1589 英翻中 (使23課) PAUL THE DEFENDER 保羅為自己辯護 29/05/2026
Chapter twenty - three PAUL THE DEFENDER Acts 25—26
第 23 課 保羅為自己辯護 使徒行使 25—26
The new governor, Porcius Festus, was a better man
than his predecessor and took up his duties with the intention of doing what
was right. However, he soon discovered that Jewish politics was not easy to
handle, especially the two-year-old case of the apostle Paul, a prisoner with
no official charges against him. Paul was a Jew whose countrymen wanted to kill
him, and he was a Roman whose government did not know what to do with him.
新总督波求·非斯都比他的前任要好的人，并且一直想履行职责做對的事。不过，他很快发现犹太人的政治并不容易处理，特别是使徒保罗这两年來的案件，他是没有正式指控的囚犯。保罗是犹太人，他的同胞想杀他，而他又是罗马人，他的政府不知道如何处理他。
What a dilemma! If Festus released Paul, the Jews
would cause trouble, and that was something the new governor dared not risk.
However, if he held Paul prisoner, Festus would have to explain why a Roman
citizen was being held without definite official charges. Festus knew that it
was smart for him to act quickly and take advantage of the fact that he was a
newcomer on the scene. To delay would only make the problem worse, and it was
bad enough already.
多麼困惑的两难處境！如果非斯都释放了保罗，犹太人会引起麻烦，而这是新任总督不敢冒险的事情。然而，如果他要提審保罗囚犯，非斯都将必須解释为什么罗马公民被关押而没有明确的官方指控。非都斯知道，他迅速采取行动并利用他是新人的事实却是明智之舉。拖延只会使问题变得更糟，而且已经够糟糕了。
These two chapters present Festus in three
different situations, each of which related to the apostle Paul.
这两章介绍非都斯在三种不同的情况下，每一种都与使徒保罗有关。
1. Conciliation:
Festus and the Jewish Leaders (25:1–12) 1. 调解：非斯都和犹太的领袖（25：1-12）
Knowing how important it was for him to get along
well with the Jewish leaders, Festus lost no time in visiting the Holy City and
paying his respects, and the leaders lost no time in bringing up Paul’s case.
The new high priest was Ishmael; he had replaced Jonathan, who had been killed
by Felix. Ishmael wanted to resurrect the plot of two years before and remove
Paul once and for all (Acts 23:12–15).
了解到非斯都对与犹太领袖相处的重要性，他没有时间去参观耶路撒冷聖城, 并表示他的敬意，而猶太领袖也不願失去时机提審保罗的案子。新的大祭司是以实玛利; 他已经取代了被腓力斯杀死的乔纳森。以实玛利想要复活两年前的阴谋，并一劳永逸地消除保罗（徒23：12-15）。
It is not likely that the new governor knew
anything about the original plot or even suspected that the Jewish religious
leaders were out for blood. Since a Roman court could meet in Jerusalem as well
as in Caesarea, transferring Paul would be a normal procedure. Festus would
probably not demand that a large retinue go with him, so an ambush would be
easy. Finally, since it was a matter involving a Jewish prisoner and the Jewish
law, the logical place to meet would be Jerusalem.
新的總督不太可能知道关于案件的原始情节，甚至他怀疑犹太宗教领袖是否要流血而審案。由于罗马法院可以在耶路撒冷和該撒利亚審案，因此转移保罗是正常的程序。 非都斯可能不会要求多的随从跟他走，使得埋伏很容易。最后，由于涉及到犹太囚犯和犹太人法律，所以還是以耶路撒冷為較合適的地方。
“Kill Paul!” had been the cry of the unbelieving
Jews ever since Paul had arrived in Jerusalem (Acts 21:27–31; 22:22; 23:10–15;
25:3); however, Festus knew nothing of this. Paul had been warned of this
danger, but he had also been assured that the Lord would protect him, use his
witness, and then take him safely to Rome (Acts 23:11; 26:17). The situation
was growing more serious, for now it was the council itself, and not a group of
outsiders, that was plotting Paul’s death. You would think that their anger
would have subsided after two years, but it had not. Satan the murderer was
hard at work (John 8:44).
自保罗到达耶路撒冷以来, 不信的犹太人一直的呼喊, “杀了保罗！” （使徒行传21：27-31; 22：22; 23：10-15; 25：3）; 然而, 非都斯对此一无所知。保罗被警告过有这种危险，但他深信主会保护他，使用他的見证，然后把他安全地带到罗马（使徒行传23:11; 26:17）。情况变得更加險惡，因为现在是公会本身，而不是一群外來者，正在密谋如何殺害保罗。你会认为他们的愤怒在两年后会消退，但事实并非如此。撒但, 這凶手在艱辛的工作（约翰福音8:44）。
Festus was wise not to cooperate with their scheme, but he did invite the leaders to accompany him to Caesarea and face Paul once again. This would give Festus opportunity to review the case and get more facts. The Jews agreed, but the hearing brought out nothing new. The Jewish delegation (this time without their lawyer) only repeated the same unfounded and unproved accusations, hoping that the governor would agree with them and put Paul to death (Acts 25:15–16). 非都斯明智地不配合他们的计划，但他确实邀请领导人陪他去凯撒利亚再次面对保罗。这将使非都斯有机会审查案件并获得更多事实。犹太人同意，但听证会没有什么新意。犹太代表团（现在没有他们的律师）只是重复了同样没有根据的未经证实的指责，希望州长会同意他们并把保罗杀死（徒25：15-16）。
What did Paul do? He once again affirmed that he
was innocent of any crime against the Jewish law, the temple, or the Roman
government. Festus saw that no progress was being made, so he asked Paul if he
would be willing to be tried in Jerusalem. He did this to please the Jews and
probably did not realize that he was jeopardizing the life of his famous
prisoner. But a Roman judge could not move a case to another court without the
consent of the accused, and Paul refused to go! Instead, he claimed the right
of every Roman citizen to appeal to Caesar.
保罗做了什么？他再次肯定他对任何违反犹太法律，圣殿或罗马政府的罪行都是无辜的。非都斯看到没有进展，所以他问保罗是否愿意在耶路撒冷受审。他这样做是为了取悦犹太人，可能并没有意识到，他正在危害他着一位有名的囚犯的生活。但是，如果没有被告人的同意，罗马法官不能将案件移交给另一个法院，保罗拒绝离开！相反，他声称每个罗马公民都有权向凯撒申诉。
What led Paul to make that wise decision? For one
thing, he knew that his destination was Rome, not Jerusalem, and the fastest
way to get there was to appeal to Caesar. Paul also knew that the Jews had not
given up their hopes of killing him, so he was wise to stay under the
protection of Rome. By appealing to Caesar, Paul forced the Romans to guard him
and take him to Rome. Finally, Paul realized that he could never have a fair
trial in Jerusalem anyway, so why go?
是什么导致保罗做出这个明智的决定？一方面，他知道他的目的地是罗马，而不是耶路撒冷，而最快捷的方式是呼吁凯撒申訢。保罗也知道犹太人并没有放弃杀死他的希望，所以他明智地要留在罗马的保护之下。通过向凯撒求助，保罗强迫罗马人守护他并带他去罗马。最后，保罗意识到他无论如何都不可能在耶路撒冷得到公平的审判，那么为什么要去呢？
It must have infuriated the Jewish leaders when
Paul, by one statement, took the case completely out of their hands. He made it
clear that he was willing to die if he could be proved guilty of a capital
crime, but first they had to find him guilty. Festus met with his official
council, and they agreed to send Paul to Nero for trial. No doubt the new
governor was somewhat embarrassed that he had handled one of his first cases so
badly that the prisoner was forced to appeal to Caesar, and to Caesar he must
go!
当保罗通过一个声明将案件完全从他们手中拿走时，它一定激怒了犹太人领袖。他明确表示，如果他能够被证明犯有重罪，他就愿意死，但首先他们必须认定他有罪。费都斯会见了他的官方委员会，他们同意派保罗去尼禄接受审判。毫无疑问，新州长有些尴尬，他已经处理了他的第一个案件如此严重，以致囚犯被迫向凯撒上诉，而要求凯撒審判，他必须离开！
2.Consultation: Festus and Agrippa (25:13–22)
2.咨询：費都斯(Festus)和亞基伯A(grippa)（25：13-22）
But the new governor’s problems were not over. He
had managed not to offend the Jews, but he had not determined the legal charges
against his prisoner. How could he send such a notable prisoner to the emperor
and not have the man’s crimes listed against him?
但新的州长的问题没有结束。他设法不冒犯犹太人，但他没有确定对他的囚犯提起的法律指控。他怎么能把这样一个著名的囚犯送到皇帝身边，而没有把这个人的罪行列入他的名单呢？
About that time, Festus had a state visit from
Herod Agrippa II and Herod’s sister, Bernice. This youthful king, the last of
the Herodians to rule, was the great grandson of the Herod who killed the
Bethlehem babes, and the son of the Herod who killed the apostle James (Acts
12). The fact that his sister lived with him created a great deal of suspicion
on the part of the Jewish people, for their law clearly condemned incest (Lev.
18:1–18; 20:11–21). Rome had given Herod Agrippa II legal jurisdiction over the
temple in Jerusalem, so it was logical that Festus share Paul’s case with him.
那时，费都斯从希律亚基伯二世和希律的妹妹伯尼斯进行了国事访问。这位年轻的国王是最后一位希律王统治的人，是杀害伯利恒4 歲以下的小孩的慘無人道的希律王的孙子，以及杀害使徒雅各的希律的儿子（使徒行传12章）。他的姐姐与他同住的事实造成了犹太人的极大怀疑，因为他们的法律明确谴责乱伦（利18：1-18; 20：11-21）。罗马给了希律王阿格里帕二世对耶路撒冷圣殿的合法管辖权，所以費都斯与他分享保罗的案子是合乎逻辑的。
Festus was smart enough to understand that the Jewish
case against Paul had nothing to do with civil law. It was purely a matter of
“religious questions” (Acts 18:14–15; 23:29), which the Romans were unprepared
to handle, especially the doctrine of the resurrection. Acts 25:19 proves that
Paul was defending much more than the resurrection in general. He was declaring
and defending the resurrection of Jesus Christ. As we have noted in our
studies, this is the key emphasis of the witness of the church in the book of
Acts.
费都斯很聪明，明白这一点犹太人反对保罗的案件与民法毫无关系。这纯粹是一个“宗教问题”（徒18：14-15; 23:29），罗马人没有准备处理，特别是复活的教义。使徒行传25:19证明保罗比一般的复活更为捍卫。他宣布并捍卫耶稣基督的复活。正如我们在研究中指出的那样，这是使徒行传中教会见证的关键。
Festus gave the impression that he wanted to move
the trial to Jerusalem because the “Jewish questions” could be settled only by
Jewish people in Jewish territory (Acts 25:20). It was a pure fabrication, of
course, because his real reason was to please the Jewish leaders, most of whom
King Herod knew. Festus needed something definite to send to the emperor Nero,
and perhaps Agrippa could supply it. (“Augustus” in Acts 25:21, 25 is a title,
“the august one,” and not a proper name.)
费都斯给人的印象是他想把审判移到耶路撒冷，因为“犹太人的问题”只能由犹太人在犹太人领土上解决（使徒行传25:20）。当然，这纯粹是捏造的，因为他的真正理由是为了讨好犹太领导人，其中大部分是希律王知道的。费都斯需要一些明确的信息传给皇帝尼禄，也许阿格里帕可以提供。 （使徒行传25：21中的“奥古斯都”，25是“八月一号”的标题，而不是一个正式的名字。）
The king was an expert in Jewish matters (Acts
26:2–3) and certainly would be keenly interested in knowing more about this man
who caused a riot in the temple. Perhaps Herod could assist Festus in finding
out the real charges against Paul, and perhaps Festus could assist Herod in
learning more about Jewish affairs in the Holy City.
国王是犹太人事务方面的专家（使徒行传26：2-3），肯定会对更多地了解这位造成寺庙骚乱的男子。也许希律可以协助费都斯找出对保罗的真实指控，也许费都斯可以协助希律进一步了解圣城的犹太事务。
3.Confrontation: Festus, Agrippa, and Paul (25:23—
26:32)
3.对抗：費都斯，亚基帕和保罗（25：23-26：32）
It seems incredible that all of this pomp and
ceremony was because of one little Jewish man who preached the gospel of Jesus
Christ! But the Lord had promised Paul he would bear witness before “Gentiles
and kings” (Acts 9:15), and that promise was being fulfilled again. Once Paul
was finished with his witness, all his hearers would know how to be saved and
would be without excuse.
这一切的盛况和仪式都是因为一位传讲耶稣基督福音的小犹太人而感到难以置信！但是主已答应保罗他会在“外邦人和君王”之前作见证（徒9:15），并且这个诺言又被实现了。一旦保罗完成了他的见证，他的所有听众都会知道如何得救，而且是没有任何借口的。
They met in an “audience room” in the palace, and
the key military men and officers of the Roman government were there. Paul’s
case had probably been discussed by various official people many times over the
past two years, so very few of those present were ignorant of the affair.
他们在皇宫的一个“观众室”相遇，罗马政府的关键军人和军官在那里。过去两年，保罗的案子可能多次被各种官员讨论过，所以很少有人不知道这件事。
Festus was certainly exaggerating when he said that
“all the multitude of the Jews” had pressed charges against Paul, but that kind
of statement would make the Jews present feel much better. Acts 25:25 gives us
the second of Luke’s “official statements” declaring Paul’s innocence (see Acts
23:29), and there will be others before his book is completed.
当费都斯说 “所有众多的犹太人” 都向保罗提出指控时，费都斯当然是夸大其辞，但这种说法会让犹太人现在感觉好多了。使徒行传25:25给了我们第二条路加的“官方声明”，宣告保罗的无辜（参见使徒行传23:29），在他的书完成之前还会有其他人。
待續
In his flowery speech before Agrippa, Festus
indicated that he wanted the king to examine Paul (Acts 25:26), but there is no
record that he did. In fact, before the session ended, Paul became the judge,
and Festus, King Agrippa, and Bernice became the defendants! Paul was indeed
defending himself (Acts 26:24 nkjv), but at the same time, he was presenting
the truth of the gospel and witnessing to the difference Jesus Christ can make
in a person’s life. This is the longest of Paul’s speeches found in Acts.
在亚基帕前的讲述中，非斯都表示他希望国王审查保罗（使徒行传25:26），但他没有记录。事实上，在会议结束之前，保罗成为法官，非斯，国王阿里帕和伯尼斯成为被告！保罗自己确实在为自己辩护（徒26:24 nkjv），但同时他提出了福音的真理，并见证了耶稣基督在一个人的生活中可以产生的差异。这是保罗在使徒行传中发表的最长的演讲。
King
Agrippa was in charge and told Paul that he was free to speak. In his brief
introduction, Paul sincerely gave thanks that Agrippa was hearing his case,
because he knew the king was an expert in Jewish religious matters. Paul did not mention it then, but he also knew that the king believed
the Old Testament prophets (Acts 26:27). Paul also hinted that his speech might
be a long one and that he would appreciate the king’s patience in hearing him
out.
Five key statements summarize Paul’s defense.
五个关键语句总结了保罗的辩护。
(1)“I lived a Pharisee” (vv. 4–11). Paul’s early
life in Jerusalem was known to the Jews, so there was no need to go into great
detail. He was a devout Pharisee (Phil. 3:5) and the son of a Pharisee (Acts
23:6), and his peers had likely realized he would accomplish great things as a
rabbi (Gal. 1:13–14 niv). It was because of his convictions about the
resurrection and “the hope of Israel” that he was now a prisoner (see Acts
23:6; 24:15). Once again, Paul appealed to Jewish orthodoxy and loyalty to the
Hebrew tradition.
(1) “我住过法利赛人”（4-11节）。保罗在耶路撒冷的早期生活是犹太人所知道的，所以没有必要详细说明。他是虔诚的法利赛人（腓立比书3：5）和法利赛人的儿子（使徒行传23：6），他的同僚可能意识到自己会做拉比的伟大事情（加1：13-14 niv）。这是因为他对复活和“以色列的希望”的信念，他现在是一个囚犯（参见使徒行传23：6; 24:15）。保罗又一次呼吁犹太教的正统和忠于希伯来传统。
It is worth noting that Paul mentioned “our twelve
tribes” (Acts 26:7). While it is true that the ten northern tribes (Israel)
were conquered by Assyria in 722 BC and assimilated to some extent, it is not
true that these ten tribes were “lost” or annihilated. Jesus spoke about all
twelve tribes (Matt. 19:28), and so did James (James 1:1) and the apostle John
(Rev. 7:4–8; 21:12). God knows where His chosen people are, and He will fulfill
the promises He has made to them.
值得注意的是，保罗提到“我们的十二个支派”（徒26：7）。诚然，北方十个部落（以色列）在公元前722年被亚述征服并在一定程度上被同化，但这十个部落并不是真的被“迷失”或歼灭了。耶稣谈到了所有十二个支派（太十九28），詹姆士（雅各书1：1）和使徒约翰也是如此（启示录7：4-8; 21:12）。上帝知道他所拣选的人在哪里，他会履行他对他们所作的应许。
The pronoun you in Acts 26:8 is plural, so Paul
must have looked around at the entire audience as he spoke. The Greeks and
Romans, of course, would not believe in the doctrine of the resurrection (Acts
17:31–32), nor would the Sadducees who were present (Acts 23:8). To Paul, this
was a crucial doctrine, for if there is no resurrection, then Jesus Christ was
not raised and Paul had no gospel to preach. (For Paul’s argument about the
resurrection and the gospel, see 1 Cor. 15).
使徒行传26：8中的代名词是复数，所以保罗在讲话时必须环顾全体观众。希腊人和罗马人当然不会相信复活的教义（使徒行传17：31-32），也不会相信在场的撒都该人（徒23：8）。对保罗来说，这是一个至关重要的教义，因为如果没有复活，那么耶稣基督就不会复活，保罗也没有福音传讲。 （关于保罗关于复活和福音的争论，参见林前15）。
Paul was not only a Pharisee, but he had also been
a zealous persecutor of the church. He had punished the believers and tried to
force them to deny Jesus Christ, and some of them he had helped send to their
death. The phrase “gave my voice” (Acts 26:10) literally means “registered my
vote.” This suggests that Paul had been an official member of the Sanhedrin,
but surely if that were true, seemingly he would have mentioned it in one of
his speeches. The phrase probably means nothing more than he “voted against
them” as a special representative of the high priest (Acts 9:2, 14).
保罗不仅是法利赛人，而且还是教会的热心迫害者。他曾惩罚信徒，试图强迫他们否认耶稣基督，其中一些人帮助他们死亡。 “给我的声音”（使徒行传26:10）的字面意思是“登记我的投票”。这表明保罗是公会的正式成员，但是如果那是真的，那么看起来他会在其中一个提到它他的演讲。这句话大概意思不过是“投票反对他们”作为大祭司的特别代表（徒9：2, 14）。
In the early days of the church, the Jewish
believers continued to meet in the synagogues, and that was where Paul found
them and punished them (Matt. 10:17; 23:34). What Paul in his early years
looked on as “religious zeal” (Gal. 1:13–14), in his later years he considered
to be “madness” (Acts 26:11). Like a wild animal, he had “made havoc of the
church” (Acts 8:3), “breathing out threatenings and slaughter” (Acts 9:1).
在教会初期，犹太人的信徒继续在会堂里聚会，那是保罗找到他们并惩罚他们的地方（太10:17; 23:34）。保罗在他早年被视为“宗教热心”（加1：13-14），晚年他认为是“疯狂”（徒26:11）。他像野兽一样“使教会受到破坏”（使徒行传8：3），“呼出威胁和屠杀”（使徒行传9：1）。
(2)“I saw a light”
(vv. 12–13).
Not content to limit his work to Jerusalem, Paul
had asked for authority to visit the synagogues in distant cities. His zeal had
driven out many of the believers and they had taken their message to Jews in
other communities (Acts 8:4).
保罗不满足于将他的工作限制在耶路撒冷，因此要求权力参观遥远城市的犹太教堂。他的热心赶走了许多信徒，他们已将信息传给其他社区的犹太人（徒8：4）。
Paul considered himself an enlightened man, for,
after all, he was a Jew (Rom. 9:4–5), a scholar (Acts 22:3), and a Pharisee. In
reality, Paul had lived in gross spiritual darkness. He knew the law in his
preconversion days, but he had not realized that the purpose of the law was to
bring him to Christ (Gal. 3:24). He had been a self-righteous Pharisee who
needed to discover that his good works and respectable character could never
save him and take him to heaven (Phil. 3:1–11).
保罗认为自己是一个开明的人，毕竟他是一个犹太人（罗马书9：4-5），一个学者（徒22：3）和一个法利赛人。实际上，保罗曾经生活在严重的精神黑暗中。他在转变前的日子里知道律法，但他并没有意识到律法的目的是将他带到基督那里（加拉太书3:24）。他是一个自以为是的法利赛人，他需要发现他的善行和可敬的性格永远无法救他并带他上天堂（腓立比书3：1-11）。
The light that Paul saw was supernatural, for it
was the glory of God revealed from heaven (compare Acts 7:2, 55–56). It
actually had blinded Paul for three days (Acts 9:8–9), but his spiritual eyes
had been opened to behold the living Christ (2 Cor. 4:3–6). But seeing a light
was not enough; he also had to hear the Word of God.
保罗所看到的光是超自然的，因为这是上帝从天上显现的荣耀（比较使徒行传7：2,55-56）。它实际上使保罗失望了三天（使徒行传9：8-9），但他灵里的眼睛已经敞开，看到活着的基督（林后4：3-6）。但看到光线还不够;他也必须听到神的话语。
(3) “I
heard a voice” (vv. 14–18). Paul’s companions had seen the light, but not the
Lord, and they had heard a sound, but they could not understand the words. They all fell to the earth, but only Paul remained there (Acts 9:7).
Jesus Christ spoke to Paul in the familiar Aramaic tongue of the Jews, called
him by name, and told him it was futile for him to continue fighting the Lord.
In that moment, Paul had made two surprising discoveries: Jesus of Nazareth was
alive, and He was so united to His people that their suffering was His
suffering! Paul was persecuting not only the church, but also his own Messiah!
How encouraging it is to know that God in His grace
speaks to those who are His enemies. God had been dealing with Paul, but Paul
had been resisting Him, kicking against the “goads.” What were these “goads”?
Certainly the testimony and death of Stephen (Acts 22:20), plus the faithful
witness of the other saints who had suffered because of Paul. Perhaps Paul had
also struggled with the emptiness and weakness of Judaism and his own inability
to meet the demands of the law. Even though he could now say he was “blameless”
in conduct and conscience (Acts 23:1; Phil. 3:6), yet within his own heart, he
certainly knew how far short he came of meeting God’s holy standards (Rom.
7:7–16).
知道上帝在祂的恩典中向那些是祂的仇敌的人说话是多么令人鼓舞。上帝一直在与保罗打交道，但保罗一直在抵制他，踢着“鞭子”。这些“鞭子”是什么？当然，斯蒂芬的证言和死亡（使徒行传22:20），加上因保罗而受苦的其他圣徒的忠实见证。也许保罗也在犹太教的空虚和弱点以及他自己无法满足法律要求的努力中挣扎。尽管他现在可以说他在行为和良知上是“无可指责的”（使徒行传23：1;腓立比书3：6），但在他心中，他当然知道他达到上帝圣洁标准的程度有多远（罗马书： 7：7-16）。
The word minister in Acts 26:16 means “an
underrower” and refers to a lowly servant on a galley ship. Paul had been
accustomed to being an honored leader, but after his conversion he became a
subordinate worker, and Jesus Christ became his Master. The Lord had promised
to be with Paul and protect him, and He also promised to reveal Himself to him.
Paul saw the Lordon the Damascus road, and again three years later while in the
temple (Acts 22:17–21). Later, the Lord appeared to him in Corinth (Acts 18:9)
and in Jerusalem (Acts 23:11), and He would appear to him again.
使徒行传26:16中的牧师这个词的意思是“一个矮人”，指的是在厨房船上的一个卑微的仆人。保罗习惯于成为一位荣耀的领袖，但在他悔改后，他成为一名下属工人，耶稣基督成为他的主人。耶和华已应许与保罗同在，保护他，并且他也应许向他显明自己。保罗在大马士革的路上看到了罗宾，三年后又在圣殿里（徒22：17-21）。后来，主显现在哥林多（使徒行传18：9）和耶路撒冷（使徒行传23:11），他会再次向他显现。
No doubt it was a surprise to Paul after his
conversion to hear that the Lord was sending him to the Gentiles. He had a
great love for his own people and would gladly have lived and died to win them
to Christ (Rom. 9:1–3), but that was not God’s plan. Paul would always be “the
apostle to the Gentiles.”
毫无疑问，保罗在悔改后听到主将他派到外邦人那里，这是一件令人惊讶的事情。他非常爱自己的人民，很乐意为了赢得基督而生活和牺牲（罗马书9：1-3），但这不是上帝的计划。保罗永远是“外邦人的使徒”。
Acts
26:18 describes both the spiritual condition of the lost and the gracious
provision of Christ for those who will believe. You will find
parallels in Isaiah 35:5; 42:6ff.; and 61:1. The lost sinner is like a blind
prisoner in a dark dungeon, and only Christ can open his eyes and give him
light and freedom (2 Cor. 4:3–6). But even after he is set free, what about his
court record and his guilt? The Lord forgives his sins and wipes the record
clean! He then takes him into His own family as His own child and shares His
inheritance with him!
What must the sinner do? He must trust Jesus Christ
(“faith that is in me”—Acts 26:18). Paul had to lose his religion to gain
salvation! He discovered in a moment of time that all of his righteousnesses
were but filthy rags in God’s sight, and that he needed the righteousness of
Christ (Isa. 64:6).
罪人该做什么？他必须相信耶稣基督（“我心中的信心” - 使徒行传26:18）。保罗不得不失去他的宗教来获得拯救！他在一段时间内发现，他所有的正义在神眼中都只是肮脏的破碎，并且他需要基督的义（赛64：6）。
(4) “I was
not disobedient” (vv. 19–21). When Paul had asked, “Lord, what wilt thou have
me to do?” (Acts 9:6) he meant it sincerely,and when the Lordtold him, he
obeyed orders immediately. He began right at Damascus and it almost cost him
his life (Acts 9:20–25). Likewise, when he had witnessed to the Jews in
Jerusalem, they attempted to kill him (Acts 9:29–30). In spite of repeated
discouragements and dangers, Paul had remained obedient to the call and the
vision that Jesus Christ gave him. Nothing moved him (Acts 20:24)!
(4) “我不是不听话的”（19-21节）。当保罗问道：“主啊，你要我做什么？”（徒9：6）他真诚地表达了他的意思，当他告诉他时，他立即服从命令。他从大马士革开始，几乎让他丧生（徒9：20-25）。同样，当他目睹耶路撒冷的犹太人时，他们企图杀死他（徒9：29-30）。尽管屡次灰心和冒险，保罗仍然顺服耶稣基督所赐给他的呼召和异象。没有什么感动他（使徒行传20:24）！
In Acts
26:21, Paul clearly explained to Agrippa and Festus what had really happened in
the temple and why it had happened. It was “on account
of these things” that Paul had been attacked and almost killed: his declaration
that Jesus of Nazareth was alive and was Israel’s Messiah, his ministry to the
Gentiles, and his offer of God’s covenant blessings to both Jews and Gentiles
on the same terms of repentance and faith (see Acts 20:21). The proud
nationalistic Israelites would have nothing to do with a Jew who treated
Gentiles like Jews!
(5) “I continue
unto this day” (vv. 22–32). It is one thing to have a great beginning, with
visions and voices, but quite another thing to keep on going, especially when
the going is tough. The fact that Paul continued was proof of his conversion
and evidence of the faithfulness of God. He was saved by God’s grace and
enabled to serve by God’s grace (1 Cor. 15:10).
(5) “我一直持续到今日”（22-32节）。拥有一个伟大的开端，愿景和声音是一回事，但另一件事情要继续下去，特别是在艰难的时候。保罗继续的事实证明了他的转变和上帝信实的证据。他因上帝的恩典而得救，并能借着上帝的恩典服事（哥林多前书15:10）。
The one word that best summarizes Paul’s life and
ministry is “witnessing” (see Acts 26:16). He simply shared with others what he
had learned and experienced as a follower of Jesus Christ. His message was not
something he manufactured, for it was based solidly on the Old Testament Scriptures.
We must remind ourselves that Paul and the other apostles did not have the New
Testament, but used the Old Testament to lead sinners to Christ and to nurture
the new believers.
最能概括保罗的生平和事工的一句话就是“见证”（见使徒行传26:16）。他只是与别人分享他作为耶稣基督的跟随者学习和体验到的东西。他的信息不是他制造的，因为它坚实地基于旧约圣经。我们必须提醒自己，保罗和其他使徒没有新约，而是用旧约引导罪人到基督那里，培养新信徒。
Acts 26:23 is a summary of the gospel (1 Cor.
15:3–4), and each part can be backed up from the Old Testament. See, for
example, Isaiah 52:13—53:12 and Psalm 16:8–11. Paul could even defend his call
to the Gentiles from Isaiah 49:6 (see also Acts 13:47). Jesus was not the first
person to be raised from the dead, but He was the first one to be raised and
never die again. He is “the firstfruits of them that slept” (1 Cor. 15:20).
使徒行传26:23是对福音的总结（哥林多前书15：3-4），每部分都可以从旧约中得到支持。例如参见以赛亚书52：13-53：12和诗篇16：8-11。保罗甚至可以为他的电话辩护
以赛亚书49：6中的外邦人（另见使徒行传13:47）。耶稣不是第一个从死里复活的人，但他是第一个被提出并永不再死的人。他是“睡的人初熟的果子”（哥林多前书15:20）。
In his message in the temple, when Paul got to the
word Gentiles, the crowd exploded (Acts 22:21–22). That is the word Paul spoke
when Festus responded and loudly accused Paul of being mad. How strange that
Festus did not think Paul was mad when he was persecuting the church (Acts
26:11)! Nobody called D. L. Moody crazy when he was energetically selling shoes
and making money, but when he started winning souls, people gave him the
nickname “Crazy Moody.” This was not the first time Paul had been called
“crazy” (2 Cor. 5:13), and he was only following in the footsteps of his Master
(Mark 3:20–21; John 10:20).
保罗接到外邦人这个词时，他在殿中的信息中，人群爆炸（徒22：21-22）。这就是保罗所说的话，当非斯都回应并大声指责保罗发疯时。非斯都认为保罗在逼迫教会时生气了，这是多么奇怪（使徒行传26:11）！当他精力旺盛地销售鞋子和赚钱时，没有人称他为疯子，但当他开始赢得灵魂时，人们给了他一个绰号“疯狂的穆迪”。这不是第一次被称为“疯狂”的保罗（林后五：13），他只跟随他的主人（马可福音3：20-21;约翰福音10:20）。
Paul had been addressing King Agrippa, but the
emotional interruption of the governor forced him to reply. He reminded Festus
that the facts about the ministry of Jesus Christ, including His death and
resurrection, were public knowledge and “not done in a corner.” The Jewish
Sanhedrin was involved and so was the Roman governor, Pilate. Jesus of Nazareth
had been a famous public figure for at least three years, and huge crowds had
followed Him. How then could the governor plead ignorance?
保罗一直在向阿格里帕国王致意，但总督的感情中断迫使他回复。他提醒费斯图斯关于耶稣基督事工的事实，包括他的死亡和复活，是公开的知识，并且“没有在角落里完成”。犹太公会的参与以及罗马总督彼拉多也参与其中。拿撒勒人耶稣已经是一位至少三年的着名公众人物，并且有很多人跟随他。州长怎么会恳求无知？
Festus
had not interrupted because he really thought Paul was mad. Had that been the
case, he would have treated Paul gently and ordered some of his guards to
escort him to a place of rest and safety. Furthermore, what
official would send a raving madman to be tried before the emperor? No, the
governor was only giving evidence of conviction in his heart. Paul’s words had
found their mark, and Festus was trying to escape.
But Paul did not forget King Agrippa, a Jew who was
an expert in these matters. When Paul asked if Agrippa believed the prophets,
he was forcing him to take a stand. Certainly the king would not repudiate what
every Jew believed! But Agrippa knew that if he affirmed his faith in the
prophets, he must then face the question, “Is Jesus of Nazareth the one about
whom the prophets wrote?”
但保罗并没有忘记在这些事情上是一位专家的犹太人阿格里帕国王。当保罗问阿格里帕是否相信先知时，他强迫他表态。当然，国王不会否认每个犹太人相信的东西！但亚基帕知道，如果他肯定了他对先知的信仰，那么他就必须面对这个问题：“拿撒勒人耶稣是先知写给谁的吗？”
Festus avoided decision by accusing Paul of being
mad. King Agrippa eluded Paul’s question (and the dilemma it presented) by
adopting a superior attitude and belittling Paul’s witness. His reply in Acts
26:28 can be stated, “Do you think that in such a short time, with such few
words, you can persuade me to become a Christian?” Perhaps he spoke with a
smirk on his face and a sneer in his voice. But he certainly spoke his own
death warrant (John 3:18–21, 36).
费斯图斯通过指责保罗发疯而避免了这个决定。阿格里帕国王采取了一种优越的态度，并贬低了保罗的见证，从而避免了保罗的问题（以及它提出的困境）。他在使徒行传第26章第28节中的回答可以说：“你认为在这么短的时间内，用这么几句话，你可以说服我成为一个基督徒吗？”也许他说话时脸上带着假笑，冷笑他的声音。但他肯定会说自己的死刑令（约翰福音3：18-21,36）。
Paul
was polite in his reply. “I would to God, that whether in a short or long time,
not only you, but also all who hear me this day, might become such as I am,
except for these chains” (Acts 26:29 nasb). Festus and Agrippa
knew that their prisoner had a compassionate concern for them, and they could
not easily escape his challenge. The best thing to do was to end the hearing,
them, and they could not easily escape his
challenge. The best thing to do was to end the hearing, so the king stood up,
and this told everybody that the audience was over.
2/26/18 2:30 PM 停
保罗在答复中很有礼貌。 “我愿意对上帝说，无论是在短期还是长期，不仅是你，而且今天所有听到我的人，都可能变得和我一样，除了这些链条之外”（使徒行传26:29）。 Festus和Agrippa知道他们的囚犯对此表示了同情他们，他们不能轻易摆脱他的挑战。最好的办法是结束听证会，所以国王站了起来，这告诉大家观众已经结束了。
Both Agrippa and Festus declared that Paul was
innocent of any crime deserving of death. Luke continues to accumulate these
official statements so that his readers will understand that Paul was an
innocent man (see Acts 16:35–40; 18:12–17; 23:29; 25:25). In fact, Paul might
have been set free, had he not appealed to Caesar. Was he foolish in making his
appeal? No, he was not, for it was the appeal to Caesar that finally ended the
repeated accusations of the Jewish leaders. They knew they could not
successfully fight against Rome.
亚基帕和非斯都宣称保罗是无辜的任何罪行应得的死亡。卢克继续积累这些官方声明，以便他的读者会明白，保罗是一个无辜的人（参见使徒行传16：35-40; 18：12-17; 23：29; 25:25）。事实上，如果保罗没有上诉凯撒，保罗可能会被释放。他提出上诉他愚蠢吗？不，他不是，因为这是对凯撒的呼吁，终于结束了犹太领导人的多次指责。他们知道他们无法成功对抗罗马。
What
Agrippa and Festus did not understand was that Paul had been the judge and they
had been the prisoners on trial. They had been
shown the light and the way to freedom, but they had deliberately closed their
eyes and returned to their sins. Perhaps they felt relieved that Paul would go
to Rome and trouble them no more. The trial was over, but their sentence was
still to come; and come it would.
What a wonderful thing is the opportunity to trust
Jesus Christ and be saved! What a terrible thing is wasting that opportunity
and perhaps never having another.
多么美妙的事情是有机会相信耶稣基督并得救！多么可怕的事情是浪费了这个机会，也许永远不会有另一个。
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