1
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英文原文
1-5. Then came he to Derbe and Lystra; and, behold, a certain disciple was there--that is, at Lystra (not Derbe, as some conclude from
Ac 20:4).
named Timotheus--(See on
Ac 14:20).
As Paul styles him "his own son in the faith"
(1Ti 1:2),
he must have been gained to Christ at the apostle's first visit; and as Paul says he "had fully known his persecutions which came on him at Lystra"
(2Ti 3:10, 11),
he may have been in that group of disciples that surrounded the apparently lifeless body of the apostle outside the walls of Lystra, and that at a time of life when the mind receives its deepest impressions from the spectacle of innocent suffering and undaunted courage [HOWSON]. His would be one of "the souls of the disciples confirmed" at the apostle's second visit, "exhorted to continue in the faith, and" warned "that we must through much tribulation enter into the kingdom of God"
(Ac 14:21, 22).
the son of a certain . . . Jewess--"The unfeigned faith which dwelt first in his grandmother Lois" descended to "his mother Eunice," and thence it passed to this youth
(2Ti 1:5),
who "from a child knew the Holy Scriptures"
(2Ti 3:15).
His gifts and destination to the ministry of Christ had already been attested
(1Ti 1:18; 4:14);
and though some ten years after this Paul speaks of him as still young
(1Ti 4:12),
"he was already well reported of by the brethren that were at Lystra and Iconium"
(Ac 16:2),
and consequently must have been well known through all that quarter.
but his father was a Greek--Such mixed marriages, though little practiced, and disliked by the stricter Jews in Palestine, must have been very frequent among the Jews of the dispersion, especially in remote districts, where but few of the scattered people were settled [HOWSON].
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Ac 16:3.
3. 要他同去——这与我们在使徒行传和书信中所读到的一切关于保罗那深情、信赖的性情相一致。他在工作上没有对自己有益的血缘纽带；同伴稀少且不断更替；虽然西拉可以补足巴拿巴的位置，但渴望一位可能像马可一度看来那样——福音中的儿子——的人与之作伴，并非软弱[HOWSON]。他也确实如此，成为使徒最亲近、最合用的同工
(Php 2:19-23; 1Co 4:17; 16:10, 11; 1Th 3:1-6)。
他双重的关系——母方与犹太人相连、父方与外邦人相连——在使徒眼中必被视为对自己工作范围的特殊资格。「就所知，提摩太是归信之后作为正式传教士出现在我们面前的第一位外邦人；因关于提多所说的话
(Ga 2:3)
属于更晚的时期」[WIES]。 但在启程之前，保罗
把他带走，给他行了割礼——每个以色列人都可以举行的仪式。
因为那些犹太人……都知道他父亲是希腊人——这暗示父亲并不是改信者。按犹太人自己的说法，犹太母亲不可违背外邦父亲的意愿给儿子行割礼。如此我们便明白，为何提摩太的宗教信仰全部追溯到家族中的女性一方
(2Ti 1:5)。
「若提摩太未受割礼，暴风将在使徒前行途中聚集。他固定的做法是借会堂在各城工作，并先向犹太人、后向外邦人传福音。但若提摩太未受割礼，这条路便不可能。他必被那民排斥——他们曾因以为保罗把希腊人带进圣殿而企图杀他
(Ac 21:29)。
连社交生活的交往也几乎不可能，因为受割礼之人与未受割礼之人同席，在当时仍是「可憎的」」[HOWSON]。后来在犹太化的基督徒要求下拒绝强迫提多受割礼作为得救所必需
(Ga 2:3)， 他只是捍卫了「福音的真理」
(Ga 2:5)； 在给提摩太行割礼这件事上，他则是「向犹太人，就作犹太人，为要得犹太人」。大概提摩太的按立就在此时
(1Ti 4:14; 2Ti 1:6)； 这是一次看来相当庄严的服事——「在许多见证人面前」
(1Ti 6:12)。
英文原文
3. Him would Paul have to go forth with him--This is in harmony with all we read in the Acts and Epistles of Paul's affectionate and confiding disposition. He had no relative ties which were of service to him in his work; his companions were few and changing; and though Silas would supply the place of Barnabas, it was no weakness to yearn for the society of one who might become, what Mark once appeared to be, a son in the Gospel [HOWSON]. And such he indeed proved to be, the most attached and serviceable of his associates
(Php 2:19-23; 1Co 4:17; 16:10, 11; 1Th 3:1-6).
His double connection, with the Jews by the mother's side and the Gentiles by the father's, would strike the apostle as a peculiar qualification for his own sphere of labor. "So far as appears, Timothy is the first Gentile who after his conversion comes before us as a regular missionary; for what is said of Titus
(Ga 2:3)
refers to a later period" [WIES]. But before his departure, Paul
took and circumcised him--a rite which every Israelite might perform.
because of the Jews . . . for they knew all that his father was a Greek--This seems to imply that the father was no proselyte. Against the wishes of a Gentile father no Jewish mother was, as the Jews themselves say, permitted to circumcise her son. We thus see why all the religion of Timothy is traced to the female side of the family
(2Ti 1:5).
"Had Timothy not been circumcised, a storm would have gathered round the apostle in his farther progress. His fixed line of procedure was to act on the cities through the synagogues; and to preach the Gospel to the Jew first and then to the Gentile. But such a course would have been impossible had not Timothy been circumcised. He must necessarily have been repelled by that people who endeavored once to murder Paul because they imagined he had taken a Greek into the temple
(Ac 21:29).
The very intercourse of social life would have been almost impossible, for it was still "an abomination" for the circumcised to eat with the uncircumcised" [HOWSON]. In refusing to compel Titus afterwards to be circumcised
(Ga 2:3)
at the bidding of Judaizing Christians, as necessary to salvation, he only vindicated "the truth of the Gospel"
(Ga 2:5);
in circumcising Timothy, "to the Jews he became as a Jew that he might gain the Jews." Probably Timothy's ordination took place now
(1Ti 4:14; 2Ti 1:6);
and it was a service, apparently, of much solemnity--"before many witnesses"
(1Ti 6:12).
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Ac 16:4.
4, 5. 经过各城，把……规矩……交付他们。于是众教会信心越发坚固，人数天天加增——增加的不是教会，而是其成员人数，因这次访问和他们面前所呈的书面证据——基督教自由在耶路撒冷的得胜，以及为保持犹太与外邦归信者合一所采取的明智措施。
英文原文
4, 5. And as they went through the cities, they delivered . . . the decrees . . . And so were the churches established in the faith, and increased in number daily--not the churches, but the number of their members, by this visit and the written evidence laid before them of the triumph of Christian liberty at Jerusalem, and the wise measures there taken to preserve the unity of the Jewish and Gentile converts.
6
Ac 16:6-12.
Ac 16:6-12.
他们在 弗吕家、 加拉太 开辟 新地—— 此方向的 进路 被神秘地 堵住， 他们 向西 前往 特罗亚， 在那里 蒙神 指示 往马其顿—— 历史家本人 在此 加入 传道 队伍， 他们 启航 前往 尼亚波利， 到达 腓立比。
6-8. 他们经过弗吕家和加拉太一带——朝西北方向行进。「加拉太的各教会」
(Ga 1:2; 1Co 16:1)
必是在此时建立的。据加拉太书（特别是
Ga 4:19）可知， 这些教会为使徒保罗所创立，并且在他第三次传道旅程途中已经存在，见
Ac 18:23，
那里显示他在弗吕家也同样有成效。为何这些我们理应认为极有趣的过程在此未加详述，不易说明；因所提的各种理由都不大令人满意：例如，历史家未曾加入队伍[ALFORD]。 他急于把使徒带到欧洲[OLSHAUSEN]。 教会发展的主河道是从耶路撒冷到罗马，而使徒在弗吕家和加拉太的工作完全偏离了那条线[BAUMGARTEN]。
圣灵禁止他们——借某位先知说话，参见
Ac 11:27的注释。
在亚细亚传道——不是亚洲大陆，甚至也不是今日称为小亚细亚的丰富半岛，而是其西海岸构成罗马亚细亚省的那一部分。
英文原文
Ac 16:6-12.
THEY BREAK NEW GROUND IN PHRYGIA AND GALATIA--THEIR COURSE IN THAT DIRECTION BEING MYSTERIOUSLY HEDGED UP, THEY TRAVEL WESTWARD TO TROAS, WHERE THEY ARE DIVINELY DIRECTED TO MACEDONIA--THE HISTORIAN HIMSELF HERE JOINING THE MISSIONARY PARTY, THEY EMBARK FOR NEAPOLIS, AND REACH PHILIPPI.
6-8. Now when they had gone throughout Phrygia and the region of Galatia--proceeding in a northwesterly direction. At this time must have been formed "the churches of Galatia"
(Ga 1:2; 1Co 16:1);
founded, as we learn from the Epistle to the Galatians (particularly
Ga 4:19),
by the apostle Paul, and which were already in existence when he was on his third missionary journey, as we learn from
Ac 18:23,
where it appears that he was no less successful in Phrygia. Why these proceedings, so interesting as we should suppose, are not here detailed, it is not easy to say; for the various reasons suggested are not very satisfactory: for example, that the historian had not joined the party [ALFORD]; that he was in haste to bring the apostle to Europe [OLSHAUSEN]; that the main stream of the Church's development was from Jerusalem to Rome, and the apostle's labors in Phrygia and Galatia lay quite out of the line of that direction [BAUMGARTEN].
and were forbidden of the Holy Ghost--speaking by some prophet, see on
Ac 11:27.
to preach the word in Asia--not the great Asiatic continent, nor even the rich peninsula now called Asia Minor, but only so much of its western coast as constituted the Roman province of Asia.
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Ac 16:7.
7. 到了每西亚——这里属罗马亚细亚的一部分，他们被禁止在此做工
(Ac 16:8)。
他们想要——或译作试图。
往——或译作朝向。
庇推尼去——在东北方。
耶稣的灵——如前一样借着先知说话。
却不许——大概是因为：(1) 欧洲已经成熟，正等待这个传道队伍前去；(2) 福音在小亚细亚东部地区的建立，将要借着别的器皿，特别是使徒彼得（见
1Pe 1:1）。
到一世纪末，据总督普林尼的见证，庇推尼已遍满基督徒。「这是圣灵首次被明确地称为决定他们传福音路线的主宰；显然是要表明：此前福音的传播是连续不断、由自然的交汇点彼此衔接的，如今却要作一跳跃，这跳跃非借着圣灵直接而独立的运行不能成就；虽然这圣灵的指示就其首要意义而言是消极的，且只涉及邻近之处，我们却可以确信，保罗把它视为自己使徒事工即将进入新纪元的征兆」[BAUMGARTEN]。
英文原文
7. After they were come to Mysia--where, as being part of Roman Asia, they were forbidden to labor
(Ac 16:8).
they assayed--or attempted
to go into--or, towards.
Bithynia--to the northeast.
but the Spirit--speaking as before.
suffered them not--probably because, (1) Europe was ripe for the labors of this missionary party; and (2) other instruments were to be honored to establish the Gospel in the eastern regions of Asia Minor, especially the apostle Peter (see
1Pe 1:1).
By the end of the first century, as testified by PLINY the governor, Bithynia was filled with Christians. "This is the first time that the Holy Ghost is expressly spoken of as determining the course they were to follow in their efforts to evangelize the nations, and it was evidently designed to show that whereas hitherto the diffusion of the Gospel had been carried on in unbroken course, connected by natural points of junction, it was now to take a leap to which it could not be impelled but by an immediate and independent operation of the Spirit; and though primarily, this intimation of the Spirit was only negative, and referred but to the immediate neighborhood, we may certainly conclude that Paul took it for a sign that a new epoch was now to commence in his apostolic labors" [BAUMGARTEN].
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Ac 16:8.
8. 下到特罗亚——爱琴海东北岸的一座城，小亚细亚西部的边界；其所在之地正是那场伟大的特洛伊战争的战场。
英文原文
8. came down to Troas--a city on the northeast coast of the Ægean Sea, the boundary of Asia Minor on the west; the region of which was the scene of the great Trojan war.
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9, 10. 夜间有异象现与保罗——他当时是清醒的，因这并未称之为梦。
有一个人站着求他说：请你过到马其顿来帮助我们——使徒的目光越过东北方特罗亚、横渡爱琴海（Ægean Sea），望向西北方可见的马其顿群山，他几乎不能不认为这就是他未来事工的预定之地；倘若他带着这一思绪就寝，他必定已为即将赐下的、关乎神旨意的非凡启示做好充分预备。这异象中的马其顿人借着他的话表明了自己的身份。然而，这一呼喊并非出于对福音有意识的渴慕，而是出于对福音深切的需要，以及无意识中已预备好接受它——不仅在那地区，我们尽可说，在马其顿所可代表的整个西方世界皆是如此。这实际上等于承认：「异教世界最高的辉煌——我们当在希腊的艺术、罗马的政体与帝国权力中予以承认——已经穷尽了其一切资源。神任凭外邦人各行己道
(Ac 14:2)。
他们曾试图靠自己赢得拯救；但那些在自然发展的路径上走得最远的人，如今已被一种感觉所浸透：一切确乎都是虚空。这种感觉正是全部异教世界历史单纯而纯粹的结果。而以色列，沿着神为他所标明的道路前行，也同样到达了他的终点。他终于处于一种可以成就其原始呼召的状况之中，就是成为引导外邦人归向神的向导——唯独神是人类救赎的创始者与成全者；而保罗正是这样一个人：以色列的这一呼召在他里面如今已成为当下的属灵实际，并且借着这夜间马其顿人的显现，异教世界已预备好接受以色列对外邦人所当尽的职事，这一事实向他得了印证」[BAUMGARTEN]。这一呼声至今仍从异教世界向基督教会发出；教会若非顺服这一呼召，便不能以正当的灵承担宣教事工，也没有任何宣教士能从中奉差出去。
英文原文
9, 10. a vision appeared to Paul in the night--while awake, for it is not called a dream.
There stood a man of Macedonia, and prayed him, saying, Come over into Macedonia, and help us--Stretching his eye across the Ægean Sea, from Troas on the northeast, to the Macedonian hills, visible on the northwest, the apostle could hardly fail to think this the destined scene of his future labors; and, if he retired to rest with this thought, he would be thoroughly prepared for the remarkable intimation of the divine will now to be given him. This visional Macedonian discovered himself by what he said. But it was a cry not of conscious desire for the Gospel, but of deep need of it and unconscious preparedness to receive it, not only in that region, but, we may well say, throughout all that western empire which Macedonia might be said to represent. It was a virtual confession "that the highest splendor of heathendom, which we must recognize in the arts of Greece and in the polity and imperial power of Rome, had arrived at the end of all its resources. God had left the Gentile peoples to walk in their own ways
(Ac 14:2).
They had sought to gain salvation for themselves; but those who had carried it farthest along the paths of natural development were now pervaded by the feeling that all had indeed been vanity. This feeling is the simple, pure result of all the history of heathendom. And Israel, going along the way which God had marked out for him, had likewise arrived at his end. At last he is in a condition to realize his original vocation, by becoming the guide who is to lead the Gentiles unto God, the only Author and Creator of man's redemption; and Paul is in truth the very person in whom this vocation of Israel is now a present divine reality, and to whom, by this nocturnal apparition of the Macedonian, the preparedness of the heathen world to receive the ministry of Israel towards the Gentiles is confirmed" [BAUMGARTEN]. This voice cries from heathendom still to the Christian Church, and never does the Church undertake the work of missions, nor any missionary go forth from it, in the right spirit, save in obedience to this cry.
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10. 保罗既看见这异象，我们随即想要往马其顿去——此处首次出现的「我们」，是谦逊的暗示，表明史家本人此刻已加入了宣教队伍。（现代对此的反对意见十分轻率）。保罗的健康受损是否与安排「所亲爱的医生」同行的决定有关[WIES]，永远无法确知；但他必以照顾如此宝贵的生命为荣，这是毫无疑问的。
英文原文
10. And after he had seen the vision, immediately we endeavoured to go into Macedonia--The "we," here first introduced, is a modest intimation that the historian himself had now joined the missionary party. (The modern objections to this are quite frivolous). Whether Paul's broken health had anything to do with this arrangement for having "the beloved physician" with him [WIES], can never be known with certainty; but that he would deem himself honored in taking care of so precious a life, there can be no doubt.
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11, 12. 我们从特罗亚开船——字面意为「航行」。
一直行——即「顺风航行」。
到撒摩特喇——色雷斯海岸以北特罗亚方向的一座高耸岛屿，略偏西。要把他们这么快带到那里，风必定是从南方或南东南方强烈吹来，因为洋流方向相反且强劲，他们后来走了五天的路程，此刻只用了两天
(Ac 20:6)
[HOWSON]。
第二天来到尼亚坡里——在马其顿海岸（更确切地说是色雷斯海岸），距撒摩特喇约六十五英里，距腓立比十英里，是腓立比的港口。
英文原文
11, 12. Therefore loosing from Troas, we came--literally, "ran."
with a straight course--that is, "ran before the wind."
to Samothracia--a lofty island on the Thracian coast, north from Troas, with an inclination westward. The wind must have set in strong from the south or south-southeast to bring them there so soon, as the current is strong in the opposite direction, and they afterwards took five days to what they now did in two
(Ac 20:6)
[HOWSON].
next day to Neapolis--on the Macedonian, or rather Thracian, coast, about sixty-five miles from Samothracia, and ten from Philippi, of which it is the harbor.
12
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12. 腓立比……头——或许应作「第一」
马其顿这一方的头一个城——其意思似乎是：从尼亚坡里前行所到的第一座城。中文译本所给的含义与事实不符。
是罗马的驻防城——即拥有罗马公民的一切特权，因此既免受鞭刑，又（在通常情形下）免于被捕，并有权向皇帝上诉地方官的判决。虽然彼西底的安提阿和特罗亚也是「驻防城」，但在此历史中唯独提到腓立比的这一事实，乃因本章后续部分频繁涉及罗马的特权与义务。
Ac 16:12-34.
在腓立比，吕底亚被得着并连同全家受洗——污鬼被逐出，保罗和西拉被鞭打、下监、上了木狗，却奇异地获释，禁卒及其全家归信并受洗。
12, 13. 我们在城里住了几天——等到安息日来到：他们的全部逗留必定延续数周。由于他们的惯例是先从犹太人和归信者开始，所以在知道他们聚集敬拜的时间之前，并不做什么。
英文原文
12. Philippi . . . the chief--rather, perhaps, "the first"
city of that part of Macedonia--The meaning appears to be--the first city one comes to, proceeding from Neapolis. The sense given in our version hardly consists with fact.
a colony--that is, possessing all the privileges of Roman citizenship, and, as such, both exempted from scourging and (in ordinary cases) from arrest, and entitled to appeal from the local magistrate to the emperor. Though the Pisidian Antioch and Troas were also "colonies," the fact is mentioned in this history of Philippi only on account of the frequent references to Roman privileges and duties in the sequel of the chapter.
Ac 16:12-34.
AT PHILIPPI, LYDIA IS GAINED AND WITH HER HOUSEHOLD BAPTIZED--AN EVIL SPIRIT IS EXPELLED, PAUL AND SILAS ARE SCOURGED, IMPRISONED, AND MANACLED, BUT MIRACULOUSLY SET FREE, AND THE JAILER WITH ALL HIS HOUSEHOLD CONVERTED AND BAPTIZED.
12, 13. we were in that city abiding certain days--waiting till the sabbath came round: their whole stay must have extended to some weeks. As their rule was to begin with the Jews and proselytes, they did nothing till the time when they knew that they would convene for worship.
13
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13. 安息日——照字面所暗示，是他们到达后的第一个安息日。
我们出城——更准确地说，按正确的读法应是「出了（城）门外」。
到了河边——这是马其顿的腓立在此地建城之前、赋予该地名称的小溪之一。
祷告的地方——或即祷告聚会的场所。显然腓立比没有会堂（与
Ac 17:1
相反），因为犹太人人数不多。这次聚会似乎全部由妇女组成，而且不全是犹太妇女。河边之所以被偏好，是因这种场合需要进行礼仪性的洗濯。
坐下对那些讲道的妇女讲等——这是一个卑微的会众，简单的讲道方式。然而欧洲归向基督的初熟果子正是在这里、以这种方式聚集的，而且是女性——她们的归信和事工将被一再荣耀地提及。
英文原文
13. on the sabbath day--the first after their arrival, as the words imply.
we went out of the city--rather, as the true reading is, "outside of the (city) gate."
by a river-side--one of the small streams which gave name to the place ere the city was founded by Philip of Macedon.
where prayer was wont to be made--or a prayer-meeting held. It is plain there was no synagogue at Philippi (contrast
Ac 17:1),
the number of the Jews being small. The meeting appears to have consisted wholly of women, and these not all Jewish. The neighborhood of streams was preferred, on account of the ceremonial washings used on such occasions.
we sat down and spake unto the women, &c.--a humble congregation, and simple manner of preaching. But here and thus were gathered the first-fruits of Europe unto Christ, and they were of the female sex, of whose accession and services honorable mention will again and again be made.
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14, 15. 吕底亚——在希腊人和罗马人中常见的名字。
卖紫色布匹的推雅推喇城的人——位于吕底亚与弗吕家交界处。吕底亚人，尤其是推雅推喇的居民，以染色著称，继承了推罗人的美誉。至今仍存的铭文证实了我们这位史家的准确性。这位妇女看来家境不错，在腓立比有一处足以容纳宣教队伍的居所
(Ac 16:15)，
并从她的故乡运来货物。
素来敬拜神——即归信了犹太教，因而出席了这次聚会。
主就开导她的心——即主耶稣（参
Ac 16:15；
并参
Lu 24:45; Mt 11:27）。
叫她留心听保罗所讲的话——「表明人心倾向真理的意愿并非源于人的意志。归向福音的最初感动乃是恩典的工作」[OLSHAUSEN]。请注意此处「留意」或「留心」真理所赋予的地位——那种全神贯注于真理、并以鲜活的拯救特质领悟吸收它的注意。
英文原文
14, 15. Lydia--a common name among the Greeks and Romans.
a seller of purple, of the city of Thyatira--on the confines of Lydia and Phrygia. The Lydians, particularly the inhabitants of Thyatira, were celebrated for their dyeing, in which they inherited the reputation of the Tyrians. Inscriptions to this effect, yet remaining, confirm the accuracy of our historian. This woman appears to have been in good circumstances, having an establishment at Philippi large enough to accommodate the missionary party
(Ac 16:15),
and receiving her goods from her native town.
which worshipped God--that is, was a proselyte to the Jewish faith, and as such present at this meeting.
whose heart the Lord opened--that is, the Lord Jesus (see
Ac 16:15;
and compare
Lu 24:45; Mt 11:27).
that she attended to the things . . . spoken by Paul--"showing that the inclination of the heart towards the truth originates not in the will of man. The first disposition to turn to the Gospel is a work of grace" [OLSHAUSEN]. Observe here the place assigned to "giving attention" or "heed" to the truth--that species of attention which consists in having the whole mind engrossed with it, and in apprehending and drinking it in, in its vital and saving character.
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15. 她……和她全家都受了洗——大概没有太多耽搁。这里首次在保罗的事工中提到洗礼，虽然无疑在他以前的归信者身上都施行了，却表明了这第一次欧洲洗礼的特殊重要性。这里也是首次提到基督徒的全家。全家是否包括儿童——他们也一同受了洗——并未明说；但正如其他全家受洗的例子一样，推断是肯定的。然而，婴儿洗礼的问题必须在其他根据上加以确定；这类偶尔的提及只是确定教会做法的历史材料的一部分。
她……求我们说：你们若以为我是忠心事主的——主耶稣的；即「借着我受洗而在我身上认出的对祂的信心」。这话中有美妙的谦逊。
于是强留我们——这词似乎暗示他们本不愿意，但被她说服了。
英文原文
15. And when . . . baptized . . . and her household--probably without much delay. The mention of baptism here for the first time in connection with the labors of Paul, while it was doubtless performed on all his former converts, indicates a special importance in this first European baptism. Here also is the first mention of a Christian household. Whether it included children, also in that case baptized, is not explicitly stated; but the presumption, as in other cases of household baptism, is that it did. Yet the question of infant baptism must be determined on other grounds; and such incidental allusions form only part of the historical materials for ascertaining the practice of the Church.
she besought us, saying, If ye have judged me to be faithful to the Lord--the Lord Jesus; that is, "By the faith on Him which ye have recognized in me by baptism." There is a beautiful modesty in the expression.
And she constrained us--The word seems to imply that they were reluctant, but were overborne.
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16-18. 我们往祷告的地方去——这些话暗示这是在前往河边通常的公众祷告场所的路上发生的；因此不是与刚发生之事同日。
一个……使女——一名女仆，在本案中是一名奴隶
(Ac 16:19)。
被巫鬼所附——即被皮同（Python）所附，也就是被认为受了德尔斐阿波罗（Pythian Apollo）启感的灵，或与之同性质的灵。这种被鬼附的真实性与福音书记载的任何被鬼附一样不可否认。
英文原文
16-18. as we went to prayer--The words imply that it was on their way to the usual place of public prayer, by the river-side, that this took place; therefore not on the same day with what had just occurred.
a . . . damsel--a female servant, and in this case a slave
(Ac 16:19).
possessed of a spirit of divination--or, of Python, that is, a spirit supposed to be inspired by the Pythian Apollo, or of the same nature. The reality of this demoniacal possession is as undeniable as that of any in the Gospel history.
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17. 这些人是至高神的仆人等——荣耀的见证！但参
Lu 4:41
注释。
她一连多日这样——即在许多次他们前往通常的聚会地点、或从事宗教事奉的场合。
英文原文
17. These men are servants of the most high God, &c.--Glorious testimony! But see on
Lu 4:41.
this did she many days--that is, on many successive occasions when on their way to their usual place of meeting, or when engaged in religious services.
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18. 保罗就心中厌烦——为那可怜的受害者；看见人类拯救的仇敌拥有如此能力而痛心，又看到这崇高的基督见证是以恶毒的意图而发出，心中不快。
英文原文
18. Paul being grieved--for the poor victim; grieved to see such power possessed by the enemy of man's salvation, and grieved to observe the malignant design with which this high testimony was borne to Christ.
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19. 主人们见得利的指望没有了，便揪住保罗和西拉——作为为首的人物。
拉他们到市上——即广场（Forum），法庭所在之处。
见官长，说等——这里为这次超自然医治的真实性提供了充分而独立的印证，因为在任何其他假设下，这样的行为都是毫无意义的。
英文原文
19. when her masters saw that the hope of their gains was gone, they caught Paul and Silas--as the leading persons.
and drew them into the market-place--or Forum, where the courts were.
to the magistrates, saying, &c.--We have here a full and independent confirmation of the reality of this supernatural cure, since on any other supposition such conduct would be senseless.
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20. 这些人是犹太人——为罗马人所厌恶、蔑视和猜疑的对象，且此时之偏见更胜平常。
大大扰乱我们的城——参类似指控，
Ac 17:6; 24:5; 1Ki 18:17。
这类指控都含有几分表面的道理，因为福音，以及普遍而言对神的敬畏作为人类行为的掌管原则，在一个不虔的世界中是一个彻底的革命性原则……这一原则的得胜在何种情形下会伴随外在的动乱与变化，取决于它所遭遇的阻力的广度与顽固程度。
英文原文
20. These men, being Jews--objects of dislike, contempt, and suspicion by the Romans, and at this time of more than usual prejudice.
do exceedingly trouble our city--See similar charges,
Ac 17:6; 24:5; 1Ki 18:17.
There is some color of truth in all such accusations, in so far as the Gospel, and generally the fear of God, as a reigning principle of human action, is in a godless world a thoroughly revolutionary principle . . . How far external commotion and change will in any case attend the triumph of this principle depends on the breadth and obstinacy of the resistance it meets with.
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21. 传我们罗马人所不可受、不可行的规矩——这里也有一些道理；因为引入新神明为法律所禁止，这或可被认为适用于任何宗教的改变。但整个指控纯属虚伪；因为这些人若不是宣教士断了他们获利的来源，本会任凭宣教士传任何宗教；所以他们以对宗教、法律和秩序的热心为幌子，掩盖他们愤怒的真正原因：参
Ac 17:6, 7; 19:25, 27。
英文原文
21. And teach customs, which are not lawful for us to receive, neither to observe, being Romans--Here also there was a measure of truth; as the introduction of new gods was forbidden by the laws, and this might be thought to apply to any change of religion. But the whole charge was pure hypocrisy; for as these men would have let the missionaries preach what religion they pleased if they had not dried up the source of their gains, so they conceal the real cause of their rage under color of a zeal for religion, and law, and good order: so
Ac 17:6, 7; 19:25, 27.
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22. 众人就一同起来攻击他们——参
Ac 19:28, 34; 21:30; Lu 23:18。
官长吩咐剥了他们的——保罗和西拉的
衣裳——即吩咐侍从（lictors，持棒者）撕去衣裳，以暴露赤裸的身体（参
Ac 16:37
注释）。
这个词表达了为囚犯预备鞭刑时剥衣之粗暴。
吩咐打他们——未经任何审判
(Ac 16:37)，
为平息民愤。保罗似乎三次忍受了这种屈辱
(2Co 11:25)。
英文原文
22. the multitude rose up together against them--so
Ac 19:28, 34; 21:30; Lu 23:18.
the magistrates rent off their--Paul's and Silas'
clothes--that is, ordered the lictors, or rod-bearers, to tear them off, so as to expose their naked bodies (see on
Ac 16:37).
The word expresses the roughness with which this was done to prisoners preparatory to whipping.
and commanded to beat them--without any trial
(Ac 16:37),
to appease the popular rage. Thrice, it seems, Paul endured this indignity
(2Co 11:25).
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23, 24. 打了许多棍——由此造成的流血伤口直到归信的禁卒来洗
(Ac 16:33)。
吩咐禁卒……把……他们下在内监——「充满瘟疫气息的囚室，潮湿阴冷，不见天光，锁链在囚犯身上生锈。在罗马卡比托利欧山的坡上至今仍可见到这样一个地方」[HOWSON]。
英文原文
23, 24. when they had laid many stripes upon them--the bleeding wounds from which they were not washed till it was done by the converted jailer
(Ac 16:33).
charged the jailer . . . who . . . thrust them into the inner prison--"pestilential cells, damp and cold, from which the light was excluded, and where the chains rusted on the prisoners. One such place may be seen to this day on the slope of the Capitol at Rome" [HOWSON].
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24. 把他们的脚上了木狗——这是一种兼具折磨和囚禁功能的刑具，用包着铁的木头制成，上有孔洞供双脚穿过，两脚张开程度因所要施加的严厉程度而异。(后期的俄利根除了颈项被套上铁圈外，还许多天伸开双脚躺在刑架上)。虽然狱卒素以无情著称，但在本案中命令下达的方式似乎为所做的一切提供了依据。
英文原文
24. made their feet fast in the stocks--an instrument of torture as well as confinement, made of wood bound with iron, with holes for the feet, which were stretched more or less apart according to the severity intended. (ORIGEN at a later period, besides having his neck thrust into an iron collar, lay extended for many days with his feet apart in the rack). Though jailers were proverbially unfeeling, the manner in which the order was given in this case would seem to warrant all that was done.
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25. 约在半夜，保罗和西拉祷告，唱诗赞美——按字面译作「一边祷告，一边唱诗赞美」；即他们正在倾心祷告之际，忽然迸发出歌唱，大声颂唱他们的喜乐。此处所用的词，与我们的主和门徒在最后逾越节筵席后所唱的逾越节诗歌
(太 26:30)
是同一个词；我们知道那诗歌由
诗 113:1-118:29
组成，是在那节期中吟唱的。因此很可能这些喜乐的受苦者所唱诵的，正是诗篇中这类内容极其丰富的段落；再没有比那六篇诗篇更为合时、更能激励他们了——每一个虔诚的犹太人无疑都能背诵。「他在夜间歌唱」
(伯 35:10)。
虽然他们的身体仍在流血、在木狗中受折磨，他们的灵却在「新情感的排他力量」之下超越了痛苦，使监狱的墙壁因他们的歌声而回荡。「这些被囚的耶稣基督之见证人在半夜所唱的诗歌，不仅使罗马对教会的不公与暴力的全部势力归于无效，更将其转化为一种衬托，以更完整地彰显教会那世界尚未知晓的威严与属灵能力。如果这两位基督见证人的受苦，是随后从同一源头倾倒于教会的无数殉道之起始与典范，那么同样，圣灵对苦难的无比得胜，也是一种属灵能力的开端与凭据——这能力我们后来在无数被交予同一罗马帝国权势作为猎物的基督殉道者身上，看见何等辉煌、不可阻挡地照耀出来」 [NEANDER 引自 BAUMGARTEN]。
众囚犯也侧耳听他们——按字面译作「正留意听他们」，即当接下来要叙述的惊人事件发生之时；他们并没有睡着，而是完全清醒，并且(无疑)为他们所听到的感到惊奇。
英文原文
25. And at midnight Paul and Silas prayed and sang praises--literally, "praying, were singing praises"; that is, while engaged in pouring out their hearts in prayer, had broken forth into singing, and were hymning loud their joy. As the word here employed is that used to denote the Paschal hymn sung by our Lord and His disciples after their last Passover
(Mt 26:30),
and which we know to have consisted of
Ps 113:1-118:29,
which was chanted at that festival, it is probable that it was portions of the Psalms, so rich in such matter, which our joyous sufferers chanted forth; nor could any be more seasonable and inspiring to them than those very six Psalms, which every devout Jew would no doubt know by heart. "He giveth songs in the night"
(Job 35:10).
Though their bodies were still bleeding and tortured in the stocks, their spirits, under "the expulsive power of a new affection," rose above suffering, and made the prison wails resound with their song. "In these midnight hymns, by the imprisoned witnesses for Jesus Christ, the whole might of Roman injustice and violence against the Church is not only set at naught, but converted into a foil to set forth more completely the majesty and spiritual power of the Church, which as yet the world knew nothing of. And if the sufferings of these two witnesses of Christ are the beginning and the type of numberless martyrdoms which were to flow upon the Church from the same source, in like manner the unparalleled triumph of the Spirit over suffering was the beginning and the pledge of a spiritual power which we afterwards see shining forth so triumphantly and irresistibly in the many martyrs of Christ who were given up as a prey to the same imperial might of Rome" [NEANDER in BAUMGARTEN].
and the prisoners heard them--literally, "were listening to them," that is, when the astounding events immediately to be related took place; not asleep, but wide awake and rapt (no doubt) in wonder at what they heard.
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26-28. 忽然地大震动——无疑是对受苦者之祷告和期盼的回应——他们为真理的缘故、为他们主的荣耀，盼望有所干预。
众囚犯——即所有囚犯。
的锁链——当然不是地震所松开的，而是与之伴随的神迹大能所松开的。藉此以及他们从受苦者那里所听见的喜乐歌声，更不用说狱卒所经历的改变，这些囚犯几乎不可能不在某种程度上敞开心扉接受真理；而这部分叙述似乎是根据这些人中一个或多个后来所提供的信息写成的。
英文原文
26-28. And suddenly there was a great earthquake--in answer, doubtless, to the prayers and expectations of the sufferers that, for the truth's sake and the honor of their Lord, some interposition would take place.
every one's bands--that is, the bands of all the prisoners.
were loosed--not by the earthquake, of course, but by a miraculous energy accompanying it. By this and the joyous strains which they had heard from the sufferers, not to speak of the change wrought on the jailer, these prisoners could hardly fail to have their hearts in some measure opened to the truth; and this part of the narrative seems the result of information afterwards communicated by one or more of these men.
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27. 禁卒……一醒……拔——出刀来，就要自杀等——因他知道在那样的情形下他自己的性命也不保
(徒 12:19； 并参
徒 27:42)。
英文原文
27. the keeper . . . awaking . . . drew . . . his sword, and would have killed himself, &c.--knowing that his life was forfeited in that case
(Ac 12:19;
and compare
Ac 27:42).
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28. 保罗大声呼叫说——为要更好地阻止那举动。
不要伤害自己！我们都在这里——何等的属天镇定与自制！对神奇妙的释放没有丝毫得意，也没有急于利用这机会；那一刻使徒心中只有一个念头——迫切要救一个同胞免于在不知唯一生命之道的情况下被送入永恒。他的镇定自若也表现在他立刻向那绝望之人所作的保证中：他的囚犯们没有一个像他所怕的那样逃跑。但怀疑论的批评家们问道：保罗在内监里怎能知道狱卒要做什么？在许多可以设想的方式中，无需假定任何超自然的启示。比如，若狱卒睡在「内监」门口，而当地震撼动建筑根基时门忽然开了；又若(这很容易设想)他看见门开了时发出某种绝望的喊叫；再若那惊恐之人匆忙拔剑出鞘的钢铁撞击声，在死寂的午夜——那因神迹在囚犯中所生的敬畏更增加了的寂静——的几码之外也可听见；那么假定保罗在瞬间明白事态、随即大声喊叫、并快步走到他面前发出此处所记那崇高的恳求，又有何困难呢？同样平淡无味的是另一个问题：其他获释的囚犯为何没有逃跑——仿佛在理解上有丝毫困难似的：他们既在无法抗拒的信念下认识到，他们瞬间无人工的释放必有超自然的成分，这样的惊奇和敬畏占据他们，以至于暂时不仅夺去了一切逃跑的欲望，甚至夺去了对此事的一切思考。
英文原文
28. But Paul cried with a loud voice--the better to arrest the deed.
Do thyself no harm, for we are all here--What divine calmness and self-possession! No elation at their miraculous liberation, or haste to take advantage of it; but one thought filled the apostle's mind at that moment--anxiety to save a fellow creature from sending himself into eternity, ignorant of the only way of life; and his presence of mind appears in the assurance which he so promptly gives to the desperate man, that his prisoners had none of them fled as he feared. But how, it has been asked by skeptical critics, could Paul in his inner prison know what the jailer was about to do? In many conceivable ways, without supposing any supernatural communication. Thus, if the jailer slept at the door of "the inner prison," which suddenly flew open when the earthquake shook the foundations of the building; if, too, as may easily be conceived, he uttered some cry of despair on seeing the doors open; and, if the clash of the steel, as the affrighted man drew it hastily from the scabbard, was audible but a few yards off, in the dead midnight stillness, increased by the awe inspired in the prisoners by the miracle--what difficulty is there in supposing that Paul, perceiving in a moment how matters stood, after crying out, stepped hastily to him, uttering the noble entreaty here recorded? Not less flat is the question, why the other liberated prisoners did not make their escape:--as if there were the smallest difficulty in understanding how, under the resistless conviction that there must be something supernatural in their instantaneous liberation without human hand, such wonder and awe should possess them as to take away for the time not only all desire of escape, but even all thought on the subject.
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29, 30. 禁卒叫人拿灯来，就跳进去……就俯伏在保罗、西拉面前，又领他们出来，说——这一连串紧凑的细节何等生动，显然是出自当事人——囚犯和狱卒——之口，他们会一次又一次地谈论这一幕的每一个细节，在其中主的手如此奇妙地显明出来。
英文原文
29, 30. Then he called for a light, and sprang in . . . and fell down before Paul and Silas, and brought them out and said--How graphic this rapid succession of minute details, evidently from the parties themselves, the prisoners and the jailer, who would talk over every feature of the scene once and again, in which the hand of the Lord had been so marvellously seen.
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30. 二位先生，我当怎样行才可以得救？——如果这一问题看来超出了狱卒所能拥有的亮光，请考虑：(1)他所陷入的「战兢」，不可能出于对囚犯安全的担心，因为他们都在那里；若真是为此，他宁可重新把他们关起来，也不会丢下他们而俯伏在保罗和西拉面前。同理，他的战兢显然也与他在官长面前要交的账无关。对此只能有一种解释——他忽然为自己的属灵光景警觉起来；虽然片刻之前，他还打算背着自杀的罪债纵身跃入永恒，毫不思想自己所犯的罪及其可怕后果，但此刻他无力站在神面前的光景、以及他对救恩的需要，猛然间完全照亮了他的灵魂，从他灵性的深处逼出了此处所记的呼喊。若仍有人问这事怎能如此具体成形，请考虑：(2)狱卒不可能不知道这些人被囚所依据的控告性质，因为他们既奉官长之命被公开鞭打，全城必为之充满了案件的事实——包括那被鬼附之人日复一日的奇怪呼喊：「这些人是至高神的仆人，向我们传说救人的道」——这话不仅宣告了传道者所受的神圣差遣，也宣告了他们受差所要传讲的救恩信息、那鬼被神奇赶出，以及其主人们的愤怒。这一切，对这样的人而言本来算不得什么，直到那使建筑摇撼的大地震将他唤醒；随后，看见门敞开的他陷入绝望，自毁的剑忽然被这些囚犯中一人所说的话止住——这样的话在他所想的处境中绝不可能被说出——这些话证明他们身上有某种属神的东西。于是，新发现之光便会闪过他心头：「那被鬼附的女子所喊的是真的：『这些人是至高神的仆人，向我们传说救人的道！』如今我必须知道这救恩之道，而且必须从他们那里——因他们是被神差到我这里来的——学习那救人之道！」实质上，这是每一个被唤醒之罪人的呼喊，尽管各人蒙光照的程度和所表达的焦虑深浅不同。
英文原文
30. Sirs, what must I do to be saved?--If this question should seem in advance of any light which the jailer could be supposed to possess, let it be considered (1) that the "trembling" which came over him could not have arisen from any fear for the safety of his prisoners, for they were all there; and if it had, he would rather have proceeded to secure them again than leave them, to fall down before Paul and Silas. For the same reason it is plain that his trembling had nothing to do with any account he would have to render to the magistrates. Only one explanation of it can be given--that he had become all at once alarmed about his spiritual state, and that though, a moment before, he was ready to plunge into eternity with the guilt of self-murder on his head, without a thought of the sin he was committing and its awful consequences, his unfitness to appear before God, and his need of salvation, now flashed full upon his soul and drew from the depths of his spirit the cry here recorded. If still it be asked how it could take such definite shape, let it be considered (2) that the jailer could hardly be ignorant of the nature of the charges on which these men had been imprisoned, seeing they had been publicly whipped by order of the magistrates, which would fill the whole town with the facts of the case, including that strange cry of the demoniac from day to-day--"These men are the servants of the most high God, which show unto us the way of salvation"--words proclaiming not only the divine commission of the preachers, but the news of salvation they were sent to tell, the miraculous expulsion of the demon and the rage of her masters. All this, indeed, would go for nothing with such a man, until roused by the mighty earthquake which made the building to rock; then despair seizing him at the sight of the open doors, the sword of self-destruction was suddenly arrested by words from one of those prisoners such as he would never imagine could be spoken in their circumstances--words evidencing something divine about them. Then would flash across him the light of a new discovery; "That was a true cry which the Pythoness uttered, 'These men are the servants of the most high God, which show unto us the way of salvation! That I now must know, and from them, as divinely sent to me, must I learn that way of salvation!'" Substantially, this is the cry of every awakened sinner, though the degree of light and the depths of anxiety it expresses will be different in each case.
31
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31-34. 当信主耶稣，你和你一家都必得救——这一回答的简短、单纯和直接，在当时的情形中格外美丽。在那一刻，让他的信心单单指向救主便已足够，并要他确知这必能为他灵魂带来所需所求的救恩——至于如何，那是日后教导的事。
(参
路 19:10
注释)。
英文原文
31-34. Believe on the Lord Jesus Christ, and thou shalt be saved--The brevity, simplicity, and directness of this reply are, in the circumstances, singularly beautiful. Enough at that moment to have his faith directed simply to the Saviour, with the assurance that this would bring to his soul the needed and sought salvation--the how being a matter for after teaching.
thou shalt be saved, and thy house--(See on
Lu 19:10).
32
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32. 他们就把主的道，讲给他和他全家的人听——如今无疑更充分地阐明他们所指引他信靠的「主耶稣基督」是谁，以及这信所要为他带来的「救恩」是什么。
和他全家的人——这些人从他们自己的住所(无疑与监狱同一屋顶)涌聚到使徒周围，最先是被地震惊醒的。(他们把福音信息传给「全家所有的人」，不必由此推断家中没有孩童，只是表明既然除了狱卒本人之外还有成年人，他们便向所有这些当然适于受教的人传讲真道)。
英文原文
32. And they spake unto him the word of the Lord--unfolding now, doubtless, more fully what "the Lord Jesus Christ" was to whom they had pointed his faith, and what the "salvation" was which this would bring him.
and to all that were in his house--who from their own dwelling (under the same roof no doubt with the prison) had crowded round the apostles, aroused first by the earthquake. (From their addressing the Gospel message "to all that were in the house" it is not necessary to infer that it contained no children, but merely that as it contained adults besides the jailer himself, so to all of these, as alone of course fit to be addressed, they preached the word).
33
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33. 当夜就在那时候，禁卒把他们带去——这个词暗示位置的转移。
洗他们的伤——在监狱范围内或附近的井或泉水中 [HOWSON]。
提及「当夜就在那时候」，似乎暗示他们必须出到户外，尽管时辰不合宜，他们还是这样做了。这些流血的伤口，那冷漠的狱卒此前从未放在心上。但如今，他的心既已向他属灵的恩人完全敞开，他便不能安息，直到尽其所能为他们身体的医治做了所能做的一切。
他和全家因为信了神，都很喜乐，于是立时都受了洗——大概就在同一个泉水中，因为这是「立时」发生的；他这一边的洗伤随即被他们那一方的受洗所接续。
英文原文
33. And he took them--the word implies change of place.
the same hour of the night, and washed their stripes--in the well or fountain which was within or near the precincts of the prison [HOWSON]. The mention of "the same hour of the night" seems to imply that they had to go forth into the open air, which, unseasonable as the hour was, they did. These bleeding wounds had never been thought of by the indifferent jailer. But now, when his whole heart was opened to his spiritual benefactors, he cannot rest until he has done all in his power for their bodily relief.
and was baptized, he and all his, straightway--probably at the same fountain, since it took place "straightway"; the one washing on his part being immediately succeeded by the other on theirs.
34
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34. 于是禁卒领他们上去，为他们摆上饭，他和全家因为信了神都很喜乐——即如这表达所暗示的，「因为已经信了，所以喜乐」。
信了神——作为一个归信的外邦人，因为犹太人的信不会如此表达 [ALFORD]。
他和全家因为信了神都很喜乐——他自己和全家的奇妙改变使他的灵充满喜乐。「这是在罗马城市腓立比，第二间因信耶稣而被分别为圣的房屋——其住户因接待福音的见证人，得以成圣，开始了一种讨神喜悦、蒙神悦纳的全新家庭生活。第一间的结果是单单因传福音而发生的；第二间则是受了受苦所印证并使之高贵之见证的果子」 [BAUMGARTEN]。
英文原文
34. And when he had brought them into his house, he set meat before them and rejoiced, believing--that is, as the expression implies, "rejoiced because he had believed."
in God--as a converted heathen, for the faith of a Jew would not be so expressed [ALFORD].
with all his house--the wondrous change on himself and the whole house filling his soul with joy. "This is the second house which, in the Roman city of Philippi, has been consecrated by faith in Jesus, and of which the inmates, by hospitable entertainment of the Gospel witnesses, have been sanctified to a new beginning of domestic life, pleasing and acceptable to God. The first result came to pass in consequence simply of the preaching of the Gospel; the second was the fruit of a testimony sealed and ennobled by suffering" [BAUMGARTEN].
35
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35, 36. 到了天亮，官长打发差役来，说：释放那两个人吧——这一变化的原因只能推测。当骚乱平息之后，反思很快会使他们意识到自己所行的不义——即使假定囚犯不享有任何特殊特权；如果谣传囚犯似乎受到超自然的保护，他们便更可能因敬畏而急于摆脱他们。
英文原文
35, 36. when it was day, the magistrates sent the sergeants, saying, Let those men go--The cause of this change can only be conjectured. When the commotion ceased, reflection would soon convince them of the injustice they had done, even supposing the prisoners had been entitled to no special privileges; and if rumor reached them that the prisoners were somehow under supernatural protection, they might be the more awed into a desire to get rid of them.
36
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36. 禁卒——因有这样的命令可以执行而喜出望外。
就把这话告诉保罗说：官长打发人来叫释放你们，所以如今可以平平安安地走吧——保罗却以截然不同的态度领受这样的命令。
英文原文
36. the keeper--overjoyed to have such orders to execute.
told this . . . to Paul . . . now therefore . . . go in peace--Very differently did Paul receive such orders.
37
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37. 保罗对他们说——对那些与狱卒一同进入监狱的差役说，他们要能报告说那些人已经离开了。
我们是罗马人，没有定罪——未经审讯定罪。
就在众人面前打了我们——他们所受之伤的公开性——赤裸流血的身体暴露于粗鲁的民众面前——显然是使徒敏感的心中最刺痛之处；因此，大概一年后他对帖撒罗尼迦人这样提及此事：「我们从前在腓立比受迫害（或「被侮辱」），你们是知道的，正如你们所知」
(帖前 2:2)。
是罗马人——(参
徒 22:28
注释)。
又把我们下在监里——这两者都是违法的。至于西拉的公民权(如果此处意在包括他)，我们一无所知。
现在又要私下撵我们出去吗？——请留意他们所加之公开侮辱与他们下令要他们走的私下方式之间所意图的对比。
断乎不可——「不，绝不可」。
叫他们自己来领我们出去吧——以公开而正式的举动，等同于公开宣告他们的清白。
这事希腊文见可 9:38。
英文原文
37. Paul said unto them--to the sergeants who had entered the prison along with the jailer, that they might be able to report that the men had departed.
They have beaten us openly--The publicity of the injury done them, exposing their naked and bleeding bodies to the rude populace, was evidently the most stinging feature of it to the apostle's delicate feeling, and to this accordingly he alludes to the Thessalonians, probably a year after: "Even after we had suffered before, and were shamefully entreated (or 'insulted') as ye know at Philippi"
(1Th 2:2).
uncondemned--unconvicted on trial.
being Romans--(See on
Ac 22:28).
and cast us into prison--both illegal. Of Silas' citizenship, if meant to be included, we know nothing.
and now do they thrust us out--hurry us out--see
Mr 9:38,
Greek.
privily?--Mark the intended contrast between the public insult they had inflicted and the private way in which they ordered them to be off.
nay verily--no, indeed.
but let them come themselves and fetch us out--by open and formal act, equivalent to a public declaration of their innocence.
38
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38. 差役把这话回禀了官长。官长听见他们是罗马人，就害怕了——因为他们的权柄由此受到威胁；因为他们可能因自己所行的被起诉。
英文原文
38. they feared when they heard they were Romans--their authority being thus imperilled; for they were liable to an action for what they had done.
39
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39, 40. 于是官长来——亲自前来。
劝他们——不是要向他们投诉。腓立比的官长们如今这恳求的姿态，与昨日他们对待传道者那专横的态度，形成何等对比！(参
赛 60:14； 启 3:9)。
领他们出来——按照他们的要求，将他们从监狱领到街上。
请他们——「请求」。
离开那城——也许是怕再次激起民愤。
英文原文
39, 40. And they came--in person.
and besought them--not to complain of them. What a contrast this suppliant attitude of the preachers of Philippi to the tyrannical air with which they had the day before treated the preachers! (See
Isa 60:14; Re 3:9).
brought them out--conducted them forth from the prison into the street, as insisted on.
and desired--"requested."
them to depart out of the city--perhaps fearing again to excite the populace.
40
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40. 于是保罗和西拉出了监——他们既已达到了目的——即维护了他们的公民权利，因为在本案中他们的权利被侵犯，也就是福音在他们身上被非法地侮辱——他们无意将事情进一步追查。他们的公民权对他们之所以宝贵，只作为一面抵挡不必要之伤害的盾牌，以保护他们主的事业。这是何等美丽的尊严与谦和的融合！凡是世俗的、可为福音所用之事，都不病态地加以轻视；在任何其他意义上，这类事物都毫无价值——这是历代当效法的榜样。
进了吕底亚的家——仿佛要以这从容不迫的举动表明，他们并非被驱逐，而是完全自由地可以随自己的方便行事。
见了弟兄们——不仅是她的家人和狱卒的家人，大概还有如今新归入福音的人。
劝勉了他们——更可能是「劝勉」，这包括安慰。「在吕底亚家中聚集的信徒，是欧洲所建立的第一间教会」 [BAUMGARTEN]。
就走了——但并非全体都走；因为同行的人中有两位留了下来(参
徒 17:14
注释)：
提摩太——腓立比人从他身上「得了明证」，知道他真心关怀他们的景况，且与保罗真有一样的心志，「在福音上与他同劳，如同儿子与父亲一样」
(腓 2:19-23)；
还有路加——「他在福音上得了称赞」，虽然他从不称赞自己，也不记述自己的劳苦，而且我们只能借着代词的转换，或他那不自觉的文风变化，在保罗的关联中追踪他的动向。到第十七章，叙述又回到了第三人称，直到
徒 20:5
代词才再次转为第二人称。
路加对自己一切劳苦只字不提的谦逊，几乎不必特别指出。当他再次在这一带与保罗会合时，我们将再次追踪他的踪迹。他作为医生的职业，可能使他与亚西亚和欧洲这些毗邻的海岸有所关联，他可能(如 MR. SMITH 在《海难》等书中所推测)习惯在海上施展其外科医术 [HOWSON]。
英文原文
40. And they went out of the prison--Having attained their object--to vindicate their civil rights, by the infraction of which in this case the Gospel in their persons had been illegally affronted--they had no mind to carry the matter farther. Their citizenship was valuable to them only as a shield against unnecessary injuries to their Master's cause. What a beautiful mixture of dignity and meekness is this! Nothing secular, which may be turned to the account of the Gospel, is morbidly disregarded; in any other view, nothing of this nature is set store by:--an example this for all ages.
and entered into the house of Lydia--as if to show by this leisurely proceeding that they had not been made to leave, but were at full liberty to consult their own convenience.
and when they had seen the brethren--not only her family and the jailer's, but probably others now gained to the Gospel.
they comforted them--rather, perhaps, "exhorted" them, which would include comfort. "This assembly of believers in the house of Lydia was the first church that had been founded in Europe" [BAUMGARTEN].
and departed--but not all; for two of the company remained behind (see on
Ac 17:14):
Timotheus, of whom the Philippians "learned the proof" that he honestly cared for their state, and was truly like-minded with Paul, "serving with him in the Gospel as a son with his father"
(Php 2:19-23);
and Luke, "whose praise is in the Gospel," though he never praises himself or relates his own labors, and though we only trace his movements in connection with Paul, by the change of a pronoun, or the unconscious variation of his style. In the seventeenth chapter the narrative is again in the third person, and the pronoun is not changed to the second till we come to
Ac 20:5.
The modesty with which Luke leaves out all mention of his own labors need hardly be pointed out. We shall trace him again when he rejoins Paul in the same neighborhood. His vocation as a physician may have brought him into connection with these contiguous coasts of Asia and Europe, and he may (as MR. SMITH suggests, "Shipwreck," &c.) have been in the habit of exercising his professional skill as a surgeon at sea [HOWSON].
1-5. 保罗来到特庇，又到路司得。看哪，在那里有一个门徒——即在路司得（并非如有些人从
Ac 20:4
推论的在特庇）。
名叫提摩太——（参见
Ac 14:20的注释）。
保罗称他为「因信主作我真儿子」
(1Ti 1:2)，
可知他必是在使徒第一次访问时被带领归向基督。又保罗说他对「自己在路司得所受的逼迫十分了解」
(2Ti 3:10, 11)，
那么他也许就在路司得城外围绕使徒那看似无生命之躯的门徒之群中，而且正值心灵从无辜受苦与不屈勇气的景象中领受最深刻印象的年纪[HOWSON]。他便是使徒第二次访问时被「坚固的门徒的魂」之一，「被劝勉恒久住在信仰中」，并受警戒说「我们进入神的国，必须经历许多艰难」
(Ac 14:21, 22)。
是信主之犹太妇人的儿子——「先在外祖母罗以心里」的「无伪之信」传到「母亲友尼基」，再由此传到这位少年人
(2Ti 1:5)，
他「从小明白圣经」
(2Ti 3:15)。
他的恩赐与基督事工的呼召已经得到印证
(1Ti 1:18; 4:14)；
虽然这事之后约十年保罗仍说他年轻
(1Ti 4:12)，
但他「在路司得和以哥念的弟兄中已经有好名声」
(Ac 16:2)，
因此在那一带必然已广为人知。
父亲却是希腊人——这种混合婚姻，在巴勒斯坦严格的犹太人中很少实行，也不受欢迎，但在散居的犹太人中，尤其是在散居之民极少定居的偏远地区，必定十分普遍[HOWSON]。