Commentaire par chapitre
Acts Chapitre 24
1
Ac 24:1-27.
简体中文
Original anglais
Ac 24:1-27.
PAUL, ACCUSED BY A PROFESSIONAL PLEADER BEFORE FELIX, MAKES HIS DEFENSE, AND IS REMANDED FOR A FURTHER HEARING. AT A PRIVATE INTERVIEW FELIX TREMBLES UNDER PAUL'S PREACHING, BUT KEEPS HIM PRISONER FOR TWO YEARS, WHEN HE WAS SUCCEEDED BY FESTUS.
1. after five days--or, on the fifth day from their departure from Jerusalem.
Ananias . . . with the elders--a deputation of the Sanhedrim.
a certain orator--one of those Roman advocates who trained themselves for the higher practice of the metropolis by practicing in the provinces, where the Latin language, employed in the courts, was but imperfectly understood and Roman forms were not familiar.
informed . . . against Paul--"laid information," that is, put in the charges.
2
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简体中文
2-4. 我们因你得以大享太平等。这番谄媚之辞有一丝真理的影子：仅此而已。腓力斯在镇压非法暴力方面表现出一定程度的魄力与成效[JOSEPHUS《犹太古史》20.8.4；TACITUS《编年史》12.54佐证]。
因你的先见——用来形容皇帝施政的用语。
Original anglais
2-4. Seeing that by thee we enjoy great quietness, &c.--In this fulsome flattery there was a semblance of truth: nothing more. Felix acted with a degree of vigor and success in suppressing lawless violence [JOSEPHUS, Antiquities, 20.8.4; confirmed by TACITUS, Annals, 12.54].
by thy providence--a phrase applied to the administration of the emperors.
5
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简体中文
Ac 24:5.
5-8. 一个瘟疫——一种瘟疫、祸害。
是鼓动普天下众犹太人生乱的——借在他们中间煽动骚乱。
这是头一项控罪；且只有在
Ac 16:20
所解释的意义上才属实。
是拿撒勒教党里的一个头目——第二项控罪；且相当属实。
Original anglais
5-8. a pestilent fellow--a plague, or pest.
and a mover of sedition among all the Jews--by exciting disturbances among them.
throughout the world--(See on
Lu 2:1).
This was the first charge; and true only in the sense explained on
Ac 16:20.
a ringleader of the sect of the Nazarenes--the second charge; and true enough.
6
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简体中文
Ac 24:6.
6. 连……想要——企图。
糟蹋圣殿——第三项控罪；且完全虚假。
我们……想要按着我们的律法审判。
Original anglais
6. hath gone about--attempted.
to profane the temple--the third charge; and entirely false.
we . . . would have judged according to our law.
7
Sans titre
简体中文
Ac 24:7.
7. ……千夫长吕西亚前来，用甚大的强暴把我们手里的人夺去——这是对公吏的蓄意诬告与中伤。他曾命公会聚集，别无他意，无非要他们「按着律法审问他」；只因他们不如此行，反而彼此相争，使囚犯险遭「被他们撕碎」
(Ac 23:10)—— 或如他自己的信上所说「被他们杀害」
(Ac 23:27)—— 之时，他才以「武力」将他从他们手中救出——这本就是他的职责。
Original anglais
7. But . . . Lysias came upon us, and with great violence took him out of our hands--a wilful falsehood and calumnious charge against a public officer. He had commanded the Sanhedrim to meet for no other purpose than to "judge him according to their law"; and only when, instead of doing so, they fell to disputing among themselves, and the prisoner was in danger of being "pulled in pieces of them"
(Ac 23:10)
--or as his own letter says "killed of them"
(Ac 23:27)
--did he rescue him, as was his duty, "by force" out of their hands.
8
Sans titre
简体中文
Ac 24:8.
8. 吩咐告他的人到你这里来——他们在此暗示：与其劳烦腓力斯审办此案，本应交由犹太法庭处理；那样的话他的性命早就没了。
你自己究问——似乎指吕西亚而言
(Ac 24:22)。
就可以等——仿佛满怀信心，把一切交由腓力斯定夺。
Original anglais
8. Commanding his accusers to come unto thee--Here they insinuate that, instead of troubling Felix with the case, he ought to have left it to be dealt with by the Jewish tribunal; in which case his life would soon have been taken.
by examining whom--Lysias, as would seem
(Ac 24:22).
thyself mayest, &c.--referring all, as if with confidence, to Felix.
9
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简体中文
Ac 24:9.
9. 众犹太人也随声附和等——见
Ac 23:15的注释。
Original anglais
9. the Jews assented, &c.--See on
Ac 23:15.
10
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简体中文
10. 你在这国里断事多年——他在本省已有六七年之久，在加利利则为时更长。保罗并未奉承谄媚，只是表达他在一位因长期治理犹太事务而富有经验的官员面前申辩的满意之情，因为这位官员能更好地理解并赏识他所要陈述的内容。
Original anglais
10. thou hast been many years a judge to this nation--He had been in this province for six or seven years, and in Galilee for a longer period. Paul uses no flattery, but simply expresses his satisfaction at having to plead before one whose long official experience of Jewish matters would enable him the better to understand and appreciate what he had to say.
11
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简体中文
11. 你就可以查问——很容易便能得知。
我上耶路撒冷去，到现在不过十二天——即：1. 到达耶路撒冷的那日
(Ac 21:15-17)；
- 与雅各的会面
(Ac 21:18-26)；
- 许愿的承担
(Ac 21:26)；
4, 5, 6. 许愿的持续，被逮捕所打断
(Ac 21:27
等）；7. 保罗被捕
(Ac 21:27)；
- 保罗在公会面前
(Ac 22:30; 23:1-10)；
- 犹太人的阴谋及其被挫败
(Ac 23:12-24)，
以及当日傍晚将保罗从耶路撒冷送出
(Ac 23:23, 31)；
10, 11, 12, 13. 所提到的其余时期
(Ac 24:1)
[MEYER]。 提到这一短暂时期，是要表明他不太可能有时间做出所指控的事。
去敬拜——与他被强加的目的大相径庭。
Original anglais
11. thou mayest understand--canst easily learn.
that there are yet but twelve days since I went up to Jerusalem--namely, 1. The day of his arrival in Jerusalem
(Ac 21:15-17);
- The interview with James
(Ac 21:18-26);
- The assumption of the vow
(Ac 21:26);
4, 5, 6. Continuance of the vow, interrupted by the arrest
(Ac 21:27,
&c.); 7. Arrest of Paul
(Ac 21:27);
- Paul before the Sanhedrim
(Ac 22:30; 23:1-10);
- Conspiracy of the Jews and defeat of it
(Ac 23:12-24),
and despatch of Paul from Jerusalem on the evening of the same day
(Ac 23:23, 31);
10, 11, 12, 13. The remaining period referred to
(Ac 24:1)
[MEYER]. This short period is mentioned to show how unlikely it was that he should have had time to do what was charged against him.
for to worship--a very different purpose from that imputed to him.
12
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简体中文
12, 13. 他们并没有看见我……他们现在所告我的事……也不能……证明等——在列举了若干细节之后，他对所加诸于他的每一条指控都提出证据的挑战。关于煽动叛乱的指控，便是如此。
Original anglais
12, 13. they neither found me . . . Neither can they prove the things, &c.--After specifying several particulars, he challenges proof of any one of the charges brought against him. So much for the charge of sedition.
14
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简体中文
14, 15. 但有一件事我向你承认——在这一事上腓力斯不会看到什么罪行。
他们所称为异端的这道——字面含义更好译作「一个教派」。
我正按着……我祖宗的神敬拜——即祖先的神。此处包含两个论据：（一）我们的民族分为他们所谓的教派——法利赛教派和撒都该教派——他们与我之间唯一的区别是，我不属于其中任何一个，而属于另一个教派，即民族的另一个宗教分支，他们因它的头而称之为拿撒勒教派：只因这个原因，且仅因这个原因，我被人恨恶。（二）罗马法律允许每个民族敬拜自己的神明；我依据该法律要求保护，敬拜我祖先的神，正如他们一样，只是属于共同宗教中的不同教派。
信……一切等——在此，他否弃了一切与旧约圣经相左的观点，为他所传的福音争取他们列祖之神所赋予的权威。关于异端的指控，便是如此。
Original anglais
14, 15. But this I confess to thee--in which Felix would see no crime.
that after the way they call heresy--literally, and better, "a sect."
so worship I the God of my fathers--the ancestral God. Two arguments are contained here: (1) Our nation is divided into what they call sects--the sect of the Pharisees, and that of the Sadducees--all the difference between them and me is, that I belong to neither of these, but to another sect, or religious section of the nation, which from its Head they call Nazarenes: for this reason, and this alone, am I hated. (2) The Roman law allows every nation to worship its own deities; I claim protection under that law, worshipping the God of my ancestors, even as they, only of a different sect of the common religion.
believing all, &c.--Here, disowning all opinions at variance with the Old Testament Scriptures, he challenges for the Gospel which he preached the authority of the God of their fathers. So much for the charge of heresy.
15
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简体中文
15. 并且靠着神……就是他们自己也……承认的，盼望死人复活等——这一对其控告者信仰的诉诸，表明他们主要是法利赛人，而且该党派——他最近在公会中得以保全部分归功于他们
(Ac 23:6-9)——
对他的善意相当短暂。
Original anglais
15. And have hope . . . as they themselves . . . allow, that there shall be a resurrection, &c.--This appeal to the faith of his accusers shows that they were chiefly of the Pharisees, and that the favor of that party, to which he owed in some measure his safety at the recent council
(Ac 23:6-9),
had been quite momentary.
16
Sans titre
简体中文
16. 我因此——即为此故，相应地；也就是前瞻那可畏之日（参
2Co 5:10）。
操练自己——此处的「我」是强调；「无论他们怎样，这是我所竭力的。」
常常问心无愧等——参
Ac 23:1; 2Co 1:12; 2:17
等；即「这些是我生命和行为的大原则——与动乱和宗派主义何等不同！」
Original anglais
16. And herein--On this account, accordingly; that is, looking forward to that awful day (compare
2Co 5:10).
I exercise myself--The "I" here is emphatic; "Whatever they do, this is my study."
to have always a conscience void of offence, &c.--See
Ac 23:1; 2Co 1:12; 2:17,
&c.; that is, "These are the great principles of my life and conduct--how different from turbulence and sectarianism!"
17
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简体中文
17. 过了……几——好几年。
年，我离开耶路撒冷……带着周济本国的捐项和供献的祭物——即他从马其顿和希腊辛苦筹集的捐款。这是《使徒行传》中唯一提到、而在他自己的书信中如此频繁论及的事
(Ro 15:25, 26; 1Co 16:1-4; 2Co 8:1-4)，
为这段历史的真实性投下美丽的光辉。（参佩利[PALEY]的《Horæ Paulinæ》。）
和供献的祭物——与他所许的犹太人的愿有关：参
Ac 24:18。
Original anglais
17. Now after many--several
years absence from Jerusalem--I came to bring alms to my of Macedonia and Greece, which he had taken such pains to gather. This only allusion in the Acts to what is dwelt upon so frequently in his own Epistles
(Ro 15:25, 26; 1Co 16:1-4; 2Co 8:1-4),
throws a beautiful light on the truth of this History. (See PALEY'S Horæ Paulinæ).
and offerings--connected with his Jewish vow: see
Ac 24:18.
18
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简体中文
18-21. 看见我在殿里已经洁净了——因此我并非以自己的临在污秽圣殿，既没有聚众也没有生事：如果这些亚细亚的犹太人对他们逮捕我一事有任何指控，为什么他们不在这里证实呢？
Original anglais
18-21. found me purified in the temple--not polluting it, therefore, by my own presence, and neither gathering a crowd nor raising a stir: If then these Asiatic Jews have any charge to bring against me in justification of their arrest of me, why are they not here to substantiate it?
20
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简体中文
20. 不然，就让这些人……在这里说——「或者，撇开我受审之前的一切，让在场的公会成员说说我在那里是否有任何过犯。」无疑他们可能会想到他对大祭司的急躁之言，但那一事在他方面的挑衅，是他们不愿追忆的。
Original anglais
20. Or else let these . . . here say--"Or, passing from all that preceded my trial, let those of the Sanhedrim here present say if I was guilty of aught there." No doubt his hasty speech to the high priest might occur to them, but the provocation to it on his own part was more than they would be willing to recall.
21
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简体中文
21. 唯有……这一句话……论死人复活等——这将提醒在场的法利赛人他们自己的前后不一：先前善待他，如今却控告他。
Original anglais
21. Except . . . this one voice . . . Touching the resurrection, &c.--This would recall to the Pharisees present their own inconsistency, in befriending him then and now accusing him.
22
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简体中文
22, 23. 颇晓得这道——「那」
道——（参
Ac 19:23;
及
Ac 24:14
注释）。
等千夫长吕西亚下来……我再等——腓力斯本可以以这不过是一连串无证据支持的指控为由驳回此案。但如果因他对这事感兴趣而确实希望吕西亚及其他有关人士在场，那么短暂的延迟并非不符合他作为法官的身份。当然，就记录所见，吕西亚或其他任何一方都未再在此案中出现。
然而
Ac 24:23
似乎表明那时他对保罗的偏向很强。
Original anglais
22, 23. having more perfect knowledge of that--"the"
way--(See on
Ac 19:23;
and
Ac 24:14).
When Lysias . . . shall come . . . I will how, &c.--Felix might have dismissed the case as a tissue of unsupported charges. But if from his interest in the matter he really wished to have the presence of Lysias and others involved, a brief delay was not unworthy of him as a judge. Certainly, so far as recorded, neither Lysias nor any other parties appeared again in the case.
Ac 24:23,
however, seems to show that at that time his prepossessions in favor of Paul were strong.
24
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简体中文
24, 25. 腓力斯……和他的妻子土西拉……犹太女子——这位美貌却声名狼藉的女子，是希律亚基帕一世的第三个女儿；亚基帕一世被虫咬死(参
徒 12:1
注释)，她也是亚基帕二世的妹妹——保罗曾在亚基帕二世面前申辩(徒 26:1 等)。她「被许配给埃米森尼王亚西兹，后者为了这门婚事同意受割礼。但这桩婚姻不久便如此解除：当非斯都作犹太巡抚时，他看见了她，被她的美貌所迷，便说服她抛弃丈夫、违背本国律法，嫁给了自己」 [JOSEPHUS, 《犹太古史》 20.7.1,2]。 这就是腓力斯的这位「妻子」。
他吩咐人叫保罗来，听他讲论信基督之道——从审讯时所听到的，他知道这个引起如此风波的新教派，据其拥护者所说，不过是犹太信仰的一种特殊发展；他大概想要满足他那犹太妻子的好奇心，也满足自己的，从这位杰出斗士口中得到更详细的讲述。无疑，保罗也会在一定程度上迎合这种愿望，向他们陈述福音的主要基本特征。但从
徒 24:25
可见，他的讲论完全转向了实践层面，适合他那两位听众那众所周知的生活方式。
Original anglais
24, 25. Felix . . . with his wife Drusilla . . . a Jewess--This beautiful but infamous woman was the third daughter of Herod Agrippa I, who was eaten of worms (see on
Ac 12:1),
and a sister of Agrippa II, before whom Paul pleaded,
Ac 26:1,
&c. She was "given in marriage to Azizus, king of the Emesenes, who had consented to be circumcised for the sake of the alliance. But this marriage was soon dissolved, after this manner: When Festus was procurator of Judea, he saw her, and being captivated with her beauty, persuaded her to desert her husband, transgress the laws of her country, and marry himself" [JOSEPHUS, Antiquities, 20.7.1,2]. Such was this "wife" of Felix.
he sent for Paul and heard him concerning the faith in Christ--Perceiving from what he had heard on the trial that the new sect which was creating such a stir was represented by its own advocates as but a particular development of the Jewish faith, he probably wished to gratify the curiosity of his Jewish wife, as well as his own, by a more particular account of it from this distinguished champion. And no doubt Paul would so far humor this desire as to present to them the great leading features of the Gospel. But from
Ac 24:25
it is evident that his discourse took an entirely practical turn, suited to the life which his two auditors were notoriously leading.
25
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简体中文
25. 保罗讲论公义——针对腓力斯的公职品格而言。
节制——针对他不道德的生活而言。
和将来的审判——那时他将为这两者被召交出可怕的账。
腓力斯甚觉恐惧——这也不足为奇。因为据罗马史家塔西佗的见证 [《编年史》 9; 12.54]，他的统治集残忍、纵欲与奴颜婢膝于一身，并倚仗其兄弟巴拉斯在朝廷的势力，自以为可以肆无忌惮地犯下各种罪行而不受惩罚。在这样的人面前竟敢于论说这些主题，这忠心和勇气何等高贵！那些使连腓力斯都战兢的呼吁，又具有何等令人折服的力量！
你暂且去吧；等我得便再叫你来——腓力斯啊，可悲！这就是他的黄金机会，可是——与今日无数人一样——他错过了。他找到了许多「得便」的机会召保罗来，却再没有「听他讲论信基督之道」，再没有在将来之愤怒的恐怖下痛苦挣扎。即使在那些恐惧的时刻，他也没有丝毫顺服十字架或改变生活的念头。神的道辨明了他的心思意念，但他的心即使那时仍紧抱其偶像不放；正如希律「多照着行，并乐意听他(约翰)」，但在他最好的时刻仍受制于自己的私欲。历代以来，出现了多少个腓力斯！
Original anglais
25. And as he reasoned of righteousness--with reference to the public character of Felix.
temperance--with reference to his immoral life.
and judgment to come--when he would be called to an awful account for both.
Felix trembled--and no wonder. For, on the testimony of TACITUS, the Roman Annalist [Annals, 9; 12.54], he ruled with a mixture of cruelty, lust, and servility, and relying on the influence of his brother Pallas at court, he thought himself at liberty to commit every sort of crime with impunity. How noble the fidelity and courage which dared to treat of such topics in such a presence, and what withering power must have been in those appeals which made even a Felix to tremble!
Go thy way for this time; and when I have a convenient season I will call for thee--Alas for Felix! This was his golden opportunity, but--like multitudes still--he missed it. Convenient seasons in abundance he found to call for Paul, but never again to "hear him concerning the faith in Christ," and writhe under the terrors of the wrath to come. Even in those moments of terror he had no thought of submission to the Cross or a change of life. The Word discerned the thoughts and intents of his heart, but that heart even then clung to its idols; even as Herod, who "did many things and heard John gladly," but in his best moments was enslaved to his lusts. How many Felixes have appeared from age to age!
26
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简体中文
26. 腓力斯又指望保罗送他银钱等——按罗马法律，法官受贿是应受刑罚的，但他一切行为中都带着(用塔西佗的话说)奴仆的灵；他与保罗的交谈——仿佛他在乎保罗或他的信息——只是为卑劣加上了虚伪。保罗那些来探望他的基督徒朋友的社会地位，或许使他对从中为他们所爱戴之人的释放榨取些什么抱有指望；但使徒宁愿在监里，也不肯屈尊行此之事！
Original anglais
26. He hoped . . . that money should have been given him . . . wherefore he sent for him the oftener, and communed with him--Bribery in a judge was punishable by the Roman law, but the spirit of a slave (to use the words of TACITUS) was in all his acts, and his communing with Paul"--as if he cared for either him or his message--simply added hypocrisy to meanness. The position in life of Paul's Christian visitors might beget the hope of extracting something from them for the release of their champion; but the apostle would rather lie in prison than stoop to this!
27
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简体中文
27. 过了两年——对这位火热事奉基督的宣教士来说，忍受如此漫长的无所事事是何等的试炼！这看起来何等奥秘！但这安息对他的灵性将是良药；他不会、也不能完全无所作为，只要他还能借书信和信息与众教会交通；他无疑也会学到这有益的功课：即使是他，对他的主的事工也不是不可或缺的。路加在此期间、在使徒的督导下写了他的福音书，这是能干的批评家们颇为可能的推测。
非斯都——关于他的记载不多。他在此次之后数年去世 [JOSEPHUS, 《犹太古史》 20.8.9-9.1]。
接了腓力斯的任——腓力斯因该撒拉的犹太人的控告而被召回，只是靠他兄弟在朝廷的斡旋才得免罪 [JOSEPHUS, 《犹太古史》 20.8,10]。
腓力斯要讨犹太人的喜欢——「想要得到犹太人的感谢」，但他并没有得到。
留保罗在监里——
(徒 26:29)——
这似乎要到那时才发生。
Original anglais
27. after two years--What a trial to this burning missionary of Christ, to suffer such a tedious period of inaction! How mysterious it would seem! But this repose would be medicine to his spirit; he would not, and could not, be entirely inactive, so long as he was able by pen and message to communicate with the churches; and he would doubtless learn the salutary truth that even he was not essential to his Master's cause. That Luke wrote his Gospel during this period, under the apostle's superintendence, is the not unlikely conjecture of able critics.
Porcius Festus--Little is known of him. He died a few years after this [JOSEPHUS, Antiquities, 20.8.9-9.1].
came into Felix' room--He was recalled, on accusations against him by the Jews of Cæsarea, and only acquitted through the intercession of his brother at court [JOSEPHUS, Antiquities, 20.8,10].
Felix, willing to show the Jews a pleasure--"to earn the thanks of the Jews," which he did not.
left Paul bound--
(Ac 26:29)
--which does not seem to have been till then.
Ac 24:1-27.
保罗 被一名 职业 辩士 在腓力斯面前 控告， 作出 申辩， 被还押 候审。 在一次 私下会面中， 腓力斯 在 保罗的 讲道之下 恐惧， 却仍 将他 继续囚禁 两年， 之后 由非斯都 接任。
1. 过了五天——即他们离开耶路撒冷的第五日。
大祭司亚拿尼亚……同几个长老——公会的代表团。
一个辩士——罗马的辩士之一，他们在省会练习，为首都更高规格的实务作准备，因在省会的法庭中所使用的拉丁语只有粗浅的掌握，罗马的诉讼形式也不为人所熟悉。
控告保罗——即提出控诉。