1586 英翻中 (使20課) The misunderstood of missionary 對宣教的誤解 26/5/2026
Chapter Eight The misunderstood of missionary Acts 21:1—22:29
第八課 對宣教的誤解 第22章使徒行传21：1—22：29
“Is it so bad, then, to be misunderstood?” asked Ralph Waldo Emerson. “Pythagoras was misunderstood, and Socrates, and Jesus, and Luther, and Copernicus, and Galileo, and Newton … To be great is to be misunderstood.”
“被误解是不是很糟糕的事？” 拉尔夫 沃尔多 爱默生问道。 “毕达哥拉斯被误解了，苏格拉底，耶稣，路德，哥白尼，伽利略和牛顿......他們太偉大就会被误解。
Emerson might have added that the apostle Paul was
misunderstood, by friends and foes alike. Three of these misunderstandings—and
their consequences— are recorded in these chapters.
爱默生可能补充说，使徒保罗被朋友和敌人同樣的误解。在下列章节中記錄有關三點被誤解及其后果。
1. Paul’s Friends Misunderstood His Plans
(21:1–17)
1. 保罗的朋友误解了他的计划（21：1-17）
Paul had to tear himself away from the Ephesian elders,
so great was his love for them. He and his party sailed from Miletus to Cos,
then to Rhodes, and then to Patera, a total of three days’ journey. But Paul
was uncomfortable with a “local coastal” ship that stopped at every port, so
when he found a boat going directly to Phoenicia, he and his friends boarded
it. It would be a voyage of about four hundred miles.
保罗不得不揮淚離別从以弗所來的長老，他对他们的爱是如此之大。保羅和他的团队从米利都到哥士，再到羅底，再到帕大喇，总共走了三天的旅程。但保罗对在每个港口都停的 “当地沿海的船＂感到不舒服，所以当他发现有直開的船往腓尼基时，他和他的朋友都上了船。開始约四百英里遠的航程.
Tyre (vv. 3–6). This would have been Paul’s first contact
with the believers in Tyre, though it is likely that his persecution of the
Jerusalem believers helped to get this church started (Acts 11:19). The
men had to seek out the believers, so it must not have been a large assembly,
and apparently there was no synagogue in the town. They stayed a week with the
saints while their ship unloaded its cargo and took on new cargo.
推羅（3-6等节）。可能這是保罗与推羅信徒的第一次接触，雖然耶路撒冷信徒對保羅迫害, 可能有助於該教会的開始（徒11:19）。宣教的人必須寻找信徒，所以它不应该是很大的聚会，显然城里也没有犹太人的廟堂。他们等船卸货物, 并且再載另外的货物时，他们有一星期的時間与圣徒交通。
Paul had devoted a good part of his third missionary
journey to taking up a love gift for the Jews in Judea. It was a practical way
for the Gentiles to show their oneness with their Jewish brothers and sisters,
and to repay them for sharing the gospel with the Gentiles (Rom. 15:25–27).
There was in the church a constant threat of division, for the Jewish
extremists (the Judaizers) wanted the Gentiles to live like Jews and follow
the law of Moses (Acts 15:1ff.). Wherever Paul ministered, these extremists
tried to hinder his work and steal his converts. Paul hoped that his visit to
Jerusalem with the offering would help to strengthen the fellowship between
Jews and Gentiles.
保罗在第三次宣教旅程中投入了很多的时间，为猶大的犹太人帶去爱心的礼物。这是外邦人与猶太兄弟姐妹合一表現的实际，并且要报答他们与外邦人分享福音（罗马书15：25-27）。在教会里一直存在分裂的威胁，因为犹太人的极端分子（強制要信徒變成犹太人的猶太律法師教派 ‘Judaizers’）希望外邦人像犹太人一样生活，遵循摩西的律法（使徒行传15：1以後的經節）。无论保罗在哪里服侍，这些极端主义分子猶太律法師都试图阻挠他的工作，偷走他的羊。保罗希望他這次帶來禮物访问耶路撒冷会有助于加强犹太人和外邦人之间的友谊。
Now, Paul began to get messages from his friends that his
visit to Jerusalem would be difficult and dangerous. Of course, he had already
suspected this, knowing how the false teachers operated (Rom. 15:30–31), but
these messages were very personal and powerful. In Tyre, the believers “kept on
saying to him” (literal Greek) that he should not set foot in Jerusalem.
现在，保罗从他的朋友那里開始得到消息，告訴他对耶路撒冷的访问是艱难和危险的。誠然，保羅已经意识到这一点，知道假教师在其中作手腳（罗马书15：30-31），但这些信息是非常屬個人的和有份量。在推羅的信徒 “不停地对他说”（字面的希腊语意思），他不应该去耶路撒冷。
After a week in Tyre, Paul and his party departed. It is
touching to see how the believers had come to love Paul, though they had known
him only a week. The first stop was Ptolemais, where they visited the believers
for a day, and then they sailed to Caesarea, their final destination.
在推羅一周后，保罗和他的團隊离开了。虽然推羅的信徒只认识保羅一星期，但看到他们如此的爱保罗，感人至深。第一站是多利買，他们在那里拜访信徒一天，然后他们驶向該撒利亚，他们的最终目的地。
Caesarea (vv. 7–14). The men stayed with Philip, one of
the original deacons (Acts 6:1–6) who also served as an evangelist (Acts
8:5ff.). It was now some twenty years since he had come to Caesarea and made it
his headquarters (Acts 8:40). Since Philip had been an associate of Stephen,
and Paul had taken part in Stephen’s death, this must have been an interesting meeting.
該撒利亚（7-14等节）。这些人留在原来是执事的腓利哪裡（徒6：1-6），他也担任传教士（徒8：5比照研讀）。他来到該撒利亚并建立他的总部已有二十年了（使徒行传8:40）。由于腓利是司提反的助手，保罗参加司提反被石頭打死的事，这次相見一定很有趣。
While Paul rested in Caesarea, the prophet Agabus came to
give him a second warning message from the Lord. Some fifteen years before,
Paul and Agabus had worked together in a famine relief program for Judea (Acts
11:27–30), so they were not strangers. Agabus delivered his message in a
dramatic way as he bound his own hands and feet with Paul’s girdle and told the
apostle that he would be bound in Jerusalem.
当保罗在該撒利亚休息时，先知亞迦布来向他提出主對他的第二次警告。大约十五年前，保罗和亞迦布一起进行為猶太弟兄的饥荒救济计划（使徒行传11：27-30），所以他们并不陌生。亞迦布用表演的方式传达主要告訴保羅的信息，他把自己的手脚绑在保罗的腰带上，并告诉保羅在耶路撒冷將要被綑绑。
As did the saints in Tyre, so the believers in Caesarea
begged Paul not to go to Jerusalem. Surely the men chosen by the churches could
deliver the love offering to James and the Jerusalem elders, and it would not
be necessary for Paul to go personally. But Paul silenced them and told them
that he was prepared (“ready”) not only to be bound, but also to die if necessary
for the name of the Lord Jesus Christ.
就像推羅圣徒们一样，該撒利亚的信徒们恳求保罗不要去耶路撒冷。当然，教会可以选择人將爱奉獻送給雅各和耶路撒冷的长老们，保罗不需要亲自去。但保罗使他們沉默，并告诉他们，他已经准备好了（“准备好”），不仅要被捆綁，而且如果必要的话，要为主耶稣基督的名而死。
Now we must pause to consider whether Paul was right or
wrong in making that trip to Jerusalem. If it seems improper, or even blasphemous,
so to examine the actions of an apostle, keep in mind that he was a human being
like anyone else. His epistles were inspired, but this does not necessarily
mean that everything he did was perfect. Whether he was right or wrong, we can
certainly learn from his experience.
现在必须暂停一下，來考虑保罗在去耶路撒冷的這事上是对还是错。如果它看起来不适当，或者甚至是亵渎聖灵，为了检验使徒的行为，请记住他是像其他人一样的人。他所寫的书信雖受到上帝启发，但这并不一定意味着他所做的一切都是完美的。无论他是对还是错，我们都可以从他的经验中学习。
On the con side, these repeated messages do sound like
warnings to Paul to stay out of Jerusalem. For that matter, over twenty years
before, the Lord had commanded Paul to get out of Jerusalem because the Jews
would not receive his testimony (Acts 22:18). Paul had already written to the
Romans about the dangers in Judea (Acts 15:30–31), and he had shared these same
feelings with the Ephesian elders (Acts 20:22–23), so he was fully aware of the
problems involved.
另一方面，这些重复的信息听起来像是警告保罗不要前往耶路撒冷。為此，二十年前，主吩咐保罗离开耶路撒冷，因为犹太人不会接受他的见证（使徒行传22:18）。保罗已经写信给罗马有關在猶大的危险（使徒行传15：30-31），他也与以弗所长老分享了同样的感受（使徒行传20：22-23），所以他完全意识到所涉及的问题
On the pro side, the prophetic utterances can be taken as
warnings (“Get ready!”) rather than as prohibitions (“You must not go!”). The
statement in Acts 21:4 does not use the Greek negative ou, which means absolute
prohibition, but me, used “where one thinks a thing is not” (Manual Greek
Lexicon of the New Testament, by G. Abbott-Smith, 289). Agabus did not forbid
Paul to go to Jerusalem; he only told him what to expect if he did go. As for
the Lord’s command in Acts 22:18, it applied to that particular time and need
not be interpreted as a prohibition governing the rest of Paul’s life. While it
is true that Paul avoided Jerusalem, it is also true that he returned there on
other occasions: with famine relief (Acts 11:27–30); to attend the Jerusalem
Conference (Acts 15:1ff.); and after his second missionary journey (Acts
18:22—“going up to greet the church” refers to Jerusalem).
在赞成方面，预言性的话语可以被视为警告（“准备好！”）而不是禁止（“你不能去！”）。在使徒行传21：4中的陈述，没有使用希腊的否定語，肯定的绝对的禁止，至於我，用 “人认为事物不可以”（新约手册希腊词典，G. Abbott-Smith，289 ）。亚迦布没有禁止保罗去耶路撒冷去; 他只告诉保羅如果他真的去了会发生什么。至于使徒行传22章18節的主的命令，它只适用于特定的时间，並不涉及对保罗剩余生命的禁制。虽然保罗不去耶路撒冷是對，但他在其他场合返回那里也是對的：做饥荒救济（使徒行传11：27-30）;参加耶路撒冷会议（徒15：1比照研讀）; 并且在他第二次宣教之后（使徒行传18：22-“去迎接教会”是指耶路撒冷）。
In view of Paul’s statement in Acts 23:1, and the Lord’s
encouraging words in Acts 23:11, it is difficult to believe that the apostle
deliberately disobeyed the revealed will of God. God’s prophecy to Ananias
(Acts 9:15) certainly came true in the months that followed as Paul had
opportunity to witness for Christ.
有鉴于保罗在使徒行传23章1節中的陈述，以及主在使徒行传23章11節中令人鼓舞的话语，很难相信使徒是故意不服从上帝的旨意。上帝对亚拿尼亚的预言（使徒行传9:15）在保罗有机会为基督作见证之后的歲月当中实现了。
Instead of accusing Paul of compromise, we ought to
applaud him for his courage. Why? Because in going to Jerusalem, he took his
life in his hands in order to try to solve the most pressing problem in the
church: the growing division between the “far right” legalistic Jews and the
believing Gentiles. Ever since the Jerusalem Conference (Acts 15), trouble had
been brewing, and the legalists had been following Paul and seeking to capture
his converts. It was a serious situation, and Paul knew that he was a part of
the answer as well as a part of the problem. But he could not solve the problem
by remote control through representatives; he had to go to Jerusalem
personally.
我们不应该指责保罗妥协，而应该為他的勇气鼓舞。为什么？因为在去耶路撒冷，他是为了试图解决教会中最紧迫的问题，就是将自己的生命掌握在自己手中：“极右派”的律法主义犹太人和外邦人的信徒之間越来越分裂。自从耶路撒冷会议（使徒行传15章）以来，麻烦一直在酝酿，律法主義的猶太份子一直在跟踪保罗，并企图俘虏他的信徒。这是極严重的情况，保罗知道他是這答案的一部分，也是那问题的一部分。但他不能通过在耶路撒冷的代表來遥控解决问题; 他必须亲自去耶路撒冷。
Jerusalem (vv. 15–17). A company of believers left
Caesarea and traveled with Paul to Jerusalem, probably to celebrate the feast.
It was a journey of sixty-five miles that took at least three days by foot—two
days if they had animals. What fellowship they must have enjoyed as they
recounted what God had done in and through them! What a great encouragement it
was for Paul to have these friends at his side as he faced the challenge of
Jerusalem.
耶路撒冷（15-17等节）。一群信徒陪同保羅离开了該撒利亚一起前往耶路撒冷，可能是为了庆祝節日。这是一段六十五英里的旅程，如果他们有坐騎，可能兩天，若是徒步至少需要三天。当他们沿路讲述上帝在他们身上的作為和使用他们所做的事工时，是多麼的享受的团契！当保罗面对耶路撒冷的挑战时，有这些朋友圍繞在他的身边是多么大的鼓舞。
The city would be crowded with pilgrims, but Paul and his
party planned to live with Mnason, “an early disciple,” who lived in Jerusalem
and had been visiting Caesarea. Was he perhaps converted under Peter’s
preaching at Pentecost? Or did his fellow Cypriot Barnabas win him to Christ
(Acts 4:36)? We are not told, but we do know that Mnason was a man given to
hospitality, and his ministry helped Paul at a strategic time in the apostle’s
ministry.
該城挤满朝圣者，但保罗和他的團隊计划与居住在耶路撒冷的拿孙同住，他是曾前往該撒利亚的“早期门徒”。他或許可能是在彼得的五旬节时的教导下信主的? 或者是他的同胞巴拿巴塞浦路斯人赢得了他相信基督（使徒行传4:36）？有關這方面我们不得而知，但我们确实知道，拿孫是热情好客的人，他的事工是帮助保罗在他的宣教事工的战略时刻方面。
We could wish that Dr. Luke had told us more about that
first meeting with the church leaders in Jerusalem. James and the other leaders
did receive them gladly, but how did they respond to the gift from the
Gentiles? Nothing is said about it. Were some of them perhaps a bit suspicious?
A few years later, the Roman writer Martial would say, “Gifts are like hooks!”
and perhaps some of the Jerusalem elders felt that way about this gift.
Certainly the legalistic wing of the church would question anything that Paul
said or did.
我们很希望路加博士提供更多有關他們与耶路撒冷教会领袖的第一次会面的情況。雅各和其他领导人确实很乐意接受禮物，但他们是如何回应外邦人的礼物？没有关于這方面的説明。他们可能對於這點有怀疑？几年之后，罗马作家马歇尔可能会说，“礼物就像钩子！＂，或許耶路撒冷长老对礼物會有这种感觉。当然，教会的律法主义派会质疑保罗所说或所做的任何事情。
2. The Jerusalem Church Misunderstood His Message (21:18–26)
2. 耶路撒冷教会误解了保羅的信息（21：18-26）
Apparently that first meeting was devoted primarily to
fellowship and personal matters, because the second meeting was given over to
Paul’s personal report of his ministry to the Gentiles. The Jerusalem leaders
had agreed years before that Paul should minister to the Gentiles (Gal.
2:7–10), and the elders rejoiced at what they heard. The phrase “declared
particularly” means “reported in detail, item by item.” Paul gave a full and
accurate account, not of what he had done, but of what the Lord had done
through his ministry (see 1 Cor. 15:10).
显然第一次会议主要是針對团契和个人问题，因为第二次会议才是保罗个人有关于他对外邦人事工的报告。耶路撒冷领导人几年前就同意保罗应该向外邦人传道（加2：7-10），长老们听到有關這事情感到高兴。 “特别声明”的意思是“逐条详细报告”。保罗提出了完整而准确的记载，並不是他所做的，而是主所做的事（参 哥林多前书15:10 ）。
You get the impression that the legalists had been
working behind the scenes. No sooner had Paul finished his report than the
elders brought up the rumors that were then being circulated about Paul among
the Jewish Christians. It has well been said that, though a rumor doesn’t have
a leg to stand on, it travels mighty fast!
你知道律法主義者一直在幕后工作的傳聞。保罗完成报告后，长老立刻就提出了关于保罗在犹太基督徒中流传的谣言。有人说，虽然謠言没有腿，但它却流行得非常快！
What were his enemies saying about Paul? Almost the same
things they said about Jesus and Stephen: he was teaching the Jews to forsake
the laws and customs given by Moses and the fathers. They were not worried
about what Paul taught the Gentile believers, because the relationship of the
Gentiles to the law had been settled at the Jerusalem Conference (Acts 15). In
fact, the elders carefully rehearsed the matter (Acts 21:25), probably for the
sake of Paul’s Gentile companions. The leaders were especially concerned that
Paul’s presence in the city not cause division or disruption among the
“thousands of Jews … zealous of the law” (Acts 21:20).
他的敌人对保罗有什么看法？他们对耶稣和司提反所说的几乎相同：他教导犹太人放弃摩西和祖先给的律法和习俗。他们并不担心保罗所傳教给外邦人信徒的教義，因为外邦人与律法的关系已经在耶路撒冷会议上得到解决（使徒行传15章）。事实上，长老仔细研究過這件事（使徒行传21:25），可能是为了保罗的外邦人同工。领导人特别担心保罗在这城市不会导致分裂或中断 “数千犹太人......热心於律法”（使徒行传21:20）。
But, why were so many believing Jews still clinging to the law of Moses? Had they not read Romans and Galatians? Probably not, and even if they had, old customs are difficult to change. In fact, one day God would have to send a special letter to the Jews, the epistle to the Hebrews, to explain the relationship between the old and new covenants. As Dr. Donald Grey Barnhouse used to say, “The book of Hebrews was written to the Hebrews to tell them to stop being Hebrews!” It was not until the city and the temple were destroyed in AD 70 that traditional Jewish worship ceased.
但是，为什么那么多相信耶穌基督的犹太人仍然坚持摩西的律法呢？難道他们沒有读罗马人書和加拉太书？可能不会，即使他们沒有讀，旧习俗也很难改变。事实上，有一天上帝可能必须给希伯来人寫一卷書信，給犹太人写一封特别的信，来解释新约和舊約之间的关系。正如唐纳 . 德格雷 . 巴豪博士曾经说过的那样：“希伯来书写给希伯来人，告诉他们不要成为希伯来人！”直到公元70年这座城市和圣殿被毁，传统的犹太人的崇拜停止了。
Paul did warn the Gentiles not to get involved in the old
Jewish religion (Gal. 4:1–11), but he nowhere told the Jews that it was wrong
for them to practice their customs, so long as they did not trust in ceremony
or make their customs a test of fellowship (Rom. 14:1— 15:7). There was freedom
to observe special days and diets, and believers were not to judge or condemn
one another. The same grace that gave the Gentiles freedom to abstain also gave
the Jews freedom to observe. All God asked was that they receive one another
and not create problems or divisions.
保罗警告外邦人不要卷入旧的犹太教（加拉太书4：1-11），但他没有告诉犹太人守住他們的习俗是错误的，只要他们不信任仪式或使他们的习俗成为团契的考验（罗马书14：1-15：7）。慶祝特殊節日和禁食是自由的，並且信徒不要相互論断或谴责。给予外邦人不守節期的自由，同样的恩典也给犹太人自由的守望節慶。上帝希望的是他们彼此接納，不要造成问题或分裂。
It seems incredible that Paul’s enemies would accuse him of these things, for all the evidence was against them. Paul had Timothy circumcised before taking him along on that second missionary journey (Acts 16:1–3). Paul had taken a Jewish vow while in Corinth (Acts 18:18), and it was his custom not to offend the Jews in any way by deliberately violating their customs or the law of Moses (1 Cor. 9:19–23). However, rumors are not usually based on fact, but thrive on half-truths, prejudices, and outright lies.
保罗的敌人会在这些事情上指责他, 令人似乎难以置信，因为所有的证据都是與他们不利的。保罗在提摩太接受了第二次传教之旅之前, 曾经給他割礼（使徒行传16：1-3）。保罗在哥林多期间曾采取犹太人的誓言（使徒行传18:18），保羅曾對猶太人發誓言,
在哥林多決不故意以任何方式违反他们的习俗或摩西的律法, 得罪犹太人。然而，谣言通常不是由事实造成，而是半真，偏见和彻底的谎言就可潤育而成。
The leaders suggested that Paul demonstrate publicly his
reverence for the Jewish law. All they asked was that he identify himself with
four men under a Nazarite vow (Num. 6), pay for their sacrifices, and be with
them in the temple for their time of purification. He agreed to do it. If it
had been a matter involving somebody’s personal salvation, you can be sure that
Paul would never have cooperated, for that would have compromised his message
of salvation by grace, through faith. But this was a matter of personal
conviction on the part of Jewish believers, who were given the freedom to
accept or reject the customs.
领袖建议保罗公开表明他对犹太律法的崇敬。他们所问的只是他在拿細耳人的许愿下同來的那四人（數Num。6），他付他们的献祭，并与他们一起在寺庙中聖潔。他同意这样做。如果那是涉及某些个人得救的事情，你可以肯定保罗絕不会合作，因为这對他的堅持因恩典得救, 要和因信仰得救妥協的問題。但这就是部分犹太信徒的个人信服的问题，他们被赋予接受或拒绝傳統的自由。
Paul reported to the priest the next day and shared in
the purification ceremony, but he himself did not take any vows. He and the men
had to wait seven days and then offer the prescribed sacrifices. The whole plan
appeared to be safe and wise, but it did not work. Instead of bringing peace,
it caused an uproar, and Paul ended up a prisoner.
保罗第二天向祭司报告, 并在聖潔的仪式上分享，但他本人没有发誓。他和那四人不得不等待七天，然后提供规定的獻祭。整个计划似乎是安全和明智的，但沒有成功。不但没有带来和平，反而引起了一片哗然，保罗最终成了囚犯。
3. The Jews Misunderstood Paul’s Ministry
(21:27— 22:29)
3. 犹太人误解了保罗的宣教事工（21：27-22：29）。
In the temple, separating the court of the Gentiles from the
other courts, stood a wall beyond which no Gentile was allowed to go (note Eph.
2:14). On the wall was this solemn inscription: “No foreigner may enter within
the barricade which surrounds the sanctuary and enclosure. Anyone who is caught
so doing will have himself to blame for his ensuing death.” The Romans had
granted the Jewish religious leaders authority to deal with anybody who broke
this law, and this included the right of execution. This law plays an important
role in what happened to Paul a week after he and the four Nazarites began
their purification ceremonies.
在聖所中，将外邦人院与其他院隔开，有墙堵著，外邦人不允许進去（請注意. 弗2:14）。墙上有严肃的禁句：“外国人不得进入圣所和附近的處所。任何人因此逮捕, 必致死亡, 责任由自己承担。” 罗马政府授權犹太宗教领袖来執行該项法律。在保羅和四位拿細耳人开始他们的聖潔仪式一星期后，这条法律对保罗所发生的事情起了重要作用.
Some Jews from Asia saw Paul in the temple and jumped to
the conclusion that he had polluted their sacred building by bringing Gentiles
past the barricade. It is likely that these Jews came from Ephesus, because
they recognized Paul’s friend Trophimus, who came from Ephesus. With their
emotions running at full speed, and their brains in neutral, these men argued:
(1) wherever Paul went, his Gentile friends went; (2) Paul was seen in the
temple; therefore, his friends had been in the temple too! Such is the
logic of prejudice.
来自亚洲的一些犹太人看到保罗在圣殿里，就以該律法來處理，他帶領外邦人進入聖所, 即污染了他们的神圣建筑。这些犹太人很可能是来自以弗所，因为他们认出了保罗来自以弗所的朋友特罗非摩。他们的情绪混亂，大脑呆滯，他們咬定说：（1）凡保罗去的地方，他的外邦朋友一定去; （2）保罗在圣殿里被看见; 所以他的朋友也必定在庙里！这是偏见的逻辑。
They seized Paul and would have killed him had the Roman guards not intervened in the nick of time. (At least one thousand soldiers were stationed in the Antonia Fortress at the northwest corner of the temple area.) The temple crowd was in an uproar, completely ignorant of what was going on. The scene reminds you of the riot in Ephesus. (Compare Acts 21:30 with Acts 19:29, and Acts 21:34 with Acts 19:32.) It required the chief captain (Claudius Lysias, Acts 23:26), two centurions, and perhaps two hundred soldiers to get the mob under control and to rescue Paul. The captain actually thought Paul was an Egyptian rebel who was wanted by the Romans for inciting a revolt (Acts 21:38). This explains why he had Paul bound with two chains (see Acts 21:11). 他们抓住保罗，如果罗马卫兵没有进行干预的話，就会被猶太人杀死。 （至少有一千名士兵驻扎在寺庙西北角的安东尼奥要塞）。寺庙人群一片哗然，完全不知道发生了什么。现场让你想起以弗所的骚乱。 （比較使徒行传19:26, 及使徒行传21:30, 和比較使徒行传19:32, 及使徒行传21:34）它需要首领（革老丟. 呂西亞, 使徒行传23：26），两个百夫长，或许两百个士兵才能控制暴民，并拯救保罗。官長实际上认为保罗是埃及的反叛者，他被罗马人煽动起义（徒21:38）。這就是他为什么用两条锁链捆绑保罗的原因（參 使徒行传21:11）。
When Claudius interrogated the people, they could not explain what caused the riot because they did not really know. The original troublemakers must have escaped during the great excitement, knowing that they could not actually substantiate their charges. Since Claudius could get no help from the people in the temple, he decided to interrogate Paul, so his soldiers carried Paul from the court of the Gentiles up the stairs into the barracks. As Paul was borne away, the crowd shouted angrily, “Away with him!” This again reminds us of our Lord’s arrest and trial (Luke 23:18, 21; John 19:15). 当革老丟询问人民时，他们无法解释导致暴乱的原因，因为他们更本不知道。原来的制造暴動者一定是在最混亂时逃脱了，因为知道实际上他们不能证实這控告。由于革老丟問寺庙里的人得不到答案, 他决定询问保罗，所以他的士兵把保罗从外邦人院上到楼梯进入军营。当保罗被带走时，人群愤怒地喊道：“殺死他！” 这喊聲再次提醒我们, 主的被逮捕和审判的情況（路加福音23：18,21;约翰福音19:15）。
At this point, Paul decided it was time to speak up, and the captain was amazed that his dangerous prisoner could speak Greek. When Paul asked for permission to address the Jews, Claudius consented, hoping that perhaps he would get enough information for an official report. He never did (see Acts 23:23–30). Paul spoke to the Jews in their native Aramaic, and this helped quiet them down. He was never able to finish his speech, but he did get to explain three important aspects of his life and ministry. 此時，保罗决定要說話了，官員惊讶他的危险囚犯会讲希腊语。当保罗向犹太人讲话的要求被革老丟同意時，他希望能從保羅的信息中获得足够的官方报告。他从来没有做过這種事（參 使徒行传23：23-30）。保罗用犹太人的家鄉話 – 亞蘭语对他們说话，这有助于安靜他们。保羅从來沒有講完過他的演讲，但對他生活, 和事工三个重要方面作了真确的說明。
His early conduct (22:3–5). Paul had been a leading rabbi in his day (Gal. 1:13–14), so he was certainly known to some of the people in the crowd. Note how Paul piled up his Jewish credentials: he was a Jew, a native of Tarsus, brought up in Jerusalem, trained by Gamaliel, a follower of the law, a zealous persecutor of the church, and a representative of the Sanhedrin. How could his countrymen not respectfully listen to a man with that kind of record! 保羅早期的行为（22：3-5）。保罗在他的生活里一直是帶頭的拉比（加拉太书1：13-14），所以他肯定知道人群中的一些人。请注意保罗如何炫耀他的犹太人的身份：他是犹太人，是大數居民，在耶路撒冷长大，受到名律法師迦玛列的教導，律法的遵行者, 且是迫害热心教会事工者和公会的代表。他的同胞怎么会不尊敬有这樣輝煌頭銜的人呢！
Instead of accusing them of participating in a riot, he commended them for being “zealous toward God.” (He had used a similar approach with the Athenians; Acts 17:22.) He admitted that he too had been guilty of having people arrested and bound, and even killed. The Christian faith was known as “the way” (Acts 9:2; 19:9, 23; 24:14, 22), probably a reference to our Lord’s statement, “I am the way” (John 14:6). 他不但没有指责他们参加暴动，反而赞扬他们 “对上帝热心”（他对雅典人也采用了类似的方法; 使徒行传17:22）。保羅承认他也犯了逮捕人的罪, 并綑绑他們，甚至杀死他們。基督信仰被称为是 “這唯一的道路 'the way' ”（使徒行传9：2; 19：9,23; 24：14,22），可能是主對我們說的“我就是這道路” 的被引用（约翰福音14：6）。
His wonderful conversion (22:6–16). Luke recorded Paul’s conversion experience in Acts 9, and Paul would repeat the account later for Felix and Agrippa (Acts 26:1–32). It is difficult to imagine a comparable crowd today quietly listening to that kind of a testimony. However, people in that day expected miraculous things to happen and were no doubt fascinated by Paul’s story (see Acts 23:9). Also, Paul was on official Sanhedrin business when these events took place, which at least gave it some aura of authority. 保羅傳奇性的得救悔改（22：6-16）。路加在使徒行传第9章中记录了保罗的悔改過程，保罗稍后会向腓力斯和亚基帕重覆述說（徒26：1-32）。很难想象今天會有比较冷靜的群眾悄悄地听他的見证。然而，那一天人们期待奇迹般的事情发生，并且毫无疑问地被保罗的故事所吸引（參 使徒行传23：9）。此外，当这些事件发生时，保罗正在进行官方議會(Sanhedrin)給他去做的事务，至少给了它一些权威的氣味。
In his testimony, Paul affirmed that Jesus of Nazareth was alive. Paul saw His glory and heard His voice. The people listening in the temple courts knew the official Jewish position that Jesus of Nazareth was an impostor who had been crucified and His body stolen from the tomb by His disciples, who then started the rumor that Jesus had been raised from the dead. Of course, Paul himself had believed this story when he was persecuting the church. 在保罗的见证中肯定了拿撒勒人耶稣的復活。保罗看到了祂的荣光，并听到了祂的声音。在寺院里听的人知道犹太人的官方立场，即拿撒勒人耶稣是假冒他人的人，祂已经钉在十字架上，祂的門徒把祂的尸体從墓偷裡偷走了，然后他們开始造謠言，說耶稣是从死里复活。当然，保罗在迫害教会时也這樣相信。
The men with Paul saw the bright light, but were not blinded as he was, and they heard a sound, but could not understand what was being said (Acts 9:7). Imagine Paul’s amazement to discover that Jesus was alive! Instantly, he had to change his whole way of thinking (repentance) and let the risen Lord have control. 那些跟從保罗的人看到了極耀眼的大光，但并没有像保羅那样因此而失明，但他们听到了声音，却听不清楚在说什么（使徒行传9：7）。想象一下，保罗惊奇地发现耶稣仍活着！瞬间，他改变了他的整个思维方式（180度的悔改），并让复活的主使用他。
Note Paul’s wisdom as he identified himself with Ananias, a devout Jew who kept the law and who called him “brother.” Note also that Ananias attributed Paul’s great experience to “the God of our fathers.” In quoting Ananias, Paul gave reason for his listeners to accept his salvation experience and his call to service. Paul had seen “the Just [Righteous] One,” which was a title for Messiah (see Acts 3:14; 7:52). Paul was now commissioned by God to take His message to “all men.” This would include the Gentiles, but Paul did not say so until later. 注意保罗的智慧, 他向亚拿尼亚认同, 而成為虔诚的犹太人，他遵守律法, 并称他为“兄弟”。同时要注意的是，亚拿尼亚将保罗的伟大经历归功于 “我们列祖的上帝”。在提起亚拿尼亚时，保罗對他的听众的宣講他的救赎经验, 和他被呼召為宣教士的理由。保罗曾见过 “公义者” 就是弥赛亚的稱呼（参 使徒行传3：14; 7：52）。保罗现在被上帝委任為傳講祂的信息给 “所有的人”的宣教士。“所有的人”可包括外邦人，但保罗直等到后来才这样说明。
Acts 22:16 in the King James Version seems to suggest that baptism is required for the washing away of our sins, but such is not the case. In his Expanded Translation of the New Testament, Greek scholar Kenneth Wuest puts it, “Having arisen, be baptized and wash away your sins, having previously called upon His Name.” We are saved by calling on the Lord by faith (Acts 2:21; 9:14), and we give evidence of that faith by being baptized. According to Acts 9:17, Paul was filled with the Spirit before he was baptized, and this would indicate that he was already born again. It is the “calling,” not the baptizing, that effects the cleansing. 在欽定版本內的使徒行传22章16節中似乎如此見議，洗礼是洗去我们的罪恶所需要的，但非此意。希腊学者肯 . 烏斯(Kenneth Wuest)在他的“新约翻译”书中写道：“兴起，受洗，洗去你的罪, 奉祂的名“。我们靠信心呼求主而得救（使徒行传2：21; 9：14），并且以受洗来证實我們的信仰。根据使徒行传9章17節，保罗在受洗前已充满了圣灵，这表明他已经重生。这是 “呼召”，而不是施洗成為聖潔的。
Certainly many of Paul’s listeners knew about the new “Christian sect” that had sprung up, the baptisms that had taken place, the stoning of Stephen, and the miracles that these “people of the way” had wrought. Paul was not speaking to ignorant people, because these things had not been “done in a corner” (Acts 26:26). 誠然，保罗的听众知道已经出现了新的 “基督信仰”，已经要受洗礼，司提反的被砸死以及这些在 “這路上的人” 所造成的奇迹。保罗并没有对无知的人说话，因为这些事是 “公開的”（徒26:26）。
His special calling (22:17–29). After his conversion, Paul had ministered in Damascus and then had gone to Arabia, perhaps to evangelize and to meditate on God’s Word (Acts 9:19–25; Gal. 1:16–17). When Paul did return to Jerusalem, the church leaders did not accept him until Barnabas interceded and got him in (Acts 9:26–29). Note how Paul again emphasized the Jewish elements in his experience, for the Jews would be impressed with a man who prayed in the temple and had a vision from God. 保羅的特别呼召（22：17-29）。信主之后，保罗在大马士革事奉，然后去了阿拉伯，也许是为了传福音并默想上帝的话语（徒9：19-25; 加1：16-17）。当保罗回到耶路撒冷时，教会的领袖们没有接納他，直等到巴拿巴介入, 保羅才被他們接纳（徒9：26-29）。请注意保罗在他的经历中, 如何再度强调他的犹太人的成分，因为犹太人会对在殿里祷告, 并从上帝得异象的人得到印象。
The Lord told Paul to leave Jerusalem quickly, because the people would not receive his witness. By obeying this command, Paul saved his life, because the Hellenistic Jews had plotted to kill him (Acts 9:29–30). But first, Paul debated with the Lord! He wanted to show the Jews that he was a new person and tell them that Jesus was the Messiah, and He was alive. If Paul won some of them to the Lord, it would perhaps help to compensate for all the damage he had done, especially in the killing of Stephen. 主告诉保罗快快的离开耶路撒冷，因为人不会接受他的見证。遵守了主的命令，保罗的生命因而得救，因为說希腊話的犹太人曾策划要杀死他（徒9：29-30）。但一開始，保罗与主爭辩！他想向犹太人表明他是新造的人，并告诉他们耶稣是弥赛亚，他仍活着。如果保罗赢得他們一些人歸主, 可能有助于弥补他從前對基督徒的迫害的罪，特别是在杀害司提反的事上。
The Lord’s command was, “Depart, for I will send you far from here to the Gentiles” (Acts 22:21 nkjv). Paul was about to explain why he was involved with the Gentiles, but the Jews in the temple courts would not permit him to go on. No devout Jew would have anything to do with the Gentiles! Had Paul not uttered that one word, he might have later been released, and perhaps he knew this. However, he had to be faithful in his witness, no matter what it cost him. Paul would rather be a prisoner than give up his burden for lost souls and for missions! We could use more Christians like that today. 主的命令是 “离开，因为我要把你从这里送到外邦人那裡”（徒22:21 新欽定版）。保罗要問, 我与外邦人有何关係，但是在圣殿中的犹太人不允许他繼續做下去。沒有任何虔诚的犹太人会与外邦人發生关系！如果保罗没有说出这點意思，他可能会在稍后被释放，也许他已知道個中道理。總之，為了保羅必须忠于他的見证, 任何代價他都可以付出。保罗宁愿成为囚犯，而不愿放弃他对拯救失喪的灵魂和宣教任务的職責！今天可能有更多的這樣的基督徒為我們使用。
When Claudius saw that the riot was starting again, he took Paul into the barracks for “examination by torture.” The apostle had already mentioned that he was born in Tarsus, but he had not told them that his citizenship was Roman. It was unlawful for a Roman citizen to be scourged. We do not know how people proved their citizenship in those days; perhaps they carried the first-century equivalent of an ID card. 当革老丟看到骚乱再次发生时，他把保罗带到军营裡去 “进行酷刑審查”。保羅使徒已经說出他出生於大數，但没有告诉他们他有羅馬公民身份的人。罗马公民被鞭打是非法的。不知道当时的人如何证明他自己的国籍; 也许他们携带了第一世纪如今日一樣的身份证。
Claudius must have been shocked that this little Jewish troublemaker who spoke Aramaic and Greek was actually a Roman citizen. "With great sum I obtained this freedom,” Claudius boasted, indicating that he had gotten his citizenship by bribing the Roman officials, for it could not be actually purchased. But Paul was ahead of the Roman captain, for he had been born into freedom and Roman citizenship, thanks to his father. How Paul’s father obtained his freedom, we do not know. We do know that Paul knew how to make use of his Roman citizenship for the cause of Christ. 對這會说亞蘭语和希腊話的犹太肇事者却是罗马公民, 使革老丟一定很震惊。 革老丟夸大的說, “我為获得羅馬公国籍出了很多錢，” 意思說, 他曾贿赂罗马官员, 因為說實在的, 那是買不到的。但是，保罗走在這罗马官員之前，因为他得感谢他的父亲, 他出生在自由和有罗马公民身份。保罗的父亲如何获得他的自由，不得而知。只知道保罗如何利用他的罗马公民身份为行使基督的宣教事工。
The soldiers had made two mistakes, and they were quick to undo them: they had bound Paul and had planned to scourge him. No doubt Claudius and his men were especially kind to Paul now that they knew he was a Roman citizen. God was using the great power of the empire to protect His servant and eventually get him to Rome. 士兵们犯了两个错误，他们很快就改正了：他们綑綁了保罗，并计划鞭打他。當他们知道保羅是罗马公民, 毫无疑问，革老丟和他的手下对他特别好。上帝正用羅馬帝国的權勢來保护他的仆人，使他最终能夠到達罗马。
Paul’s entire time in Jerusalem was one filled with serious misunderstandings, but he pressed on. Perhaps at this point some of his friends were saying, “We told him so! We warned him!” For Paul and his associates, it may have looked like the end of the road, but God had other plans for them. Paul would witness again and again, and to people he could never have met had he not been a Roman prisoner. God’s missionary did get to Rome — and the Romans paid the bill! 保罗在耶路撒冷的整个时间都充满了严重的误解，但他继续做下去。也许在这點上，他的一些朋友會说：“我们已經告诉他了！我们也警告過他！” 对于保罗和他的同伴来说，它看起来像是路走到尽头，但上帝有祂另外的计划。保罗会一次又一次向人作見證，如果他不是罗马的囚徒，他将永远不会遇见向他們作見證這些人。上帝的宣教士的确該来到罗马 — 罗马人支付他們所有的化費！
That’s what happens when God’s people are willing to be daring! 当上帝的子民愿意勇敢的全力以赴时，就会发生如此的情况！
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