closely bound to him by the ties of Christian union. This man had been instructed in the Holy Scriptures from his childhood, and educated for a strictly religious life. He had witnessed the sufferings of Paul upon his former visit to Lystra, and the bonds of Christian sympathy had knit his heart firmly to that of the apostle. Paul accordingly thought best to take Timothy with him to assist in his labors.?{8Red 36.1}[91]

§195 在这个行动上保罗表现了极端的谨慎。他拒绝马可做伴，因为他不敢在危急的时候信任马可。但保罗看出提摩太能充分理解传道的工作，尊重他的职责，不怕吃苦，能承受逼迫。虽然如此，保罗必须先对提摩太这个未经试验的年轻人的生活和品格作彻底的调查。保罗在上述几方面都感到满意以后，才敢接受提摩太为他的同工和福音里所生的儿子。{8Red 36.2}[92]

§196 The extreme caution of Paul is manifested in this act. He had refused the companionship of Mark, because he dared not trust him in an emergency. But in Timothy he saw one who fully appreciated the ministerial work, who respected his position, and was not appalled at the prospect of suffering and persecution. Yet he did not venture to accept Timothy, an untried youth, without diligent inquiry with regard to his life and character. After fully satisfying himself on those points, Paul received Timothy as his fellow-laborer and son in the gospel.?{8Red 36.2}[92]

§197 保罗出于他惯有的谨慎，让提摩太受了割礼，并不是上帝吩咐他这样做，乃是要从犹太人心中消除一切足以反对提摩太参加圣工的藉口。保罗将要旅行各城各国，并常在犹太人的会堂里传扬基督。如果犹太人知道他的同工中有一位是没有受过割礼的外邦人，他们的工作就可能因犹太人的顽固偏见而大受妨碍。这个使徒已经到处受到剧烈的逼迫。他极愿犹太人能明白基督教，因此他要在符合自己信仰的范围内，尽可能地消除一切足以供人反对的藉口。他虽然在这件事上多多迁就了犹太人的偏见，但他自己依然相信并教训人，受割礼算不得什么，不受割礼也算不得什么，只有基督的福音才是有价值的。{8Red 36.3}[93]

§198 Paul, with his usual good judgment, caused Timothy to be circumcised; not that God required it, but in order to remove from the minds of the Jews an obstacle to Timothy’s ministration. Paul was to labor from place to place in the synagogues, and there to preach Christ. If his companion should be known as an uncircumcised heathen, the work of both would be greatly hindered by the prejudice and bigotry of the people. The apostle everywhere met a storm of persecution. He desired to bring the Jews to Christianity, and sought, as far as was consistent with the faith, to remove every pretext for opposition.?Yet while he conceded this much to Jewish prejudice, his faith and teachings declared that circumcision or uncircumcision was nothing, but the gospel of Christ was everything.?{8Red 36.3}[93]

§199 在腓立比，推雅推喇城人吕底亚听到使徒的讲道，就开心门欣然接受了真理。她和她一家人都归主受了洗，并强留使徒住在她家中。{8Red 37.1}[94]

§200 At Philippi, Lydia, of the city of Thyatira, heard the apostles, and her heart was open to receive the truth. She and her household were converted and baptized, and she entreated the apostles to make her house their home.?{8Red 37.1}[94]

§201 日复一日，当他们出去教训人时，有一个被巫鬼附着的妇人天天跟随他们，喊着说：“这些人是至高上帝的仆人，对你们传说救人的道”（徒16:17）。这个妇人是撒但的一个特别工具。鬼魔怎样在基督面前害怕，控制这个妇人的邪灵也在使徒面前感到不安。撒但知道自己的国度受到攻击，所以他用这个方法来反对上帝使者的工作。这个妇人所说推荐的话对真理的事业是有妨害的。因为这些话迷乱众人的思想，使他们不注意使徒教训的真理，使圣工受到羞辱，使人相信那些以上帝的圣灵和能力说话的人，是这个撒但使者的同一个灵所鼓动的。{8Red 37.2}[95]

§202 Day after day, as they went to their devotions, a woman with the spirit of divination followed them, crying, “These men are the servants of the most high God, which show unto us the way of salvation.” This woman was a special agent of Satan; and, as the devils were troubled by the presence of Christ, so the evil spirit which possessed her was ill at ease in the presence of the apostles. Satan knew that his kingdom was invaded, and took this way of opposing the work of the ministers of God. The words of recommendation uttered by this woman were an injury to the cause, distracting the minds of the people from the truths presented to them, and throwing disrepute upon the work by causing people to believe that the men who spoke with the Spirit and power of God were actuated by the same spirit as this emissary of Satan.?{8Red 37.2}[95]

§203 使徒忍耐了这种反对好几天，后来保罗在圣灵的感动之下吩咐邪灵离开那妇人。撒但就这样遭到对付和斥责。她立时安静下来而且保持安静，证明使徒乃是上帝仆人，鬼魔也承认他们是这样的人，因而服从他们的命令。那妇人既脱离了邪灵的管辖并恢复了理智，她的主人们就为自己的职业惊慌起来了。他们看出藉着这妇人的法术和占卜得利的一切指望都没有了，而且如果让使徒继续宣传福音，则他们发财的门路不久必要完全断绝。{8Red 37.3}[96]

§204 The apostles endured this opposition for several days; then Paul, under inspiration of the Spirit of God, commanded the evil spirit to leave the woman. Satan was thus met and rebuked. The immediate and continued silence of the woman testified that the apostles were the servants of God, and that the demon had acknowledged them to be such, and had obeyed their command. When the woman was dispossessed of the spirit?of the devil, and restored to herself, her masters were alarmed for their craft. They saw that all hope of receiving money from her divinations and soothsayings was at an end, and perceived that, if the apostles were allowed to continue their work, their own source of income would soon be entirely cut off.?{8Red 37.3}[96]

§205 许多人有兴趣藉着撒但的欺骗得利，他们大声喊叫，攻击上帝的仆人。他们把使徒带到官长面前，控告他们说：“这些人原是犹太人，竟骚扰我们的城，传我们罗马人不可受、不可行的规矩”（徒16:20,21）。{8Red 38.1}[97]

§206 A mighty cry was therefore raised against the servants of God, for many were interested in gaining money by Satanic delusions. They brought the apostles before the magistrates with the charge that “these men, being Jews, do exceedingly trouble our city, and teach customs which are not lawful for us to receive, being Romans.”?{8Red 38.1}[97]

§207 撒但在百姓中煽起了一种疯狂的情绪。一种暴乱的精神得了势，官长也默许他们，并吩咐剥掉使徒的外衣，用棍打，“打了许多棍，便将他们下在监里，嘱咐禁卒严紧看守。禁卒领了这样的命，就把他们下在内监里，两脚上了木狗”（徒16:23,24）。{8Red 38.2}[98]

§208 Satan stirred up a frenzy among the people. Mob spirit prevailed, and was sanctioned by the authorities, who, with their official hands, tore the clothes from the apostles, and commanded them to be scourged. “And when they had laid many stripes upon them, they cast them into prison, charging the jailer to keep them safely; who, having received such a charge, thrust them into the inner prison, and made their feet fast in the stocks.”?{8Red 38.2}[98]

§209 使徒处在非常痛苦的状况之中，背上伤痕累累，血迹斑斑，躺在粗糙的石地上，双脚被抬起，上了木狗。在这样不自然的位置中，他们受尽折磨，可是他们既没有呻吟，也没有抱怨，反而彼此交谈勉励，并因为主名的缘故受苦而赞美上帝。保罗想起自己从前作了撒但的工具逼迫基督的门徒，而今他诚心感激主，因为他的眼睛已经看到，心灵已经体验到上帝儿子福音的光荣真理，并有特权传扬他曾经藐视的道理。{8Red 38.3}[99]

§210 The apostles were left in a very painful condition. Their lacerated and bleeding backs were in contact with the rough stone floor, while their feet were elevated and bound fast in the stocks. In this unnatural position they suffered extreme torture; yet they did not groan nor complain, but conversed with and encouraged each other, and praised God with grateful hearts that they were found worthy to suffer shame for his dear name. Paul was reminded of the persecution he had been instrumental in heaping upon the?disciples of Christ, and he was devoutly thankful that his eyes had been opened to see, and his heart to feel, the glorious truths of the gospel of the Son of God, and that he had been privileged to preach the doctrine which he had once despised.?{8Red 38.3}[99]

§211 保罗和西拉在全然黑暗凄凉的牢狱中祷告唱诗赞美上帝。其他囚犯听见从内监发出来的祷告和唱诗的声音，不禁大为惊异。他们在夜深人静的时候听惯了尖叫，呻吟，咒诅和谩骂，从来没有从那凄惨的囚室中听到祷告和赞美的声音。守兵和囚犯都感到惊奇，心想：这些人到底是谁，怎么能在饥寒磨难之中仍然欢喜快乐，愉悦地交谈呢？{8Red 39.1}[100]

§212 There, in the pitchy darkness and desolation of the dungeon, Paul and Silas prayed, and sung songs of praise to God. The other prisoners heard with astonishment the voice of prayer and praise issuing from the inner prison. They had been accustomed to hear shrieks and moans, cursing and swearing, breaking at night upon the silence of the prison; but they had never before heard the words of prayer and praise ascending from that gloomy cell. The guards and prisoners marveled who were these men, who, cold, hungry, and tortured, could still rejoice and converse cheerfully with each other.?{8Red 39.1}[100]

§213 官长们回到家里，因自己迅速而果断地平息了一次暴乱而甚为得意。但是在回家的路上他们又听到一些话关系到他们所判处责打并囚禁之人的品格和工作。他们还看到那脱离撒但权势的妇女，这妇女过去曾是全城之大患。他们大为惊异，因为他们看到这个妇女的容貌和态度完全改变了，如今安静、平和又有理智。他们看出自己很可能是在两个无辜的人身上施用了罗马法律针对最恶劣罪犯的残酷刑罚，就深为自责，并决定次日早晨要私下释放那两个使徒，护送他们出城，以免遭遇暴徒的残害。{8Red 39.2}[101]

§214 Meanwhile the magistrates had returned to their homes congratulating themselves upon having quelled a tumult, by their prompt and decisive measure. But upon their way home they heard more fully concerning the character and work of the men whom they had sentenced to scourging and imprisonment. They also saw the woman who had been freed from Satanic influence, and who had been a very troublesome subject to them. They were sensibly struck by the change in her countenance and demeanor. She had become quiet, peaceful, and possessed of her right mind. They were indignant with themselves when they discovered that, in all probability, they had visited upon two innocent men the rigorous penalty of the Roman law against the worst criminals. They decided that in the morning they would command them to be?privately released, and escorted in safety from the city beyond the danger of violence from the mob.?{8Red 39.2}[101]

§215 正当世人表现残酷复仇的精神，或忽略自己严肃的责任时，上帝却没有忘记恩待祂受苦的仆人。有天使奉命从天上来释放使徒。当天使走近罗马的监狱时，地就颤动起来，全城皆因地震而晃动。监狱的墙像风中的芦苇那样摆动；紧紧闩着的监门也自行开启；每一个囚犯的手铐和脚镣都脱落了。{8Red 40.1}[102]

§216 But while men were cruel and vindictive, or criminally negligent of the solemn responsibilities devolving upon them, God had not forgotten to be gracious to his suffering servants. An angel was sent from Heaven to release the apostles. As he neared the Roman prison, the earth trembled beneath his feet, the whole city was shaken by the earthquake, and the prison walls reeled like a reed in the wind. The heavily bolted doors flew open; the chains and fetters fell from the hands and feet of every prisoner.?{8Red 40.1}[102]

§217 禁卒曾惊异地听到被禁闭在牢狱里的使徒祷告和唱诗的声音。当他将他们关进监牢的时候，曾看到他们身上青肿流血的伤痕，他又亲手把他们的脚锁在木狗上。他想一定会听到他们发出痛苦的呻吟和咒骂；不料他所听到的，却是喜乐的赞美声。这些声音正在他耳中时，他便睡着了，以后却被地震和监狱墙壁的摇动所惊醒。{8Red 40.2}[103]

§218 The keeper of the jail had heard with amazement the prayers and singing of the imprisoned apostles. When they were led in, he had seen their swollen and bleeding wounds, and he had himself caused their feet to be fastened in the instruments of torture. He had expected to hear bitter wailing, groans, and imprecations; but lo! his ears were greeted with joyful praise. He fell asleep with these sounds in his ears; but was awakened by the earthquake, and the shaking of the prison walls.?{8Red 40.2}[103]

§219 禁卒醒过来，看见监门全开，以为囚犯都已逃走。他记得前一天晚上官长曾如何叮嘱他留心看管囚犯，所以他确知自己会因这次显然的失职而被处死。他在悲苦之中觉得不如自杀，以免遭受耻辱的刑罚。他正要拨刀自杀。忽然听见保罗大声说：“不要伤害自己，我们都在这里”（徒16:28）。{8Red 40.3}[104]

§220 Upon awakening he saw all the prison doors open, and his first thought was that the prisoners had escaped. He remembered with what an explicit charge the prisoners of the night before had been intrusted to his care, and he felt sure that death would be the penalty of his apparent unfaithfulness. He cried out in the bitterness of his spirit that it was better for him to die by his own hand than to submit to a disgraceful execution. He was about to kill himself, when Paul cried out with a loud voice, “Do thyself no harm; for we are all here.”?{8Red 40.3}[104]

§221 禁卒对于使徒的残酷待遇并没有引起他们报复的心理，或听任他自杀。使徒心中充满了基督的爱，没有恨逼迫他们的人。禁卒放下他的刀，叫人拿灯来，赶紧到内监里来，俯伏在保罗和西拉脚前，请求他们饶恕。他领他们到外院，问他们说：“二位先生，我当怎样行才可以得救”（徒16:30）？{8Red 41.1}[105]

§222 The severity with which the jailer had treated the apostles had not roused their resentment, or they would have allowed him to commit suicide. But their hearts were filled with the love of Christ, and they held no malice against their persecutors. The jailer dropped his sword, and called for a light. He hastened into the inner dungeon, and fell down before Paul and Silas, begging their forgiveness. He then brought them up into the open court, and inquired of them, “Sirs, what must I do to be saved?”?{8Red 41.1}[105]

§223 禁卒曾看见上帝在地震中所显示的忿怒，并因而恐惧战惊。当他想到囚犯都已逃走时，他曾准备自尽，唯恐受到罗马法律的处罚；但这一切比起他心中所感到新奇的恐惧，以及他对于使徒在极度痛苦侮辱之下所显示的平安和快乐所有羡幕的心情，似乎无足轻重了。他在使徒的面容上看到上天的荣光，他也知道上帝曾以神奇的方式亲自干涉，为要拯救他们的性命；同时那被污鬼附着的妇人所说的话特别有力地打动了他的心：“这些人是至高上帝的仆人，对你们传说救人的道。”{8Red 41.2}[106]

§224 He had trembled because of the wrath of God expressed in the earthquake; he had been ready to die by his own hand for fear of the penalty of the Roman law, when he thought the prisoners had escaped; but now all these things were of little consequence to him compared with the new and strange dread that agitated his mind, and his desire to possess that tranquility and cheerfulness manifested by the apostles under their extreme suffering and abuse. He saw the light of Heaven mirrored in their countenances; he knew that God had interposed in a miraculous manner to save their lives; and the words of the woman possessed by the power of divination came to his mind with peculiar force: “These men are the servants of the most high God, which show unto us the way of salvation.”?{8Red 41.2}[106]

§225 他看出自己与门徒相比，真是何等可怜。他深切自卑恭敬地请求使徒给他指明生命之道。“他们回答说：‘当信主耶稣，你和你一家都必得救。’他们就把主的道讲给他和他全家的人听”（徒16:31）。于是禁卒洗了使徒的伤，并服事他们，随后他受了洗。有一种圣洁的影响普及监牢里的一切的人，众人都敞开心门倾听使徒所讲的真理。他们深信这两个人所事奉的永生上帝，曾神奇地拯救他们脱离捆锁。{8Red 41.3}[107]

§226 He saw his own deplorable condition in contrast with that of the disciples, and with deep humility and reverence asked them to show him the way of life. “And they said, Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house. And they spake unto him the word of the Lord, and to all that were in his house.” The jailer then washed the wounds of the apostles,?and ministered unto them; and was baptized by them. A sanctifying influence spread among the inmates of the prison, and the hearts of all were opened to receive the truths uttered by the apostles. They were convinced also that the living God, whom these men served, had miraculously released them from bondage.?{8Red 41.3}[107]

§227 腓立比的市民曾因地震而大起恐慌；到了早晨，监狱的职员把夜里所发生的事告诉官长，官长甚为惊慌，就打发差役去释放使徒。保罗却说：“我们是罗马人，并没有定罪，他们就在众人面前打了我们，又把我们下在监里；现在要私下撵我们出去吗？这是不行的，叫他们自己来领我们出去吧”（徒16:37）！{8Red 42.1}[108]

§228 The citizens had been greatly terrified by the earthquake. When the officers informed the magistrates in the morning of what had occurred at the prison, they were alarmed, and sent the sergeants to liberate the apostles from prison. “But Paul said unto them, They have beaten us openly, uncondemned, being Romans, and have cast us into prison; and now do they thrust us out privily? nay, verily; but let them come themselves and fetch us out.”?{8Red 42.1}[108]

§229 保罗和西拉觉得应当维护基督教会的尊严，他们不应屈从罗马官长的非法行径。他们都是罗马的公民，除非一个罗马人犯了穷凶极恶的罪，鞭打他就是非法的，况且若没有经过公正的审判和定罪，就不可剥夺他的自由。保罗和西拉曾公开地被监禁，如今他们若没有官长说明正当的理由，就不肯私下被释放。{8Red 42.2}[109]

§230 Paul and Silas felt that to maintain the dignity of Christ’s church, they must not submit to the illegal course proposed by the Roman magistrates. The apostles were Roman citizens, and it was unlawful to scourge a Roman, save for the most flagrant crime, or to deprive him of his liberty without a fair trial and condemnation. They had been publicly thrust into prison, and now refused to be privately released, without proper acknowledgments on the part of the magistrates.?{8Red 42.2}[109]

§231 当官长听到这些话时，他们唯恐使徒会向皇帝告发非法的待遇，以致使他们被革职，所以十分恐惧，于是立刻到监牢里，为不公正和残酷的待遇向使徒道歉，并亲自领他们出监，请他们离开那城。主就是这样在危难之时为祂的仆人行了事。{8Red 42.3}[110]

§232 When this word was brought to the authorities they were alarmed for fear the apostles would make complaint of their unlawful treatment to the emperor, and cause the magistrates to lose their positions. They accordingly visited the prison, apologized to the apostles for their injustice and cruelty, and themselves conducted them out of the prison, and entreated them to depart?out of the city. Thus the Lord wrought for his servants in their extremity.?{8Red 42.3}[110]

§233 官长求使徒离开，是因为害怕使徒在百姓身上的影响，同时他们也惧怕那为这些无辜非法受鞭打监禁的人亲自出面干涉的上天的能力。使徒实行基督所赐的原则，不勉强居留在他们不受欢迎的地方。他们同意官长的要求，但不匆匆离去。他们高高兴兴地从监狱来到吕底亚的家，会见了新悔改信主的人，述说了上帝对他们所施行的奇妙作为。他们述说了夜间的经历，禁卒和囚犯们的回转归主。{8Red 43.1}[111]

§234 The magistrates entreated them to depart, because they feared their influence over the people, and the power of Heaven that had interposed in behalf of those innocent men who had been unlawfully scourged and imprisoned. Acting upon the principles given them by Christ, the apostles would not urge their presence where it was not desired. They complied with the request of the magistrates, but did not hasten their departure precipitously. They went rejoicing from the prison to the house of Lydia, where they met the new converts to the faith of Christ, and related all the wonderful dealings of God with them. They related their night’s experience, and the conversion of the keeper of the prison, and of the prisoners.?{8Red 43.1}[111]

§235 使徒并不以自己在腓立比的工作为徒然。他们曾遭遇许多反对和逼迫；但上帝为他们的缘故亲自出来干涉，以及禁卒和他一家的悔改足以补足他们所遭受的羞辱和苦难而有余。腓立比人从使徒的举止仪态上看到了耶稣基督宗教的精神。使徒原可以趁地震震开了监狱的门和他们的镣铐时逃走。但他们这样作无异承认自己是罪犯，给基督的福音带来羞辱。禁卒本来会被判处死刑，但如果这样，总的影响就会不好。所以保罗充分地控制住解脱了的囚犯，以致没有一个人想逃跑。{8Red 43.2}[112]

§236 The apostles viewed their labors in Philippi as not in vain. They there met much opposition and persecution; but the intervention of Providence in their behalf, and the conversion of the jailer and all his house, more than atoned for the disgrace and suffering they had endured. The Philippians saw represented in the deportment and presence of mind of the apostles the spirit of the religion of Jesus Christ. The apostles might have fled when the earthquake opened their prison doors, and loosened their fetters; but that would have been an acknowledgment that they were criminals, which would have been a disgrace to the gospel of Christ; the jailer would have been exposed to the penalty of death, and the general influence would have been bad. As it was, Paul controlled the liberated prisoners so perfectly that not one attempted to escape.?{8Red 43.2}[112]

§237 使徒的行为，特别是没有向高一级的当局控诉迫害他们的官长，使腓立比人不能不承认他们的高尚和大度。使徒受非法的监禁和他们神奇地蒙救的消息传遍了那一带地方，他们的工作就引起了许多用其它方法所不能接触之人的注意。基督教受人景仰。信徒获得很大的加强。{8Red 44.3}[113]

§238 The Philippians could but acknowledge the nobility and generosity of the apostles in their course of action, especially in forbearing to appeal to a higher power against the magistrates who had persecuted them. The news of their unjust imprisonment, and miraculous deliverance, was noised about through all that region, and brought the apostles and their ministry before the notice of a large number who would not otherwise have been reached. Christianity was placed upon a high plane, and the converts to the faith were greatly strengthened.?{8Red 43.3}[113]

§239 腓立比教会就在这种特殊的环境中建立起来了。教友的人数不断增加。在这些人中有一些富裕和有影响的人。他们对于正义的事业十分慷慨和同情。他们经常在使徒遭遇苦难，需要经济的时候予以帮助。保罗论到这些弟兄，说：“腓立比人哪，你们也知道我初传福音，离了马其顿的时候，论到授受的事，除了你们以外，并没有别的教会供给我。就是我在帖撒罗尼迦，你们也一次两次地打发人供给我的需用”（腓4:15）。{8Red 44.1}[114]

§240 Thus we have the establishment of the church at Philippi under peculiar circumstances, and its numbers steadily increased. Among them were men of wealth and influence, whose noble generosity and ready sympathy were ever on the side of right. They often came to the aid of the apostles in their affliction and pecuniary necessity. Paul said of these brethren, “Now ye Philippians, know also that in the beginning of the gospel, when I departed from Macedonia, no church communicated with me as concerning giving and receiving, but ye only. For even in Thessalonica ye sent once and again unto my necessity.”?{8Red 44.1}[114]

§241 他还转达了凯撒家里弟兄的问候，因为有皇帝手下的军官由于使徒的工作，和上帝拯救他们出监的奇迹而悔改信主。{8Red 44.2}[115]

§242 He sends also salutations from the brethren to Caesar’s household; for officers in the employment of the emperor had been converted under the labors of the apostles, and through the manifestation of God in their deliverance from prison.?{8Red 44.2}[115]

§243 在帖撒罗尼迦遭遇反对

§244 保罗和西拉离开腓立比之后，便往帖撒罗尼迦去。这里他们在犹太人的会堂里有机会向很多人讲道，取得很好的效果。他们的样子说明他们刚受过人的侮辱和虐待，所以他们必须向众人解释新近所发生的事。他们这样做的时候并没有表扬自己，却宣扬了对他们施行拯救之上帝的恩典。使徒觉得自己没有时间细述自己的受苦。他们肩负传扬基督信息的重任，认真从事主的工作。{8Red 44.3}[116]

§245 Opposition at Thessalonica

§246 After leaving Philippi, Paul and Silas made their way to Thessalonica. They were there privileged to address a large concourse of people in the synagogue, with good effect. Their?appearance bore evidence of their recent shameful treatment, and necessitated an explanation of what they had endured. This they made without exalting themselves, but magnified the grace of God, which had wrought their deliverance. The apostles, however, felt that they had no time to dwell upon their own afflictions. They were burdened with the message of Christ, and deeply in earnest in his work.?{8Red 44.3}[116]

§247 保罗向听众中愿意接受他讲题之凭据的人讲清了旧约圣经中有关弥赛亚的预言，以及这些预言如何应验在基督的生平和教训上。基督在世时也曾向门徒解释旧约圣经，“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）。彼得在传讲基督时，也曾引证旧约圣经，从摩西和众先知起。司提反也曾采用这相同的方法。保罗学习他们的样子，为基督的工作、受苦、受死、复活和升天提供圣经的证据。他用摩西和众先知的见证，清楚地证明耶稣就是弥赛亚，并指明从亚当的日子以来那藉着诸先祖和先知向人讲话的乃是基督的声音。{8Red 45.1}[117]

§248 Paul made the prophecies in the Old Testament relating to the Messiah, and the agreement of those prophecies with the life and teachings of Christ, clear in the minds of all among his hearers who would accept evidence upon the subject. Christ in his ministry had opened the minds of his disciples to the Old-Testament scriptures; “beginning with Moses and the prophets, he expounded unto them, in all the Scriptures, the things concerning himself.” Peter, in preaching Christ, produced his evidence from the Old-Testament scriptures, beginning with Moses and the prophets. Stephen pursued the same course, and Paul followed these examples, giving inspired proof in regard to the mission, suffering, death, resurrection, and ascension of Christ. He clearly proved his identity with the Messiah, through the testimony of Moses and the Prophets; and showed that it was the voice of Christ which spoke through the prophets and patriarchs from the days of Adam to that time.?{8Red 45.1}[117]

§249 他说明要是没有显明在旧约圣经里的基督，就不可能解释逾越节的礼节。在旷野里举起来的铜蛇象征着在十字架上被举起来的耶稣基督。他教导他们，如果他们拒绝向他们显示的救主，他们一切宗教的礼节和仪式都将毫无价值，因为救主正是这些礼节和仪式所预表的。他告诉他们，基督乃是开启旧约圣经，获取其中丰富宝藏的钥匙。{8Red 45.2}[118]

§250 He showed how impossible it was for them to explain the passover without Christ, as revealed in the Old Testament; and that the brazen serpent lifted up in the wilderness symbolized Jesus Christ, who was lifted up upon the cross. He taught them that all their religious services and?ceremonies would have been valueless if they should now reject the Saviour, who was revealed to them, and who was represented in those ceremonies. He showed them that Christ was the key which unlocked the Old Testament, and gave access to its rich treasures.?{8Red 45.2}[118]

§251 保罗就是这样一连三个安息日向帖撒罗尼迦人传道，根据圣经向他们辨证基督的生、死和复活。他告诉他们，犹太人对于弥赛亚的企望并不符合预言，因为预言告诉我们，救主将在卑微和贫困中降世，被人拒绝、藐视和杀害。{8Red 46.1}[119]

§252 Thus Paul preached to the Thessalonians three successive Sabbaths, reasoning with them from the Scriptures, upon the life, death, and resurrection of Christ. He showed them that the expectation of the Jews with regard to the Messiah was not according to prophecy, which had foretold a Saviour to come in humility and poverty, to be rejected, despised, and slain.?{8Red 46.1}[119]

§253 保罗宣布基督将带着能力和大荣耀第二次降临，在地上建立祂的国，制服一切权势，统治天下万国。保罗是复临信徒，他陈述有关基督复临的重大事件是那么清楚而有力，在帖撒罗尼迦人心中留下了永远不能磨灭的印象。{8Red 46.2}[120]

§254 He declared that Christ would come a second time in power and great glory, and establish his kingdom upon the earth, subduing all authority, and ruling over all nations. Paul was an Adventist; he presented the important event of the second coming of Christ with such power and reasoning that a deep impression, which never wore away, was made upon the minds of the Thessalonians.?{8Red 46.2}[120]

§255 他们坚信基督复临。深恐自己活着看不到此事。但保罗没有给他们以基督当时就要复临的印象，他向他们指出基督再来之前所要发生的事。他后来写信警告他们说：“不要轻易动心，也不要惊慌。人不拘用什么法子，你们总不要被他诱惑；因为那日子以前，必有离道反教的事，并有那大罪人，就是沉论之子，显露出来”（帖后2:2,3）。{8Red 46.3}[121]

§256 They had strong faith in the second coming of Christ, and greatly feared that they might not live to witness the event. Paul, however, did not leave them with the impression that Christ would come in their day. He referred them to coming events which must transpire before that time should arrive. He warned them that they should “be not shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of Christ is at hand. Let no man deceive you by any means; for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition.”?{8Red 46.3}[121]

§257 保罗预见到有人会误解他的话。有人会说他曾得到特别的启示，警告人说基督将要立即复临，这种讲法势必造成信仰上的混乱，因为失望时常会引起不信。因此，保罗警戒弟兄们不可以为这样的信息是出于他的。{8Red 47.1}[122]

§258 Paul foresaw that there was danger of his words being misinterpreted, and that some would claim that he, by special revelation, warned the people of the immediate coming of Christ. This he knew would cause confusion of faith; for disappointment usually brings unbelief. He therefore cautioned the brethren to receive no such message as coming from him.?{8Red 47.1}[122]

§259 保罗在致帖撒罗尼迦人的书信中，提到了自己在他们中间的作工方式(帖前2:1-4)。他说明自己并没有用谄媚诱骗或诡诈的方法争取新的信徒。“上帝既然验中了我们，把福音托付我们，我们就照样讲，不是要讨人喜欢，乃是要讨那察验我们心的上帝喜欢”（帖前2:4）。保罗以父亲对待儿女那样忠诚地责备和警告悔改信主的人，同时又像慈母爱护孩子那样爱抚他们。{8Red 47.2}[123]

§260 In his Epistle to the Thessalonians, Paul reminds them of his manner of laboring among them.?1 Thessalonians 2:1-4. He declares that he did not seek to win souls through flattery, deception, or guile. “But as we were allowed of God to be put in trust with the gospel, even so we speak; not as pleasing men, but God, which trieth our hearts.” Paul rebuked and warned his converts with the faithfulness of a father to his children, while, at the same time, he cherished them as tenderly as a fond mother would her child.?{8Red 47.2}[123]

§261 当犹太人看见使徒成功地吸引了广大的听众，许多人接受了他们的道理，其中有城里一些尊贵的妇女和许多外邦人，他们就妒火中烧。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那个都市造反。他们被政府所猜疑，所以他们的自由也受到相当的限制。这时他们却看出一个好机会，可以重得政府的信任，同时破坏使徒们和那些信奉基督之人的名誉。{8Red 47.3}[124]

§262 When the Jews saw that the apostles were successful in obtaining large congregations; that many were accepting their doctrines—among them the leading women of the city, and multitudes of Gentiles—they were filled with envy and jealousy. These Jews were not then in favor with the Roman power, because they had raised an insurrection in the metropolis not long previous to this time. They were regarded 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.?{8Red 47.3}[124]

§263 犹太人就开始行动，诬称这个新信仰的领导人正准备在百姓中策动一场骚乱。他们接着用狡猾的谎言挑动一班无知暴民的愤怒，鼓动他们袭击使徒所暂住的耶孙的家。他们怒气冲冲，丧失了理性，更像是野兽而不像人。犹太人唆使他们抓住保罗和西拉，把他们拉到当局那里，指控他们制造动乱，图谋造反。{8Red 47.4}[125]

§264 This they set about doing by representing that the leaders in the new doctrine were raising a tumult among the people. They accordingly?excited the passions of the worthless mob by cunningly devised falsehoods, and incited them to make an uproarious assault upon the house of Jason, the temporary home of the apostles. This they did with a fury more like that of wild beasts than of men. They had been instructed by the Jews to bring out Paul and Silas, and drag them to the authorities, accusing them of creating all this uproar, and of raising an insurrection.?{8Red 47.4}[125]

§265 他们闯进耶孙的家，却发现使徒不在。因为有朋友了解到所要发生的事，就赶紧把使徒送出城，动身到庇哩亚去了。暴徒们既找不到保罗和西拉，就大失所望，恼怒如狂，就“把耶孙和几个弟兄，拉到地方官那里，喊叫说：‘那扰乱天下的，也到这里来了，耶孙收留他们。这些人都违背凯撒的命令，说另有一个王耶稣’”（徒17:6,7）。{8Red 48.1}[126]

§266 When they had broken into the house, however, they found that the apostles were not there. Friends who had apprehended what was about to occur, had hastened them out of the city, and they had departed for Berea. In their mad disappointment at not finding Paul and Silas, the mob seized Jason and his brother, and dragged them before the authorities with the complaint: “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.”?{8Red 48.1}[126]

§267 犹太人把保罗的话解释为基督在那个时代就要复临，在地上作王统治万国。他们对使徒的指控说得如此有证有据，以致地方官相信了。由于找不到保罗和西拉，就把耶孙监禁起来，以维治安。逼迫使徒的犹太人为自己对待基督徒的行径而沾沾自喜。因为他们重新得到地方当局的信任，恢复了作为守法公民的名声，同时又发泄了对使徒的仇恨，把自己过去一直所受到的怀疑转移到悔改信主的人身上。{8Red 48.2}[127]

§268 The Jews interpreted the words of Paul to mean that Christ would come the second time in that generation, and reign upon the earth as king over all nations. The charge was brought against the apostles with so much determination that the magistrates credited it, and put Jason under bonds to keep the peace, as Paul and Silas were not to be found. The persecuting Jews flattered themselves that by their course toward the Christians they had regained the confidence of the magistrates, and had established their reputation as loyal citizens, while they had, at the same time, gratified their malice toward the apostles, and transferred the suspicion which had?heretofore rested upon themselves to the converts to Christianity.?{8Red 48.2}[127]

§269 保罗在写给帖撒罗尼迦的第一封书信中说：“我们的福音传到你们那里，不独在乎言语，也在乎权能和圣灵，并充足的信心，正如你们知道我们在你们那里，为你们的缘故是怎样为人。并且你们在大难之中蒙了圣灵所赐的喜乐，领受真道，就效法我们，也效法了主，甚至你们作了马其顿和亚该亚所有信主之人的榜样”（帖前1:5-7）。{8Red 49.1}[128]

§270 In his first Epistle to the Thessalonians, Paul says, “For our gospel came not unto you in word only, but also in power, and in the Holy Ghost, and in much assurance; as ye know what manner of men we were among you for your sake. And ye became followers of us, and of the Lord, having received the word in much affliction, with joy of the Holy Ghost; so that ye were ensamples to all that believe in Macedonia and Achaia.”?{8Red 49.1}[128]

§271 今天传讲不受人欢迎之真理的人，也会像使徒那样受到坚决的反对。他们不要指望在众多自命为基督徒的人手中，受到比保罗在他的犹太弟兄手中所受更好的待遇。各种反对的势力将会组成同盟。各个教派在教义和信仰上不管有多大的分歧，都会在践踏上帝律法之第四条诫命的事上联合起来。{8Red 49.2}[129]

§272 Those who preach unpopular truth in our day meet with determined resistance, as did the apostles. They need expect no more favorable reception from a large majority of professed Christians than did Paul from his Jewish brethren. There will be a union of opposing elements against them; for however diverse from each other different organizations may be in their sentiments and religious faith, their forces are united in trampling under foot the fourth commandment in the law of God.?{8Red 49.2}[129]

§273 凡自己不愿意接受真理的人最不愿意别人接受；许多人会不遗余力地制造谎言，挑动人们最卑劣的情欲，阻碍上帝的真理生效。然而基督的使者必须时刻警醒祷告，凭着信心、坚定和勇气向前挺进，始终奉耶稣的名去工作，像使徒那样。他们必须向世界发出警告的声音，向违犯律法的人指出什么是罪，并向他们指出唯有藉着耶稣基督他们的罪才能得着赦免。{8Red 49.3}[130]

§274 Those who will not themselves accept the truth are most zealous that others shall not receive it; and those are not wanting who perseveringly manufacture falsehoods, and stir up the base passions of the people to make the truth of God of none effect. But the messengers of Christ must arm themselves with watchfulness and prayer, and move forward with faith, firmness, and courage, and, in the name of Jesus, keep at their work as did the apostles. They must sound the note of warning to the world, teaching the transgressors of the law what is sin, and pointing them to Jesus Christ as its great and only remedy.?{8Red 49.3}[130]

§275 保罗在庇哩亚与雅典

§276 在庇哩亚，保罗也是先进入犹太人的会堂传讲基督的福音。他论到他们说：“这地方的人贤于帖撒罗尼迦的人，甘心领受这道，天天考查圣经，要晓得这道是与不是。又有希腊尊贵的妇女，男子也不少”（徒17:11,12）。{8Red 50.1}[131]

§277 Paul at Berea and Athens

§278 At Berea Paul commenced his work again by going into the synagogues of the Jews to preach the gospel of Christ. He says of them, “These were more noble than those in Thessalonica, in that they received the word with all readiness of mind, and searched the Scriptures daily, whether these things were so. Therefore many of them believed; also of honorable women, which were Greeks, and of men not a few.”?{8Red 50.1}[131]

§279 我们从这里可以看到在圣灵感动下的使徒并不提倡质疑和顽固不信的态度。在如今末世真理传开的时候，那些心里诚实愿意行义的人会因而殷勤查考圣经。这样就会产生使徒在庇哩亚作工的同样效果。但今天传扬真理的人却遇到许多与庇哩亚人的作法不同的人。他们虽然不能反驳传给他们的教训，却显示一种极端嫌厌的态度，不肯研究有关的证据，认为即使这些新的道理是对的，但接受与否却是无关轻重的。他们认为自己老的信仰和习惯已经足够好了。然而主已经差派使徒和他们的继承人把一个信息带到世上。祂有要人们对为怎样对待天上的信息而负责。上帝要按照众人所得到的亮光审判他们。{8Red 50.2}[132]

§280 We here see that questioning doubts and obstinate unbelief were not commended by the inspired apostle. In the presentation of the truth, in these last days, a diligent searching of the Scriptures should be awakened in those who honestly desire to be right. This will produce similar results to those that attended the labors of the apostles in Berea. Those who preach the truth in these days meet many who are the opposite of the Bereans. They cannot controvert the doctrine presented to them, yet they manifest the utmost reluctance to investigate the evidence offered in its favor, and assume that even if it is the truth it is a matter of little or no consequence whether or not they accept it as such. They think that their old customs and faith are good enough for them. But the Lord, who has sent out the apostles and their successors to their work, giving them a message to bear to the world, will hold the people responsible for the manner in which they treat that message of heavenly origin. God will judge all according to the light which has been presented to them.?{8Red 50.2}[132]

§281 使徒们白天进行教导，向黑暗中的人传播亮光。晚上的大部分时间则从事手艺谋生，而不向任何人要求物质帮助。他们这样做是为了消除所有以为他们是在谋取私利的怀疑。保罗后来写道：“弟兄们，你们记念我们的辛苦劳碌，昼夜作工，传上帝的福音给你们，免得叫你们一人受累”（帖前2:9）。{8Red 50.3}[133]

§282 The apostles taught during the day, disseminating?light to those who were in darkness; and then, through the larger portion of the night, labored with their hands to sustain themselves without calling upon any one for material aid. They did this to remove all suspicion that they were seeking personal advantage. Paul afterward writes, “For ye remember, brethren, our labor and travail; for laboring night and day, because we would not be chargeable unto any of you, we preached unto you the gospel of God.”?{8Red 50.3}[133]

§283 庇哩亚人并没有因偏见而心胸狭窄。他们甘心查考和接受使徒所传讲的真理。如果现在的人能效法贤明的庇哩亚人的榜样，天天查考圣经，把传来的信息与圣经对照，那么今天只有一个人效忠上帝律法的地方，就会出现成千的人了。甚至许多自称爱上帝的人都不肯转离错误归向真理，反而坚持撒但所编造的悦人听闻的虚言。谬论决不能使接受的人成圣，然而源天上天的真理却会净化人心。{8Red 51.1}[134]

§284 The minds of the Bereans were not narrowed by prejudice, and they were willing to investigate and receive the truths preached by the apostles. If men and women would follow the example of the noble Bereans, in searching the Scriptures daily, and in comparing the messages brought to them with what is there recorded, there would be thousands loyal to God’s law, where there is one today. Even many who profess to love God have no desire to change from error to truth, but cling to the pleasing fables of Satan’s creation. Error never sanctifies the receiver; but truth of heavenly origin purifies the heart.?{8Red 51.1}[134]

§285 帖撒罗尼迦那些不信的犹太人对于使徒满怀嫉妒和仇恨；他们把使徒赶出他们的城还以为不足，而竟追到庇哩亚来，煽动下流社会之人暴乱的情绪来攻击使徒。真理的教师再次被赶出了工作的园地，逼迫随着他们从这城到那城。保罗匆匆离开了庇哩亚，以致没有机会照原来的打算再去访问帖撒罗尼迦的弟兄。{8Red 51.2}[135]

§286 The unbelieving Jews of Thessalonica, filled with jealousy and hatred of the apostles, not content with having driven them from their labors among the Thessalonians, followed them to Berea, and again stirred up the excitable passions of the lower class to do them violence. The teachers of the truth were again driven from their field of labor. Persecution followed them from city to city. This hasty retreat from Berea deprived Paul of the opportunity he had anticipated of again visiting the brethren at Thessalonica.?{8Red 51.2}[135]

§287 虽然反对基督真理的人不能阻止真理的进展，却能使使徒的工作非常艰苦。上帝凭着祂的旨意，许可撒但阻止保罗回帖撒罗尼迦去。然而这个忠心的使徒冒着反对、斗争和逼迫稳步前进，坚决执行上帝在异象中向他所启示的旨意。{8Red 51.3}[136]

§288 Although the opposers of the doctrine of Christ?could not hinder its actual advancement, they still succeeded in making the work of the apostles exceedingly hard. God, in his providence, permitted Satan to hinder the return of Paul to the Thessalonians. The faithful apostle pressed on through opposition, conflict, and persecution, to carry out the purpose of God as revealed to him in vision.?{8Red 51.3}[136]

§289 保罗离开庇哩亚前往雅典，有几个刚信主的庇哩亚人陪他去，他们希望向他学更多的生命之道。使徒到了雅典，就差这些弟兄回去，并带信叫西拉和提摩太赶紧到他这里来。提摩太曾在保罗离开之前到了庇哩亚，并与西拉同留在那里维持已有良好开端的工作，将圣洁信仰的奥秘教导新近悔改归主的人。{8Red 52.1}[137]

§290 Paul was sent from Berea to Athens. He was accompanied on his journey by some of the Bereans who had been newly brought into the faith, and who were desirous of learning more concerning the way of life from his teachings. When the apostle arrived at Athens, he sent these men back with a message to Silas and Timotheus to join him immediately in that city. The latter had remained behind in Berea to carry on the work so well commenced there, and to guide the new converts into the mysteries of their holy faith.?{8Red 52.1}[137]

§291 雅典城乃是当时信奉异教的中心都市。保罗在这里所遇到的，不是一群像路司得人那样无知迷信的民众，而是一班以知识和文化闻名的人。他眼目所接触到的尽是他们的诸神，神化的历史英雄，以及诗人的雕像，又有伟大的建筑和绘画，代表国家的光荣和对于虚神的敬拜。{8Red 52.2}[138]

§292 Athens was indeed the metropolis of heathendom. Paul did not here meet with ignorant, superstitious idolaters, as at Lystra; but he encountered a people famous for their intelligence and education. Sculpture, representing gods, and deified heroes of history and poetry, met the eye in every direction; while magnificent architecture and paintings represented the national glory, and the national worship of imaginary gods.?{8Red 52.2}[138]

§293 人们的感觉都因艺术的华美和壮丽而陶醉了。雅典城到处有建筑高大，费用浩繁的庙宇。到处都有雕刻、神龛和匾额，记念军事的胜利和名人的事迹。这一切使该城成了一个伟大的美术陈列馆。当保罗看到周围华美伟大的景象，并看到全城沉溺于拜偶像之风时，他就为那位在各方面受到侮辱的上帝大发热心。{8Red 52.3}[139]

§294 The senses were entranced by the beauty and glory of art. Sanctuaries and temples, erected with a total disregard to cost, reared their lofty forms on every hand. Victories of arms, and deeds of renowned men, were commemorated by tablets, and inscriptions upon marble. All these?things made this renowned city like a vast gallery of art. As Paul looked upon the beauty and grandeur surrounding him, and saw the city crowded with idols, his spirit was stirred with jealousy for God, whom he saw dishonored on every side.?{8Red 52.3}[139]

§295 保罗对于那个大都市的市民也深为惋惜，因为他们虽有很高的文化，却崇拜偶像。保罗在这个学术的中心所看到宏伟和美丽的建筑及属世的智慧和哲学，并没有使他动心。他看出在这里，人类的艺术已经被充分利用来追念尊崇那些专门从事引人否认上帝作为的人，从而神化邪恶，使虚谎显得楚楚动人。{8Red 53.1}[140]

§296 His heart was drawn out in deep pity for the citizens of that grand metropolis, who, notwithstanding their intellectual greatness, were given to idolatry. Paul was not deceived by the grandeur and beauty of that which his eyes rested upon, nor by the material wisdom and philosophy which encountered him in this great center of learning. He perceived that human art had done its best to deify vice and make falsehood attractive by glorifying the memory of those whose whole lives had been devoted to leading men to deny God.?{8Red 53.1}[140]

§297 这位使徒伟大的道德本性对于天上的事物是那么敏感，他觉得在雅典城所看到属世的炫耀和壮丽比起那永不衰残的丰盛所有的喜乐和光荣，就毫无价值了。当他看到雅典城的伟大及其豪华的布局时，他就体会到它对于爱好美术和科学之人的蛊惑，他心中深深地感到在雅典工作的重要。他在这不敬拜上帝的大城市中颇感寂寞，渴望同工的同情和帮助。就人类的友谊来说，他觉得自己是全然孤独的。在写给帖撒罗尼迦人的书信中，他用“独自等在雅典”（帖前3:1）这一句话来说明他当时的情绪。{8Red 53.2}[141]

§298 The great moral nature of the apostle was so alive to the attraction of heavenly things, that the joy and splendor of those riches that will never fade occupied his mind, and made valueless the earthly pomp and glory with which he was surrounded. As he saw the magnificence of the city, and its costly devices, he realized their seductive power over the minds of the lovers of art and science; his mind was deeply impressed by the importance of the work before him in Athens. He longed with affection for the sympathy and aid of his fellow-laborers. His solitude in that city of magnificence, where God was not worshiped, was oppressive. As far as human fellowship was concerned, he felt himself to be utterly isolated. In his Epistle to the Thessalonians he expresses his feelings in these words; “Left at Athens alone.”?{8Red 53.2}[141]

§299 保罗的工作是要将救恩的信息传给那些不认识上帝，不明白祂的计划的人。他到这里来不是为了观光，也不是为了满足对新奇景象的病态渴望。他面前那些显然无法克服的障碍使他几乎不敢希望能以打动雅典人的心。他看到周围到处都是拜偶像的事，心里很难过，对主的圣工感到一种圣洁的热诚。他寻找他的犹太同胞，在他们的会堂里宣讲基督的道理。但他在雅典城主要的工作是应付异教。{8Red 54.1}[142]

§300 Paul’s work was to bear the tidings of salvation to a people who had no intelligent understanding of God and his plans. He was not traveling for the purpose of sight-seeing, nor to gratify a morbid desire for new and strange scenes. His dejection of mind was caused by the apparently insurmountable obstacles which presented themselves against his reaching the minds of the people of Athens. Grieved and indignant at the idolatry everywhere visible about him, he felt a holy zeal for his Master’s cause. He sought out his Jewish brethren, and, in the Jewish synagogue of Athens, proclaimed the doctrine of Christ. But the principal work of Paul in that city was to deal with paganism.?{8Red 54.1}[142]

§301 雅典人所矜夸的宗教其实是毫无价值的，因为它缺乏认识真神的知识。其内容大都是艺术的崇拜，一系列放荡的娱乐和节目。它没有真敬虔的美德。真宗教会使人克服自我；但是单单凭知识和兴趣的宗教却缺乏使信奉的人克服自己本性的邪恶而与上帝接触的重要特性。这种欠缺在雅典城祭坛上所刻“未识之神”这句话中可以看出来。有学问的雅典人虽然以他们的智慧、财富、艺术和科学自夸，却不得不承认自己不认识宇宙的大主宰。{8Red 54.2}[143]

§302 The religion of the Athenians, of which they made great boast, was of no value, for it was destitute of the knowledge of the true God. It consisted, in great part, of art-worship, and a round of dissipating amusement and festivity. It wanted the virtue of true goodness. Genuine religion gives men the victory over themselves; but a religion of dry intellect and taste is lacking in the essential qualities to raise its possessor above the evils of his nature, and to connect him with God. On the very stones of the altar in Athens this great want was expressed by the inscription, “To the Unknown God.” Yes, though boasting of their wisdom, wealth, and skill of art and science, the learned Athenians could but acknowledge that the great Ruler of the universe was unknown to them.?{8Red 54.2}[143]

§303 雅典城里的大人物很喜欢辩论，以显示自己的智慧和口才。保罗在等待西拉和提摩太的时候并不是无所事事的。他“在会堂里，与犹太人和虔敬的人，并每日在市上所遇见的人辩论”（徒17:17）。雅典城里的大人物不久就听说有一位特别的教师，在所有合适的场合向众人传一些新奇的道理。{8Red 54.3}[144]

§304 The great men of the city seemed hungering for matters of discussion, in which they would have opportunity to display their wisdom and oratory. While waiting for Silas and Timotheus?to meet him, Paul was not idle, “He disputed in the synagogue with the Jews, and with the devout persons, and in the market daily with them that met with him.” The great men of Athens were not long in finding out this singular teacher, who propounded such strange things to the people on all suitable occasions.?{8Red 54.3}[144]

§305 有几个自以为知识过人的人来找保罗辩论。很快就有大群人聚集在他们旁边。有些人看不起保罗，以为他在社会地位和知识上远不如他们，这些人嘲笑说：“‘这胡言乱语的人要说什么？’有的说：‘他似乎是传说外邦鬼神的。’这话是因为保罗传讲耶稣与复活的道”（徒17:18）。{8Red 55.1}[145]

§306 Some who prided themselves upon the depth of their intellectual culture entered into conversation with him. This soon drew a crowd of listeners about them. Some were prepared to ridicule the apostle, as one far beneath them, socially and intellectually, and said jeeringly among themselves, “What will this babbler say? Other some, He seemeth to be a setter forth of strange gods; because he preached unto them Jesus and the resurrection.”?{8Red 55.1}[145]

§307 有以彼古罗（伊壁鸠鲁）和斯多亚（斯多噶）两门的学士找他辩论。但这些人连同他所接触的一切人，不久就看出他所知道的事比他们还多。他的智力博得一切学者的尊敬；而他那热烈而合理的论据和他的口才吸引了所有的听众。保罗就是这样勇敢地用反对的人自己的武器去应付他们，以逻辑应付逻辑，以哲学应付哲学。{8Red 55.2}[146]

§308 The Stoics and the Epicureans encountered him; but they, and all others who came in contact with him, soon saw that he had a fund of knowledge even greater than their own. His intellectual power commanded the respect and attention of the more intelligent and learned; while his earnest, logical reasoning, and his power of oratory, held the promiscuous audience. Thus the apostle stood undaunted, meeting his opposers on their own ground, matching logic with their logic, and philosophy with their philosophy.?{8Red 55.2}[146]

§309 他们要他注意那因传说外邦鬼神而被定死罪的大哲学家苏格拉底的命运。他们劝他不要为了同样的缘故去冒性命的危险。但使徒的讲论吸引了众人的注意，他那纯朴的智慧博得了他们的尊敬和钦佩。他没有因这些哲学家的学问和讥讽而住口。他们和他讨论了许多话，看出他坚决要在他们中间完成自己的任务，并愿冒一切危险来传讲自己的信息，于是他们决定给他一个公开演讲的机会。{8Red 55.3}[147]

§310 They reminded him of Socrates, a great philosopher, who was condemned to death because he was a setter forth of strange gods. Paul was counseled not to endanger his life in the same way. But the apostle’s discourse riveted the attention of the people; and his unaffected wisdom commanded their admiration and respect. He was not silenced by the science or irony of the?savants;?and, after bandying many words with him and satisfying themselves that he was determined to accomplish his errand among them, and tell his story at all hazards, they decided to give him a fair opportunity of doing so.?{8Red 55.3}[147]

§311 因此他们把他带到亚略巴古。这是全雅典一个最神圣的场所。一想到这个地点，就使人不由得生出迷信式的尊敬，甚至有些人会生出畏惧的心理。在这里，最严肃的法庭要开庭裁决刑事案件，解决宗教的难题。法官们坐在露天岩石里凿出来的座位上，座位设在一个高高的平台上，离下面的平地有一段石阶。不远处有一个神庙及其圣所；巨大的建筑、雕塑和雕像使这个地方蔚为大观。{8Red 56.1}[148]

§312 They accordingly conducted him to Mars’ Hill. This place was the highest on the Athenian coast, and its recollection and associations were such as to cause it to be regarded with superstitious awe and reverence, that with some amounted to dread. There courts of justice had been held to determine upon criminal cases, and to decide difficult religious questions. There was a platform in the open air, with seats for the judges hewn out of solid rock. This platform was reached by stone steps. At a little distance below stood the temple of the gods, and their sanctuaries; and massive architecture, sculpture, and statuary made the place one of great magnificence.?{8Red 56.1}[148]

§313 这里远离热闹街道的喧嚣，也没有嘈杂辩论的骚乱，所以使徒的话能毫无干扰地被众人听到，因为无知轻薄的人不会追随他来到这个最受尊敬的地方。雅典的学者和哲士对他说：“你所讲的这新道，我们也可以知道吗？因为你有些奇怪的事传到我们耳中，我们愿意知道这些事是什么意思”（徒17:19,20）。保罗站在亚略巴古当中，说：“众位雅典人哪，我看你们凡事很敬鬼神。我游行的时候，观看你们所敬拜的，遇见一座坛，上面写着‘未识之神’。你们所不认识而敬拜的,我现在告诉你们。创造宇宙和其中万物的上帝，既是天地的主，就不住在人手所造的殿，也不用人手服事，好像缺少什么；自己倒将生命、气息、万物，赐给万人。祂用一本造出万族的人，住在全地上，并且预定他们的年限和所住的疆界，要叫他们寻求上帝，或者可以揣摩而得，其实祂离我们各人不远”（徒17:22-27）。{8Red 56.2}[149]

§314 Here the Athenians conducted Paul, away from the public thoroughfares, and the tumult of promiscuous discussion; for the frivolous, thoughtless class of society did not care to follow him to this place of highest reverence. Here the apostle could be heard without interruption. Learned men addressed him: “May we know what this new doctrine, whereof thou speakest, is? for thou bringest certain strange things to our ears; we would know, therefore, what these things mean.” “Then Paul stood in the midst of Mars’ Hill and said, Ye men of Athens, I perceive that in all things ye are too superstitious. For as I passed by and beheld your devotions, I found an altar with this inscription, To The Unknown God. Whom therefore ye ignorantly worship, him declare I unto you. God that made the world and all?things therein, seeing that he is Lord of Heaven and earth, dwelleth not in temples made with hands; neither is worshiped with men’s hands, as though he needed anything, seeing he giveth to all life, and breath, and all things; and hath made of one blood all nations of men for to dwell on all the face of the earth, and hath determined the times before appointed, and the bounds of their habitation; that they should seek the Lord, if haply they might feel after him, and find him, though he be not far from every one of us.”?{8Red 56.2}[149]

§315 保罗就是这样以最动人的方式，指着那满是偶像的庙宇，倾吐心里的话，说明雅典人所信奉之宗教的虚妄。他的话是无法反驳的。他指着他们的雕刻和偶像，说明上帝决不能比作人所设计的形像。这些艺术作品不能代表无穷上帝的荣耀于万一。他提醒他们说，这些神像是没有气息也没有生命的，而是受人力支配的，不藉人手它们就不能移动；所以那些敬拜偶像的人无论在哪一方面都比他们所敬拜的偶像高出一筹。他指着四周高贵的人说：“我们既是上帝所生的，就不当以为上帝的神性像人用手艺、心思所雕刻的金、银、石”（徒17:29）。{8Red 57.1}[150]

§316 Thus, in the most impressive manner, with hand outstretched toward the temple crowded with idols, Paul poured out the burden of his soul, and with deep reasoning revealed the fallacies of the religion of the Athenians. His words could not be controverted. Pointing to their statuary and idols, he declared to them that God could not be likened to forms of men’s device. The works of art could not, in the faintest sense, represent the glory of the infinite God. He reminded them that their images had no breath nor life. They were controlled by human power; they could move only as the hands of men moved them; and those who worshiped them were in every way superior to that which they worshiped. Pointing to noble specimens of manhood about him, he declared, “Forasmuch then as we are the offspring of God, we ought not to think that the Godhead is like unto gold, or silver, or stone, graven by art and man’s device.”?{8Red 57.1}[150]

§317 人是按照无穷上帝的形像所创造的，被赋以智力和健全匀称的身体。诸天尚且不够上帝居住，何况人手所造的殿呢？保罗有感于自己的讲题，设法指引他那拜偶像之听众的心超越假宗教的范围，而对他们所称之为“未识之神”的真神有正确的见解。他此时所介绍给他们的真神是不靠人的，不需要从人手中得什么，来增进祂的权柄和荣耀。{8Red 57.2}[151]

§318 Man was created in the image of this infinite God, being blessed with intellectual power, and a perfect and symmetrical body. He declared that the heavens were not large enough to?contain God; yet how much less able were those temples made with hands. Paul, under the inspiration of his subject, soared above the comprehension of the idolatrous assembly, and sought to draw their minds beyond the limits of their false religion to right views of the true Deity, whom they instinctively acknowledged, and had called the “Unknown God,” This glorious Being, whom he now declared unto them, was independent of man, needing nothing from his hand to add to his power and glory.{8Red 57.2}[151]

§319 众人叹服保罗的口才。以彼古罗（伊壁鸠鲁）的学士起先松了一口气，以为保罗是在支持他们的立场，即认为万物的来源是偶然而不可知的，有某些主导的原则控制着宇宙。但保罗接着所说的话使他们皱起了眉头。他提出上帝创造的大能，和祂掌管万有的旨意的存在。他向他们指出真神上帝乃是活的统治中心。{8Red 58.1}[152]

§320 The people were carried away with admiration of Paul’s reasoning and eloquence. The Epicureans began to breathe more freely, believing that he was strengthening their position, that everything had its origin in blind chance; and that certain ruling principles controlled the universe. But his next sentence brought a cloud to their brows. He asserted the creative power of God, and the existence of his overruling providence. He declared unto them the true God, who is the living center of government.?{8Red 58.1}[152]

§321 这位神圣的统治者，在世界黑暗年代中，并不鉴察异教徒拜偶像的罪。如今祂已经藉着祂的儿子赐给人真理的光，所以祂指望人人——不但那些贫穷卑微的人，而且那些骄傲的哲学家和地上的君王——都要悔改，以致得救。“因为祂已经定了日子，要藉着祂所设立的人按公义审判天下，并且叫祂从死里复活，给万人作可信的凭据”（徒17:31）。{8Red 58.2}[153]

§322 This divine Ruler had, in the dark ages of the world, passed lightly over heathen idolatry; but now he had sent them the light of truth, through his Son; and he exacted repentance from all men unto salvation; not only from the poor and humble, but from the proud philosopher, and the princes of the earth. “Because He hath appointed a day, in the which he will judge the world in righteousness by that Man whom he hath ordained; whereof he hath given assurance unto all men, in that he hath raised him from the dead.”?{8Red 58.2}[153]

§323 保罗一提到从死里复活的事，就被人打断了。“就有讥诮的，又有人说：‘我们再听你讲这个吧’”（徒17:32）。使徒保罗在雅典的工作就此结束了，因为雅典人坚决不肯放弃拜偶像的习惯，而且转离了真实合理之宗教的亮光。当一个民族完全满足于自己的成就时，他们就不会再感到有什么需要了。雅典人虽然受过高等教育，并以自己的学术和文化自豪，他们的生活却日趋腐败，更少渴望得到比他们所拥有的更好的东西了。{8Red 58.3}[154]

§324 As Paul thus spoke of the resurrection from the dead, his speech was interrupted. Some?mocked; others put his words aside, saying,“We will hear thee again of this matter.” Thus the teaching of the apostle was brought to a close; for the Athenians, though enjoying the reputation of high literary and scientific culture, clung to their idolatry, and turned away from the light of a true and reasonable religion. When a people are wholly satisfied with their own attainments, little more need be expected of them. Highly educated, and boasting of their learning and refinement, the Athenians were yearly becoming more corrupt, and having less desire for anything better than that which they possessed.?{8Red 58.3}[154]

§325 保罗在雅典的工作并不是完全没有成效的。一些人悔改加入了基督教并使自己与他联合。圣经所记载保罗的言论和描述他态度与环境的话留传给以后的一切世代，证明使徒毫不动摇的信心，和他在孤寂与苦难之中的勇敢，以及他在异教的中心为基督教所获得的胜利。{8Red 59.1}[155]

§326 The labors of Paul in Athens were not wholly in vain. Several became converts to Christianity, and joined themselves to him. His words also, and the description of his attitude and surroundings, as traced by the pen of inspiration, were to be handed down through all coming generations, bearing witness of his unshaken confidence, his courage in loneliness and adversity, and the victory he gained for Christianity, even in the very heart of paganism.?{8Red 59.1}[155]

§327 上帝的天意使我们得见雅典人生活的一斑，他们虽然具有一切的知识、文化和美术，却以恶习和耻辱为标志，叫我们看到上帝如何藉着祂的仆人责备了拜偶像之风，和那些骄傲自满之人的罪恶。保罗的话成了那件事的纪念和教会知识的宝藏。在当时的形势下，他很容易说一些话，以致触犯那些骄傲的听众，使自己陷于困难的境地。如果他的话直接打击到他们的神明和面前城里的大人物，他就难免有遭遇苏格拉底之厄运的危险。但他小心翼翼地向他们显示他们所想要敬拜而又不认识的真神，就是他们在祭坛上所承认的，藉此引他们的思想转离异教的神明。{8Red 59.2}[156]

§328 The providence of God has given us this glance at the life of the Athenians, in all their knowledge, refinement, and art, yet marked with vice and shame, that he might show how through his servant he rebuked idolatry, and the sins of a proud, self-sufficient people. The words of Paul memorialize the occasion, and give a treasure of knowledge to the church. He was placed in a position where he might easily have spoken that which would irritate his proud listeners, and bring himself into difficulty. Had his oration been a direct attack upon their gods, and the great men of the city who were before him, he would have?been in danger of meeting the fate of Socrates. But he carefully drew their minds away from heathen deities, by revealing to them the true God, whom he acknowledged, but who was to them unknown, as they themselves confessed by a public inscription.?{8Red 59.2}[156]

§329 保罗前往哥林多

§330 保罗没有等待他的弟兄们，而是立即前往哥林多，让他们尾随而来。保罗在哥林多传福音所用的方法和他在雅典作工的方法不同。在雅典保罗曾设法使自己的传道法适应听众的心理。他花很多时间去讨论自然宗教，用逻辑应付逻辑，用科学应付科学。但后来他回顾在雅典传扬基督所花的时间，所做的工作，并没有结出多少果子，故此决定今后要采取另一种方法。他决心避免复杂的辩证和议论，而尽量向罪人传讲基督救恩的道理。他在致哥林多弟兄的信中，描述了他在他们中间作工的方法：{8Red 60.1}[157]

§331 Paul Goes to Corinth

§332 Paul did not wait for his brethren, but, leaving them to follow him, went at once to Corinth. Here he adopted a different course of action from that which had marked his labors at Athens. While in the latter place, he had adapted his style to the character of his audience; and much of his time had been devoted to the discussion of natural religion, matching science with science, logic with logic, and philosophy with philosophy. But when the apostle reviewed the time and labor he had there devoted to the exposition of Christianity, and realized that his style of teaching had not been productive of much fruit, he decided upon a different plan of labor in the future. He determined to avoid discussions of theories and elaborate arguments as much as possible, but to urge the doctrine of salvation through Christ upon sinners. In his epistle to his Corinthian brethren, he afterward described his manner of laboring among them:—?{8Red 60.1}[157]

§333 “弟兄们，从前我到你们那里去，并没有用高言大智对你们宣传上帝的奥秘。因为我曾定了主意，在你们中间不知道别的，只知道耶稣基督并祂钉十字架，我在你们那里，又软弱，又害怕，又甚战兢。我说的话、讲的道，不是用智慧委婉的言语，乃是用圣灵和大能的明证。叫你们的信不在乎人的智慧，只在乎上帝的大能”（林前2:1-5）。{8Red 60.2}[158]

§334 “And I, brethren, when I came to you, came not with excellency of speech or of wisdom, declaring unto you the testimony of God. For I determined not to know anything among you, save Jesus Christ, and him crucified. And I was with you in weakness, and in fear, and in much trembling. And my speech and my preaching?was not with enticing words of man’s wisdom, but in demonstration of the Spirit and of power; that your faith should not stand in the wisdom of men, but in the power of God.”?{8Red 60.2}[158]

§335 使徒在这里采用了引人从错谬的无知和黑暗转向真理亮光的最有效的方法。如果传道人愿意在这方面更加紧密地效法保罗的榜样，他们的工作就会取得更大的成功。如果所有的传道人都首先洁净心灵和生活，与上天保持更加密切的联系，他们的教训就会有感服人心的更大的能力。许多人就会归顺上帝。{8Red 61.1}[159]

§336 Here the apostle has given the most successful manner of converting souls from ignorance and the darkness of error, to the light of truth. If ministers would follow more closely the example of Paul in this particular, they would see greater success attending their efforts. If all who minister in word and doctrine would make it their first business to be pure in heart and life, and to connect themselves closely with Heaven, their teaching would have greater power to convict souls, and many would be converted to God.?{8Red 61.1}[159]

§337 哥林多向使徒呈现了一个重要的园地。这是一个贸易大都市，与罗马有密切的联系。保罗看到福音如果在这里扎下根，就会迅速传到世界各地。犹太人因不断的叛乱，最近被驱逐出罗马，迁居到哥林多。许多无辜者遭到严峻的迫害，因牵连而受罪。其中有亚居拉和百基拉。保罗特别结交了与这些人，因为他们从事相同的职业。{8Red 61.2}[160]

§338 Corinth presented to the apostle an important field. It was a large mercantile city, closely connected with Rome. Paul saw that if the gospel could be established there it would be rapidly communicated to all parts of the world. The Jews who had recently been banished from Rome, because of their continual insurrections, had taken up their residence at Corinth. Many who were innocent of any wrong were violently persecuted and were compelled to suffer with the guilty. Among this class were Aquila and Priscilla. Paul made the particular acquaintance of these persons, because their trade and his own were the same.?{8Red 61.2}[160]

§339 使徒白天传道，晚上与亚居拉和百基拉一同制作帐篷。在一个陌生人的城市里，他不必供养任何人，只须用双手供养自己。他这样传道和劳动的时候，就呈现了最高形式的基督教。他把教导和劳动相结合，在辛劳从事自己职业的同时，向他的同工们传授救恩之道的知识。这样，他就接触到用其他方法无法接近的许多人。{8Red 61.3}[161]

§340 The apostle preached through the day, and at night worked with Aquila and Priscilla at tent-making. While in a city of strangers, he would not be chargeable to any one, but labored with his hands for his own support; and while thus preaching and working, he presented the highest type of Christianity. He combined teaching?with his labor; and, while toiling with those of his trade, he imparted to his fellow-workmen knowledge in regard to the way of salvation. In this way he had access to many whom he could not otherwise have reached.?{8Red 61.3}[161]

§341 哥林曾被视为很没有希望的工作园地。拜偶像的人众多。他们最喜爱的女神是维纳斯。大批淫荡的女子被雇来参与这个主要神明的崇拜，以吸引道德败坏、寻求享乐的人。哥林多人陷入了道德败坏的深渊。{8Red 62.1}[162]

§342 Corinth was regarded as a very unpromising field of labor. Idolaters were there in numbers, and Venus was their favorite goddess. A large number of dissolute women were employed in connection with the worship of this reigning deity, for the purpose of attracting pleasure-seekers of lax morals. The Corinthians were sunken to the depths of moral pollution.?{8Red 62.1}[162]

§343 保罗处身于人口众多的希腊人和犹太人中间。来自世界各地的人被吸引到这个地方来。保罗按照自己的习惯首先每个安息日在犹太人的会堂里传道。西拉和提摩太在到他身边的时候，就与他同工。但当他讲到耶稣是弥赛亚时，犹太人就很生气。“他们既抗拒，毁谤，保罗就抖着衣裳说，你们的血归到你们自己头上，我却干净，从今以后，我要往外邦人那里去，于是离开那里，到了一个人的家中，这人名叫提多犹士都，是敬拜上帝的，他的家靠近会堂”（徒18:6,7）。{8Red 62.2}[163]

§344 Paul found himself in the midst of a numerous population of Greeks and Jews. People from all parts of the world were called to this place. The apostle, according to his custom, preached first in the synagogue every Sabbath. When Silas and Timotheus joined him, they labored together with Paul. But when he taught that Jesus was the Messiah, the Jews were angry. “And when they opposed themselves, and blasphemed, he shook his raiment, and said unto them, Your blood be upon your own heads; I am clean; from henceforth I will go unto the Gentiles. And he departed thence, and entered into a certain man’s house, named Justus, one that worshiped God, whose house joined hard to the synagogue.”?{8Red 62.2}[163]

§345 使徒的教训以基督为中心，用摩西和众先知来证明祂是久所盼望是弥赛亚。他没有以花言巧语来吸引人，也没有与人进行哲学讨论，因为这不会感动他们的心。他传基督的十字架不是靠口才，而是靠上帝的恩典。他话带着能力，大有功效。“管会堂的基利司布和全家都信了主。还有许多哥林多人听了，就相信受洗”（徒18:8）。{8Red 62.3}[164]

§346 The apostle, in his teaching, dwelt upon Christ, and proved from Moses and the prophets that he was the long-looked-for Messiah. He did not labor to charm the ear with oratory, nor to engage the mind with philosophical discussions, which would leave the heart untouched. He preached the cross of Christ, not with labored?eloquence of speech, but with the grace of God; and his words had a powerful effect. “And Crispus, the chief ruler of the synagogue, believed on the Lord, with all his house; and many of the Corinthians, hearing, believed and were baptized.”?{8Red 62.3}[164]

§347 保罗遭遇犹太人最强烈的反对。他们千方百计阻碍他的工作，亵渎圣灵和到处伴随着他的能力，把他奉基督的名所行的神迹归于撒但的工作。基利司布的悔改和受洗非但没有使顽固的反对者信服，反而使局面恶化。随着基督教人数的增加，反对也加剧了。同样的后果也伴随着争取人相信现代真理之人的工作。许多自称为基督徒的人不顾最有说服力的证据，成为最恶毒无理的反对者。{8Red 63.1}[165]

§348 Paul met the worst opposition from the Jews. They hindered his labor in every way possible, blaspheming the Spirit and power which everywhere attended him, and attributing to Satanic agency the miracles he wrought in the name of Christ. The conversion and baptism of Crispus had the effect to exasperate instead of to convince these stubborn opposers. Their opposition increased as the converts to Christianity increased in numbers. Similar results attend the labors of those who seek to win souls to the present truth. Many professed Christians are the most bitter and unreasonable opposers, in defiance of the most convincing evidence.?{8Red 63.1}[165]

§349 保罗急于明了自己的职责。主就赐给他证据，证明他在关心自己的工作，并意识到自己的焦虑和沮丧。夜间他得见一个异象，向他保证上帝的同在和支持，承诺他安全与成功，敦促他不要保持沉默，而要以新的勇气继续努力。在严峻试炼的时辰，上帝赐给他意识的力量，预备他在犹太人面前作出更大的见证。{8Red 63.2}[166]

§350 Paul was very anxious to understand his duty, and the Lord gave him evidence that he was interested in his work, and cognizant of his anxiety and discouragement. A vision was given him in the night season, assuring him of the divine presence and support, promising him safety and success, and urging him not to keep silence, but to continue his efforts with renewed courage. In the moment of severe trial, conscious strength was thus given him of God to prepare him for still greater demonstrations on the part of the Jews.?{8Red 63.2}[166]

§351 保罗在宣讲基督的工作中取得越来越大的成功，激起了不信之犹太人更坚决的反对。他们同心合意，大吵大闹，把保罗拉到公堂。当时迦流作亚该亚的方伯。犹太人希望政府当局能像过去几次一样偏袒他们，于是他们大声疾呼地控告保罗说：“这个人劝人不按着律法敬拜上帝”（徒18:13）。{8Red 63.3}[167]

§352 The increased success of Paul in presenting Christ to the people, roused the unbelieving Jews to more determined opposition. They arose in a body with great tumult, and brought him before?the judgment-seat of Gallio, who was then deputy of Achaia. They expected, as on former occasions, to have the authorities on their side, and with loud and angry voices preferred their complaints against the apostle, saying, “This fellow persuadeth men to worship God contrary to the law.”?{8Red 63.3}[167]

§353 方伯极厌恶告状之犹太人的偏执和自以为义；不肯受理他们控告的事。当保罗准备开口为自己辩护时，迦流告诉他没有必要，这件事不是他管的。他对那些怒气汹汹的原告说：“‘你们这些犹太人！如果是为冤枉或奸恶的事，我理当耐性听你们。但所争论的，若是关于言语、名目，和你们的律法，你们自己去办吧！这样的事我不愿意审问’；就把他们撵出公堂”（徒8:14-16）。{8Red 64.1}[168]

§354 The proconsul, disgusted with the bigotry and self-righteousness of the accusing Jews, refused to take notice of the charge. As Paul prepared to speak in self-defense, Gallio informed him that it was not necessary; that the affair did not come under his authority. Then turning to the angry accusers, he said, “If it were a matter of wrong or wicked lewdness, O ye Jews, reason would that I should bear with you. But if it be a question of words and names, and of your law, look ye to it; for I will be no judge of such matters. And he drove them from the judgment-seat.”?{8Red 64.1}[168]

§355 自从保罗在欧洲开始工作以来，这是他第一次看到暴徒转过来支持真理的传道人；他们当着方伯的面，凶狠狠地攻击那些带头控告使徒的人，方伯也没有加以干涉。“众人便揪住管会堂的所提尼，在堂前打他。这些事迦流都不管”（徒18:17）。{8Red 64.2}[169]

§356 For the first time during Paul’s labors in Europe, the mob turned on the side of the minister of truth; and, under the very eye of the proconsul, and without interference from him, the people violently beset the most prominent accusers of the apostle. “Then all the Greeks took Sosthenes, the chief ruler of the synagogue, and beat him before the judgment-seat. And Gallio cared for none of those things.”?{8Red 64.2}[169]

§357 迦流是一个正直的人，他不肯被那些嫉妒成性，阴谋诡诈的犹太人所利用。也不像彼拉多，不愿意冤枉他明知是无辜的人。当时犹太的宗教受罗马政权的保护，所以那些告保罗的人认为他们若能把破坏宗教法律的罪名加在保罗头上，政府很可能把他交给他们去审问并处罚。他们希望这样可以把他置于死地。{8Red 64.3}[170]

§358 Gallio was a man of integrity, and would not become the dupe of the jealous and intriguing Jews. Unlike Pilate, he refused to do injustice to one whom he knew to be an innocent man. The Jewish religion was under the protection of Roman power; and the accusers of Paul thought that, if they could fasten upon him the charge of violating the laws of their religion, he would?probably be given into their hands for such punishment as they saw fit to inflict. They thus hoped to compass his death.?{8Red 64.3}[170]

§359 在场的犹太人和希腊人都在热切地等待着要听迦流的判决，及至他认为这案件无关公众利益而当场予以驳回时，犹太人只得狼狈而愤怒地退出法庭，而暴徒则下手攻击管会堂的。甚至是无知的暴民也看出犹太人在无理攻击保罗的事上所表现的不公正和报复的精神。这样，基督教就获得了一次显著的胜利。如果这时使徒因犹太人的恶意而被迫离开哥林多的话，所有悔改信主的人将会处于极危险的境地。犹太人必要按他们惯常的做法乘虚而入，甚至可能在那一带地方把基督教完全消灭。{8Red 65.1}[171]

§360 Both Greeks and Jews had waited eagerly for the decision of Gallio; and his immediate dismissal of the case, as one that had no bearing upon the public interest, was the signal for the Jews to retire, baffled, and enraged, and for the mob to assail the ruler of the synagogue. Even the ignorant rabble could but perceive the unjust and vindictive spirit which the Jews displayed in their unreasonable attack upon Paul. Thus Christianity obtained a signal victory. If the apostle had been driven from Corinth at this time, because of the malice of the Jews, the whole community of converts to the faith of Christ would have been placed in great danger. The Jews would have endeavored to follow up their advantage, as was their custom, even to the extermination of Christianity.?{8Red 65.1}[171]

§361 “保罗在那里住了一年零六个月，将神的道教训他们”（徒18:11）。{8Red 65.2}[172]

§362 “And he continued there a year and six months, teaching the Word of God among them.”?{8Red 65.2}[172]

§363 亚波罗在哥林多

§364 保罗把以弗所为他的下一个工作园地。那时他正要往耶路撒冷参加即将届临的节期；所以他在以弗所的逗留势必较为短暂。他在会堂和犹太人辩道，结果留下很好的印象，甚至他们要求他留在那里继续工作。他因打算去耶路撒冷，所以不能久留，但他答应回来时再去他们那儿。他留下百基拉和亚居拉在那里继续他所开始的工作。{8Red 65.3}[173]

§365 Apollos at Corinth

§366 Paul’s next scene of labor was at Ephesus. He was on his way to Jerusalem to celebrate the Feast of Pentecost; and his stay at Ephesus was necessarily short. He reasoned with the Jews in the synagogue, and produced such a favorable impression that he was entreated to tarry there, and to protract his labors among them. His plan to visit Jerusalem prevented him from doing so; but he promised to visit them on his return. He left Aquila and Priscilla to?carry forward the good work which he had begun.?{8Red 65.3}[173]

§367 约在此时，有一个出生在亚历山大的犹太人亚波罗来到以弗所。他曾受过高深的希腊文化的教育，是一个学者和演说家。他曾听过施洗约翰的讲道，受过悔改的洗礼，所以他是一个活的见证，说明那位先知的工作没有归于徒然。亚波罗充分研究了预言，最能讲解圣经。根据他所得到的亮光，公开宣扬他对基督的信仰。{8Red 66.1}[174]

§368 It was at this time that Apollos, an Alexandrian Jew, visited Ephesus. He had received the highest Grecian cultivation, and was a scholar and an orator. He had heard the teachings of John the Baptist, had received the baptism of repentance, and was a living witness that the work of the prophet was not in vain. Apollos was a deep student of the prophecies, and was a powerful expounder of scripture, publicly proclaiming his faith in Christ, as far as he himself had received the light.?{8Red 66.1}[174]

§369 亚居拉和百基拉也来听这位有能力的演讲者讲道。他们看出他的教训还不全面。他还没有充分了解基督的使命、祂的复活和升天，以及祂升天后委派保惠师圣灵下来与祂子民同在的工作。于是他们把亚波罗请来。这位受过教育的演说家又惊又喜，满心感激地接受了他们的指教。由于他们的指教，亚波罗对于圣经就得到更清楚的认识。成了基督教会最有力的捍卫者之一。这位学识渊博的学者和杰出的演说家，就是这样向一对从事卑微的制帐棚工作的基督徒，更加全面地学习主的道。{8Red 66.2}[175]

§370 Aquila and Priscilla listened to this able speaker, and saw that his teaching was defective. He had not a thorough knowledge of the mission of Christ, his resurrection and ascension, and of his Spirit, the Comforter, which he sent to his people. They accordingly sent for Apollos, and the educated orator received instruction from them with grateful surprise and joy. They explained the scripture to him more clearly than he had before understood it, and he became one of the ablest defenders of the Christian church. Thus a deep scholar and brilliant orator learned the way of the Lord more perfectly from the teachings of a Christian man and woman whose humble employment was that of tent-making.?{8Red 66.2}[175]

§371 亚波罗看到了有关藉着基督得救之路的新亮光，就欣然接受了，并以前所未有的更大能力查考圣经，取得了更大的成就。他急于往哥林多去。于是以弗所的弟兄们写信给哥林多的信徒，请他们接待他为一位与基督的教会完全一致的教师。他到了哥林多，对那些拒绝保罗所传之真理的犹太人作工。他或公开讲道，或私下作工，挨家挨户与他们讲论，告诉他们预言中的基督就是保罗所传的耶稣，他们指望另一个弥赛亚注定要落空的。这样，保罗曾撒播真理的种子，亚波罗则予以浇灌。亚波罗支持保罗的传道工作，使这位使徒过去在他们中间的工作有了特色。{8Red 66.3}[176]

§372 Apollos, having seen new light in regard to the way of salvation through Christ, accepted it gladly, and reasoned from the Scriptures with greater power and success than he had ever before done. He felt anxious to visit Corinth, and the Ephesian brethren wrote to the Corinthians to receive him as a teacher who was in full harmony with the acknowledged church of Christ. He accordingly went to Corinth, and labored?with the very Jews who had rejected the truth as preached to them by Paul. He urged with them from house to house, both publicly and privately, showing them Christ in prophecy; that he was Jesus whom Paul had preached, and that all their expectations of another Messiah to come were in vain. Thus Paul planted the seed of truth, and Apollos watered it; and the fact of Apollos supporting the mission of Paul gave character to the past labors of the apostle among them.?{8Red 66.3}[176]

§373 亚波罗在传福音的工作上所取得的成就使一些信徒说他的功劳比保罗更高。其实在推进圣工时，亚波罗和保罗是完全和谐的。这种拿人来衡量的精神使真理的发展遭受到很大的阻碍，保罗曾特意用最简单的方法向哥林多人阐明福音。在雅典时，保罗曾用学问和口才及能力吸引他的听众，结果是令人失望的了。所以他决定在哥林多采取一种完全不同的方法。他在那里宣讲清楚简明的真理，不用属世的智慧，而是专门传基督和祂到世上来的使命。亚波罗的滔滔口才，和他所显示的学识，却被听众用来与保罗刻意朴实无华的讲道进行比较。{8Red 67.1}[177]

§374 His success in preaching the gospel occasioned some of the church to exalt his labors above those of Paul, while he himself was working in perfect harmony with Paul for the advancement of the cause. This rival spirit threatened to greatly hinder the work. Paul had purposely presented the gospel to the Corinthians in its veriest simplicity. Disappointed with the result of his labors in Athens, where he had brought his learning, eloquence, and ability to bear upon his hearers, he determined to pursue an entirely different course in Corinth. He presented there the plain, simple truth, unadorned with worldly wisdom, and studiously dwelt upon Christ, and his mission to the world. The eloquent discourses of Apollos, and his manifest learning, were contrasted by his hearers with the purposely simple and unadorned preaching of Paul.?{8Red 67.1}[177]

§375 许多人声称自己归亚波罗领导，而另一些人则组成另一派，坚定地坚持保罗的教导。撒但就利用哥林多教会中这些想象中的分歧，引诱他们在教导得救之路的传道人之间作比较。有些人称亚波罗为领袖，有些则说自己归保罗，也有些人说自己归彼得。保罗在努力建立基督教会的时候，就是这样不仅遇到教外而且受到教内的斗争和试炼。在一些犹太教师的影响下，派别开始产生。这些教师劝悔改信主的人要在受割礼的事上遵守仪文的律法。{8Red 67.2}[178]

§376 Many declared themselves to be under the leadership of Apollos, while others composed another party perseveringly adhering to the instructions of Paul. Satan came in to take advantage of these imaginary differences in the Corinthian church, tempting them to draw comparisons between the ministers who taught the?way of salvation. Some claimed Apollos as their leader, some Paul, and some Peter. Thus Paul, in his efforts to establish Christianity, met with conflicts and trials in the church as well as outside of it. Factions were beginning to rise through the influence of Judaizing teachers, who urged that the converts to Christianity should observe the ceremonial law in the matter of circumcision.?{8Red 67.2}[178]

§377 他们依然声称血统上的犹太人乃是被高举有特权的亚伯拉罕子孙，要承受赐给亚伯拉罕的一切应许。他们真心认为他们既采取了这种介乎犹太教和基督教的中间立场，就能成功地去除基督教身上的耻辱，吸引大批的犹太人。他们为自己反对保罗的立场辩护，说保罗接受未受割礼的外邦人进入教会，使得接受基督教的犹太人比不上外邦人多。他们就是这样原谅自己反对上帝所承认的仆人慎思熟虑的工作成果。{8Red 68.1}[179]

§378 They still maintained that the original Israel were the exalted and privileged children of Abraham, entitled to all the promises made to Abraham. They sincerely thought that in taking this medium ground between Jew and Christian, they would succeed in wiping out the odium which attached to Christianity, and gather in large numbers of the Jews who would not otherwise embrace the true faith. They vindicated their position, which was in opposition to that of Paul, by showing that the course of the apostle, in accepting the Gentiles into the church without circumcision, prevented more Jews from accepting the faith than there were accessions from the Gentiles. Thus they excused their opposition to the results of the calm deliberations of God’s acknowledged servants.?{8Red 68.1}[179]

§379 他们不肯承认基督的工作是包括全世界的，他们声称祂只是希伯来人的救主；所以他们主张外邦人应当先受割礼才能享受基督教的特权。在耶路撒冷会议上已就这个问题做出决定，以后许多人虽然不进一步反对，却仍坚持自己的立场。耶路撒冷会议当时曾决定，来自犹太人的信徒，如果愿意，可以遵守摩西律法的仪式，但却不得勉强外邦信徒这么做。反对派利用了这一点，竭力鼓吹遵守仪文律法和不遵守仪文律法之人的区别，主张后者比前者要离开上帝远一些。{8Red 68.2}[180]

§380 They refused to admit that the work of Christ embraced the whole world; but claimed that he was the Saviour of the Hebrews alone; therefore they maintained that the Gentiles should receive circumcision before being admitted to the privileges of the church of Christ. After the decision of the council at Jerusalem concerning this question, many were of this same opinion, but did not then venture to push the matter farther. The council had, on that occasion, decided that?the Jewish Christians might observe the ordinances of the Mosaic law if they chose, while they should not be made obligatory upon the Gentile Christians. The opposing class now took advantage of this to urge a distinction between the observers of the ceremonial law and those who did not observe it, holding that the latter were removed farther from God than the former.?{8Red 68.2}[180]

§381 因此保罗被迫应战，争辩皈依基督教的人除了信耶稣基督是弥赛亚之外，是不是需要在凡事上效法犹太人，是不是需要全部遵守因基督的死而废除的条例，从而证明他们不仅在肉体上，而且在心里是亚伯拉罕的子孙，用他们公义的生活来显示基督恩典的功劳。{8Red 69.1}[181]

§382 Here Paul was forced into the battle, to argue the question whether the converts to Christianity should be Jews in every respect, save their belief that Jesus Christ was the Messiah, or whether they should discern to the end of that which had been abolished by the death of Christ, and bear evidence that they were children of Abraham, not merely in their bodies, but in their hearts, showing by their righteous lives the merits of the grace of Christ.?{8Red 69.1}[181]

§383 保罗义愤填膺，发出了严厉责备的声音：“你们若受割礼，基督就与你们无益了”(加5:2)。那些主张不受割礼，基督教就没有益处的人是在与使徒作对。保罗在他所建立所访问的每一个教会，如耶路撒冷，安提阿，加拉太，哥林多，以弗所和罗马都要遇见这等人。上帝催促他从事传扬基督和祂被钉十架的伟大工作。受割礼不受割礼算不得什么。这些犹太人把保罗看作是叛教者，认为他拆除上帝在以色列人和外邦人之间所建立起来的隔墙。他们前往保罗组织起来的每一个教会，制造分裂。他们抱着为求目的不择手段的宗旨，散布谎言污蔑保罗，尽力破坏他的声誉。由于保罗在访问众教会的时候，受到这些热心而不择手段的反对者步步追逼，以致许多人不信任他，甚至藐视他的工作。{8Red 69.2}[182]

§384 Paul’s indignation was stirred. His voice was raised in stern rebuke: “If ye be circumcised, Christ shall profit you nothing.” The party maintaining that Christianity was valueless without circumcision arrayed themselves against the apostle, and Paul had to meet them in every church which he had raised up; in Jerusalem, Antioch, Galatia, Corinth, Ephesus, and Rome. God urged him out to the great work of preaching Christ and him crucified; that circumcision or uncircumcision was nothing. The Judaizing party looked upon Paul as an apostate, bent upon breaking down the partition wall which God had established between the Israelites and the world. They visited every church which he had organized, creating divisions. Reasoning that the end would justify the means, they circulated false charges against the apostle, and endeavored to?bring him into disrepute. As Paul, in visiting the churches, followed after these zealous and unscrupulous opposers, he met many who viewed him with distrust, and some who even despised his labors.?{8Red 69.2}[182]

§385 这些因仪文律法而造成的争端，以及在传基督道理的传道人之间比功劳，使保罗十分忧虑，工作也更艰难。在写给哥林多人的书信中，他对他们谈到了后一个问题：{8Red 70.1}[183]

§386 These divisions in regard to the ceremonial law, and the relative merits of the different ministers teaching the doctrine of Christ, caused the apostle much anxiety and hard labor. In his Epistle to the Corinthians, he thus addresses them on the latter subject:—?{8Red 70.1}[183]

§387 “弟兄们，我藉我们主耶稣基督的名，劝你们都说一样的话。你们中间也不可分党，只要一心一意，彼此相合。因为革来氏家里的人曾对我提起弟兄们来，说你们中间有纷争。我的意思就是你们各人说：‘我是属保罗的；’‘我是属亚波罗的’；‘我是属矶法的’；‘我是属基督的’。基督是分开的吗？保罗为你们钉了十字架吗？你们是奉保罗的名受了洗吗”（林前1:11-13）？{8Red 70.2}[184]

§388 “Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind and in the same judgment. For it hath been declared unto me of you, my brethren, by them which are of the house of Chloe, that there are contentions among you. Now this I say, that every one of you saith, I am of Paul; and I of Apollos; and I of Cephas; and I of Christ. Is Christ divided? was Paul crucified for you? or were ye baptized in the name of Paul?”?{8Red 70.2}[184]

§389 保罗还解释了他在他中间的工作方法。“弟兄们，我从前对你们说话，不能把你们当作属灵的，只得把你们当作属肉体的，在基督里为婴孩的。我是用奶喂你们，没用饭喂你们。那时你们不能吃，就是如今还是不能。你们仍是属肉体的，因为在你们中间有嫉妒、纷争，这岂不是属乎肉体、照着世人的样子行吗”（林前3:1-3）？{8Red 70.3}[185]

§390 He also explains the reason of his manner of labor among them: “And I, brethren, could not speak unto you as unto spiritual, but as unto carnal, even as unto babes in Christ. I have fed you with milk, and not with meat; for hitherto ye were not able to bear it, neither yet now are ye able. For ye are yet carnal; for whereas there is among you envying, and strife, and divisions, are ye not carnal, and walk as men?”?{8Red 70.3}[185]

§391 保罗就是这样向他们说明，他在他们中间时，不能把他们当作在属灵生活的经验和敬虔的奥秘上有经验的人来对他们说话。不管他们在属世的知识上有多聪明，可是他们在认识基督的知识上还只是婴孩。他的工作乃是要教导他们掌握基督信仰的基本原理。他撒下种子，而别人必须予以浇灌。那些接替保罗工作的人必须继续推进他所开创的工作，根据教会的程度传讲合时的属灵亮光和知识。{8Red 70.4}[186]

§392 He thus shows them that he could not, when with them, address them as those who had an experience in spiritual life and the mystery of?godliness. However wise they might have been in worldly knowledge, they were but babes in the knowledge of Christ, and it was his work to instruct them in the first rudiments, the very alphabet of Christian faith and doctrine. It was his task to sow the seed, which another must water. It was the business of those who followed him to carry forward the work from the point where he had left it, and to give spiritual light and knowledge in due season, as they were able to bear it.?{8Red 70.4}[186]

§393 当他来到他们中间的时候，他们还没有体验过得救之道，所以他不得不以最简单的方式传扬真理。他们属肉体的心还不能识别上帝的神圣启示，他们还不明白上帝能力的显示。保罗以他们为一班未曾体验恩典在人心运行的人来教训他们。他们是体贴肉体的，使徒保罗知道他们不能领会救恩的奥秘；因为属灵的事只有属灵的人才能看透。他知道他的听众中有许多自以为是，固守世人所倡导的学说；也有一些人提倡虚伪的神学体系。他们盲目地摸索，希望在大自然中找一些东西来反对圣经所启示属灵不朽的生命。{8Red 71.1}[187]

§394 When he came to them they had no experimental knowledge of the way of salvation, and he was obliged to present the truth in its simplest form. Their carnal minds could not discern the sacred revealings of God; they were strangers to the manifestations of divine grace. Paul had spoken to them as those who were ignorant of the operations of that grace upon the heart. They were carnal-minded, and the apostle was aware that they could not comprehend the mysteries of salvation; for spiritual things must be spiritually discerned. He knew that many of his hearers were proud believers in human theories, and reasoners of false theologies, groping with blind eyes in the book of nature for a contradiction of the spiritual and immortal life revealed in the Book of God.?{8Red 71.1}[187]

§395 他知道必有一些批评家设法反驳基督教对于上帝所启示之真道的解释，而且怀疑派也必讽刺嘲笑基督的福音。他看出自己必须很审慎地宣讲他所打算教导的伟大真理。真正的基督教是一种进步的宗教。它会不断发出亮光和福惠，而那些接受基督教真理的人必会得到更大的亮光和福惠。只有基督福音启迪人心的感化力和上帝使人成圣的恩典，才能改变属肉体的心，使之与属灵的事物和谐一致。{8Red 71.2}[188]

§396 He knew that criticism would set about controverting the Christian interpretation of the revealed word, and skepticism would treat the gospel of Christ with scoffing and derision. It behooved him to introduce most carefully the great truths he wished to teach them. True Christianity is a religion of progress. It is ever giving light and blessing, and has in resource still greater?light and blessing to bestow on those who receive its truths. The illuminating influence of the gospel of Christ, and the sanctifying grace of God, can alone transform the carnal mind to be in harmony with spiritual things.?{8Red 71.2}[188]

§397 保罗不敢直接责备一般荒淫的人，或说明他们的罪在一位圣洁的上帝看来是多么可憎。作为一名智慧的导师，他的工作是向他们说明人生的真宗旨，并设法将大教师基督所讲的教训铭刻在他们心上。这些教训设法把人从世俗和罪恶之中提高到纯洁和不朽的生命。必须通过在属天事物的知识上不断的进步，使属灵的感官成熟起来。只有这样，我们才能学会喜爱属天的事物，让圣经的每一条教训闪光如无价的宝石。{8Red 72.1}[189]

§398 Paul did not venture to directly rebuke the licentious, and to show them how heinous was their sin in the sight of a holy God. His work was, as a wise teacher, to set before them the true aim and object of life, impressing upon their minds the lessons of the divine Teacher, which sought to bring them up from worldliness and sin, to purity and immortal life. The spiritual senses must be matured by continual advancement in the knowledge of heavenly things. Thus the mind would learn to delight in them; and every precept of the Word of God would shine forth as a priceless gem.?{8Red 72.1}[189]

§399 使徒保罗特别强调实际的敬虔，以及那些想要确保在上帝国里有分的人们必须达到的圣洁品质。他渴望基督福音的亮光能射入他们黑暗的心灵，使他们看出自己淫荡的行为在上帝眼中是多么可憎。因此，保罗在他们中间所传的教训就是耶稣基督并祂钉十字架。他希望他们明白：他们必须以那重大的救恩真理为他们最认真研究的题目和最大的喜乐。这救恩乃是因向上帝悔改并信靠主耶稣基督和祂宝血的功劳而来的。{8Red 72.2}[190]

§400 Paul had especially dwelt upon practical godliness, and the character of that holiness which must be gained in order to make sure of the kingdom of Heaven. He wished the light of the gospel of Christ to pierce the darkness of their minds, that they might discern how aggravating to God were their immoral practices. Therefore the burden of Paul’s preaching among them had been Christ, and him crucified. He wished them to understand that the theme for their most earnest study, and greatest joy, should be the grand truth of salvation through repentance toward God, and faith in our Lord Jesus Christ and in the saving merits of his blood.?{8Red 72.2}[190]

§401 哲学家转眼不看救恩的亮光，因为这光使他所引以自豪的学说相形见绌；贪爱世俗的人不肯接受福音的真理，因为这真理要他放弃属世的偶像，过更圣洁的生活，那是他毫无意向去过的。保罗看到，世人必须先认识基督的品德，然后才能爱祂，并凭信心仰望十字架。那将作为得赎之民千秋万代的科学和诗歌的题目，必须以此为研究的出发点。唯有在十字架的光照之下才能看出一个人的真正价值。{8Red 72.3}[191]

§402 The philosopher turns aside from the light of salvation because it puts his proud theories to shame. The worldling refuses to receive it, because it would separate him from his earthly?idols, and draw him to a holier life, for which he has no inclination. Paul saw that the character of Christ must be understood before men could love him, and view the cross with the eye of faith. Here must begin that study which shall be the science and the song of the redeemed through all eternity. In the light of the cross alone can the true value of the human soul be estimated.?{8Red 72.3}[191]

§403 上帝恩典提炼人的能力足以改变人的性情。属肉体的人是不羡慕天国的。他们不圣洁的本性，对于那一个纯洁圣善的地方，不感一点兴趣；所以在他们有罪的状态，即或他们能进去的话，他们在那里也不会找到合他们口味的事。因此那些控制属血气之心的肉体倾向必须先被基督的恩典所控制，只有这样，堕落的人类才能被提高到与天国和谐，并享受与纯净圣洁天使交往。当一个人向罪恶死了，并在基督里面得着新生命的时候，他的心就要充满上帝的爱；他的悟性要成为圣洁，他要畅饮于那取之不竭，用之不尽的喜乐和知识的泉源，永恒白昼的光辉必要照耀在他的道路之上，因为他常有生命的光与他同在。{8Red 73.1}[192]

§404 The refining influence of the grace of God changes the natural disposition of man. Heaven would not be desirable to the carnal-minded; their natural, unsanctified hearts would feel no attraction toward that pure and holy place; and if it were possible for them to enter, they would find nothing there congenial to them, in their sinful condition. The carnal propensities which reign in the natural heart must be subdued by the grace of Christ, before fallen man can be elevated to harmonize with Heaven, and enjoy the society of the pure and holy angels. When man dies to sin, and is quickened to new life in Christ Jesus, divine love fills his heart; his understanding is sanctified; he drinks from an inexhaustible fountain of joy and knowledge; and the light of an eternal day shines upon his path, for he has the light of life with him continually.?{8Red 73.1}[192]

§405 保罗设法使哥林多的弟兄牢记：他和那些与他同工的传道人不过是上帝所差遣去教导他们真理的人。而且大家所作的都是天父所要派的同一个工作，所以大家都一样需要依靠上帝才能成功。“有说：‘我是属保罗的’；有说：‘我是属亚波罗的。’这些不是你们和世人一样吗？亚波罗算什么？保罗算什么？无非是执事，照主所赐给他们各人的，引导你们相信。我栽种了，亚波罗浇灌了，惟有上帝叫他生长”（林前3:4,5）。{8Red 73.2}[193]

§406 Paul now sought to impress upon them the fact that he himself, and the ministers who followed him, were only men, commissioned of God to teach them the truth; that they were individually engaged in the same work, which was marked out for them by their Heavenly Father; that they were all dependent upon him for the success which attended their labors. “For while one saith, I am of Paul; and another, I am of?Apollos; are ye not carnal? Who then is Paul, and who is Apollos, but ministers by whom ye believed, even as the Lord gave to every man? I have planted, Apollos watered; but God gave the increase.”?{8Red 73.2}[193]

§407 传道人若能认识到自己是上帝的仆人，就会积极勤劳，坚持不懈地履行自己的职责，专心寻求主的荣耀。上帝分派给祂的使者各自的工作。恩赐虽有不同，但大家都必须通力合作，推进救灵大工。他们只是上帝恩典和能力的器皿而已。{8Red 74.1}[194]

§408 The consciousness of being God’s servants inspires the minister with energy and diligence to perseveringly discharge his duty, with an eye single to the glory of his Master. God has given to each of his messengers his distinctive work; and, while there is a diversity of gifts, all are to blend harmoniously in carrying forward the great work of salvation. They are only instruments of divine grace and power.?{8Red 74.1}[194]

§409 保罗说：“栽种的算不得什么，浇灌的也算不得什么；只在那叫他生长的上帝。栽种的和浇灌的都是一样，但将来各人要照自己的工夫得自己的赏赐。因为我们是与上帝同工的；你们是上帝所耕种的田地，所建造的房屋”（林前3:7-9）。基督真理的教师自己必须亲近十字架，才能把罪人带到十字架跟前。他的工作应该是传扬基督，尽力避免吸引人注意自己，以致阻碍神圣的真理，妨碍真理救人的能力。{8Red 74.2}[195]

§410 Paul says, “So, then, neither is he that planteth anything, neither he that watereth; but God that giveth the increase. Now he that planteth and he that watereth are one; and every man shall receive his own reward according to his own labor. For we are laborers together with God; ye are God’s husbandry, ye are God’s building.” The teacher of Christ’s truth must be near the cross himself, in order to bring sinners to it. His work should be to preach Christ, and to studiously avoid calling attention to himself and thus encumbering the sacred truth, lest he hinder its saving power.?{8Red 74.2}[195]

§411 信徒若依附某一个他们所喜欢的传道人，甚至不愿意接受并受惠于另一个传道人的工作，这就最有力地证明在教会中接受圣经真理的人并没有因真理而成圣。上帝所给予祂教会的帮助，不是根据他们的爱好，而是根据他们的需要；因为人的眼光都是短浅的，看不出什么是对自己最有益的，况且很少有一个传道人具有全备的资格，足以使一个教会达到基督道理一切的要求。因此上帝要一个一个地派来其他的传道人，每一个人都有一些别人所没有的资格。{8Red 74.3}[196]

§412 There can be no stronger evidence in churches that the truths of the Bible have not sanctified the receivers than their attachment to some favorite minister, and their unwillingness to accept and be profited by the labors of some other teacher who is sent to them in the providence of God. The Lord sends help to his church as they need, not as they choose; for short-sighted mortals cannot discern what is for their best good.?It is seldom that one minister has all the qualifications necessary to perfect any one church in all the requirements of Christianity; therefore God sends other ministers to follow him, one after another, each one possessing some qualifications in which the others were deficient.?{8Red 74.3}[196]

§413 教会应以感恩的心情接待这些基督的仆人，犹如接待基督一样。他们应当尽量从这些传道人所传讲圣经的教训中得帮助。但是不要将传道人作为偶像崇拜；我们应当谦虚柔和地领受并欣赏传道人所带来的真理，但万不可以传道人为特别偏爱和崇拜的对象。{8Red 75.1}[197]

§414 The church should gratefully accept these servants of Christ, even as they would accept their Master himself. They should seek to derive all the benefit possible from the instruction which ministers may give them from the Word of God. But the ministers themselves are not to be idolized; there should be no religious pets and favorites among the people; it is the truths they bring which are to be accepted, and appreciated in the meekness of humility.?{8Red 75.1}[197]

§415 在使徒时代有一党人自称相信基督，但又不肯对祂的使者表示应有的尊重。他们声称自己决不跟从任何人间的教师，却直接领受基督的教导，不需要福音使者的帮助。他们有一种个人主义的精神，不愿服从教会的意见。另一党人则声称自己是属保罗的，并把保罗和彼得进行比较，说彼得比不上保罗。还有一党人说亚波罗在谈吐和口才上远远超过保罗。又有一党人以彼得为他们的领袖。他们坚持说，彼得乃是基督在世时与祂最接近的，而保罗曾经逼迫信徒。这种纷争结党的精神会给基督教会带来毁灭性的危害。{8Red 75.2}[198]

§416 In the apostles’ day, one party claimed to believe in Christ, yet would not give due respect to his ambassadors. They claimed to follow no human teacher, but to be taught directly from Christ, without the aid of ministers of the gospel. They were independent in spirit, and unwilling to submit to the voice of the church. Another party claimed Paul as their leader, and drew comparisons between him and Peter, which were unfavorable to the latter. Another declared that Apollos far exceeded Paul in address, and power of oratory. Another claimed Peter as their leader, affirming that he had been most intimate with Christ when he was upon earth, while Paul had been a persecutor of the believers. This party spirit was in danger of ruining the Christian church.?{8Red 75.2}[198]

§417 保罗和亚波罗是完全一致的。亚波罗因哥林多教会中发生的纷争大为失望，深感愁烦。他没有趁机利用一些人对他所表示的拥护，而鼓励他们这样作，却迅即离开那个纠纷的园地。后来当保罗劝他回去访问哥林多时，他却不肯前往，直到很久以后在教会达到较好的属灵状态时，他才回那里去。{8Red 75.3}[199]

§418 Paul and Apollos were in perfect harmony. The latter was disappointed and grieved because of the dissension in the church; he took no?advantage of the preference shown himself, nor did he encourage it; but hastily left the field of strife. When Paul afterward urged him to visit Corinth, he declined, and did not do so until long after, when the church had reached a better spiritual state.?{8Red 75.3}[199]

§419 保罗在写给哥林多信徒的信中说到亚波罗浇灌了他所播撒的宝贵种子。保罗没有提到那些前往哥林多想要破坏他劳动成果的假教师。因为教会中还存在着黑暗和分争，所以他机智地隐忍不提这样的话，以免触犯他们，使一些人因而完全离弃真理。但他叫哥林多信徒注意他在他们中间的工作。“我照上帝所给我的恩，好像一个聪明的工头，立好了根基，有别人在上面建造；只是各人要谨慎怎样在上面建造。因为那已经立好的根基就是耶稣基督”（林前3:10,11）。{8Red 76.1}[200]

§420 In writing to the Corinthians, Paul speaks of Apollos as one who had watered the precious seed sown by himself. He made no mention of the false teachers who were sent to Corinth to destroy the fruit of his labor. Because of the darkness and division in the church, he wisely forbore to irritate them by such references, for fear of turning some entirely from the truth. But he called the attention of the Corinthians to his work among them, saying, “According to the grace of God which is given unto me, as a wise master-builder, I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon. For other foundation can no man lay than that is laid, which is Jesus Christ.”?{8Red 76.1}[200]

§421 这位信仰的卫士保罗毫不犹疑地宣布了自己工作的性质。他说自己好像一个聪明的工头，立好了根基，有别人在上面建造。但他并没有因此抬高自己。他说：“因为我们是与上帝同工的。”他声明自己并没有智慧，唯有上帝的能力配合他的努力，才能使他以上帝所悦纳的方式传扬真理。保罗作为基督的同工，勤劳地从圣经和基督的作为中吸取属灵的知识，带给一切敞开心门接受证据的人。他与最伟大的教师基督联合，所以能传达神圣智慧的教训，应付各阶层之人的需要，而且这些教训能适合一切的时代，一切的地方，一切的人。他这样做，并没有荣耀自己，而是显明自己是上帝手中卑微的器皿。{8Red 76.2}[201]

§422 Paul, as a champion of the faith, did not hesitate to declare the character of his work. But he did not thereby exalt himself when he asserted that he was a wise master-builder, who had laid the foundation for another to build upon. He had just stated, “For we are laborers together with God.” He claimed no wisdom of his own; but divine power, uniting with his human efforts, had enabled him to present the truth in a manner pleasing to God. He was a co-laborer with Christ, a diligent worker in bringing spiritual knowledge from the Word of God and the works of Christ, to all whose hearts were open to evidence. United with Christ, who was the greatest?of all teachers, he had been enabled to communicate lessons of divine wisdom that met the necessities of all classes and conditions of men, and which were to apply to all times, all places, and all people. In so doing, Paul took no glory to himself, as a humble instrument in the hands of God.?{8Red 76.2}[201]

§423 上帝赐给保罗做一名聪明的建筑师的智慧，使他能为基督的教会奠定基础。圣经中常用建造圣殿的比喻来生动地说明建设基督真教会的过程。撒迦利亚说基督就是那将要建造上帝圣殿的“苗裔”。他也提到外邦人必要来协助这工作。“远方的人也要来建造耶和华的殿”(亚6:12,15)。{8Red 77.1}[202]

§424 God gave Paul the wisdom of a skillful architect, that he might lay the foundation of the church of Christ. This figure of the building of a temple is frequently repeated in the Scriptures, as forcibly illustrating the building up of the true Christian church. Zechariah refers to Christ as the Branch that should build the temple of the Lord. He also refers to the Gentiles as helping in this building: “And they that are far off shall come and build in the temple of the Lord.”?{8Red 77.1}[202]

§425 保罗曾在外邦的“采石场”工作，凿取宝贵的石头放在那根基上，那基石就是耶稣基督。藉着与那活石接触，他们自己也成为活石。保罗在《以弗所书》中写道：“这样，你们不再作外人和客旅，是与圣徒同国，是上帝家里的人了；并且被建造在使徒和先知的根基上，有基督耶稣自己为房角石，各房靠祂联络得合式，渐渐成为主的圣殿。你们也靠祂同被建造，成为上帝藉着圣灵居住的所在”(弗2:19-22)。{8Red 77.2}[203]

§426 Paul had now been working in the Gentile quarry, to bring out valuable stones to lay upon the foundation stone, which was Jesus Christ, that by coming in contact with that living stone, they might also become living stones. In writing to the Ephesians, he says, “Now, therefore, ye are no more strangers and foreigners, but fellow-citizens with the saints, and of the household of God; and are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner-stone; in whom all the building, fitly framed together, groweth unto an holy temple in the Lord. In whom ye also are builded together for an habitation of God.”?{8Red 77.2}[203]

§427 有些传道人藉着他们的劳苦，开采出最宝贵的材料，就是金、银、宝石，这些东西代表他们找来投入圣工之人被上帝的灵圣化和净化了的真正的道德价值。而虚假的材料，镀上金冒充真品——就是属肉体的心，不圣洁的性情，用表面上的义掩饰起来——也许会瞒过人的肉眼，但上帝的日子必要试验这种材料。“各人的工程必然显露，因为那日子要将它表明出来”（林前3:12,13）。{8Red 77.3}[204]

§428 Some ministers, through their labors, furnish the most precious material: gold, silver, and precious stones, which represent true moral worth sanctified and purified by the Spirit of God. The false material, gilded to imitate the true,—?that is a carnal mind, and unsanctified character, glossed over with seeming righteousness,—may not be readily detected by mortal eye; but the day of God will test the material. “Every man’s work shall be made manifest; for the day shall declare it.”?{8Red 77.3}[204]

§429 宝石代表最完美的基督徒。他们靠着上帝的恩典，藉着多多祷告和忍耐经历了痛苦折磨，从而得到提炼琢磨。他们的顺从和爱心像他们伟大的“模范”。他们的生活因舍已而显得美丽高尚。在火烧的日子，他们将经得起考验，因为他们是活石。“得胜的，我要叫他在我上帝殿中作柱子，他也必不再从那里出去”(启3:12)。{8Red 78.1}[205]

§430 The precious stones represent the most perfect Christians, who have been refined and polished by the grace of God, and affliction which they have endured with much prayer and patience. Their obedience and love resemble that of the great Pattern. Their lives are beautified and ennobled by self-sacrifice. They will endure the test of the burning day, for they are living stones. “Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out.”?{8Red 78.1}[205]

§431 许多人靠着属世的智慧，凭着自己的努力，要成为光滑的石头，可是他们成不了活石，因为他们不是建造在真正的根基之上。上帝的大日必要显露出他们事实上只不过是草木、禾秸。亚底米的大庙被摧毁了；她的富丽堂皇，最后也消失了。那些喊叫“大哉！以弗所人的亚底米啊！”的人，连同他们的女神，并安放神像的庙一同灭亡了。他们的宗教被人遗忘，好像是一个毫无根据的传说似的。那个庙宇是建造在虚假的根基上，经过考验，就显得毫无价值。但保罗从以弗所所开采的石头却是又宝贵又经久的。{8Red 78.2}[206]

§432 Many, from worldly policy, endeavor, by their own efforts, to become as polished stones, but cannot be living stones, because they are not built upon the true foundation. The day of God will reveal that they are, in reality, only hay, wood, and stubble. The great temple of Diana was ruined; her magnificence utterly perished; those who shouted, “Great is Diana of the Ephesians,” perished with their goddess and the temple which enshrined her. Their religion is forgotten, or seems like an idle tale. That temple was built upon a false foundation, and when tried, it was found to be worthless. But the stones that Paul quarried out from Ephesus were found to be precious and enduring.?{8Red 78.2}[206]

§433 保罗把自己建造在真根基之上。他把每一块石头，不论是大是小，是光滑的还是粗糙的，是普通的还是贵重的，都建筑在活的根基耶稣基督上，上帝教会的殿就是这样渐渐建起来了。使徒说：“岂不知你们是上帝的殿，上帝的灵住在你们里头吗？若有人毁坏这殿，上帝必要毁坏那人；因为上帝的殿是圣的，这殿就是你们”（林前3:16,17）。{8Red 78.3}[207]

§434 Paul laid himself upon the true foundation, and brought every stone, whether large or small, polished or unhewn, common or precious, to be connected with the living foundation stone, Christ?Jesus. Thus slowly ascended the temple of the church of God. The apostle says, “Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you? If any man defile the temple of God, him shall God destroy; for the temple of God is holy, which temple ye are.”?{8Red 78.3}[207]

§435 保罗曾在异象中得见上帝的圣城及其宝石根基。他把真正悔改信主的人比作金、银、宝石。但犹太人使保罗工作极其困难。他们一贯声称自己是亚伯拉罕唯一的真子孙，是建造上帝圣殿的唯一合法的石料。当外邦人接受了福音，被带到真根基上时，犹太人就抱怨这种材料。他们就是这样阻碍上帝的工作，但使徒仍然毫无畏惧地继续工作。{8Red 79.1}[208]

§436 Paul, in vision, had a view of the city of God, with its foundation of precious stones; and he represents the true Christian converts to be gold, silver, and precious stones. But the Jews made the work of Paul exceedingly difficult. They were continually claiming to be the only true children of Abraham, and therefore the only legitimate building-stones for God’s house; and when the Gentiles accepted the truth, and were brought to the true foundation, they murmured about this material. Thus they hindered the work of God; nevertheless, the apostle unflinchingly continued his labors.?{8Red 79.1}[208]

§437 保罗和他的同工都是熟练的建筑师，因为他们已向基督及其作为学习过。他们不仅要建造，也要拆毁。他们必须应付那些在虚假基础上建造之人的顽固、偏见和暴力。使徒们靠着上帝的大能拆毁敌人的堡垒。许多参加建设教会的人可以比作尼希米时代修造城墙的人。圣经论到这些人说：“修造城墙的，扛抬材料的，都一手作工一手拿兵器”(尼4:17)。{8Red 79.2}[209]

§438 Paul and his fellow-workmen were skillful architects because they had learned from Christ and his works. They had not only to build, but to tear down. They had to contend with the bigotry, prejudice, and violence of men who had built upon a false foundation. Through the power of God the apostles became mighty in pulling down these strongholds of the enemy. Many who wrought as builders of the temple of Christ’s church could be likened to the builders of the wall in Nehemiah’s day: “They which builded on the wall, and they that bore burdens, with those that laded, every one with one of his hands wrought in the work, and with the other hand held a weapon.”?{8Red 79.2}[209]

§439 高尚的建筑工人一个一个地在岗位上倒在敌人的手下，先是司提反被石头砍死，后来雅各被刀杀，保罗被斩首，彼得被钉十字架，约翰被流放。然而圣殿的石头一块又一块砌上去了。教会在恐怖的逼迫之中依然发展，有新的工人起来代替那些倒下的人。{8Red 79.3}[210]

§440 One after another of the noble builders fell at his work by the hand of the enemy. Stephen?was stoned; James was slain by the sword; Paul was beheaded; Peter was crucified; John was exiled. And yet stone after stone was added to the building, the church increased in the midst of the terrible persecutions that afflicted it, and new workers on the wall took the place of the fallen.?{8Red 79.3}[210]

§441 这些忠心的建筑工人勤劳地寻找宝贵的材料建造在活的根基之上。保罗努力使自己的心、感情和品格归正并与上帝的律法和谐一致，然后热切地设法使信徒身上也产生这种效果。他劝提摩太“要谨慎自己和自己的教训”(提前4:16)。每一个圣经真理的教师都有责任在自己的生活中表现活泼的基督徒美德，心地纯洁，谈吐圣洁，为善并行善。{8Red 80.1}[211]

§442 These faithful builders sought diligently to bring precious material to the living foundation. Paul labored to have his own heart, affections, and character correct and in harmony with the law of God; and then earnestly sought to bring about the same result with his converts. He exhorted Timothy: “Take heed unto thyself, and unto the doctrine.” This is the duty of every teacher of Bible truth, to illustrate in his own life the active Christian virtues, to be pure in heart, given to holy conversation, to be good, and to do good.?{8Red 80.1}[211]

§443 上帝不会接纳最杰出的才华和最能干的服务，除非把它放在活的基石之上，与其相连。只有这样，才使人所具有的才能得到真正的价值，可以为上帝有效地服务。我们可以回顾过去的各世纪，并看见那些活石在道德黑暗、谬道和迷信的垃圾中闪闪发光。这些珍贵的宝石要发出越来越明亮的光辉，不仅为当代，也为来生。各世代的义人虽然死了，但他们的言语和行为见证着上帝的真理。基督殉道者们的名字将在天使中间流芳万世。当赐生命的主把他们从坟墓中召唤出来的时候，有光荣的报赏等待着他们。{8Red 80.2}[212]

§444 God will not accept the most splendid service, or the most brilliant talent, unless it is laid upon, and connected with, the living foundation stone; for this alone gives true value to the ability possessed, and makes it a living service to God. We may look back through centuries, and see the living stones gleaming like jets of light through the rubbish of moral darkness, errors, and superstition. These precious jewels shine with continually increasing luster, not alone for time, but for eternity. Although dead, the words and deeds of the righteous of all ages testify to the truth of God. The names of the martyrs for Christ’s sake are immortalized among the angels in Heaven; and a bright reward awaits them when the Life-giver shall call them from their graves.?{8Red 80.2}[212]