841 英翻中 (541) The Preacher (1:16c–23). 传道者. 04/09/2024

841 英翻中 (541)      The Preacher (1:16c–23).                       传道者.                       04/09/2024

3. The Preacher (1:16c–23)                                                                                                                  3. 传道者（1：16c-23）

What were Paul’s contacts with other believers after he was converted? This is a question vital to his defense. Paul had no personal contacts with the apostles right after his conversion experience on the Damascus Road. “Immediately I conferred not with flesh and blood” (Gal. 1:16c). The logical thing for Paul to have done after his conversion was to introduce himself to the church at Jerusalem and profit from the spiritual instruction of those who had been “in Christ” before him. But this he did not do—and his decision was led of the Lord. For if he had gone to Jerusalem, his ministry might have been identified with that of the apostles—all Jews—and this could have been a Hindrance to his work among the Gentiles.                                                                                         在保羅信主之后，他与其他信徒的接触如何？ 这是為他自己辩护至关重要的问题。當保羅在大马士革路上悔改之后，他没有與任何其他使徒下接触。 “立刻我就沒有與屬血氣的人商量”（加  1：16最後一段）。按逻辑保罗應該上耶路撒冷的教会作自我介绍，從那些曾经 “在基督里” 得到屬靈的人的指示。但他没有这样做 —— 他的决定是照著主的引导。因为如果他去了耶路撒冷，他的職事可能要受那裡使徒的影響 —— 所有的犹太人的影響 —— 以至可能在他對外邦人中的工作是阻力。

 At this point we need to remind ourselves that the message of the gospel came “to the Jew first” (Acts 3:26; Rom. 1:16). Our Lord’s ministry was to the nation of Israel, and so was the ministry of the apostles for the first few years (see Acts 1—7). The death of Stephen was a turning point. As the believers were scattered, they took the good news with them to other places (Acts 8:4; 11:19ff.). Philip took the message to the Samaritans (Acts 8), and then God directed Peter to introduce it to the Gentiles (Acts 10). However, it remained for Paul to carry the gospel to the Gentile masses (Acts 22:21–22; Eph. 3:1, 8), and for this reason God kept him separated from the predominantly Jewish ministry being conducted by the apostles in Jerusalem.                                 此时我们需要提醒自己，福音的信息首先應传给了 “犹太人”（徒  3:26;  羅 1:16）。我们的主的職事是为了以色列民族，最初几年，使徒的職事也是如此（见  徒  1-7）。司提反的死亡是一个转折点。由于信徒分散，他们把好消息传给了外邦人的地方（徒 8：4; 11：19 比照研讀）。腓利將好消息傳到撒玛利亚人（徒  8章），然后上帝指示彼得把福音介绍给外邦人（徒  10章）。然而，要把福音传给外邦人群众留給保罗（徒 22：21-22;弗  3：1,8），因此，上帝让他与正在由使徒进行耶路撒冷主要的犹太人的事工分开。

Paul did not immediately go to Jerusalem. Where did he go? He reviewed his contacts and showed that there was no opportunity for him to receive either his message or his apostolic calling from any of the leaders of the church. (Compare this section with Acts 9:10–31, and keep in mind that even the best biblical scholars are not agreed on the chronology of Paul’s life. Fortunately, the details of history do not affect the understanding of what Paul has written: we can disagree on chronology and yet agree on theology!)保罗没有立即去耶路撒冷。他去了哪里呢？  回顾了他的联系人，并表明了这一点他没有机会接受他的来自任何一位领导人的信息或他的使徒召唤教会（将此部分与其他使徒进行比较，記載在  使徒行传 9章10-31等節，记住，即使是最好的圣经学者要对保罗生平的年表的說法并不一致。幸运的是，历史的细节，并没有影响到理解保罗所写的内容：我们可以不同意关于年表，但同意神學！）

He went to Arabia (v. 17b). This was after his initial ministry in Damascus (Acts 9:19–20). Instead of “conferring with flesh and blood,” Paul gave himself to study, prayer, and meditation, and met with the Lord alone. He may have spent the greater part of three years in Arabia (Gal. 1:18), and no doubt was involved in evangelism as well as personal spiritual growth. The apostles had received three years of teaching from the Lord Jesus, and now Paul was going to have his own opportunity to be taught of the Lord.

他去了阿拉伯（第17节中間段）。这是他最初在大马士革事工（徒  9：19-20）。保罗却獨自研习，祈祷和默想，并与主单独相遇，以代替向   “ 屬血氣的   ” 學習。他可能在阿拉伯已经度过了三年向主學習的时间（加  1:18），毫无疑问的参与传福音以及个人属灵的成长。使徒們已经接受了三年主耶稣的教学，现在保罗将拥有自己單獨的有机会向主學習。

He went back to Damascus (v. 17c). It would have been logical to visit Jerusalem at this point, but the Lord directed otherwise.  Certainly it was a risky thing for Paul to go back to the city that knew he had become a Christian. The Jewish leaders who had looked to him as their champion against Christianity would definitely be after his blood. Apparently the “basket incident” of Acts 9:23–25 (see 2 Cor.11:32–33)  took place at this time. The return to Damascus and the danger it brought to Paul’s life are further proof that the Jewish leaders considered Paul an enemy, and therefore that his experience with Christ was a valid one.                                                                  他回到大马士革（ 加  第17节後半段）。在这時，他可能會上耶路撒冷見其他使徒是合乎逻辑的，但是主另有指示。現在已成为基督徒的保罗要回到從前知道他往事的城市，誠然對他是件冒险的事。曾经认为他是反对基督教的首領的的犹太领导人，肯定是要擊殺他。在使徒行传9章23-25等節所述的  “吊篮子事件”（见 林後  11：32-33）显然是此事的发生。重回大马士革及其给保罗生命带来的危险的事是进一步证明犹太人的领导认为保罗是敌人，因此他与基督的经历更是有效的被証實。

He finally visited Jerusalem (vv. 18–20). This was three years after his conversion, and his main purpose was to visit Peter. But Paul had a tough time getting into the church fellowship (Acts 9:26–28)! If his message and ministry had been from the apostles, this would never have happened; but because Paul’s experience had been with the Lord Jesus alone, the apostles were suspicious of him. He stayed in Jerusalem only fifteen days, and he saw only Peter and James (the Lord’s brother). Thus he received neither his message nor his apostleship from the Jerusalem church. There simply was not the time nor the opportunity. He had already received them both directly from Christ.                                                                                                                                他终于访问了耶路撒冷（加    18-20等节）。这是在他成為信徒三年后，主要目的是去拜访彼得。但保罗度过了一段艰难时期才进入教会团契（徒  9：26-28）！如果他的信息和传道​​来自使徒們，这事永远不会发生;  但因为保罗的经历是与主耶稣独自的经历，所以使徒们怀疑他。他留在耶路撒冷只有十五天，他只见到了彼得和雅各 –– 主的兄弟）。因此，他既没有從耶路撒冷教会得到他的信息，也沒有被他們認同他的使徒身份。因為，根本时间不對，也不是机会。但是他有已经从基督直接得到。

He returned home to Tarsus (vv. 21–23). Again, the record in Acts explains why: His life was in danger in Jerusalem, just as it had been in Damascus (Acts 9:28–30). As Paul went through Syria, he preached the Word, and when he arrived in Cilicia, his home province (Acts 21:39; 22:3), he began to evangelize (see Acts 15:23). Historians have concluded that he remained there perhaps seven years, until Barnabas recruited him for the work in Antioch (Acts 11:19–26). A few believers in Jerusalem knew Paul, but the believers in the churches of Judea did not know him, though they heard that he was now preaching the very faith he had once tried to destroy.              他回到了大數（加     21-23等节）。再次，使徒行传中的记載了为什么：他的生命在耶路撒冷處於危险之中，就像他在大马士革一样（徒  9：28-30）。当保罗经过叙利亚时，他鼓吹了一句话，当他到达西里西亚时，他的家省（徒 21:39; 22：3），他开始传福音（见 徒  15:23）。历史学家得出的结论是他可能还有七年，直到巴拿巴招募他参加安提阿的工作（徒 11:19–26).  耶路撒冷的一些信徒知道保罗，但是犹太教会的信徒不知道他，现在虽然他們正在聽他讲的信心是他曾经试图破坏的。

In the light of Paul’s conduct, his conversion, and his contacts, how could anybody accuse him of borrowing or inventing either his message or his ministry? Certainly he did receive his gospel by a revelation from Jesus Christ. Therefore, we must be careful what we do  with this gospel, for it is not the invention of men, but the very truth of God.                                                                             根据保罗的行为，他的转变，和他所接觸的人，怎么可能會有人指责他抄襲或創作他的信息或他的職事？ 当然，他确实从耶稣基督的启示中得到了他的福音。因此，我们必须小心在我们的这福音，因为它不是人发明的，而是上帝的真理。

Some critical scholars have accused Paul of “corrupting the simple gospel,” but the evidence is against this accusation. The same Christ who taught on earth also taught through Paul from heaven. Paul did not invent his teaching; he “received” it (Rom. 1:5; 1 Cor. 11:23; 15:3). At the time of Paul’s conversion, God said He would appear to him in the future (Acts 26:16), apparently for the purpose of revealing His truths to him. This means that the Christ of the four gospels and the Christ of the epistles is the same Person; there is no conflict between Christ and Paul. When Paul wrote his letters to the churches, he put his own teaching on the same level with that of Jesus Christ (2 Thess. 3:3–15). The apostle Peter even called Paul’s letters “scripture” (2 Peter 3:15–16).一些苛刻的批评学者指责保罗 “使简单的福音腐化”，但证据却是與这指责却好相反。在地上教导的基督也是从天堂藉由保罗教导的。保罗没有发明他的教導;  他只是 “接受”了它（罗 1：5; 林前  11:23; 15：3）。在保罗悔改之时，上帝說祂在将来会向他顯現     （徒  26:16），显然其目的是要把真相给他揭示。这意味着四卷福音书所記載的基督和新約书信的基督，是同一位道成肉身的人; 基督和保罗之间没有冲突。当保罗写信给教会时，他把他的信自己的教学与耶稣基督的教学水平相同（帖後  3：3-15）。使徒彼得甚至稱保罗的書信  “聖经”（彼后  3：15-16）。

Modern-day “Judaizers,” like their ancient counterparts, reject the authority of Paul and try to undermine the gospel that he preached. In Paul’s day, their message was “the gospel plus Moses.” In our day it is “the gospel plus” any number of religious leaders, religious books, or religious organizations. “You cannot be saved unless  …” is their message (Acts 15:1); and that “unless” usually includes joining their group and obeying their rules. If you dare to mention the gospel of grace as preached by Jesus, Paul, and the other apostles, they reply, “But God has given us a new revelation!”                                                                                                                                                现代的 “犹太律法師”，就像他们的古代的搭配一样，拒绝保罗的权威，并试图破坏他所傳講的福音。在保罗的時代，他们的信息是  “福音加上摩西。”  現在我们是把  “福音加上”  任意数量的宗教领袖，宗教书籍，或宗教组织。 “除非加上….否則你不能得救”  是他们的信息（徒  15：1）;通常 “除非” 是包括加入他们的团队，并服从他们的规则。如果你敢提到耶稣，保罗和其他使徒所传講的恩典福音，他们就會如此回答，“但上帝给了我们新的启示！”

Paul has the answer for them: “If any man preach any other gospel unto you than that ye have received, let him be accursed” (Gal. 1:9). When a sinner trusts Christ and is born again (John 3:1–18), he is “born free.” He has been redeemed—purchased by Christ and set free. He is no longer in bondage to sin or Satan, nor should he be in bondage to human religious systems (Gal. 4:1–11; 5:1). “If the Son therefore shall make you free, ye shall be free indeed” (John 8:36).        保罗給他们的答案，“如果有人传讲給你們任何不同的福音，让他被诅咒”（加  1：9）。当罪人相信基督且重生（约  3：1-18），他是 “白白的得到重生。” 因為他的罪 —— 基督付出贖價，并是免费。他不再受罪或撒但的束缚，他也不应该受到人設的宗教系统的束缚         （加   4：1-11; 5：1）。 “如果上帝的儿子要使你們自由，你们就真自由了”（约  8:36）。