1581 英翻中(使徒行傳15) MORE OPEN DOORS 更多敞开的门 22/05/2026
Chapter fift MORE OPEN DOOR Acts 15:36—16:40 第十五課 更多敞开的门 使徒行傳 第15—16 (第二次宣教旅程)
For the apostle Paul, the church at Antioch was not a parking lot: it was a launching pad. He could never settle down to a “comfortable ministry” anywhere as long as there were open doors for the preaching of the gospel.
对使徒保罗来说，安提阿的教会不是停车场：它是发射台。只要有传福音的的機會大门敞开，它就永远无法安定下来渡 “舒適的宣教事工”。
Paul would have agreed enthusiastically with the words of Robertson McQuilken from his book The Great Mission: “In a world in which nine out of every ten people are lost, three out of four have never heard the way out, and one of every two cannot hear, the church sleeps on. Could it be we think there must be some other way? Or perhaps we don’t really care that much.” Paul cared—and so should we.
保罗同意罗伯逊 . 麦奎肯 的著作 “偉大的宣教”一書中所说：“在每十个人中有九個喪失，四分之三的人从来没有听说过福音，而且每两个人中就有一个不能听到，教堂睡着了。难道沒有其他方法吗？或者也许我们真的不太在意.” 保罗关心 - 我们也应该如此。
There were several new elements in this second journey that indicated that God was still at work, in spite of the seeming obstacles and personal difficulties that arose.
在第二次宣教旅程中有几件表明上帝仍在工作之事，尽管出现了看似障碍和困难。
1. A New Partner (15:36–41)
1. 新的同工（15：36-41）
Paul and Barnabas agreed on the importance of the trip, but they could not agree on the composition of the “team.” Here were two dedicated men who had just helped bring unity to the church, and yet they could not settle their own disagreements! Disturbing and painful as these conflicts are, they are often found in church history, and yet God is able to overrule them and accomplish His purposes.
保罗和巴拿巴都同意該次宣教旅程的重要，但他们无法就 “同工团队”的组成达成一致的意見。这两位刚刚帮助教会团结的功臣，但却无法解决他们在組成同工的意見上的分歧！該冲突令人不安和痛苦，它们经常出现在教会的历史中，然而上帝却能够推翻它们, 并達到祂的計畫。
That Barnabas would champion John Mark is certainly no surprise. He and Mark were cousins (Col. 4:10 nasb), and the family ties would be strong. But even more, Barnabas was the kind of man who eagerly tried to help others, which is why the early church named him “son of encouragement” (Acts 4:36). He was ready to give John Mark an opportunity to serve the Lord and to prove himself. Barnabas “kept on insisting” (wuest) that they take Mark along.
巴拿巴與约翰马可組成一隊肯定不会感到意外。他們是堂兄弟（西4:10新美國標準版），家庭关系很密切。但更重要的是，巴拿巴是渴望帮助别人的那種人，故此, 早期教会称他为 “鼓励之子”（使徒行传4:36）。他准备给约翰马克服侍主并证明自己信心的机会。巴拿巴 “一直坚持”（追求）要带马可同行。
But Paul was just as adamant that they not take Mark! After all, on the first missionary journey, John Mark had deserted them to return home (Acts 13:13), and this was a mark of weakness. The ministry was too important, and the work too demanding, to enlist someone who might prove unreliable.
但是保罗對不帶馬可同行堅持己見, 決不退讓！ 因在第一次宣教的旅程中，约翰马可未能盡職而回家（使徒行传13:13），这是爭議的最大的原因。该次宣教旅程太重要了，工作要求標準太高，所以在同工人選中必須慎重。
As the discussion continued, it turned into a real argument (the word paroxysm comes from the word translated “contention”), and it seemed like the only solution was for the friends to divide the territory and separate. Barnabas took Mark and went to his native Cyprus, and Paul took Silas and headed for Syria and Celicia (note Acts 15:23).
随着讨论的继续，漸漸進入真正的论点（“paroxysm病的发作” 應译为 “争论”），唯一的解决办法似乎只有让朋友分割领土而後分开。巴拿巴带马可去塞浦路斯，保罗带西拉到叙利亚和基利家（注释 使徒行传15:23）。
Who was right? It really doesn’t make much difference. Perhaps both men were right on some things and wrong on other things. We know that John Mark ultimately did succeed in the ministry and that Paul came to love and appreciate him (see Col. 4:10; 2 Tim. 4:11; Philem. 23–24). Good and godly people in the church do disagree; this is one of the painful facts of life that we must accept. Paul looked at people and asked, “What can they do for God’s work?” while Barnabas looked at people and asked, “What can God’s work do for them?” Both questions are important to the Lord’s work, and sometimes it is difficult to keep things balanced.
谁是对的？ 确实, 它没有太大的区别。也许两个人在某些事情上都正确，而在另一些事上却都是错误的。约翰马可在事工中最终取得了成功是眾所周知的，并且保罗爱上了他, 并且欣赏他（参 西4:10;提摩太後书4:11; 腓利門書23-24）。教会中善良和敬虔的會友意見不同是常事; 在生活中必须接受的痛苦的事实。保罗看着同仁，问道：“他们为上帝的事工能作些什么？” 而巴拿巴却问道：“上帝的工作能造就他们些什麼？” 雙方都对主的工作很重要，很难保持平衡。
Paul selected a new partner, Silas, a chief man in the church, a prophet (Acts 15:22, 32), and one chosen to take the Jerusalem Conference decrees to the churches (Acts 15:27). “Silas” is probably a Greek version of the name Saul. He was coauthor with Paul of the Thessalonian epistles, and he was the secretary for Peter’s first epistle (1 Peter 5:12). Like Paul, he was a Roman citizen (Acts 16:37).
保罗选择了新的同工西拉，他是教会的首席人物，先知（徒15:22，32），與另一位共同将耶路撒冷会议的書信带到安提阿教会（使徒行传15:27）。 “西拉”可能是 “掃羅” 名字的希腊版本。他與保罗的合著帖撒罗尼迦书信，他是彼得書寫第一封书信時的秘书（彼得前书5:12）與像保罗同是罗马公民（徒16:37）。
God changes His workmen, but His work goes right on. Now there were two missionary teams instead of one! If God had to depend on perfect people to accomplish His work, He would never ever get anything done. Our limitations and imperfections are good reasons for us to depend on the grace of God, for our sufficiency is from Him alone (2 Cor. 3:5).
上帝改变了祂的工人，但工作正常进行。现在有两隊宣教團體，而不只是一隊！如果上帝必须依靠完美的人来完成祂的工作，祂永远不可能成就任何事情。我们的有限和不完美是依靠上帝恩典的充分理由，因为我们的能力是来自上帝（林后3：5）。
2.A New Helper (16:1–5)
2. 新帮助者（16：1-5）
Paul and Silas approached their destination from the east, so they came first to Derbe and then to Lystra, just the reverse of the first journey (Acts 14:6–20). The preachers went from church to church, delivering the decrees and helping establish the believers in the faith. The result was fruit from the witness of the believers so that the churches increased in number daily (see Acts 2:47). It was certainly a most successful tour, but I wonder if any of the believers asked about Barnabas. And what did Paul tell them?
保罗和西拉从东边接近他们的目的地，所以他们首先来到特庇，然后到达路司得，正好与第一次宣教旅程相反（使徒行传14：6-20）。宣教士挨家挨戶的沿每個教堂傳教，講解教規，帮助信徒建立信心。结果是信徒的见证果實累累，教会信徒日益增加（參 使徒行传2:47）。顯然是最成功的宣教旅行，但我(Be Daring的作者)想知道會不會有人问保羅關於巴拿巴的事。保羅該怎麼回笞他们？
Perhaps the best thing that happened at Lystra was the enlistment of Timothy to replace John Mark as Paul’s special assistant. Timothy was probably converted through Paul’s ministry when the apostle first visited Lystra, for Paul called him “my beloved son” (1 Cor. 4:17) and “my own son in the faith” (1 Tim. 1:2). Timothy’s mother and grandmother had prepared the way for his decision by being the first in the family to trust Christ (2 Tim. 1:5). Young Timothy undoubtedly witnessed Paul’s sufferings in Lystra (Acts 14:19–20; 2 Tim. 3:10–11) and was drawn by the Lord to the apostle. Timothy was Paul’s favorite companion and coworker (Phil. 2:19–23), perhaps the son Paul never had but always wanted.
Because he had a good report from the churches (1 Tim. 3:7), Timothy was ordained by Paul and added to his “team” (1 Tim. 4:14; 2 Tim. 1:6). Paul’s next step was to have Timothy circumcised, an action that seems to contradict the decision of the Jerusalem Conference. However, there was an important spiritual principle behind Paul’s decision.
因为保羅从教会得到有關提摩太很好的报告（提前3：7），他被保罗按立加入他的 “团队”（提前4:14;提后1：6）。保罗下一步要提摩太受割礼，这似乎与耶路撒冷会议的决定相抵触。然而，有个重要的屬靈原则促使保罗作此决定。
The decision at the Jerusalem Conference was that it was not necessary to be circumcised in order to be saved. Paul did not allow Titus to be circumcised lest the enemy think he was promoting their cause (Gal. 2:1–5). The battle in Jerusalem was over the truth of the gospel, not over the fitness of a man to serve. Paul’s concern with Timothy was not his salvation but his fitness for service.
耶路撒冷会议的决定是，没有必要为了得救而进行割礼。保罗不允许提多受割礼，以免敌人认为他促进了他们的事业（加拉太书2：1-5）。耶路撒冷的战争針對福音的真理，而不是對個人的服事能力。保罗对提摩太的关怀不是他的救恩，而是他的事奉能力。
Timothy would be working with both Jews and Gentiles in the churches, and it was essential that he not offend them. That was why Paul had Timothy circumcised (see 1 Cor. 9:19–23). Again, it was not a matter of Timothy’s salvation or personal character, but rather of avoiding serious problems that would surely become stumbling blocks as the men sought to serve the Lord (Rom. 14:13–15). It is a wise spiritual leader who knows how and when to apply the principles of the Word of God, when to stand firm and when to yield.
提摩太將在教会里与犹太人和外邦人共同事奉，免得他不開罪他们, 是保羅为什么定要提摩太受了割礼之原因（参 林前9：19-23）。重申，这不是有關提摩太的救恩或个人品格问题，而是避免為主得人, 避免為人作拌腳石的问题（罗马书14：13-15）。保羅是全盤顧到的聪明屬靈领袖，他知道如何以及何时应用上帝圣言的原则，什么时候堅持以及何时屈服。
In the years that followed, Timothy played an important part in the expansion and strengthening of the churches. He traveled with Paul and was often his special ambassador to the “trouble spots” in the work, such as Corinth. He became shepherd of the church in Ephesus (1 Tim. 1:3) and probably joined Paul in Rome shortly before the apostle was martyred (2 Tim. 4:21).
在接下来的几年中，提摩太在教会扩大和加强方面发挥了重要作用。他与保罗一起旅行宣教，经常担任保羅在 “衝突處” 作特别大使，例哥林多等處的工作。他成为以弗所教会的牧人（提前1：3），并可能在使徒保羅殉难前不久到罗马加入保罗的事奉（提后4:21）。
3. A New Vision (16:6–40)
3. 新異象（16：6-40）
In this section, we see three wonderful “openings.”
在本节中，有三个奇妙的 “看見”。
God opened the way (vv. 6–12). After visiting the churches he had founded, Paul tried to enter new territory for the Lord by traveling east into Asia Minor and Bythinia, but the Lord closed the door. We don’t know how God revealed His will in this matter, but we can well imagine that Paul was disappointed and perhaps a bit discouraged. Everything had been going so smoothly on this second journey that these closed doors must have come as a great surprise. However, it is comforting to know that even apostles were not always clear as to God’s will for their ministries! God planned for the message to get there another time (Acts 18:19–19:41; see 1 Peter 1:1).
上帝开通了道路（6-12节）。保羅在拜访他建立的教会之后，他试图向东进入小亚细亚和每西亚講道，但主关上了门。不知道上帝在这件事上如何表明祂的心意，但我们可以想象，保罗感到失望，也许有点灰心。在第二次宣教旅程中，一切都进行得如此顺利，至于為什麼关闭這门, 肯定会使他非常的惊異。然而，當使徒在他们的事工上, 甚至对上帝的旨意不淸楚時，是有福的。上帝會再次计划使他們能到那裡（使徒行传18：19-19：41;参 彼得前书1：1）。
In His sovereign grace, God led Paul west into Europe, not east into Asia. It is interesting to speculate how world history might have been changed had Paul been sent to Asia instead of to Europe. At Troas, Paul was called to Macedonia by a man whom he saw in a night vision. “Nothing makes a man strong like a call for help,” wrote George MacDonald, and Paul was quick to respond to the vision (compare Acts 26:19).
在上帝的主权恩典中，祂带领保罗西进欧洲，而不是东进亚洲。如果保罗違背上帝硬要前往亚洲而不是欧洲，試推测世界历史的可能的改变, 該是多有趣。在特罗亚，保罗在夜间異象中看到有人召他到马其顿。乔治 . 麦唐纳写道：“没有什么能像回應呼救, 會让人变得如此强烈”，保罗很快的回应了該異象（比较 使徒行传26:19）。
Note the pronoun we in Acts 16:10, for Dr. Luke, who wrote the book of Acts, joined Paul and his party at Troas. There are three “we” sections in Acts: 16:10–17; 20:5–15; and 27:1—28:16. Luke changed from “we” to “they” in Acts 17:1, which suggests that he may have remained in Philippi to pastor the church after Paul left. The next “we section” begins in 20:5 in connection with Paul’s trip from Macedonia. Luke devoted a good deal of space to Paul’s ministry in Philippi, so perhaps he was a resident of that city. Some students think Luke may have been the man Paul saw in the vision.
在使徒行传16:10中, 请注意代名词改成 “我们”，表示写使徒行传的路加博士，加入了保罗和他在特罗亚的旅行傳道。使徒行传中有三處改寫 “我们”：16：10-17; 20：5-15; 和27：1 ---- 28：16。在使徒行传17：1中，路加將“我们” 改寫為 “他们”，表明在保罗离开后，他可能留在腓立比教會牧会。接下来的 “我们” 開始於使徒行传20：5, 表明保罗从马其顿出发的宣教。路加为保罗在腓立比的事工投入了大量的事奉空间，所以也许路加是腓立比城的居民。有些神学生认为路加可能是保罗在異象中看到的那人。
From Troas to Neapolis, the port of Philippi was a distance of about 150 miles, and it took them two days to make the journey. Later, the trip in the opposite direction would take five days, apparently because of contrary winds (Acts 20:6). Philippi lay ten miles inland from Neapolis, and the way Luke described the city would suggest that he was indeed one of its proudest citizens.
从特罗亚到腓立比港的尼亚波利，距离大约150英里，他们花了两天的旅程时间。之后，相反方向的行程将需要五天，显然是因为相反的风（使徒行传20：6）。腓立比从尼阿波利向内陆十英里，路加描述这城的詳細, 表明他确实是該城最为骄傲的公民之一。
Philippi was a Roman colony, which meant that it was a “Rome away from Rome.” The emperor organized “colonies” by ordering Roman citizens, especially retired military people, to live in selected places so there would be strong pro-Roman cities in these strategic areas. Though living on foreign soil, the citizens were expected to be loyal to Rome, to obey the laws of Rome, and to give honor to the Roman emperor. In return, they were given certain political privileges, not the least of which was exemption from taxes. This was their reward for leaving their homes in Italy and relocating elsewhere.
腓立比是罗马殖民地，这意味着它是一个 “远离真實罗马的罗马”。皇帝命令罗马公民，特别是退役的军人, 前往選擇的 “殖民地”居住, 該區域就成為有强大的亲罗马帝國战略城市。虽然他們生活在国外土地上，但是仍然是忠于罗马的公民，遵守罗马的法律，并向罗马皇帝盡忠。因此他们获得了一定的政治特权，例如免税, 作为回报。是离开意大利家鄉, 搬迁到别处的奖励。
God opened Lydia’s heart (vv. 13–15). Paul and his friends did not plunge immediately into evangelizing the city, even though they knew God had called them there. No doubt they needed to rest and pray and make their plans together. It is not enough to know where God wants us to work; we must also know when and how He wants us to work.
The Jewish population in Philippi must have been very small since there was no synagogue there, only a place of prayer by the river outside the city. (It required ten men for the founding of a synagogue.) Paul had seen a man in the vision at Troas, but here he was ministering to a group of women! “It is better that the words of the law be burned than be delivered to a woman!” said the rabbis, but that was no longer Paul’s philosophy. He had been obedient and the Lord had gone before to prepare the way.
在腓立比的犹太人必定是非常小，因为那里没有犹太廟堂，他們只在城外的河畔作為祈祷的地方。 （一般都需要有十人以上才能成立廟堂。）保罗在異象中, 於特罗亚看到一个人，但在这里他正在對很多婦女講道！拉比说，“最好將律法烧毁，也不要交给婦人！” 但保羅不是這樣想。因為主已经復活，祂已准备道路, 他必須顺服。
Lydia was a successful businesswoman from Thyatira, a city renowned for its purple dye. She probably was in charge of a branch office of her guild in Philippi. God brought her all the way to Greece so that she might hear the gospel and be converted. She was “a worshipper of God,” a Gentile who was not a full Jewish proselyte but who openly worshipped with the Jews. She was seeking truth.
呂底亞是来自推雅推喇(Thyatira)成功的女商人，該城以生產紫色染料而闻名。她可能是负责在腓利比該商会的分支机构。上帝引她一路带到希腊，以便她能听到福音且悔改。她是 “崇拜上帝” 的外邦人，不是完全的犹太教徒，而是与犹太人公开共同敬拜。她在寻求真理。
Paul shared the Word (“spoken” in Acts 16:14 means personal conversation, not preaching), God opened her heart to the truth, and she believed and was saved. She boldly identified herself with Christ by being baptized, and she insisted that the missionaries stay at her house. All of her household had been converted, so this was a good opportunity for Paul and his associates to teach them the Word and establish a local church. (We will deal with “household salvation” when we get to Acts 16:31.)
保罗分享上帝的道（使徒行传16:14中的 “說話” 是指個人谈话，而不是讲道），上帝开启了她好真理之心，她相信了并得救。她大胆地通过受洗与基督识同，并坚持留传教士在她的家中。她家庭所有的親人都悔改了，是保罗和同工教导他们上帝的道, 并在她家中建立教会的好机会。 （使徒行传16:31處，我们將会談及 “全家得救”。）
We must not conclude that because God opened Lydia’s heart, Lydia’s part in her conversion was entirely passive. She listened attentively to the Word, and it is the Word that brings the sinner to the Savior (John 5:24). The same God who ordained the end, Lydia’s salvation, also ordained the means to the end, Paul’s witness of Jesus Christ. This is a beautiful illustration of 2 Thessalonians 2:13–14.
因为上帝已开了呂底亚的心門，現在決不能下斷語, 呂底亞的部分转变中是否是完全被动的。她认真地听道，正是这道将罪人带到救主前（约翰福音5:24）。最终按立保羅為耶稣基督作证的上帝, 也是按立呂底亞最終的救恩的同一位上帝。帖撒罗尼迦后书2：13-14為此描繪出美丽比喻。
God opened the prison doors (vv. 16–40). No sooner are lost people saved than Satan begins to hinder the work. In this case, he used a demonized girl who had made her masters wealthy by telling fortunes. As Paul and his “team” went regularly to the place of prayer, still witnessing to the lost, this girl repeatedly shouted after them, “These men are the servants of the Most High God, who show us the way of salvation!” Paul did not want either the gospel or the name of God to be “promoted” by one of Satan’s slaves, so he cast out the demon. After all, Satan may speak the truth one minute and the next minute tell a lie, and the unsaved would not know the difference.
The owners had no concern for the girl; they were interested only in the income she provided, and now that income was gone. (The conflict between money and ministry appears often in Acts: 5:1–11; 8:18–24; 19:23ff.; 20:33–34.) Their only recourse was the Roman law, and they thought they had a pretty good case because the missionaries were Jewish and were propagating a religion not approved by Rome. Moved by both religious and racial prejudices, the magistrates acted rashly and did not investigate the matter fully. This neglect on their part later brought them embarrassment.
女孩的主人對她不关心; 只对她為他們賺錢感兴趣，现在沒錢可賺了。（经常有金钱和事工之间的冲突, 在使徒行传5：1-11; 8：18-24; 19：23ff .; 20：33-34等經節中有記載,。）他们唯一的報復是使用罗马法，他们认为传教士是犹太人，并且正在散播未经罗马政府批准的宗教，这是很好的藉口。地方法官受到宗教和种族偏见的驱使, 并没有經過充分的调查，轻率行事。因此, 事后使他们為此疏忽感到尴尬。
Why didn’t Paul and Silas plead their Roman citizenship (see Acts 22:25–29; 25:11–12)? Perhaps there was not time, or perhaps Paul was saving that weapon for better use later on. He and Silas were stripped and beaten (see 2 Cor. 11:23, 25) and put in the city prison. It looked like the end of their witness in Philippi, but God had other plans.
为什么保罗和西拉没有提出他們罗马公民身份（參 使徒行传22：25-29; 25：11-12）？或许是没有时间，也或许是保罗为了將來更好的時機, 使用他們罗马公民身份, 現在暫時保存它。他和西拉被脫光殴打（参 林后11:23,25），并被关进城中监里。似乎好像他們在腓立比作目证人的事工结束，但上帝却有另外的计划。
Instead of complaining or calling on God to judge their enemies, the two men prayed and praised God. When you are in pain, the midnight hour is not the easiest time for a sacred concert, but God gives “songs in the night” (Job 35:10; also see Ps. 42:8). “Any fool can sing in the day,” said Charles Haddon Spurgeon. “It is easy to sing when we can read the notes by daylight; but the skilful stager is he who can sing when there is not a ray of light to read by … Songs in the night come only from God; they are not in the power of men.”
保罗和西拉没有抱怨或呼求上帝来審判他们的敌人，而只是祈祷和赞美上帝。 午夜时间不是容易唱圣乐的时间，尤其当你在痛苦时. 但上帝賜给你 “夜間的歌”（约伯记35:10;也參 诗42：8）。 司布貞(Charles Haddon Spurgeon)说, “任何傻瓜都可以在白天唱歌，因在白天可以看歌詞唱; 但在夜間没有光线的时候唱歌的人是有特別技巧。夜间的歌曲只能来自上帝; 它们是人的能力做不到的。
Prayer and praise are powerful weapons (2 Chron. 20:1–22; Acts 4:23–37). God responded by shaking the foundations of the prison, opening all the doors, and loosening the prisoners’ bonds. They could have fled to freedom, but instead they remained right where they were. For one thing, Paul immediately took command, and, no doubt, the fear of God was on these pagan men. The prisoners must have realized that there was something very special about those two Jewish preachers!
祷告和赞美是强有力的武器（代下20：1-22;使徒行传4：23-37）。上帝以摇动监狱的基础，打开所有的门，并松开囚犯的鎖鏈的回应。他们本可以逃跑，但他们仍然留在監獄。接著保罗立即發了命令，毫无疑问，这些异教徒因見這些外邦人, 对上帝開始恐惧。監獄的囚犯们認定在这两个犹太传教士身上有非常特别的东西！
Paul’s attention was fixed on the jailer, the man he really wanted to win to Christ. It was a Roman law that if a guard lost a prisoner, he was given the same punishment the prisoner would have received, so there must have been some men in the prison who had committed capital crimes. The jailer would rather commit suicide than face shame and execution. A hard-hearted person seeking vengeance would have let the cruel jailer kill himself, but Paul was not that kind of a man (see Matt. 5:10–12, 43–48). It was the jailer who was the prisoner, not Paul, and Paul not only saved the man’s life, but pointed him to eternal life in Christ.
保罗注意力集中在狱卒身上，他們才是真正想赢得歸基督的人。罗马法律规定，如果一名警卫失去了一名囚犯，他将受到与囚犯相同的惩罚，监狱中肯定有犯死罪的。狱卒宁愿自杀，也不愿面对羞辱而被执行死刑。寻求報复的狠心人, 会让残酷的狱卒自杀，但保罗并不是那种人（參 马太福音5：10-12,43-48）。狱卒才是囚犯，而保罗不是，保罗不仅拯救了狱卒的生命，而且指示他基督里永生之道。
“What must I do to be saved?” is the cry of lost people worldwide, and we had better be able to give them the right answer. The legalists in the church would have replied, “Unless you are circumcised according to the custom of Moses, you cannot be saved” (Acts 15:1 nkjv). But Paul knew the right answer—faith in Jesus Christ. In the book of Acts, the emphasis is on faith in Jesus Christ alone (Acts 2:38–39; 4:12; 8:12, 37; 10:10–43; 13:38–39).
全世界喪失的人都在呼喊，“我必须做些什么才能得救？” 我们最好能够给他们正确的答案。 教会中的律法师会回答说：“除非你按照习俗受摩西律法的割礼，你不能得救“（使徒行传15：1 新欽定版）。但保罗知道正确的答案 – 在耶稣基督裡的信心。 在使徒行传中，强调单单只相信耶稣基督（徒2：38-39; 4:12; 8：12,37; 10：10-43; 13：38-39）。
The phrase “and thy house” does not mean that the faith of the jailer would automatically bring salvation to his family. Each sinner must trust Christ personally in order to be born again, for we cannot be saved “by proxy.” The phrase means “and your household will be saved if they will also believe.” We must not read into this statement the salvation of infants (with or without baptism), because it is clear that Paul was dealing with people old enough to hear the Word (Acts 16:32), to believe, and to rejoice (Acts 16:34).
短语 “和你的一家”并不意味着狱卒的信仰会自动为他的家人带来救赎。罪人都必须亲自信靠基督才能重生，因为我们不能通过 “代理” 得救。它的意思是 “如果你的家人也会相信，你的一家人都会得救。” 在此句中沒談到有關嬰兒得救的事（或有受或没有受洗礼），因为保罗的本意是正在处理能夠听懂上帝道的人（使徒行传16:32），能相信主并且有喜樂（使徒行传16:34）。
So-called “household salvation” has no basis in the Word of God—that is, that the decision of the head of the household brings salvation to the members of the household. The people in the household of Cornelius were old enough to respond to his call (Acts 10:24) and to understand the Word and believe (Acts 10:44; 11:15–17; 15:7–9). The household of Crispus was composed of people old enough to hear and believe God’s Word (Acts 18:8). There is no suggestion here that the adults made decisions for infants or children.
所谓的 “全家得救” 在上帝的圣言中没有任何基础 - 也就是说， “一家之主” 的决定为家裡親人带来救恩。哥尼流家中的人都已足够有理志回应主的呼召（使徒行传10:24）并理解主的道，并相信祂（徒10:44; 11：15-17; 15：7-9）。基利司布的一家由听得憧上帝的道，并相信祂的成人组成（使徒行传18：8）。这里没有建议成人为婴儿或孩童作出决定。
It is touching to see the change in the attitude of the jailer as he washed the wounds of these two prisoners who were now his brothers in Christ. One of the evidences of true repentance is a loving desire to make restitution and reparation wherever we have hurt others. We should not only wash one another’s feet (John 13:14–15), but we should also cleanse the wounds we have given to others.
看到狱卒清洗保羅和西拉兄弟囚犯的伤口, 其人生在基督里發生的变化，真是感人。罪人真正悔改的证据就是在伤害别人時, 能對被害者給以恢复原状和赔偿的愿望。我们不但要彼此洗脚（约翰福音13：14-15），还要洗净给别人留下的伤口。
What about the other prisoners? Luke doesn’t give us the details, but it is possible that some of them were also born again through the witness of Paul and Silas and the jailer. Some of these prisoners may have been waiting for execution, so imagine their joy at hearing a message of salvation! Paul and Silas thought nothing of their own pains as they rejoiced in what God did in that Philippian jail! No doubt the jailer later joined with Lydia in the assembly.
其他囚犯呢？路加没有给述說细节，但有可能他们中間的人也通过保罗，西拉和狱卒的见证而得重生。其中另一些囚犯可能一直在等待处决，可以想象他们听到救赎的信息的喜悦！保罗和西拉并没有想到自己的痛苦，因为他们因上帝在腓立比监狱里所做的事而喜樂！毫无疑问，狱卒后来與呂底亞一起聚會, 敬拜上帝。
The city officials knew that they had no convincing case against Paul and Silas, so they sent word to the jailer to release them. Paul, however, was unwilling to “sneak out of town,” for that kind of exit would have left the new church under a cloud of suspicion. People would have asked, “Who were those men? Were they guilty of some crime? Why did they leave so quickly? What do their followers believe?” Paul and his associates wanted to leave behind a strong witness of their own integrity as well as a good testimony for the infant church in Philippi.
官员知道他们没有犯下眾人所告保罗和西拉的事件，所以令狱卒释放他们。然而，保罗不愿意 “偷偷摸摸驅出城外”， 因为会让新教会蒙上阴影。人们会问：“那些人是谁？他们是否犯了一些罪行？他们为什么要离开得这么快？ 追随他们的所相信的是什么？ “保罗和他的同工想要留下他们自己诚实的有力见证，并且为腓立比的初生教会提供良好的见证。
It was then that Paul made use of his Roman citizenship and boldly challenged the officials on the legality of their treatment. This was not personal revenge but a desire to give protection and respect for the church. While the record does not say that the magistrates officially and publicly apologized, it does state that they respectfully came to Paul and Silas, escorted them out of the prison, and politely asked them to leave town. Paul and Silas remained in Philippi long enough to visit the new believers and encourage them in the Lord.
此时，保罗才使用他的罗马公民身份，并大胆地提出了官員待他们不合法。这不是个人的報复，而是希望當地的官員尊重教会。虽然沒有记載地方官員的正式公开道歉，但确实表示他们恭敬地来到保罗和西拉的監獄，親自护送他们离开，并有礼貌地請他们离开城镇。保罗和西拉留在腓立比的时间很长，足够他們去拜访新信徒，並在主里面鼓励他们。
As you review this chapter, you can see that the work of the Lord progresses through difficulties and challenges. Sometimes the workers have problems with each other, and sometimes the problems come from the outside. It is also worth noting that not every sinner comes to Christ in exactly the same manner. Timothy was saved partly through the influence of a godly mother and grandmother. Lydia was converted through a quiet conversation with Paul at a Jewish prayer meeting, while the jailer’s conversion was dramatic. One minute he was a potential suicide, and the next minute he was a child of God!
在你重新阅读本章时，可以看到主的工作是通过困难和挑战来完成的。有时候是傳道人彼此之间的问题，有时问题却来自外面。值得注意的是，并非每个罪人都以完全相同的方式来到基督面前。提摩太是在屬靈的母亲和祖母的影响下得到了救贖。呂底亞在犹太人的祈祷会与保罗安静的交谈后得救，而狱卒的我救却是戏剧性的。前一分钟他可能要自杀，下一分钟他却是上帝的兒女！
Different people with different experiences, and yet all of them changed by the grace of God.
不同的人有着不同的得救的经历，但所有人都是因上帝的恩典而得到改变。
Others just like them are waiting to be told God’s simple plan of salvation.
像他们一样的其他人正在等待被告知上帝简单拯救的计划。
Will you help them hear?
你願意帮助他们听到吗？
In your own witness for Christ, will you be daring?
在你願意勇敢的亲自为基督作见证吗？
