1579 英翻中 (使徒行傳13) God Opens the Do 上帝開門 20/05/202
Chapter 1 God Opens the Doors Acts 13-14 第一課 上帝開門 使徒行传13至14章
We
usually identify the preaching of the gospel with the quiet rural villages of
Palestine where the Lord Jesus ministered. For this reason, many Christians are
surprised to learn that the church in the book of Acts was almost entirely
urban. Historian Wayne A. Meeks writes that “within a decade of the crucifixion
of Jesus, the village culture of Palestine had been left behind, and the
Greco-Roman city became the dominant environment of the Christian movement”
(The First Urban Christians, 11).
通常都以為作传福音的工作就像主耶稣在巴勒斯坦的农村陋巷中所行. 很多信徒基于这个原因,
當发现在使徒行传中的教会几乎完全是在城市中非常惊讶。史学家韦恩·A·米克（Wayne A. Meeks）写道：“在耶稣受难中的十年，巴勒斯坦乡村文化已经落后，而希腊---罗马等城市成为宣教士傳福音的主要地方”（初期都市化的宣教, 第11章） 。
The church began in Jerusalem and then spread to other cities, including Samaria, Damascus, Caesarea, and Antioch in Syria. At least forty different cities are named in Acts. From Antioch, Paul and his helpers carried the gospel throughout the then-known world. In fact, the record given in Acts 13—28 is almost a review of ancient geography. About the year 56, the apostle Paul was able to write, “So that from Jerusalem, and round about unto Illyricum, I have fully preached the gospel of Christ” (Rom. 15:19). What a record! 在耶路撒冷开始建立教會，然后發展到其他城市，包括: 撒瑪利亚，大马士革，該撒利亚和在叙利亚的安提阿。使徒行传中至少提出四十个城市的名字。从安提阿起，保罗和助手把福音传遍当时整个的世界。事实上，使徒行传13至28章的记载, 几乎是对古代地理的回顾。大约在公元五十六年，使徒保罗如此的写, “所以从耶路撒冷直到以利哩古，都有我传福音的腳跡”（罗15:19）. 多么雄厚的潛力！
In
these two chapters, Dr. Luke described Paul’s ministry in six different cities,
beginning and ending at Antioch.
在这两章中，路加博士描述保罗从安提亞开始後又回到安提亞,
共在六个不同城市的差傳事工。
1. Antioch in
Syria—Decision (13:1–5) That sainted missionary to India and Persia Henry
Martyn once said, “The Spirit of Christ is the spirit of missions, and the
nearer we get to Him, the more intensely missionary we must become.” Paul
(Saul) and Barnabas had that experience as they ministered in Antioch and were
called by the Spirit to take the gospel to the Roman world.
1. 叙利亚的安提阿 --- 决心（13：1-5）到印度和波西亞斯的传教士亨利 , 马丁曾经说过：“基督的靈是宣教的靈，越接近祂，我们就必须越來越成为强力的传教士.” 保罗（扫罗）和巴拿巴在安提阿宣教的时候有这样的经历，並且被圣灵的催逼，要把福音传给罗马的世界。
Until
now, Jerusalem had been the center of ministry, and Peter had been the key
apostle. But from this point on, Antioch in Syria would become the new center
(Acts 11:19ff.), and Paul the new leader. The gospel was on the move!
直到现在，耶路撒冷一直是传道的中心，彼得一直是主要的使徒。但从此，叙利亚的安提阿将成为新的宣教中心（徒11：19參考.）, 保罗是新的领袖。福音正在廣傳中！
Luke
listed five different men who were ministering in the church: Barnabas, whom we
have already met (Acts 4:36–37; 9:27; 11:22–26); Simeon, who may have been from
Africa since he was nicknamed “Black”; Lucius, who came from Cyrene and may
have been one of the founders of the church in Antioch (Acts 11:20); Manaen,
who was an intimate friend (or perhaps an adopted
foster brother) of Herod Antipas, who had killed John the Baptist; and Saul
(Paul), last on the list but soon to become first.
These men were serving as “prophets and teachers”
in a local church. The prophets helped lay the foundation for the church as
they proclaimed the Word of God (Eph. 2:20; 1 Cor. 14:29–32). They were more
“forth-tellers” than “foretellers,” though at times the prophets did announce
things to come (Acts 11:27–30). The teachers helped to ground the converts in
the doctrines of the faith (2 Tim. 2:2).
他們在当地教会中担任“先知和教师”。先知帮助奠定了教会宣讲上帝的道的基础（弗2:20; 林前14：29-32）。他们比 “预言家” 更 “說預言”，虽然有时候先知的確宣布將要來的事情（徒11：27-30）。教师们帮助打下信徒教义的根基（提後2：2）。
God had already called Paul to minister to the
Gentiles (Acts 9:15; 21:17–21), and now He summoned Barnabas to labor with him.
The church confirmed their calling, commissioned the men, and sent them forth.
It is the ministry of the Holy Spirit, working through the local church, to
equip and enlist believers to go forth and serve. The modern mission board is
only a “sending agency” that expedites the work authorized by the local church.
上帝已经呼召保罗作为外邦人的宣教士（徒 9:15; 21：17-21），现在祂呼召巴拿巴与保羅一同工作。教会证实了他们的被呼召，差派他們去傳道。是圣灵的事工，通过当地的教会，装备和征募信徒前来服事。现代宣教委员会只是 “派遣机构”，加快了当地教会授权的工作。
Barnabas and Paul took John Mark with them as their
assistant. He was a cousin to Barnabas (Col. 4:10), and his mother’s home in
Jerusalem was a gathering place for the believers (Acts 12:12). It is likely
that it was Peter who led John Mark to faith in Christ (1 Peter 5:13). John
Mark no doubt helped Barnabas and Paul in numerous ways, relieving them of
tasks and details that would have interfered with their important ministry of
the Word.
巴拿巴和保罗带着约翰马可作他们的助手. 他是巴拿巴的堂弟（西4:10），在耶路撒冷他母亲的家是信徒聚集的地方（徒12:12.
约翰马可是彼得带领相信基督（彼前5:13）. 他無疑的在多方面帮助巴拿巴和保罗，减轻了他们對重要傳教有關圣言的困扰。
2.
Paphos—Deception (13:6–12) It was logical to go first to Cyprus, for
this was the home of Barnabas (Acts 4:36). Luke gives us no details of the
ministry in Salamis, the great commercial center at the east end of the island.
We trust that some people did believe the gospel and that a local assembly was
formed. The men then moved ninety miles to Paphos on the west end of the island,
and there they met their first opposition.
2. 帕弗 --- 欺骗（13：6-12）因为居比路是巴拿巴的家鄉, 應先到此處（徒4:36）. 路加没有提有關在岛东端伟大商业中心的撒拉米的情况. 我們(此處用我们表示路加也參加宣教)相信在那裡已經有人相信福音，並且已經有了地方聚会。他們然后向岛的西端走了九十英里到帕弗，在那里遇到了第一次反對。
Paphos was the capital of Cyprus, and the chief
Roman official there was Sergius Paulus, “an understanding man” who wanted to
hear the Word of God. He was opposed by a Jewish false prophet named “Son of
Jesus [Joshua].” It is unusual to find a Jewish false prophet and sorcerer, for
the Jews traditionally shunned such demonic activities. The name Elymas means “sorcerer”
or “wise man” (cf. the “wise men” of Matt. 2).
帕弗是居比路的首都，罗马的方伯稱士求 · 保罗（Sergius
Paulus），他是 “有理性的人”想听上帝的话语. 有名叫 “巴耶稣（约书亚）”的犹太人的假先知和巫师反对他去听. 因为犹太人传统上避开了魔鬼般的活动，所以要找到犹太人的假先知和巫师是很不寻常的. “以呂馬(Elymas)” 意思是“巫师” 或 “行法術者”（比较马太福音第二章的 “聰明人”）。
This event is an illustration of the lesson that
Jesus taught in the parable of the tares (Matt. 13:24–30, 36–43): wherever the
Lord sows His true children (the wheat), Satan comes along and sows a
counterfeit (the tares), a child of the devil. Paul recognized that Elymas was
a child of the devil (John 8:44), and he inflicted blindness on the false
prophet as a judgment from God. This miracle was also evidence to Sergius
Paulus that Paul and Barnabas were servants of the true God and preached the
true message of salvation (Heb. 2:4). The Roman official believed and was
saved.
耶稣在稗子的比喻中提到這例证（太13：24-30，36-43）：无论主在那裡撒下祂的真信徒（麦子）, 撒但就来撒下假的（稗子）, 魔鬼的孩子. 保罗认识以呂馬是魔鬼的孩子（约8:44）, 他藉上帝大能审判, 使這假先知失明.
該神迹证明保罗和巴拿巴是真神上帝的仆人，並且传講救恩的真正信息（来2：4）. 罗马的方伯相信,
并得救了.
Acts 13:9 is the first place you find the familiar
name Paul in the New Testament. As a Jewish Roman citizen, the apostle’s full
name was probably “Saul Paulus,” for many Jews had both Jewish and Roman names.
在使徒行传13章9節掃羅改為保罗.
作为犹太的罗马公民，保羅使徒的全名可能是 “扫罗.保罗”，因为许多犹太人都有犹太人和罗马人的名字。
3.
Perga—Desertion (13:13)
3.
別加城 --- 离弃（13:13）
Why did John Mark desert his friends and return to
Jerusalem? Perhaps he was just plain homesick, or he may have become unhappy
because Paul had begun to take over the leadership from Mark’s cousin Barnabas
(note “Paul and his company” in Acts 13:13). Mark was a devoted Jew, and he may
have felt uncomfortable with the saved Gentiles. Some students think that John
Mark’s return to Jerusalem helped start the opposition of the legalistic
Judaizers who later opposed Paul (see Acts 15 and the epistle to the Galatians).
约翰马可为什么离弃他的朋友回到耶路撒冷呢？也许是想家，或是因他看到保罗已经在他的堂兄巴拿巴之上, 可能有些不高兴,（在 徒13:13注释“保罗和他的同伴”）. 馬可是忠诚的犹太人，他可能並不喜歡外邦人得拯救. 有些神学生认为，约翰马可回到耶路撒冷是為了帮助启动制止后来犹太律法主義教徒的反对保羅。
Another possibility is the fear of danger as the
party moved into new and difficult areas. But whatever the cause of his
defection, John Mark did something so serious that Paul did not want him back
on his “team” again (Acts 15:36ff.)! Later, Paul would enlist Timothy to take
John Mark’s place (Acts 16:1–5). John Mark did redeem himself and was eventually
accepted and approved by Paul (2 Tim. 4:11).
另一种可能是保羅和巴拿巴要进入新的和艱辛的地区, 他勝不過害怕危险. 但不管他棄離的原因是什么, 约翰马克做了非常令人討厭的事情，以至于保罗在第二次旅行傳道, 不再要他回到他們 “傳道团队”（徒15：36比較研讀）。之后，保罗找提摩太替補约翰马可的位置（徒16：1-5）. 上帝确实救赎了约翰·马可, 至终保罗接納了他（提后4:11）。
During my years of ministry as a pastor and as a
member of several mission boards, I have seen first term workers do what John
Mark did, and it has always been heartbreaking. But I have also seen some of
them restored to missionary service, thanks to the prayers and encouragement of
God’s people. A. T. Robertson said that Mark “flickered in the crisis,” but the
light did not completely go out. This is an encouragement to all of us.
在我担任牧师多年的工作和差傳委员会的成员，體諒到首次作馬可所做的事情，常常是令人心碎的. 但是我也看到他们中的一些人,
因为上帝子民為他們祈祷和鼓励, 恢复了传道的使命. A. T. 罗伯逊说，馬可 “在危机中摇摆不定”，但上帝的光照没有完全熄灭. 是对我们所有人的鼓励。
4. Antioch in
Pisidia—Disputation (13:14–52) 4. 在披西底的安提阿 --- 争辩（13：14 - 52）
Paul and Barnabas traveled 100 miles north and about 3,600 feet up to get to this important city on the Roman road. As you follow Paul’s journeys in Acts, you will notice that he selected strategic cities, planted churches in them, and went on from the churches to evangelize the surrounding areas. You will also notice that, where it was possible, he started his ministry in the local synagogue, for he had a great burden for his people (Rom. 9:1–5; 10:1), and he found in the synagogue both Jews and Gentiles ready to hear the Word of God. 保罗和巴拿巴向北走了一百英里, 大约三千六百英尺到达在罗马公路上的这座重要城市. 当你跟随保罗在旅行传道时, 你会注意到他是选择战略性的城市, 在其中植堂, 并且从此教堂向周围地区传福音. 你也会注意到, 在可能的情况下, 他會在当地的廟堂先开始他的事工，因为他對自己的百姓也有很大的宣教负担（罗9：1-5; 10：1）, 在廟堂里犹太人和外邦人都預备好了听上帝的话语。
This is the first of Paul’s sermons recorded in the
book of Acts, and it may be divided into three parts, each of which is
introduced by the phrase “men and brethren.”
此次是在使徒行传中所记载的保罗最早的讲道，分为三部分，每一部分都是用 “人与弟兄” 一词来介绍的。
Part 1 --- Preparation (vv. 16–25). In this
section, Paul reviewed the history of Israel, climaxing with the ministry of
John the Baptist and the coming of their Messiah. He made it clear that it was
God who was at work in and for Israel, preparing the way for the coming of the
promised Messiah. He also reminded his hearers that the nation had not always
been faithful to the Lord and the covenant, but had often rebelled. Every pious Jew knew that the Messiah would
come from David’s family, and that a prophet would announce His coming
beforehand. John the Baptist was that prophet.
第一部分 ---- 预备（16-25等节）. 在此段，保罗回顾了以色列的历史，与施洗约翰的事工和他们的弥赛亚的到来的高潮。他明确表示，上帝正在为以色列工作，为应许弥赛亚的到来做好准备。他还提醒听众，以色列国并不总是忠于主和聖约，但是经常叛離. 任何虔诚的犹太人都知道，弥赛亚將来自大卫的家，而先知会事先宣布祂的来临。施洗约翰就是那位先知。
Part
2 --- Declaration (vv. 26–37). As Paul addressed both the Jews and the Gentile
“God-fearers” in the congregation, he changed his
approach from third person (“they”) to second person (“you”). He explained to them why their leaders in Jerusalem
rejected and crucified the nation’s Messiah. It was
not because they had not read or heard the message of the prophets, but because
they did not understand the message. Furthermore, the crucifixion of Jesus of
Nazareth was even promised in the prophets. (Peter took this same approach in
his second message, Acts 3:12–18.)
It was the resurrection of Jesus Christ that was
the crucial event: “But God raised him from the dead” (Acts 13:30). (See Acts
13:33–34, 37, and note that “raised” in Acts 13:22–23 means “brought”) Paul has
declared the gospel to them, “the word of this salvation” (Acts 13:26) and “the
glad tidings” (Acts 13:32). Christ died, He was buried, and He arose again!
耶稣基督的复活是至关緊要的事：“上帝却叫祂从死里复活”（徒13:30）。 （參 徒13：33-34,37，注意 徒13：22-23中的 “提出” 的意思是 “带来”）保罗向他们宣告福音 “这救恩的道”（徒13:26）和 “喜乐的福音”（徒13:32）。基督死了，被埋葬了，祂又復活了！
Since
Paul was addressing a synagogue congregation, he used the Old Testament
Scriptures to support his argument. In Acts
13:33, Psalm 2:7 is quoted; note that it refers to the resurrection of Christ,
not to the birth of Christ. The “virgin tomb” (John
19:41) was like a “womb” that gave birth to Jesus Christ in resurrection glory.
Then he quoted Isaiah 55:3, referring to the
covenant that God made with David, “the sure mercies of David.” God had
promised David that from him the Messiah would come (2 Sam. 7:12–17). This was
an “everlasting covenant” with a throne to be established forever (2 Sam. 7:13,
16). If Jesus is the Messiah, and He died and remained dead, this covenant
could never be fulfilled. Therefore, Jesus had to be raised from the dead or
the covenant would prove false.
然后他引用以赛亚书55章3節，引導至上帝与大卫所立的约，就是 “大卫確定的恩惠”。上帝已经应许大卫，要从他那里出生弥赛亚（撒下7：12-17）。这是 “永远的約”, 是永远盟约的宝座（撒下7:13，16）。如果耶稣是弥赛亚，祂死了，若不復活，該约便不可能实现。因此，耶稣必須从死里复活，否则盟约是虚假的。
His third quotation was from Psalm 16:10, the same
passage Peter quoted in his message at Pentecost (Acts 2:24–28). The Jews
considered Psalm 16 to be a messianic psalm, and it was clear that this promise
did not apply to David, who was dead, buried, and decayed. It had to apply to
Jesus Christ, the Messiah.
他的第三次引用诗篇16篇10节，彼得在五旬节的信息中引用了同一信息（徒
2:24-28）。犹太人认为诗篇16篇是講弥赛亚的诗篇，显然該承诺并不适用于已经死亡，埋葬和腐烂的大卫。它必须适用于耶稣基督 -- 弥赛亚。
Part
3 ---Application (vv. 38–52). Paul had declared the good news to them (Acts
13:32), and now all that remained was to make the personal application and
“draw the net.” He told them that through faith in Jesus Christ,
they could have two blessings that the law could never provide: the forgiveness
of their sins and justification before the throne of God.
Justification is the act of God whereby He declares
the believing sinner righteous in Jesus Christ. It has to do with the
believer’s standing before the throne of God. The Jews were taught that God
justified the righteous and punished the wicked (2 Chron. 6:22–23). But God
justifies the ungodly who will put their faith in Jesus Christ (Rom. 4:1–8).
称是義上帝的作为，借此, 上帝在耶稣基督里宣告, 凡相信祂的罪人是無罪的。这与信徒在上帝的宝座前站立有关。教导犹太人上帝叫罪人稱义，惩罚恶人（代下6：22-23）。但是上帝为不信的人藉他們信靠耶稣基督得以稱義（罗4：1-8）。
The law cannot justify the sinner; it can only
condemn him (Rom. 3:19–20; Gal. 2:16). God not only forgives our sins, but He
also gives us the very righteousness of Christ and puts it on our account! This
was certainly good news delivered by Paul to that searching congregation of
Jews and Gentiles who had no peace in their hearts, even though they were
religious.
律法不能使罪人稱義; 只能使他知罪（罗3：19-20;
加2:16）。上帝不仅赦免我们的罪，而且还赐给我们在基督裡稱义，是因為我们的緣故！對那些虽然有宗教，但内心却不平安的犹太人和外邦人的尋求福音者，這真是保羅傳給他们上好的福。
Paul closed his message with a note of warning
taken from Habakkuk 1:5 (and see Isa. 29:14). In Habakkuk’s day, the
“unbelievable work” God was doing was the raising up of the Chaldeans to
chasten His people, a work so remarkable that nobody would believe it. After
all, why would God use an evil pagan nation to punish His own chosen people,
sinful though they might be? God was using Gentiles to punish Jews! But the
“wonderful work” in Paul’s day was that God was using the Jews to save the
Gentiles!
保罗以哈巴谷书1：5的警告结束了他的信息（參 赛29:14）。在哈巴谷的时代，上帝所做的 “令人难以置信的工作” 就是使用迦勒底人去管教祂的子民，是件非常了不起的事，令人難以置信。毕竟，上帝为什么要用邪恶的异教国家來惩罚祂自己拣选的人，尽管他们可能是有罪的？上帝用外邦人来惩罚犹太人！但保罗那一天的 “奇妙工作”是上帝在用犹太人来拯救外邦人!
What was the result? Many Jews and Gentile
proselytes believed and associated with Paul and Barnabas. The Gentiles were
especially excited about Paul’s message and wanted him to tell them more, which
he did the next Sabbath. The people had done a good job of spreading the news,
because a great crowd gathered. They were probably predominantly Gentiles,
which made the Jews envious and angry.
结果是什么？许多犹太人和外邦人信奉保罗和巴拿巴。外邦人对保罗的信息特别感到兴趣，并且要他在下一个安息日多告诉他们一些。聚集了很多人群，人士把這消息传播得快很好。可能主要是外邦人，使犹太人嫉妒和愤怒。
Paul’s
final message in the synagogue declared that God had sent the Word to the Jews
first (Acts 3:26; Rom. 1:16), but they had now rejected it. Therefore, Paul would now take the good news to the Gentiles, and he
quoted Isaiah 49:6 to back up his decision. (Note also Luke 2:29–32.) He was
ready to go to the ends of the earth to win souls to Christ!
Acts 13:48 gives us the divine side of evangelism,
for God has His elect people (Eph. 1:4). The word translated ordained means
“enrolled,” and indicates that God’s people have their names written in God’s
book (Luke 10:20; Phil. 4:3). But Acts 13:49 is the human side of evangelism:
if we do not preach the Word, then nobody can believe and be saved. It takes
both (see 2 Thess. 2:13–14;
Rom. 10:13–15).
使徒行传13:48表明了传福音的神圣的一面，因为上帝有祂的选民（弗1：4）。翻译成圣经的意思是“注册”，表明上帝的子民在生命冊上有他們的名字（路10:20; 腓4：3）。但使徒行传49節有關传福音在人的方面：如果我们不传福音，那么就没有人能相信和得救。这两者都需要（參 帖後2：13-14;
罗10：13-15）。
The
unbelieving Jews were not going to sit back and let Paul and Barnabas take
over. First, they disputed with them, and then they brought
legal action against them and expelled them from their borders. The
missionaries were not discouraged: they shook off the dust of their feet
against them (Luke 9:5; 10:11) and went to the next town, leaving behind them a
group of joyful disciples.
5.
Iconium—Division (14:1–7) 5. 以哥念城 --- 分裂（14：1-7）
This city, more Greek than Roman, was in the Roman province of Galatia. Paul’s ministry in the synagogue was singularly blessed and a multitude of Jews and Gentiles believed. Once again, the unbelieving Jews stirred up hatred and opposition, but the missionaries stayed on and witnessed boldly for Christ. (Note the “therefore” in v. 3.) 这个比罗马更古希腊的城市在罗马的加拉太省。保罗在会堂里的事工非常幸福，众多的犹太人和外邦人相信。不信的犹太人再一次激起仇恨和反对，但传教士继续为基督而大胆地目睹。 （请注意 “因此” 在第3節.）
God also enabled the men to perform signs and
wonders as their “credentials” that they
were indeed the servants of the true God (see Acts 15:12; Gal. 3:5; Heb. 2:4).
Faith is not based on miracles (Luke 16:27–31; John 2:23–25), but faith can be
bolstered by miracles. The important thing is “the word of his grace” that
performs the work of His grace (Acts 14:26).
上帝也允許人能行使神迹和奇迹作为他们自己的“凭据”, 以証明他們實在是上帝的僕(參 徒 15:12; 加 3:5; 希 2:4). 信心不是建造在神跡上面 (參 路 16:27–31; 約 2:23–25), 但是神跡可以引人歸主, 重要的是 “是上帝的話”, 它在行使神跡 (徒14 : 26).
The result? The city was divided and the Christians
were threatened with public disgrace and stoning. Obedient to their Lord’s
counsel in Matthew 10:23, they fled from that area into a different Roman
district and continued to minister the Word of God.
结果？ 城市分裂，並且基督徒受到公開的耻辱和被石头打的的威胁。他们遵守马太福音十章二十三节主的劝勉劝勉，从那地方逃到另外的罗马地区，继续傳講上帝的道。
6.
Lystra—Delusion (14:8–20) 6. 路司得 --- 迷惑 (14：8-20）
Lystra was in the Roman province of Galatia, about eighteen miles southwest of Iconium. This was the first of three visits Paul made to this city, and an eventful visit it was! On his second missionary journey, Paul enlisted Timothy in Lystra (Acts 16:1–5), and he made a visit to this church on his third journey as well (Acts 18:23). We should note four different responses during this visit. 路司得在罗马省的加拉太地区，大约在以哥念西南十八英里处。这是保罗來这城市三次访问中的第一次， 是多事的一次访问！在他的第二次宣教旅程中，保罗在路司得召募提摩太共事（徒16：1-5），并且在他的第三次宣教旅程中也访问了这个教会（徒18:23）。在这次访问中，应该注意到四种不同的反应。
The
crippled man’s response to the Word (vv. 8–10). Both Peter and Paul healed men
who were lame from birth (Acts 3). Had their
lameness been caused by disease or accident, the cure might have been
attributed to a sudden change in their health. As it was, the cure was
obviously miraculous.
The
word translated “speak” in Acts 14:9 means ordinary conversation, though it can
refer to formal speaking. It is likely that Paul
was simply conversing with some of the citizens in the marketplace, telling
them about Jesus, and the lame man overheard what he said. The Word produced
faith (Rom. 10:17) and faith brought healing.
The crowd’s response to the crippled man (vv.
11–13). Miracles by themselves do not produce either conviction or faith. They
must be accompanied by the Word (Acts 14:3). This was a superstitious crowd
that interpreted events in the light of their own mythology. They identified
Barnabas as Jupiter (Zeus), the chief of the gods; and Paul, the speaker, they
identified with Mercury (Hermes), the messenger of the gods. Jupiter was the
patron deity of the city, so this was a great opportunity for the priest of
Jupiter to become very important and lead the people in honoring their god.
人們对瘸子的回应（11-13等节）. 神迹本身并不會产生定罪或信心。它们必须伴随着上帝的道（徒14：3）。他們是一群迷信的人，根据自己的神话来解释事件。他们把巴拿巴定为丟斯（宙斯神），是众神之首; 和稱保罗希耳米（說話的神），众神的使者。丟斯是这城的守护神，所以丟斯神的牧师变得非常重要，带领人民尊敬他们的神的很好的机会。
The apostles’
response to the crowd (vv. 14–19). How easy it would have been to accept
this worship and try to use the honor as a basis for teaching the people the
truth, but that is not the way God’s true servants minister (2 Cor. 4:1–2; 1
Thess. 2:1–5). Paul and Barnabas opposed what they were doing and boldly told
the people that the gods of Lystra were “vanities.”
使徒们对群众的回应（14-19等节）。接受这种敬拜，并试图用這荣誉作为教导人民真理的基础, 是多么的容易，但这不是上帝真正的仆人传福音的方式（林後4：1-2; 帖前2
：1-5）。保罗和巴拿巴反对他们正在做的事，并大胆地告诉他们，路司得的神是 “不存在的”.
Paul’s message was not based on the Old Testament,
because this was a pagan Gentile audience. He started with the witness of God
in creation (see Acts 17:22ff.). He made it clear that there is but one God who
is the living God, the giving God, and the forgiving God. And He has been
patient with the sinning nations (Acts 17:30) and has not judged them for their
sins as they deserve.
保羅的信息不是基于旧约，因为这些群眾是异教的外邦人。他開始从上帝创造天地的见证开始（参 徒17：22參閱）。他明确的表示，天下只有一位上帝是永生的上帝，是赐恩典的上帝和轉寬恕上帝。祂对犯罪的国家很有耐心的關懷（徒17:30），并没有以他们的罪定他們应得的懲罰。
The crowd quieted down, but when some troublemaking
Jews arrived from Antioch and Iconium, the crowd followed their lead and stoned
Paul. One minute, Paul was a god to be worshipped; the next minute, he was a
criminal to be slain! Emerson called a mob “a society of bodies voluntarily
bereaving themselves of reason.” Often this is true.
The disciples’ response to Paul (v. 20). There were
new believers in Lystra, and this was a crisis situation for them. They were a
minority, their leader had been stoned, and their future looked very bleak. But
they stood by Paul! It is likely that they joined hearts and prayed for him,
and this is one reason God raised him up. Was Paul dead? We are not told. This
is the only stoning he ever experienced (2 Cor. 11:25), but from it came glory
to God. It may have been this event that especially touched Timothy and
eventually led to his association with Paul (2 Tim. 3:10).
门徒对保罗的回应（20节）。在Lystra有新的信徒，这是他们的危机情况。他们是少数，他们的领导人被石头打死了，他们的未来看起来非常暗淡。但他们站在保罗！他们可能会加入人心并为他祷告，这也是上帝抚养他的一个原因。保罗死了吗？我们没有被告知。这是他经历的唯一的石头（林前十一25），但是从那里荣耀到上帝。可能是这个事件特别触动了提摩太，最终导致了他与保罗的联系（提后三10）。
7. Antioch in
Syria—Declaration (14:21–28) On their return trip to Antioch, the missionaries
were engaged in several important ministries.
7. 叙利亚的安提阿宣言（14：21-28）传教士回到安提阿之后，曾经从事过几个重要的事工。
First,
they preached the gospel and made disciples (“taught many”). It is difficult to
understand how they got back into the cities from which they had been expelled,
but the Lord opened the doors. 首先，他们传福音，做门徒（“教许多”）。他们很难理解他们如何回到被驱逐的城市，但主开了门。
Second,
they strengthened (“confirmed”) the believers in the things of Christ and
encouraged 5(“exhorted”) them to continue in the faith. Continuance is a proof
of true faith in Jesus Christ (John 8:31–32; Acts 2:42). Paul made it very
clear that living the Christian life was not an easy thing and that they would
all have to expect trials and sufferings before they would see the Lord in
glory.
其次，他们加强（“确认”）基督徒的信徒，并鼓励（“叮嘱”）他们继续信仰。继续是耶稣基督真实信仰的证据（约翰福音8：31-32;徒2:42）。保罗明确指出，过基督徒的生活并不是一件容易的事，他们都必须期望经历苦难，才能看到主荣耀。
Third,
they organized the churches (Acts 14:23–25). The local church is both an
organism and an organization, for if an organism is not organized, it will die!
Paul and Barnabas ordained spiritual leaders and gave them the responsibility
of caring for the flock. If you compare Titus 1:5 and 7, you will see that
“elder” and “bishop” (overseer) refer to the same office, and both are
equivalent to “pastor” (shepherd).
第三，他们组织教会（使徒行传14：23-25）。当地的教会既是一个有机体，也是一个组织，因为如果一个有机体没有组织起来，它就会死亡！保罗和巴拿巴指定了属灵的领袖，给他们照顾羊群的责任。如果你比较提多书1：5和7，你会看到“长老”和“主教”（监督）是指同一个办公室，两者相当于“牧师”（牧羊人）。
The
word translated ordained means “to elect by a show of hands.” It is possible
that Paul chose the men and the congregation voted its approval, or that the
people selected them by vote and Paul ordained them (see Acts 6:1–6).
翻译成圣经的意思是“要举手选举”。保罗可能选择了这些人，并且会众投了赞成票，或者人们通过投票选举了他们，保罗就规定了他们（参见使徒行传6：1-6 ）。
Finally,
they reported to their “sending church” on the work God had done (Acts
14:26–28). They had been gone at least a year, and it must have been exciting
for them and for the church when they arrived back home. They had, by the grace
of God, fulfilled the work God had given them to do, and they joyfully reported
the blessings to the church family.
最后，他们向他们的“派教会”报告上帝所做的工作（使徒行传14：26-28）。他们已经离开了至少一年，当他们回到家里的时候，他们和教会一定很兴奋。他们借着上帝的恩典，成就了上帝所赐给他们所做的工作，并且乐意向教会家属报告祝福。
This
is perhaps the first “missionary conference” in church history, and what a
conference it must have been! A church officer once said to me, “I don’t care how much money you want for missions, I’ll give it, but just don’t make
me listen to missionaries speak!” I felt sorry for him that his spiritual
temperature was so low that he could not listen to reports of what God was
doing in the difficult corners of the harvest field.
As you review Paul’s first missionary journey, you
can see the principles by which he operated, principles that are still
applicable today.
当你回顾保罗的第一次宣教旅程时，你可以看到他所操作的原则，今天仍然适用的原则。
He worked primarily in the key cities and
challenged the believers to take the message out to the more remote areas. The
gospel works in the population centers, and we must carry it there.
他主要在重点城市工作，并挑战信徒将信息传播到偏远地区。 福音在人口中心工作，我们必须在那里进行。
He used one approach with the synagogue
congregations and another with the Gentiles. He referred the Jews and Jewish
proselytes to the Old Testament Scriptures, but when preaching to the Gentiles,
he emphasized the God of creation and His goodness to the nations. His starting
point was different, but his finishing point was the same: faith in the Lord
Jesus Christ.
他在犹太教会堂和另一个与外邦人一起使用了一种方法。 他把犹太人和犹太人的皈依者称为旧约圣经，但是当向外邦人传道时，他强调创造的神和他的善良给列国。 他的出发点是不同的，但他的终点是一样的：对主耶稣基督的信心。
He majored on establishing and organizing local
churches. Jesus had the local church in mind when He gave what we call the
“Great Commission” (Matt. 28:19–20). After we make disciples (“teach”), we must
baptize them (the responsibility primarily of a local church) and then teach
them the Word of God. Merely winning people to Christ is but fulfilling
one-third of the commission! It takes the local assembly of believers to help
us fulfill all of what Jesus commanded us to do.
他主要修建立和组织地方教会。耶稣给了我们所说的“大使命”（太28：19-20），他就把当地的教会放在心上。我们做门徒（“教导”）之后，我们必须为他们施洗（主要是当地教会的责任），然后教导他们神的话语。仅仅赢得人们的基督只是履行了三分之一的佣金！需要信徒的地方会议来帮助我们完成耶稣所吩咐我们所做的一切。
He grounded the believers in the Word of God. This
is the only source of strength and stability when persecution comes, as it
inevitably does come. Paul did not preach a popular “success gospel” that
painted a picture of an easy Christian life.
他把信徒固定在神的话语中。迫害来临时，这是力量和稳定的唯一来源，因为它不可避免地会来。保罗并没有传播一种流行的“成功福音”，描绘了一个简单的基督徒生活。
The amazing thing is that Paul and his associates
did all of this without the modern means of transportation and communication
that we possess today. Dr. Bob Pierce used to say to us in Youth for Christ,
“Others have done so much with so little, while we have done so little with so
much!” The wasted wealth of American believers alone, if invested in world
evangelization, might lead to the salvation of millions of lost people.
令人惊奇的是，保罗和他的同事们在没有我们今天拥有的现代交通和通讯手段的情况下做了所有这些事情。鲍勃·皮尔斯博士（Bob Pierce）曾经在基督青年时代对我们说：“其他人做得这么少，而我们做得这么少！”仅仅美国信徒浪费的财富，如果投资于世界福音传教，可能会导致数以百万计失踪人员的救赎。
Paul and Barnabas announced that the “door of
faith” had been opened to the Gentiles.
保罗和巴拿巴宣布“信心之门”已经向外邦人开放。
That door is still open, to Jews and Gentiles
alike— to a whole world! Walk through that open door and help take the gospel
to others.
对犹太人和外邦人，乃至整个世界來說, 那扇门依然是开放的，！走过那扇敞开的大门，把福音传给别人。
Be
daring!
衝鋒陷陣！
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