1588 英翻中 (使22課) PAUL THE WITNESS 保羅的見證 28/05/2026
Chapter twenty - two PAUL THE WITNESS Acts 22:30-23:35
第 22 課 保羅的見證 使徒行使 22:30-23:35
“Law was the most characteristic and lasting expression of the Roman
spirit,” wrote historian Will Durant in Caesar and Christ. “The first person in
Roman law was the citizen.” In other words, it was the responsibility of the
court to protect the citizen from the State, but too often various kinds of
corruption infected the system and made justice difficult for the common man.
Paul would soon discover how corrupt a Roman governor could be.
历史学家威尔 . 杜兰在 “該撒和基督” 一書中說, “法律是最具罗马精神特色和最持久的表现，罗马法中的第一人是公民。” 换句话说，法院有责任保护公民不受国家的损害，但是各种各样的腐败破壞了該制度，并且使普通人面临司法困难。保罗很快就会发现罗马總督可能会有這麼多的腐败。
“The secret of Roman government was the principle of indirect rule,” wrote
Arnold Toynbee. This meant that the real burden of administration was left
pretty much on the shoulders of the local authorities. Imperial Rome got
involved only if there was danger from without or if the local governing units
were at odds with one another.
阿诺 . 汤比写道：“罗马政府的秘密是间接统治的原则。” 是說明真正的行政責任几乎落在地方当局的肩上。罗马帝国政府只有在外部存在危险或地方治理单位相互冲突的情况下, 才会参与其中。
In this
chapter we see the Roman legal system at work and three men each making his
contribution.
在这一章中，看到罗马法律体系的運作，三个人各自有他們的贡献。
1. Tertullus: False
Accusations (24:1–9)
1. 帖土罗：错误的指控（24：1-9）
In the
Bible record, when people go to Jerusalem, they always go up, but when they go
from Jerusalem, they always go down. This explains why the official Jewish
party “descended” when they came to Caesarea. With Ananias the high priest were
some of the Jewish elders as well as a lawyer to present the case and defend
their charges. Roman law was as complex as our modern law, and it took an
expert to understand it and know how to apply it successfully to his client’s
case.
在圣经记录中，当人们去耶路撒冷时，他们总是上去，但当他们从耶路撒冷出发时，他们总是下山。这解释了为什么官方犹太人派对来到凯撒利亚时“下降”了。大阿纳尼亚斯是一些犹太长老，还有一位律师介绍案件并捍卫他们的指控。罗马法与我们的现代法律一样复杂，需要专家才能理解，并知道如何成功地将其应用于客户的案件。
Tertullus
began with the customary flattery, a normal part of the judicial routine. After
all, before you can win your case, you must win over your judge. Tacitus, the
Roman orator and politician, called flatterers “those worst of enemies,” and
Solomon wrote that “a flattering mouth works ruin” (Prov. 26:28 nkjv). 特尔图卢斯从惯常的奉承开始，这是司法程序的一个正常部分。毕竟，在你能胜诉之前，你必须胜过你的裁判。塔西達斯是罗马的演说家和政治家，他将平民称为“那些最糟糕的敌人”，所罗门写道，“一个獻媚的嘴巴会毁灭”（箴言26:28 新欽定版本）。
The
lawyer complimented Felix because the governor’s many reforms had brought
quietness to the land. (Question: Why did it require nearly five hundred
soldiers to protect one man in transit from Jerusalem to Caesarea?) It was true
that Felix had put down some revolts, but he had certainly not brought peace to
the land. In fact, during the time Felix was suppressing robbers in his realm,
he was also hiring robbers to murder the high priest Jonathan! So much for his
reforms.
这位律师称赞费利克斯，因为州长的许多改革给这片土地带来了平静。 （问题：为什么需要将近五百名士兵才能保护一名从耶路撒冷过渡到凯撒利亚的人？）费利克斯确实放下了一些反抗，但他确实没有给这片土地带来和平。事实上，在费利克斯在他的领域里，压制强盗的时候，他还雇佣强盗去杀害大祭司乔纳森！他的改革非常多。
But the
prosecutor’s accusations against Paul were no more truthful than his flattery.
He brought three charges: a personal charge (“he is a pestilent fellow”), a
political charge (sedition and leading an illegal religion), and a doctrinal
charge (profaning the temple).
As for
Paul being “a pest,” it all depends on one’s point of view. The Jews wanted to
maintain their ancient traditions, and Paul was advocating something new. The
Romans were afraid of anything that upset their delicate “peace” in the empire,
and Paul’s record of causing trouble was long and consistent. As Vance Havner
used to say, “Wherever Paul went, there was either a riot or a revival!”
至于保罗是“有害生物”，这一切都取决于一个人的观点。犹太人想保持他们古老的传统，而保罗则提倡一些新的东西。罗马人害怕任何扰乱他们帝国微妙的“和平”的事情，而保罗制造麻烦的记录是漫长而一致的。正如万斯哈夫纳曾经说的那样，“保罗去的地方，无论是骚乱，或是复兴！”
This
personal charge was based on the Jews’ conflicts with Paul in different parts
of the Roman world. I have already pointed out that it was his own countrymen,
not the Roman authorities, who caused Paul trouble from city to city. The Jews
from Asia (Acts 21:27) would certainly have stories to tell about Lystra,
Corinth, and Ephesus! This first accusation reminds us of the charges brought
against the Lord Jesus at His trial (Luke 23:1–2, 5).
这對个人指控是基于犹太人在罗马世界不同地区，与保罗的冲突。我已经指出，这是他自己的同胞，而不是罗马当局，导致保罗从城市到城市的麻烦。来自亚洲的犹太人（使徒行传21:27）肯定会有关于來斯特(Lystra)，哥林多(Corinth) 和 以弗所(Ephesus)的故事！这第一次指控提醒我们在审判时，对主耶稣所受的指控（路加福音23：1-2,5）。
The
political charge was much more serious, because no Roman official wanted to be
guilty of permitting illegal activities that would upset the Pax Romana (Roman
Peace). Rome had given the Jews freedom to practice their religion, but the
Roman officials kept their eyes on them lest they use their privileges to
weaken the empire. When Tertullus called Paul “an instigator of insurrections
among all the Jews throughout the Roman Empire” (wuest), he immediately got the
attention of the governor. Of course, his statement was an exaggeration, but
how many court cases have been won by somebody stretching the truth?
政治指控要严重得多，因为没有一位罗马官员想要犯有违反和平协定（罗马和平）的非法活动。罗马给了犹太人自由去实践他们的宗教，但是罗马官员一直关注他们，以免他们利用他们的特权削弱帝国。特尔图鲁斯称保罗为“罗马帝国所有犹太人中，起义者的煽动者”（任务）时，他立即引起了州长的注意。当然，他的陈述过于夸张，但有人伸出真相获得了多少法庭案件？
Tertullus knew that there was some basis for this
charge because Paul had preached to the Jews that Jesus Christ was their King
and Lord. To the Romans and the unbelieving Jews, this message sounded like
treason against Caesar (Acts 16:20–21; 17:5–9). Furthermore, it was illegal to
establish a new religion in Rome without the approval of the authorities. If
Paul indeed was a “ringleader of the sect of the Nazarenes,” then his enemies
could easily build a case against him.
特尔图椒知道这个指控有一些基础，因为保罗曾向犹太人传讲耶稣基督是他们的国王和主。对罗马人和不信的犹太人来说，这个信息听起来像叛逆凯撒（徒16：20-21; 17：5-9）。此外，未经当局批准在罗马建立新宗教是非法的。如果保罗确实是“拿撒勒教派的首要分子”，那么他的敌人很容易就会对他构成一个案子。
At that time, the Christian faith was still
identified with the Jews, and they were permitted by the Romans to practice
their religion. There had been Gentile seekers and God-fearers in the
synagogues, so the presence of Gentiles in the churches did not create legal
problems. Later, when the number of Gentile believers increased and more of the
congregations separated from the Jewish synagogues, then Rome saw the
difference between Jews and Christians and trouble began. Rome did not want a
rival religion thriving in the empire and creating problems.
当时，基督教信仰仍然与犹太人一致，他们被罗马人允许实践他们的宗教信仰。在犹太会堂里有外邦人和上帝保佑者，因此外邦人在教会中的存在并没有造成法律问题。后来，当外邦信徒人数增加，更多的会众与犹太会堂分离时，罗马看到了犹太人和基督徒之间的差异，并开始出现麻烦。罗马不希望在帝国繁荣的对手宗教产生问题。
Tertullus’s third accusation had to be handled with
care because it implicated a Roman officer who had saved a man’s life. For the
most part, Roman officials like Felix did not want anything to do with cases
involving Jewish law (John 18:28–31; Acts 16:35–40; 18:12–17). The fewer Jews
who ended up in Roman courts, the better it would be for the empire. Tertullus
had to present this third charge in a way that made the Jews look good without
making the Romans look too bad, and he did a good job.
特尔图鲁斯的第三次指控必须小心处理，因为它牵涉到一名拯救了一个人生命的罗马军官。在大多数情况下，像费利克斯这样的罗马官员不想要涉及犹太法律的案件（约翰福音18：28-31;徒16：35-40; 18：12-17）。在罗马法庭中结束的犹太人越少，对帝国来说就越好。特尔图鲁斯不得不以一种让罗马人看起来不错的犹太人看起来很好的方式来提出第三项指控，而且他做得很好。
To begin with, he softened the charge. The
accusation given by the Asian Jews was that Paul had polluted the temple (Acts
21:28), but Tertullus said, “He even tried to profane the temple” (Acts 24:6
nkjv). Why the change? For at least two good reasons. To begin with, Paul’s
accusers realized that the original charge could never be substantiated if the
facts were investigated. But even more, the Asian Jews who started the story
seemed to have vanished from the scene! If there were no witnesses, there could
be no evidence or conviction.
首先，他软化了冲锋。亚洲犹太人的指责是保罗污染了圣殿（使徒行传21:28），但特尔图罗斯说：“他甚至试图亵渎圣殿”（使徒行传24：6 nkjv）。为什么要改变？至少有两个很好的理由。首先，保罗的指控者意识到，如果事实得到调查，原始指控永远不会得到证实。但更重要的是，开始这个故事的亚洲犹太人似乎从现场消失了！如果没有证人，就没有证据或定罪。
When you compare Luke’s account of Paul’s arrest
(Acts 21:27–40) with the captain’s account (Acts 23:25–30) and the lawyer’s
account (Acts 24:6–8), you can well understand why judges and juries can get
confused. Tertullus gave the impression that Paul had actually been guilty of
profaning the temple, that the Jews had been within their rights in seizing
him, and that the captain had stepped out of line by interfering. It was
Claudius, not the Jews, who was guilty of treating a Roman citizen with
violence! But Felix had the official letter before him and was more likely to
believe his captain than a paid Hellenistic Jewish lawyer.
当你比较卢克关于保罗被捕（使徒行传21：27-40）和上尉的账户（使徒行传23：25-30）以及律师账户（使徒行传24：6-8）的叙述时，你可以很好地理解为什么法官和陪审团可以困惑了。特尔图罗给人的印象是，保罗实际上已经犯了亵渎圣殿的罪行，犹太人一直在抓住他的权利，而且船长因干涉而走出了界限。这是克劳迪乌斯，不是犹太人，他以暴力对待罗马公民而犯罪！但是菲利克斯在他面前有正式的信，并且更可能相信他的队长，而不是一个有钱的希腊化犹太律师。
Tertullus knew that the Jews had authority from
Rome to arrest and prosecute those who violated Jewish law. True, the Romans
thought that the Jews’ devotion to their traditions was excessive and
superstitious, yet Rome wisely let them have their way. The Jews were even
permitted to execute guilty offenders in capital cases, such as Paul’s
“offense” of permitting Gentiles to cross the protective barricade in the
temple (Acts 21:28–29). Tertullus argued that if Claudius had not interfered,
the Jews would have tried Paul themselves, and this would have saved Felix and
Rome a great deal of trouble and expense. 特土魯知道猶太人擁有羅馬賦予的權力，可以逮捕和審判那些違反猶太律法的人。誠然，羅馬人認為猶太人對傳統的執著過於迷信，但羅馬明智地放任他們行事。猶太人甚至被允許在死刑案件中處決罪犯，例如保羅允許外邦人越過聖殿的防護欄（使徒行傳21:28-29）。特土魯認為，如果克勞狄沒有乾預，猶太人就會自行審判保羅，這樣就能為腓力斯和羅馬省去許多麻煩和費用。
In closing his argument, Tertullus hinted that
Claudius Lysias should have been there personally and had not just sent the
Jewish leaders to present the case. Why was he absent? Could he not defend his
case? Was he trying to “pass the buck” to others? As far as we know, during the
two years Paul was detained in Caesarea, Claudius never did show up to tell his
side of the story. We wonder why.
Tertullus在结束他的论证时暗示Claudius Lysias应该亲自到场，并且不仅派遣犹太领导人介绍案件。他为什么不在场？他能否捍卫他的案子？他是否试图向其他人“推卸责任”？据我们所知，在保罗被关押在凯撒利亚的两年中，克劳迪乌斯从来没有露面告诉他的故事。我们想知道原因。
But Paul was there and Felix could get the truth
out of him! “If you examine Paul,” the clever lawyer said, “you will find that
what I am saying is true.” The other members of the Jewish delegation united in
agreeing with their lawyer, which was no surprise to anybody.
但保罗在那里，费利克斯可以从他身上得到真相！ “如果你研究保罗，”聪明的律师说，“你会发现我说的是真实的。”犹太代表团的其他成员团结一致同意他们的律师，这对任何人都不足为奇。
2. Paul:
Faithful Answers (24:10–21)
2. 保罗：忠实的答案（24：10-21）
But the governor did not examine Paul. He merely
nodded his head as a signal that it was now Paul’s turn to speak. Paul did not
flatter Felix (see 1 Thess. 2:1–6); he merely acknowledged that the governor
was a man of experience and therefore a man of knowledge. After this brief but
honest introduction, Paul then proceeded to answer the charges of Tertullus
(Acts 24:10–16), the Asian Jews (Acts 24: 17–19), and the Jewish council (Acts
24:20–21).
但州长没有检查保罗。他只是点点头，表示现在轮到保罗开口说话了。保罗并没有奉承菲利克斯（见帖撒罗尼迦前书2：1-6）;他只是承认州长是一个有经验的人，因此也是一个有知识的人。经过这短暂但诚实的介绍后，保罗接着回应了特尔图鲁斯（使徒行传24：10-16），亚洲犹太人（使徒行传24：17-19）和犹太人理事会（使徒行传24：20-21）的指控。
As far as the temple charge was concerned, Paul was
in the
temple to worship and not to lead a disturbance. In fact, the temple records
would show that Paul was registered to pay the costs for four Jews who had
taken a Nazarite vow. Paul had not preached in the temple or the
synagogues, nor had he preached anywhere in the city. (Years before, Paul had
made an agreement with Peter and the Jerusalem elders that he would not
evangelize the Jews in Jerusalem. See Gal. 2:7–10.) Nobody could prove that he
was guilty of leading any kind of rebellion against the Jews or the Romans.
Furthermore, since he had been in Jerusalem only a
week (the twelve days of Acts 24:11, minus the five days of Acts 24:1), there
had hardly been time to organize and lead an assault on the temple! While
students of Paul’s life do not agree on every detail, the order of events was
probably something like this:
此外，由于他在耶路撒冷只有一个星期（使徒行传24:11的十二天，减去使徒行传24：1的五天），所以几乎没有时间组织和领导攻击圣殿！尽管保罗的生活的学生并不同意每一个细节，事件的顺序可能是这样的：
Day 1—Paul arrived in Jerusalem (21:17)
Day 2—Met with James and the elders (21:18)
Day 3—In the temple with the Nazarites (21:26)
Day 4—In the temple
Day 5—In the temple
Day 6—Arrested in the temple (21:27)
Day 7—Met with the Jewish council (23:1–10)
Day 8—Threatened; taken to Caesarea (23:12, 23)
Day 9—Arrived in Caesarea (23:33)
Day 10—Waited (Felix sent for the Jewish leaders)
Day 11—Waited for the Jewish leaders to arrive Day
12—Waited—they arrived—hearing scheduled
Day 13—The hearing conducted
第一天 - 保罗抵达耶路撒冷（21:17）
第二天 第二天 - 与雅各和长老会面（21:18）
第三天 第三天 - 与拿撒勒人的庙宇（21:26）
第四天 - 在圣殿
第五天 - 在圣殿
第六天
- 在寺庙中被捕（21:27）
第七天
- 与犹太议会会面（23：1-10）
第八天
- 受到威胁; （23:12，23）
第九天 - 抵达凯撒利亚（23:3）
第十天 - 等待（费利克斯派往犹太领导人）
第十一天 - 等待犹太领导人抵达
第十二天 - 等待 - 他们抵达 - 听力预定
第十三天 - 听证会进行
The four men who had taken the Nazarite vow were
evidently already involved in their temple duties when James suggested that
Paul pay their costs (Acts 21:24). If they had started the day before Paul
arrived in Jerusalem, then the day of Paul’s arrest would have been the seventh
day of their obligations (Acts 21:27). The New American Standard Bible
translates Acts 21:27, “And when the seven days were almost over.” This implies
that the events occurred on the seventh day of their schedule, Paul’s sixth day
in the city. 顯然，當雅各建議保羅支付那四位發了拿細耳人誓願的男子的費用時（使徒行傳 21:24），他們已經開始履行聖殿的職責了。如果他們是從保羅抵達耶路撒冷的前一天開始履行職責的，那麼保羅被捕的那天就是他們履行職責的第七天（使徒行傳 21:27）。 《新美國標準版聖經》將使徒行傳 21:27 翻譯為「七天快要滿了」。這意味著事件發生在他們日程安排的第七天，也就是保羅在耶路撒冷的第六天。
It would probably take two days for the official Roman messenger to get from Caesarea to Jerusalem, and another two days for Ananias and his associates to make it to Caesarea. They were not likely to linger; the case was too important. 羅馬的官方信差從凱撒利亞到耶路撒冷可能需要兩天時間，亞拿尼亞和他的同伴到達凱撒利亞也需要兩天。他們不太可能久留；這案子太重要了。
Having disposed of the temple charges, Paul then
dealt with the charges of sedition and heresy. Even though the high priest was
a Sadducee, there were certainly Pharisees in the official Jewish delegation,
so Paul appealed once again to their religious roots in the Scriptures. The
fact that Paul was a Christian did not mean that he worshipped a different God
from the God of his fathers. It only meant he worshipped the God of his fathers
in a new and living way, for the only acceptable way to worship the Father is
through Jesus Christ (John 5:23). His faith was still founded on the Old
Testament Scriptures, and they bore witness to Jesus Christ.
在处理了寺庙的指控后，保罗接着处理了煽动叛教和异端邪说的指控。尽管大祭司是撒都该人，但在正式的犹太代表团中肯定有法利赛人，所以保罗再次呼吁他们在圣经中的宗教根源。保罗是基督徒的事实并不意味着他崇拜了一位不同于上帝之父的神。这只意味着他以一种新的活泼的方式崇拜他父亲的上帝，因为唯一可以接受的方式是通过耶稣基督来崇拜天父（约翰福音5:23）。他的信仰仍然建立在旧约圣经的基础上，他们见证了耶稣基督。
The Sadducees accepted the five Books of Moses (the
law), but not the rest of the Old Testament. They rejected the doctrine of the
resurrection because they said it could not be found anywhere in what Moses
wrote. (Jesus had refuted that argument, but they chose to ignore it. See Matt.
22:23–33.) By declaring his personal faith in the resurrection, Paul affirmed
his orthodox convictions and identified himself with the Pharisees. Once again,
the Pharisees were caught on the horns of a dilemma, for if Paul’s faith was
that of a heretic, then they were heretics too!
撒都该人接受摩西的五本书（法律），但不接受旧约的其余部分。他们拒绝了复活的教义，因为他们说在摩西所写的任何地方都找不到它。 （耶稣驳斥了这个论点，但他们却选择忽略它，参见马太福音22：23-33）。保罗宣称他对复活的个人信仰，肯定了他的正统信念，并认定自己是法利赛人。法利赛人又一次陷入了两难的角落，因为如果保罗的信仰是异端，那么他们也是异教徒！
Paul and the early Christians did not see
themselves as “former Jews” but as “fulfilled Jews.” The Old Testament was a
new book to them because they had found their Messiah. They knew that they no
longer needed the rituals of the Jewish law in order to please God, but they
saw in these ceremonies and ordinances a revelation of the Savior. Both as a
Pharisee and a Christian, Paul had “taken pains” always to have a good conscience
and to seek to please the Lord.
保罗和早期的基督徒并不认为自己是“前犹太人”，而是“履行了犹太人”。旧约是他们的新书，因为他们找到了他们的弥赛亚。他们知道他们不再需要犹太法律的仪式来取悦上帝，但他们在这些仪式和仪式中看到了救主的启示。无论是作为一个法利赛人还是一个基督徒，保罗总是“尽心尽力”，以求良心良善，并寻求取悦主。
Having replied to the false charges of Tertullus,
Paul then proceeded to answer the false accusation of the Asian Jews that he
had profaned the temple (Acts 24:17–19). He had not come to Jerusalem to defile
the temple but to bring needed help to the Jewish people and to present his own
offerings to the Lord. (This is the only mention in Acts of the special
offering.) When the Asians saw him in the temple, he was with four men who were
fulfilling their Nazarite vows. How could Paul possibly be worshipping God and
profaning God’s house at the same time? A Jewish priest was in charge of Paul’s
temple activities, so, if the holy temple was defiled, the priest was
responsible. Paul was only obeying the law.
在回答了特尔图鲁斯的诬告后，保罗接着开始回答他亵渎圣殿的亚洲犹太人的诬告（使徒行传24：17-19）。他没有来耶路撒冷污秽圣殿，而是向犹太人民提供所需的帮助，并向耶和华献上自己的供物。 （这是唯一在特别祭的行为中提到的）当亚洲人在庙里看到他时，他与四个满足他们纳粹人的誓言的人在一起。保罗怎么可能在敬拜上帝的同时亵渎上帝的家呢？一位犹太教牧师负责保罗的圣殿活动，因此，如果圣殿被玷污，牧师应负责任。保罗只是遵守法律。
Now Paul reached the heart of his defense, for it
was required by Roman law that the accusers face the accused at the trial, or
else the charges would be dropped. Ananias had wisely not brought any of the
Hellenistic Jews with him, for he was sure that their witness would fall down
under official examination. These men were good at inciting riots; they were
not good at producing facts.
现在，保罗进入了辩护的核心，因为罗马法律要求控方在审判时面对被告，否则指控将被撤销。亚拿尼亚明智地没有带来任何希腊犹太人，因为他确信他们的证人会在官方审查下倒下。这些人擅长煽动骚乱;他们不擅长制造事实。
Paul closed his defense by replying to the members
of the Jewish council (Acts 24:20–21). Instead of giving him a fair hearing,
the high priest and the Sanhedrin had abused him and refused to hear him out.
Ananias was no doubt grateful that Paul said nothing about his slap in the
face, for it was not legal for a Roman citizen to be treated that way.
保罗通过回答犹太人委员会的成员来完成辩护（使徒行传24：20-21）。大祭司和公会没有给予他公正的审理，而是虐待他，拒绝听他讲话。阿纳尼亚斯无疑感激保罗对他的一巴掌一无所知，因为这样对待罗马公民是不合法的。
Do we detect a bit of holy sarcasm in Paul’s
closing statement? We might paraphrase it, “If I have done anything evil, it is
probably this: I reminded the Jewish council of our great Jewish doctrine of
the resurrection.” Remember, the book of Acts is a record of the early church’s
witness to the resurrection of Jesus Christ (Acts 1:22). The Sadducees had long
abandoned the doctrine, and the Pharisees did not give it the practical
importance it deserved. Of course, Paul would have related this doctrine to the
resurrection of Jesus Christ, and the Sanhedrin did not want that.
我们在保罗的最后陈述中是否发现了一点圣洁的讽刺？我们可以解释它：“如果我做了任何邪恶的事情，那可能是这样的：我提醒犹太议会我们伟大的犹太教复活的教义。”请记住，使徒行传是早期教会见证复活的记录耶稣基督（徒1:22）。撒都该人早已放弃了教义，法利赛人并没有赋予它应有的实际重要性。的当然，保罗会把这个学说与耶稣基督的复活联系起来，而公会也不想这样做。
They had accused Paul of being anti-Jewish and
anti-Roman, but they could not prove their charges. If the Jewish leaders had
further pursued any of these charges, their case would have collapsed. But
there was enough circumstantial evidence to plant doubts in the minds of the
Roman officials, and perhaps there was enough race prejudice in them to water
that seed and encourage it to grow. After all, had not the Emperor Claudius
expelled the Jews from Rome (Acts 18:2)? Perhaps Paul would bear watching.
他们指责保罗是反犹太人和反罗马人，但他们无法证明他们的指控。如果犹太领导人进一步追究这些指控，他们的案子就会崩溃。但是有足够的间接证据在罗马官员的心中埋下怀疑，也许在他们的种族偏见中有足够的种族偏见来浇灌这种种子并鼓励它成长。毕竟，皇帝克劳狄斯没有把罗马的犹太人驱逐出去（使徒行传18：2）？也许保罗会忍耐看。
3. Felix:
Foolish Attitudes (24:22–27)
3. 菲利克斯：愚蠢的态度（24：22-27）
If ever a man failed both personally and
officially, that man was Felix, procurator of Judea. He certainly could not
plead ignorance of the facts, because he was “well acquainted with the Way”
(Acts 24:22 niv). His wife, Drusilla, was a Jewess and perhaps kept him
informed of the activities among her people, and as a Roman official, he would
carefully (if privately) investigate these things. He saw the light, but he
preferred to live in the darkness.
如果一个人个人和官方都失败了，那么这个人就是朱迪亚的检察官菲利克斯。他当然不能否认对事实的无知，因为他“熟悉道路”（使徒行传24:22）。他的妻子德鲁西拉是一位犹太人，也许让他了解她的人民之间的活动，作为一名罗马官员，他会小心地（如果私下）调查这些事情。他看到了光明，但他更喜欢住在黑暗中。
Felix saw to it that Paul was comfortably cared for
while at the same time safely guarded. “Liberty” in Acts 24:23 means that he
was not put in the common jail or kept in close confinement. He had limited
freedom in the palace, chained to a soldier. (The guards were changed every six
hours, a perfect captive congregation!) Paul’s friends were permitted to
minister to him (Greek: “wait on him as personal servants”), so people could
come and go to meet his needs. What Paul’s ministry was during those two years
in Caesarea, we do not know, but we can be sure he gave a faithful witness for
the Lord.
费利克斯看到保罗得到了舒适的照顾，同时安全地保护着他。使徒行传24:23中的“自由”意味着他没有被关进普通监狱或被关在禁闭区。他在宫殿里的自由有限，被束缚在一名士兵身上。 （警卫每六小时更换一次，是一个完美的俘虏会众）保罗的朋友被允许为他服务（希腊语：“等待他为私人仆人”），所以人们可以来去满足他的需求。在凯撒利亚这两年里，保罗的事工是我们不知道的，但我们可以肯定他为主作了忠实的见证。
The record of one such witness is given by Luke,
and it makes Felix’s guilt even greater. Not only was Felix’s mind informed,
but his heart was moved by fear, and yet he would not obey the truth. It is not
enough for a person to know the facts about Christ, or to have an emotional
response to a message. He or she must willingly repent of sin and trust the
Savior. “But you are not willing to come to Me that you may have life” (John
5:40 nkjv).
一个这样的证人的记录是由卢克给出的，这使得费利克斯的罪责更大。不仅费利克斯的头脑被告知，但他的心因恐惧而感动，但他不服从事实。对一个人来说，了解关于基督的事实，或者对一个信息作出情绪反应是不够的。他或她必须甘心悔改罪并相信救主。 “但你不愿意到我这里来得到生命”（约5:40 nkjv）。
It must have been the curiosity of his wife,
Drusilla, that prompted Felix to give Paul another hearing. She wanted to hear
Paul, for, after all, her family had been involved with “the Way” on several
occasions. Her great-grandfather tried to kill Jesus in Bethlehem (Matt. 2);
her great-uncle killed John the Baptist and mocked Jesus (Luke 23:6–12); and
Acts 12:1–2 tells of her father killing the apostle James.
这一定是他妻子德鲁西拉的好奇心，促使费利克斯再次给保罗一次听证会。她想听保罗，因为她的家人毕竟曾多次参与过“道路”。她的曾祖父试图在伯利恒杀死耶稣（太2）;她的叔叔杀了施洗约翰，嘲笑耶稣（路加福音23：6-12）;徒12：1-2讲述她的父亲杀了使徒雅各。
Dr. Luke has given us only the three points of Paul’s
sermon to this infamous couple: righteousness, selfcontrol, and the judgment to
come. But what an outline! Paul gave them three compelling reasons why they
should repent and believe on Jesus Christ.
卢克博士只给了我们这条臭名昭着的夫妇三条保罗讲道：正义，自我控制和即将到来的判断。但是什么是轮廓！保罗给了他们三个令人信服的理由，他们为什么要悔改并相信耶稣基督。
First, they had to do something about yesterday ’s
sin (“righteousness”). In 1973, Dr. Karl Menninger, one of the world’s leading
psychiatrists, published a startling book, Whatever Became of Sin? He pointed
out that the very word sin has gradually dropped out of our vocabulary, “the
word, along with the notion.” We talk about mistakes, weaknesses, inherited
tendencies, faults, and even errors, but we do not face up to the fact of sin.
首先，他们必须对昨天的罪行做点事情（“义”）。 1973年，世界领先的精神病学家之一Karl Menninger博士发表了一本令人吃惊的书，不论是罪的成名？他指出罪恶这个词有
我们逐渐从我们的词汇中剔除了“这个词以及概念”，我们谈论错误，弱点，遗传倾向，错误，甚至错误，但是我们没有正视犯罪的事实。
“People are no longer sinful,” said Phyllis
McGinley, noted American writer and poet. “They are only immature or
underprivileged or frightened or, more particularly, sick.” But a holy God
demands righteousness; that’s the bad news. Yet the good news is that this same
holy God provides His own righteousness to those who trust Jesus Christ (Rom.
3:21–26). We can never be saved by our own righteousness of good works. We can
be saved only through Christ’s righteousness made available by His finished
work of salvation on the cross.
美国作家兼诗人菲利斯麦金利说：“人们不再有罪了。” “他们只是不成熟或贫困或受惊，或者更特别的是生病。”但一位神圣的上帝要求正义;这是个坏消息。然而好消息是，这位同样圣洁的上帝将自己的正义奉献给信靠耶稣基督的人（罗马书3：21-26）。我们永远无法靠自己的善行来拯救自己。我们只能通过他在十字架上完成的救恩工作所得到的基督的公义才能得救。
The
second point in Paul’s sermon dealt with self-control: we must do something
about today’s temptations. Man can control almost everything but himself. Here
were Felix and Drusilla, prime illustrations of lack of self-control. She
divorced her husband to become Felix’s third wife, and though a Jewess, she
lived as though God had never given the Ten Commandments at Sinai. Felix was an
unscrupulous official who did not hesitate to lie, or even to murder, in order
to get rid of his enemies and promote himself. Self-control was something
neither of them knew much about.
保罗讲道中的第二点涉及自我控制：我们必须对当今的诱惑做些什么。除了他自己以外，人可以控制几乎所有的事Felix和Drusilla是缺乏自我控制的主要例证。她与丈夫离婚，成为费利克斯的第三任妻子，尽管她是犹太人，但她的生活好像上帝从未在西奈山奉过十诫。费利克斯是一个无良的官员，为了摆脱他的敌人并宣传自己，他毫不犹豫地撒谎，甚至谋杀。自我控制是他们都不了解的东西。
Paul’s
third point was the clincher “judgment to come.” We must do something about
tomorrow’s judgment. Perhaps Paul told Felix and Drusilla what he told the
Greek philosophers: God has “appointed a day, in which he will judge the world
in righteousness” by the Lord Jesus Christ (Acts 17:31). Jesus Christ is either
your Savior or your Judge. How do we know that Jesus Christ is the Judge? “He
has given assurance of this to all by raising Him from the dead” (Acts 17:31 nkjv).
Once again, the resurrection!
保罗的第三点是“来临的判断”的决定因素。我们必须为明天的判断做点事情。也许保罗告诉费利克斯和德鲁西拉，他告诉希腊哲学家：上帝已经“任命了一天，他将以主的耶稣基督审判世界”（使徒行传17:31）。耶稣基督不是你的救主就是你的法官。我们怎么知道耶稣基督是法官？ “他已经通过将他从死里复活来保证这一点”（徒17:31 nkjv）。再一次，复活！
“Felix
trembled” (Acts 24:25), which literally means “Felix became terrified.” Roman
leaders prided themselves in their ability to be stoical and restrain their
emotions under all circumstances, but a conviction from God gripped Felix’s
heart, and he could not hide it. Paul had diagnosed the case and offered the
remedy. It was up to Felix to receive it.
“费利克斯战栗”（使徒行传24:25），这实际上意味着“费利克斯被吓倒”。罗马领导人在任何情况下都感到自己有能力保持冷静和抑制情绪，但是上帝的信念抓住了费利克斯的心，他可以不隐藏它。保罗已经诊断出这个病例并提供了补救措施。菲利克斯接受了它。
What
did Felix do? He procrastinated! “When I have a convenient time, I will call
for you,” he told the apostle. “Procrastination is the thief of time,” wrote
Edward Young. Perhaps he was thinking about the English proverb, “One of these
days is none of these days.” Procrastination is also the thief of souls. The
most “convenient season” for a lost sinner to be saved is right now. “Behold,
now is the accepted time; behold, now is the day of salvation” (2 Cor. 6:2).
菲利克斯做了什么？他拖延了！ “当我有方便的时候，我会打电话给你，”他对使徒说。 “拖延是时间的小偷，”爱德华杨写道。也许他在想英国谚语，“这些日子里没有一天是这样的。”拖延也是灵魂的小偷。现在，拯救迷失罪人的最“方便的季节”就是现在。 “看哪，现在是接受的时间;看哪，现在是救恩的日子“（林后6：2）。
“I
think there’s a special time for each person to be saved,” a man argued to whom
I was witnessing. “I can’t get saved until that time comes.”
“我认为每个人都有一段特殊的时间才能得救，”一名男子向我所见证的人辩护。 “直到那个时候，我才得救。”
“What are the signals that your special time
has come?” I asked.
“你的特殊时刻到来了什么信号？”我问道。
“Well,”
he drawled, “I don’t rightly know.”
“好吧，”他拖着说，“我不知道。”
“Then how will you know when you are supposed
to be saved?” I asked. But the stupidity of his position never bothered him. I
do hope he was saved before he died.
“那你怎么知道你应该什么时候得救呢？”我问道。但他的立场愚蠢从未困扰他。我希望他在死前得救。
Consider
Felix’s foolish attitudes. He had a foolish attitude toward God’s Word,
thinking that he could “take it or leave it.” But God “now commands all men
everywhere to repent” (Acts 17:30 nkjv, italics mine). When God speaks, men and
women had better listen and obey.
考虑菲利克斯愚蠢的态度。他对神的话语有一种愚蠢的态度，认为他可以“接受或放弃它”。但上帝“现在命令所有人到处悔改”（使徒行传17:30 nkjv，斜体）。当上帝说话时，男人和女人最好听和听。
Felix
had a foolish attitude toward his sins. He knew he was a sinner, yet he refused
to break with his sins and obey the Lord. He had a foolish attitude toward
God’s grace. The Lord had been long suffering toward Felix, yet the governor
would not surrender. Felix was not sure of another day’s life, yet he foolishly
procrastinated. “Do not boast about tomorrow, for you do not know what a day
may bring forth” (Prov. 27:1 niv).
费利克斯对自己的罪过有一种愚蠢的态度。他知道自己是一个罪人，但他拒绝违背自己的罪，并顺服主。他对神的恩典有一种愚蠢的态度。主已经长期受到费利克斯的苦难，但州长不会投降。费利克斯不确定是否有一天的生活，但他愚蠢地拖延了。 “不要夸耀明天，因为你不知道一天会有什么样的事情”（箴言27：1）。
Instead
of listening to Paul, Felix tried to “use” Paul as a political pawn, either to
get money from the church or to gain favor with the Jews. The fact that Felix
had further discussions with Paul is no indication that his heart was
interested in spiritual things. Paul’s friends were coming and going, and
perhaps some of them had access to the large offering sent by the Gentile
churches. Certainly Paul gave further witness to the governor, but to no avail.
When Felix was replaced, he left Paul a prisoner, but it was Felix who was
really the prisoner.
费利克斯并没有听保罗，而是试图“用”保罗为政治典当，要么从教会获得钱财，要么得到犹太人的青睐。费利克斯与保罗进一步讨论的事实并不表明他的心灵对灵性事物感兴趣。保罗的朋友们来来往往，也许他们中的一些人能够接触到外邦教会派来的大祭物。当然，保罗给了州长进一步的见证，但无济于事。当菲利克斯被替换时，他将保罗留给了一名囚犯，但那是真正的囚犯菲利克斯。
The
governor’s mind was enlightened (Acts 24:22), his emotions were stirred (Acts
24:25), but his will would not yield. He tried to gain the world, but, as far
as we know, he lost his soul. He procrastinated himself into hell.
州长的头脑被开悟了（使徒行传24:22），他的情绪受到了激化（使徒行传24:25），但他的意志不会屈服。他试图获得世界，但据我们所知，他失去了灵魂。他把自己拖入地狱。
Dr.
Clarence Macartney told a story about a meeting in hell. Satan called his four
leading demons together and commanded them to think up a new lie that would
trap more souls.
克拉伦斯马卡尼博士讲了一个关于地狱会议的故事。撒旦召集他的四个恶魔，命令他们想出一个新的谎言来吸引更多的灵魂。
“I have it!” one demon said. “I’ll go to earth
and tell people there is no God.”
“我有它！”一个恶魔说。 “我会去世界并告诉人们没有上帝。”
“It
will never work,” said Satan. “People can look around them and see that there
is a God.”
“它永远不会工作，”撒旦说。 “人们可以环顾四周，看到有一位上帝。”
“I’ll go and
tell them there is no heaven!” suggested a second demon, but Satan rejected
that idea. “Everybody knows there is life after death and they want to go to
heaven.”
“我会去告诉他们没有天堂！”第二个恶魔建议，但撒但拒绝了这个主意。 “每个人都知道死后有生命，他们想要去天堂。”
“Let’s tell them there is no hell!” said a third demon. “让我们告诉他们没有地狱！”第三个恶魔说。
“No, conscience tells them their sins will be
judged,” said the devil. “We need a better lie than that.”
“不，良知告诉他们他们的罪将被审判，”魔鬼说。 “我们需要一个比这更好的谎言。”
Quie tly, the fourth demon spoke. “I think I’ve
solved your problem,” he said. “I’ll go to earth and tell everybody there is no
hurry.”
静静地，第四个恶魔说话。 “我想我已经解决了你的问题，”他说。 “我会去世界并告诉大家不要着急。”
The best time to t
rust Jesus Christ is—now!
现在，相信耶稣基督的最佳时机是！
And the best time to tell others the good news of
the gospel is—now!
现在，告诉别人福音的好消息是最好的时机！
No comments:
Post a Comment