1580英翻中(使徒行傳第14課) DON’T CLOSE THE DOORS! 不要关门！ 21/05/2026
Lesson 14 DON’T CLOSE THE DOORS! Acts 15:1–35 第十四課 不要关门！ 使徒行传15:1-35
The progress of the gospel has often been hindered by people with closed minds who stand in front of open doors and block the way for others.
福音的进步经常被闭门造车的人挡在门外，挡住了别人的路。
In 1786, when William Carey laid the burden of world missions before a ministerial meeting in Northampton, England, the eminent Dr. Ryland said to him, “Young man, sit down! When God pleases to convert the heathen, He will do it without your aid or mine!” More than one Spirit-filled servant of God has had to enter open doors of opportunity without the support of churches and religious leaders.
1786年，当威廉·凯里在英国北安普顿召开的宣教会议之前把對普世宣教的负担放下的时候，著名的杰兰德博士对他说：“年轻人坐下！当上帝喜愛异教徒回轉的时候，祂並不需你我的援助做到！” 不止一位被圣灵充满的上帝的仆人, 不得不在没有教会和宗教领袖的支持下, 进入敞开的宣教之机会的门
Paul and his associates faced this same challenge at the Jerusalem Conference about twenty years after Pentecost. Courageously, they defended both the truth of the gospel and the missionary outreach of the church. There were three stages in this event.
大约在五旬节后二十年，保罗和他的同工在耶路撒冷会议上面对同样的挑战。他们勇敢地捍卫了福音的真理和教会對外的宣教。这事件的發生分三个阶段。
1. The Dispute (15:1–5) It all started when some legalistic Jewish teachers came to Antioch and taught that the Gentiles, in order to be saved, had to be circumcised and obey the law of Moses. These men were associated with the Jerusalem congregation but not authorized by it (Acts 15:24). Identified with the Pharisees (Acts 15:5), these teachers were “false brethren” who wanted to rob both Jewish and Gentile believers of their liberty in Christ (Gal. 2:1–10; 5:1ff.).
1. 纠纷（15：1-5）这一切都是从一些律法主義的犹太教师来到安提阿，并教导外邦人为了得救必须受割礼并遵守摩西的律法。他們与耶路撒冷的教会會眾有联系，但没有被它授权（徒15:24）。这些教师是被認証為法利赛人稱為“假弟兄”（徒15：5），他们是想在基督里抢夺犹太人和外邦人的信徒自由.（加2：1-10; 5：1比照研讀）。
It is not surprising that there were people in the Jerusalem church who were strong advocates of the law of Moses but ignorant of the relationship between law and grace. These people were Jews who had been trained to respect and obey the law of Moses, and after all, Romans, Galatians, and Hebrews had not yet been written! There was a large group of priests in the Jerusalem assembly (Acts 6:7), as well as people who still followed some of the Old Testament practices (see Acts 21:20–26). It was a time of transition, and such times are always difficult.
耶路撒冷教会中有人坚决主张守摩西律法，但他們对法律与恩典的关系一无所知, 也就不足为奇了。他們是经过训练敬重和遵守摩西律法的犹太人，毕竟罗马人書，加拉太书和希伯来书都还没有写出来！在耶路撒冷教会有很大一群祭司（徒6：7），和一些人仍然遵循旧约的做法（參 徒21：20-26）。这是过渡时期，而这时期总是困难的。
What were these legalists actually doing and why were they so dangerous? They were attempting to mix law and grace and to pour the new wine into the ancient brittle wineskins (Luke 5:36–39). They were stitching up the rent veil (Luke 23:45) and blocking the new and living way to God that Jesus had opened when He died on the cross (Heb. 10:19–25). They were rebuilding the wall between Jews and Gentiles that Jesus had torn down on the cross (Eph. 2:14–16). They were putting the heavy Jewish yoke on Gentile shoulders (Acts 15:10; Gal. 5:1) and asking the church to move out of the sunlight into the shadows (Col. 2:16–17; Heb. 10:1). They were saying, “A Gentile must first become a Jew before he can become a Christian! It is not sufficient for them simply to trust Jesus Christ. They must also obey Moses!”
該律法主義者究竟要做什么？ 为什么他们如此危险？他们试图混雜律法和恩典，想将新酒倒入古老的易裂的脆皮酒袋中（路5：36-39）。他们正在重缝上面纱（路23:45），封锁由耶稣在十字架上受死而與上帝和好开放的新路 (来10：19-25）。他们正在重建因耶稣在十字架上付死的代價才拆毁的犹太人和外邦人中間之隔墙（弗2：14-16）。他们把沉重的犹太負擔放在外邦人的肩膀上（徒15:10; 加5：1），并要求教会离开阳光进入阴影（西2：16-17; 来10：1） 。他们说：“外邦人必须先成为犹太人，然后才能成为基督徒！他们仅仅輕易的相信耶稣基督是不够的。他们也必须从摩西的律法！“
Several important issues are involved here, not the least of which is the work of Christ on the cross as declared in the message of the gospel (1 Cor. 15:1–8; Heb. 10:1–18). God pronounces a solemn anathema on anyone who preaches any other gospel than the gospel of the grace of God found in Jesus Christ His Son (Gal. 1:1–9). When any religious leader says, “Unless you belong to our group, you cannot be saved!” or, “Unless you participate in our ceremonies and keep our rules, you cannot be saved!” he is adding to the gospel and denying the finished work of Jesus Christ. Paul wrote his epistle to the Galatians to make it clear that salvation is wholly by God’s grace, through faith in Christ, plus nothing!
这里牵涉到几个重要的问题，其中最重要的是基督釘十字架是宣告福音信息的工作（林前15：1-8; 希10：1-18）。上帝对任何传扬福音的人宣扬严肃的诅咒，而不是上帝在祂的儿子耶稣基督里所发现恩典的福音（加1：1-9）。当任何宗教领袖说：“除非你属于我们的团体，否则你是不可能的“除非你参加我们的仪式并遵守我们的规则，否则你不能得救！”他加入了福音书，否认了耶稣基督完成的工作。保罗写信给加拉太书，说明救恩完全是靠着上帝的恩典，借着信基督，再加上任何东西！
Another issue involved was the nature of the church’s missionary program. If these legalists (we call them “the Judaizers”) were correct, then Paul and Barnabas had been all wrong in their ministry. Along with preaching the gospel, they should have been teaching the Gentiles how to live as good Jews. No wonder Paul and Barnabas debated and disputed with these false teachers (Acts 15:2, 7)! The Antioch believers were being “troubled” and “subverted” (Acts 15:24), and this same confusion and disruption would soon spread to the Gentile churches Paul and Barnabas had founded. This was a declaration of war that Paul and Barnabas could not ignore.
另外涉及的一个问题是教会宣教计划的性质。如果这些律法主義（我们称之为“犹太人主義”）是對的话，那么保罗和巴拿巴的事工上就是错的。他們在传福音的同时，也应该教导外邦人如何生活像好犹太人一樣。难怪保罗和巴拿巴与这些假教师要辩论和争論（徒15：2，7）！安提阿信徒正在“困扰”和“被颠覆”中（徒15:24），同样的混乱和爭議也将很快传到保罗和巴拿巴创立的外邦人教会中。这是保罗和巴拿巴不能忽视的宣战。
God gave Paul a revelation instructing him to take the whole matter to the Jerusalem church leaders (Gal. 2:2), and to this the Antioch assembly agreed (“they” in Acts 15:2). The gathering was not a “church council” in the denominational sense, but rather a meeting of the leaders who heard the various groups and then made their decision. Though the “mother church” in Jerusalem did have great influence, each local church was autonomous.
上帝启示保罗，指引他把全部事件都交给耶路撒冷的教会领袖（加2：2），安提阿议会也同意（參 徒15：2中的“他们”）。这次討論会不是宗派上的“教会執事会”，而是听取小组领导人意見的会议，然后作出决定。尽管在耶路撒冷的“母教”确实有很大的影响力，但每个地方教会都是獨立自治的。
2. The Defense (15:6–18)
2. 辩护（15：6-18）
It appears that at least four different meetings were involved in this strategic conference: (1) a public welcome to Paul and his associates, Acts 15:4; (2) a private meeting of Paul and the key leaders, Galatians 2:2; (3) a second public meeting at which the Judaizers presented their case, Acts 15:5–6 and Galatians 2:3–5; and (4) the public discussion described in Acts 15:6ff. In this public discussion, four key leaders presented the case for keeping the doors of grace open to the lost Gentiles.
看来，战略討論会至少涉及四个不同的会议：（1）公开欢迎保罗和他的同工，使徒行传15章4節; （2）保罗和主要领袖的私人会议, 加拉太书2：2; （3）第二次犹太人主義公開的提出他们的議案的会议，使徒行傳15：5-6和 加拉太书2：3-5; （4）公開討論使徒行传15：6等節所描述的。在公开的讨论中，四位主要领导人提出了對失落的外邦人敞开恩典之门繼續扲開的議案。
Peter reviewed the past (vv. 6–11). We get the impression that Peter sat patiently while the disputing (“questioning”) was going on, waiting for the Spirit to direct him. “He who answers a matter before he hears it, it is folly and shame to him” (Prov. 18:13 nkjv). Peter reminded the church of four important ministries that God had performed for the Gentiles, ministries in which he had played an important part.
彼得回顾过去發生的事（6-11等节）。我們得到这样的印象：在争议（“质疑”）正在进行时，彼得都耐心地坐着，等待圣灵的引导。在箴言18章13節( 新欽定版）, “在他未听见之前就回答的，這人是愚昧可耻的”。彼得提醒教会四件上帝为外邦人所做的重要的事工，他曾參與該事工, 並在其中起过重要的作用。
First, God made a choice that Peter should preach the gospel to the Gentiles (Acts 15:7). Jesus had given the keys of the kingdom to Peter (Matt. 16:19), and he had used them to open the door of faith to the Jews (Acts 2), the Samaritans (Acts 8:14–17), and the Gentiles (Acts 10). The apostles and brethren in Judea had censured Peter for visiting the Gentiles and eating with them, but he had satisfactorily defended himself (Acts 11:1–18). Note that Peter made it clear that Cornelius and his household were saved by hearing and believing, not by obeying the law of Moses.
首先，上帝决定彼得要把福音传给外邦人（徒15：7）。耶稣把天国的钥匙给了彼得（太16:19），他曾向犹太人（徒2章），撒玛利亚人（徒8：14-17）以及外邦人（徒10）使用它們。犹太的使徒和弟兄们责备彼得拜访外邦人，并与他们一同吃饭，但他却很圆满地为自己辩护（徒11：1-18）。请注意，彼得明确表示，哥尼流和他的家人是因听到和相信福音而得救，而不是因遵从摩西的律法。
Second, God gave the Holy Spirit to the Gentiles to bear witness that they truly were born again (Acts 15:8). Only God can see the human heart; so, if these people had not been saved, God would never have given them the Spirit (Rom. 8:9). But they did not receive the Spirit by keeping the law, but by believing God’s Word (Acts 10:43–46; see Gal. 3:2). Peter’s message was “whoever believes in Him will receive remission of sins” (Acts 10:43 nkjv), not “whoever believes and obeys the law of Moses.”
第二，上帝把圣灵赐给外邦人, 使他們能见证他们真的重生了（徒15：8）。只有上帝才能看到人心; 所以，如果这些人没有得救，上帝决不会赐给他们祂的灵（罗8：9）。但是, 他们不是因遵守律法而接受圣灵，而是相信上帝的话语（徒10：43-46; 參 加3：2）。彼得的信息是：“凡信祂的人, 必因祂的名, 得蒙赦罪”（徒10:43 新國際版），而不是“信奉和遵守摩西律法的人”。
Third, God erased a difference (Acts 15:9, 11). For centuries, God had put a difference between Jews and Gentiles, and it was the task of the Jewish religious leaders to protect and maintain that difference (Lev. 10:10; Ezek. 22:26; 44:23). Jesus taught that the Jewish dietary laws had nothing to do with inner holiness (Mark 7:1–23), and Peter had learned that lesson again when he had that vision on the housetop in Joppa (Acts 10:1ff.).
第三，上帝抹去了歧視（徒15：9,11）。几个世纪以来，上帝在犹太人和外邦人之间放置区分，犹太的宗教领袖是保护和维持該差异的負責人（利10:10; 结22:26; 44:23）。耶稣教导说，犹太人的饮食规律与圣經的洁淨絲毫无关系（可7：1-23），而彼得在约帕的屋顶上見過該异象，並且学到这教训（徒10：1）。
Ever since the work of Christ on Calvary, God has made no difference between Jews and Gentiles as far as sin (Rom. 3:9, 22) or salvation (Rom. 10:9–13) are concerned. Sinners can have their hearts purified only by faith in Christ; salvation is not by keeping the law (Acts 15:9). We would expect Peter to conclude his defense by saying, “They [the Gentiles] shall be saved even as we Jews,” but he said just the reverse! “We [Jews] shall be saved, even as they!”
自基督在骷髅地的的工作以來，上帝就罪（罗3：9,22）或拯救（罗10：9-13）而言，对犹太人和外邦人没有任何区别。罪人只能凭信心在基督里洁净自己的心。救恩不是遵守律法（徒15：9）。我们希望彼得可以说：“他们（外邦人）得救，犹如我们犹太人一样”，但他恰恰相反的說, “我们（犹太人）应该得救，像他们一样！”
God’s fourth ministry—and this was Peter’s strongest statement—was the removing of the yoke of the law (Acts 15:10). The law was indeed a yoke that burdened the Jewish nation, but that yoke has been taken away by Jesus Christ (see Matt. 11:28–30; Gal. 5:1ff.; Col. 2:14–17). After all, the law was given to the Jewish nation to protect them from the evils of the Gentile world and prepare them to bring the Messiah into the world (Gal. 4:1–7). The law cannot purify the sinner’s heart (Gal. 2:21), impart the gift of the Holy Spirit (Gal. 3:2), or give eternal life (Gal. 3:21). What the law could not do, God did through His own Son (Rom. 8:1–4). Those who have trusted Christ have the righteousness of God’s law in their hearts and, through the Spirit, obey His will. They are not motivated by fear, but by love, for “love is the fulfilling of the law” (Rom. 13:8–10).
上帝的第四次事工 - 这是彼得最强烈的声明 - 是除去律法的枷锁（徒15:10）。律法确实是犹太民族背负的轭，但那轭已经被耶稣基督带走了（參 太11：28-30; 加5：1; 西 2：14-17）。毕竟，律法给了犹太国家保护他们免受外邦世界的罪恶的入侵，並且准备弥赛亚的到來（加4：1-7）。律法无法净化罪人的心（加2：21），传授圣灵的恩赐（加 3：2），或赐予永生（加3：21）。上帝是借着自己的儿子所行的（罗8：1-4）。那些信靠基督的人有神的律法在他们心中的正义，并借着圣灵服从他的旨意。他们不是出于恐惧，而是出于爱，因为“爱是律法的实现”（罗马书13：8-10）。
Paul and Barnabas reported on the present (v. 12). Peter’s witness made a great impact on the congregation because they sat in silence after he was finished. Then Paul and Barnabas stood up and told the group what God had done among the Gentiles through their witness. Dr. Luke devoted only one summary sentence to their report since he had already given it in detail in Acts 13—14. Paul and Barnabas were greatly respected by the church (see Acts 15:25–26), and their testimony carried a great deal of weight.
保罗和巴拿巴报告现在（12节）。彼得的见证对会众造成了很大的影响，因为他们完成后，他们默默地坐着。然后保罗和巴拿巴站起来，通过他们的见证告诉这个团体上帝在外邦人中所行的是什么。卢克博士在他的报告中只用了一个简短的句子，因为他已经在使徒行传13-14中详细说明了。保罗和巴拿巴受到了教会的极大的尊重（见使徒行传15：25-26），他们的见证非常重要。
Their emphasis was on the miracles that God had enabled them to perform among the Gentiles. These miracles were proof that God was working with them (Mark 16:20; Acts 15:4) and that they were God’s chosen messengers (Rom. 15:18–19; Heb. 2:24). “Does God give you his Spirit and work miracles among you because you observe the law, or because you believe what you heard?” (Gal. 3:5 niv). They had preached grace, not law, and God had honored this message.
他们强调上帝使他们在外邦人中行事的奇迹。这些奇迹证明上帝正在与他们同工（马可福音16:20;徒15：4），他们是上帝的选择使者（罗马书15：18-19;希伯来书2:24）。 “因为你们遵守律法，或者因为你们相信你们所听见的，神是否赐给你们的灵，在你们中间行神迹呢”（加3：5）。他们传扬了恩典，而不是律法，上帝也尊重了这个信息。
If you will review the record of the first missionary journey (Acts 13—14), you will see that the emphasis is on what God did in response to men’s faith. See Acts 13:8, 12, 39, 41, 48; 14:1, 22–23, 27. Note also the emphasis on grace (Acts 13:43; 14:3, 26). God opened for the Gentiles “the door of faith,” not “the door of law.” For that matter the Antioch church, which commissioned Paul and Barnabas, was founded by people who “believed and turned unto the Lord” (Acts 11:21) and experienced the grace of God (Acts 11:23). They were saved the same way sinners are saved today, “by grace, through faith” (Eph. 2:8–9).
如果你要回顾第一次宣教旅程的记录（徒13-14），上帝的確对信心所作的回应。參 使徒行傳13章8，12，39，41，48等節; 14章1，22-23，27等節。注意, 祂还强调恩典（徒13:43; 14：3,26）。上帝对外邦人开放是“信心之门”，而不是“律法之门”。就此而言，差派保罗和巴拿巴的安提阿教会“相信并转向主”的人创立的（徒11： 21），并经历了上帝的恩典（徒11:23）。 得救的方式与今日罪人得救一样：“借着恩典，憑靠信心”（弗2：8-9）。
Both Peter and Paul received from God special visions directing them to go to the Gentiles (Acts 10:1ff.; 22:21). However, it was Paul whom God set apart as the apostle to the Gentiles (Rom. 11:13; Gal. 2:6–10; Eph. 3:1–12). If Gentile sinners had to obey the law of Moses in order to be saved, then why did God give Paul the gospel of grace and send him off to the Gentiles? God could just as well have sent Peter!
上帝賜彼得和保罗特别的异象，指示他们去外邦人（徒10：1 比照研讀; 22：21）。然而，上帝把保罗特意分开为外邦人的使徒（罗11:13; 加2：6-10; 弗3：1-12）。如果外邦人的罪人必须遵守摩西的律法才能得救，那么上帝为什么要把保罗的恩典福音传给外邦人呢？上帝也可以差派彼得！
Peter reviewed God’s ministries to the Gentiles in the past, and Paul and Barnabas reported on God’s work among the Gentiles in that present day. James was the final speaker, and he focused on the future.
彼得回顾了上帝对外邦人的事工，而保罗和巴拿巴则报道了当今上帝在外邦人中的工作。詹姆斯是最后的演讲者，他专注于未来。
James related it all to the future (vv. 13–18). James was a brother to Jesus (Matt. 13:55; Gal. 1:19) and the writer of the epistle of James. He and his brethren were not believers in Christ until after the resurrection (John 7:5; 1 Cor. 15:7; Acts 1:14). James had strong leanings toward the law (there are at least ten references to law in his epistle), so he was most acceptable to the legalistic party in the Jerusalem church.
雅各将这一切与未来相联系（13-18等节）。雅各是耶稣的兄弟（太13:55; 加1:19）和雅各书的作者。在主复活之前，他和他的弟兄都不信基督（约7：5; 林前15：7; 徒 1:14）。雅各对律法有很强烈的倾向（在他的书信中至少有十处提到律法），所以他在耶路撒冷教会的律法主義派对中最为接受。
The key idea in James’ speech is agreement. First, he expressed his full agreement with Peter that God was saving the Gentiles by grace. It must have startled the Judaizers when James called these saved Gentiles “a people for his [God’s] name,” because for centuries the Jews had carried that honorable title (see Deut. 7:6; 14:2; 28:10). Today, God is graciously calling out a people, the church, from both Jews and Gentiles. In fact, the Greek word for “church” (ekklesia) means “a called-out assembly” (kaleo = to call; ek = out). But if they are called out, then their salvation is all of grace and not through the keeping of the law!
雅各讲論的主要观点是一致的。首先，他表示完全同意彼得说，上帝是同時正在用恩典拯救外邦人。当雅各把被拯救的外邦人称为“为祂（上帝）的名字的人”时，犹太人主義的教徒定會大吃一惊，因为几个世纪以来，犹太人都拿着这光荣的头衔（申7：6; 14：2; 28：10）。今天，上帝正恩典地呼召来自犹太人和外邦人的教会。事实上，希腊语“教会”（ekklesia）的意思是“被召出的议会”（被召(kaleo = call); 出來(ek = out)）。但如果他们被召出来，那么他们的救恩就是上帝的恩典，而不是守律法出來的！
The Judaizers did not understand how the Gentiles and the Jews related to each other in the church, or how the church fit into God’s promise to establish a kingdom for Israel. The Old Testament declared both the salvation of the Gentiles (Isa. 2:2; 11:10) and the future establishing of a glorious kingdom for Israel (Isa. 11—12; 35; 60), but it did not explain how they related to each other. The legalists in the church were jealous for both the future glory of Israel and the past glory of Moses and the law. It seemed to them that their acceptance of the Gentiles as “spiritual equals” jeopardized the future of Israel.
犹太人主義教徒不了解外邦人和犹太人在教会中是如何相互关联的，或者教会如何配合上帝为以色列建立国度的诺言。旧约既宣告了外邦人的得救（赛2：2; 11：10），也宣称将來要为以色列建立光荣的国度（赛11-12; 35; 60），但并没有解释他们是如何彼此相关。教会中的律法信徒们都嫉妒以色列未来的荣耀和过去摩西的荣耀及律法。在他们看来，接受外邦人为“屬靈的平等”，危害了以色列國的未来。
We today have a better grasp of this truth because Paul explained it in Ephesians 2—3 and Romans 9— 11. Saved Jews and Gentiles are both members of the same body and “one in Christ Jesus” (Gal. 3:28). The truth about the church, the body of Christ, was a “mystery” (a sacred secret) hidden in past ages and revealed to the church by the Spirit. God’s “mystery program” for the church does not cancel His great “prophecy program” for Israel. Paul makes it clear in Romans 9—11 that there is a future for Israel and that God will keep His “kingdom promises” to His people.
我们今天对这个真理有了更好的把握，因为保罗在以弗所书二至三章和罗马书九章十一节中解释了它。被拯救的犹太人和外邦人都是同一个身体的成员，是“基督耶稣里的一个”（加3:28）。关于教会的真理，即基督的身体，是一个隐藏在过去的时代，被圣灵显示给教会的“神秘”（神圣的秘密）。上帝对教会的“神秘计划”并没有取消他为以色列所做的伟大的“预言计划”。保罗在9至11章的罗马书中明确指出，以色列的未来，上帝会保守他的“国度应许”给祂的子民。
James stated that the prophets also agreed with this conclusion, and he cited Amos 9:11–12 to prove his point. Note that he did not state that what Peter, Paul, and Barnabas had said was a fulfillment of this prophecy. He said that what Amos wrote agreed with their testimony. A careful reading of Amos 9:8–15 reveals that the prophet is describing events in the end times, when God will regather His people Israel to their land and bless them abundantly. If we “spiritualize” these promises, we rob them of their plain meaning and James’ argument falls apart.
雅各说，先知也同意这个结论，他引用阿摩司书9章11至12節来证明他的观点。请注意，他没有说彼得，保罗和巴拿巴所说的是这个预言的实现。他说阿摩司写的同意他们的证词。仔细阅读阿摩司书9章8至15節，就会发现先知正在描述末日时的事件，当上帝将祂的民以色列归回他们的国土，并且赐福给他们。如果我们把这些许诺“聖靈化”，那么, 就把他们平淡的意思弯曲了，雅各的论点也就分崩离析了。
Amos also prophesied that the fallen house (“tent”) of David would be raised up and God would fulfill His covenant with David that a king would sit on his throne (see 2 Sam. 7:25–29). This future King, of course, will be Jesus Christ the Son of David (2 Sam. 7:13, 16; Isa. 9:6–7; Luke 1:32), who will reign over Israel during the kingdom. In fact, the only Jew alive today who can prove His genealogy and defend His kingship is Jesus Christ!
阿摩司还预言大卫的堕落的房屋（“帐篷”）将会再次興起，上帝要与大卫立约，以便有王坐在他的宝座上（参 撒下2：7：25-29）。誠然，这位未来的国王将是大卫的儿子耶稣基督（撒下7:13,16; 赛9：6-7; 路1:32），祂将统治以色列國。事实上，唯一可以证明耶穌的家谱和捍卫祂王权的是今日仍活著的犹太人耶稣基督！
God revealed these truths gradually to His people, but His plan had been settled from the beginning. Neither the cross nor the church were afterthoughts with God (Acts 2:23; 4:27–28; Eph. 1:4). The Judaizers thought that Israel had to “rise” in her glorious kingdom before the Gentiles could be saved, but God revealed that it was through Israel’s “fall” that the Gentiles would find salvation (Rom. 11:11–16). At the time of the Jerusalem Conference, David’s house and throne indeed were fallen, but they would be restored one day and the kingdom established.
上帝的计划早就开始定下来了，但是祂逐渐向他的百姓显示这些真理。十字架和教会都是事後回想起上帝（徒 2:23; 4：27-28; 弗1：4）。犹太人认为以色列光荣的国度的“興起”必须在外邦人得救之前，但上帝却透露说，正是因为以色列人“頹廢”，外邦人才能有機會得蒙上帝的救恩（罗11：11-16）。在耶路撒冷会议的时候，大卫的家和王位确实倒下了，但是有一天他们会恢复，国度也會被建立起来了。
3. The Decision (15:19–35)
3. 决定（15：19-35）
The leaders and the whole church (Acts 15:22), directed by the Holy Spirit (Acts 15:28), made a twofold decision: a doctrinal decision about salvation, and a practical decision about how to live the Christian life.
领袖們和整个教会（徒15:22）, 由圣灵的指导（徒15:28）做出了双重的决定：关于救恩的教义决定和如何的实际决定过基督徒的生活.
The doctrinal decision we have already examined. The church concluded that Jews and Gentiles are all sinners before God and can be saved only by faith in Jesus Christ. There is one need, and there is but one gospel to meet that need (Gal. 1:6–12). God has today but one program: He is calling out a people for His name. Israel is set aside but not cast away (Rom. 11:1ff.), and when God’s program for the church is completed, He will begin to fulfill His kingdom promises to the Jews.
救恩教义的决定已经审查。教会总结说，犹太人和外邦人在上帝面前都是罪人，只有靠着耶稣基督才能得救。只有一个需要，却僅僅只有基督的福音才能满足这惟一的需要（加1：6-12）。上帝僅僅只有一个方案：祂正在为祂的名而呼召人來執行。以色列被放置一旁，却不是被抛弃（罗11：1參閱），当上帝的教会计划完成之日，就是祂将要开始履行祂所承诺以色列國要建立祂的国度的时侯.
But all doctrine must lead to duty. James emphasized this in his epistle (James 2:14–26), and so did Paul in his letters. It is not enough for us simply to accept a biblical truth; we must apply it personally in everyday life. Church problems are not solved by passing resolutions, but by practicing the revelations God gives us from His Word.
但是所有的教義都必须导致责任。雅各在他的书信中强调職責 (雅2：14-26），保罗在他的信中也是如此。仅仅接受圣经的真理是不够的; 必须亲身在日常生活中应用。教会的问题不是通过决议来解决的，而是通过实践上帝赐给我们的启示。
James advised the church to write to the Gentile believers and share the decisions of the conference. This letter asked for obedience to two commands and a willingness to agree to two personal concessions. The two commands were that the believers avoid idolatry and immorality, sins that were especially prevalent among the Gentiles (see 1 Cor. 8—10). The two concessions were that they willingly abstain from eating blood and meat from animals that had died by strangulation. The two commands do not create any special problems, for idolatry and immorality have always been wrong in God’s sight, both for Jews and Gentiles. But what about the two concessions concerning food?
雅各建议教会写信给外邦人，分享大公会议的决定。这封信要求信徒服从两个命令，和愿意同意两件个人的让步。这两个命令是信徒應避免偶像崇拜和，在外邦人中特别盛行的不道德的行为的罪（參 林前8-10）。让步的事是，甘愿戒掉不吃扼杀死亡的动物的血和它的肉。这两条命令并没有造成什么特别的问题，因为偶像崇拜和不道德行为在上帝看来一直是错误的，无论是犹太人还是外邦人。但是关于食物的两件妥協的事呢？
Keep in mind that the early church did a great deal of eating together and practicing of hospitality. Most churches met in homes, and some assemblies held a “love feast” in conjunction with the Lord’s Supper (1 Cor. 11:17–34). It was probably not much different from our own potluck dinners. If the Gentile believers ate food that the Jewish believers considered “unclean,” this would cause division in the church. Paul dealt clearly with this whole problem in Romans 14—15.
请记住，早期的教会在一起吃饭和热情好客一起吃饭的機會很多。但大多数的教会在家中聚会，有些聚会把“爱宴”与主的晚餐（林前11：17-34）放在一起举行。可能和我们的每人出一菜的聚餐相似。如果外邦信徒吃了犹太教徒认为“不洁净”的食物，就将导致教会的分裂。保罗在罗马书14至15章很清楚地说明了这个问题。
The prohibition against eating blood was actually given by God before the time of the law (Gen. 9:4), and it was repeated by Moses (Lev. 17:11–14; Deut. 12:23). If an animal is killed by strangulation, some of the blood will remain in the body and make the meat unfit for Jews to eat. Hence, the admonition against strangulation. “Kosher” meat is meat that comes from clean animals that have been killed properly so that the blood has been totally drained from the body.
禁止吃血的事早在律法之前由已經由上帝所定規（创9：4），摩西也一再重申它（利17：11-14; 申12：23）。如果动物被扼杀致死，有些血被将留在体内，使肉不适合犹太人食用。因此，是反对扼杀的警告。 “洁净”的肉是来自干净的动物，若不是用扼杀致死，其血液已完全被排出体外, 其肉可供食用。
It is beautiful to see that this letter expressed the loving unity of people who had once been debating with each other and defending opposing views. The legalistic Jews willingly gave up insisting that the Gentiles had to be circumcised to be saved, and the Gentiles willingly accepted a change in their eating habits. It was a loving compromise that did not in any way affect the truth of the gospel. As every married person and parent knows, there are times in a home when compromise is wrong, but there are also times when compromise is right. Wise Samuel Johnson said, “Life cannot subsist in society but by reciprocal concessions.” The person who is always right, and who insists on having his or her own way, is difficult to live with happily.
由这封信顯示曾经是相互辩论和互相反对對方意見的人變為在爱心裡一致，真是太美。律法主义的犹太人心甘情愿地放弃坚持外邦人必须受割礼而得救，外邦人愿意接受改变饮食的习惯。是出於愛心的妥协，不會影响福音的真相。正如每个家庭裡父母所知道的，有時妥协是错误的，但也有時妥协是正确的。智者沙母尔 · 约翰逊（Samuel Johnson）说：“生活不能離開社会而生存，而是要相互的通融並让步。”自認為總是正确的人，並且總坚持自己的方法，是很难生活得喜樂.
What did this decision accomplish in a practical way? At least three things. First, it strengthened the unity of the church and kept it from splitting into two extreme “law” and “grace” groups. President Eisenhower called the right kind of compromise “all of the usable surface. The extremes, right or left, are in the gutters.” Again, this is not doctrinal compromise, for that is always wrong (Jude 3). Rather, it is learning to give and take in the practical arrangements of life so that people can live and work together in love and harmony.
这个决定得到了什么樣的後果？至少有三件。首先，它加强了教会的统一，使之不再分裂成 “律法”和“恩典” 极端的群体。總統艾森豪威尔把这种容忍称为“都是可用的地表水。不管是极端的，右向的还是左向的，都通通在水沟里流。” 再說, 这不是教义上的妥协，因为沒有妥協是對的（猶3）。可以說是在生活中学习给予和接受实質的安排，因此使人能够在爱与和谐中共同生活和工作。
Second, this decision made it possible for the church to present a united witness to the lost Jews (Acts 15:21). For the most part, the church was still identified with the Jewish synagogue, and it is likely that in some cities, entire synagogue congregations believed on Jesus Christ—Jews, Gentile proselytes, and Gentile “God-fearers” together. If the Gentile believers abused their freedom in Christ and ate meat containing blood, this would offend both the saved Jews and their unsaved friends whom they were trying to win to Christ. It was simply a matter of not being a stumbling block to the weak or to the lost (Rom. 14:13–21).
其次，該决定使教会有可能为失丧的犹太人提供统一的见证（徒15:21）。在大多数情况下，教会仍然与犹太教廟堂相同, 在有些城市里，整个犹太廟堂的会友如: 犹太人，改教的外邦人和 “敬畏上帝” 的外邦人都可能联系在一起相信耶稣基督。如果外邦信徒滥用基督的自由，吃含有血的肉，就会同時得罪得救的犹太人和那些他們试图為基督赢得的未得救的朋友。只是為了不作软弱或失落者的绊脚石（罗14：13-21）。
Third, this decision brought blessing as the letter was shared with the various Gentile congregations. Paul and Barnabas, along with Judas and Silas, took the good news to Antioch, and the church rejoiced and was encouraged because they did not have to carry the burdensome yoke of the law (Acts 15:30–31). On his second missionary journey, Paul shared the letter with the churches he had founded on his first missionary journey. The result was a strengthening of the churches’ faith and an increase of their number (Acts 16:5).
第三，該决定带来了祝福，因为很多外邦人聚会處都分享这封信。保罗和巴拿巴，以及犹大，西拉，都帶著這封信向安提阿传扬好消息, 教会因不必再背负律法的负担, 都欢喜鼓舞（徒15：30-31）。保罗在第二次宣教旅途中，他將該信帶到第一次在宣教旅程中建立的教会分享。结果使教会的信心加强和数目增加（徒16：5）。
We today can learn a great deal from this difficult experience of the early church. To begin with, problems and differences are opportunities for growth just as much as temptations for dissension and division. Churches need to work together and take time to listen, love, and learn. How many hurtful fights and splits could have been avoided if only some of God’s people had given the Spirit time to speak and to work.
今天我們可以从早期教会的这个难题中学到很多东西。首先，问题和分歧是教會增长的机会，就像傾軋和不和的诱惑使癖會増長一样。教会需要工作在一起，需要时间來彼此倾听和相愛, 及共同的來学习。如果若只有少數屬上帝的兒女给圣灵说话和工作的時間，那么多少無謂的, 有損的爭鬥和分裂都可以避免？
Most divisions are caused by “followers” and “leaders.” A powerful leader gets a following, refuses to give in on even the smallest matter, and before long there is a split. Most church problems are not caused by doctrinal differences but by different viewpoints on practical matters. What color shall we paint the church kitchen? Can we change the order of the service? I heard of one church that almost split over whether the organ or the piano should be on the right side of the platform!
多数的分裂是出於“追随者”和“领导者”所引起的。 有力的领导者得到追随的人，即使是在最微小的事上都拒绝屈服，持久之后就会出现分裂。很多的教会问题不是由於教义上的分歧所引起的，而是由于在实际问题上有不同的观点。例如, 教堂的厨房要漆成什么颜色？ 可以改变事奉的顺序吗？我曾听说有個教堂, 因為琴或钢琴应该放在講台的右边, 為這小問題几乎要分裂！
Christians need to learn the art of loving compromise. They need to have their priorities in order so they know when to fight for what is really important in the church. It is sinful to follow some impressive member of the church who is fighting to get his or her way on some minor issue that is not worth fighting about. Every congregation needs a regular dose of the love described in 1 Corinthians 13 to prevent division and dissension.
基督徒需要学习爱的容忍的屬性。他们需要有行事的优先顺序，以便知道什么时候該去力争有關教会真正重要的事情。跟随有影響力的教会成员，附和他们正在为雞毛蒜皮的不值得的小问题去爭奪。任何会員都需要按照哥林多前书13章中所描述愛的正规行為來防止分裂和纠纷。
As we deal with our differences, we must ask, “How will our decisions affect the united witness of the church to the lost?” Jesus prayed that His people might be united so that the world might believe on Him (John 17:20–21). Unity is not uniformity, for unity is based on love and not law. There is a great need in the church for diversity in unity (Eph. 4:1–17), for that is the only way the body can mature and do its work in the world.
当处理我们的分歧时，必须要问：“我们的决定會怎样影响教会對失丧者的合一的见证？”耶稣祈望祂的子民要合一，让世界從他們的合一而相信祂（约17：20-21）。 合一不是一樣的，因为合一是基于彼此相爱而不是因遵守律法。 合一的多样性是教会非常需要的（弗4：1-17），因为这是成為身体的教會能成熟和在世上工作的唯一途径。
God has opened a wonderful door of opportunity for us to take the gospel of God’s grace to a condemned world. But there are forces in the church even today that want to close that door. There are people who are preaching “another gospel” that is not the gospel of Jesus Christ.
上帝已经打在這罪惡的世界开了机会的大门，让我们能把上帝的恩典福音傳開。 但即使在今天，教会仍有人用力的要关闭那扇门。 有人正在传讲 “另外的福音” 不是耶稣基督的福音。
Help keep that door open—and reach as many as you can!
請帮助保持那机会的大门敞开，并尽力的使福音到达地極！
Be daring!
大胆的去做！
