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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——這與我們在使徒行傳和書信中所讀到的一切關於保羅那深情、信賴的性情相一致。他在工作上沒有對自己有益的血緣紐帶；同伴稀少且不斷更替；雖然西拉可以補足巴拿巴的位置，但渴望一位可能像馬可一度看來那樣——福音中的兒子——的人與之作伴，並非軟弱[HOWSON]。他也確實如此，成為使徒最親近、最合用的同工
(Php 2:19-23; 1Co 4:17; 16:10, 11; 1Th 3:1-6)。
他雙重的關係——母方與猶太人相連、父方與外邦人相連——在使徒眼中必被視為對自己工作範圍的特殊資格。「就所知，提摩太是歸信之後作為正式傳教士出現在我們面前的第一位外邦人；因關於提多所說的話
(Ga 2:3)
屬於更晚的時期」[WIES]。 但在啟程之前，保羅
把他帶走，給他行了割禮——每個以色列人都可以舉行的儀式。
因為那些猶太人……都知道他父親是希臘人——這暗示父親並不是改信者。按猶太人自己的說法，猶太母親不可違背外邦父親的意願給兒子行割禮。如此我們便明白，為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)。
「若提摩太未受割禮，暴風將在使徒前行途中聚集。他固定的做法是藉會堂在各城工作，並先向猶太人、後向外邦人傳福音。但若提摩太未受割禮，這條路便不可能。他必被那民排斥——他們曾因以為保羅把希臘人帶進聖殿而企圖殺他
(Ac 21:29)。
連社交生活的交往也幾乎不可能，因受割禮之人與未受割禮之人同席，在當時仍是「可憎的」」[HOWSON]。後來在猶太化的基督徒要求下拒絕強迫提多受割禮作為得救所必需
(Ga 2:3)， 他只是捍衛了「福音的真理」
(Ga 2:5)； 在給提摩太行割禮這件事上，他則是「向猶太人，就作猶太人，為要得猶太人」。大概提摩太的按立就在此時
(1Ti 4:14; 2Ti 1:6)； 這是一次看來相當莊嚴的服事——「在許多見證人面前」
(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. 經過各城，把……規矩……交付他們。於是眾教會信心越發堅固，人數天天加增——增加的不是教會，而是其成員人數，因這次訪問和他們面前所呈的書面證據——基督教自由在耶路撒冷的得勝，以及為保持猶太與外邦歸信者合一所採取的明智措施。
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.
繁體中文
Ac 16:6-12.
他們在 弗呂家、 加拉太 開闢 新地—— 此方向的 進路 被神祕地 堵住， 他們 向西 前往 特羅亞， 在那裏 蒙神 指示 往馬其頓—— 歷史家本人 在此 加入 傳道 隊伍， 他們 啟航 前往 尼亞波利， 到達 腓立比。
6-8. 他們經過弗呂家和加拉太一帶——朝西北方向行進。「加拉太的各教會」
(Ga 1:2; 1Co 16:1)
必是在此時建立的。據加拉太書（特別是
Ga 4:19）可知， 這些教會為使徒保羅所創立，並且在他第三次傳道旅程途中已經存在，見
Ac 18:23，
那裏顯示他在弗呂家也同樣有成效。為何這些我們理應認為極有趣的過程在此未加詳述，不易說明；因所提的各種理由都不大令人滿意：例如，歷史家未曾加入隊伍[ALFORD]。 他急於把使徒帶到歐洲[OLSHAUSEN]。 教會發展的主河道是從耶路撒冷到羅馬，而使徒在弗呂家和加拉太的工作完全偏離了那條線[BAUMGARTEN]。
聖靈禁止他們——藉某位先知說話，參見
Ac 11:27的註釋。
在亞細亞傳道——不是亞洲大陸，甚至也不是今日稱為小亞細亞的豐富半島，而是其西海岸構成羅馬亞細亞省的那一部分。
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. 到了每西亞——這裏屬羅馬亞細亞的一部分，他們被禁止在此做工
(Ac 16:8)。
他們想要——或譯作試圖。
往——或譯作朝向。
庇推尼去——在東北方。
耶穌的靈——如前一樣藉着先知說話。
卻不許——大概是因為：(1) 歐洲已經成熟，正等待這個傳道隊伍前去；(2) 福音在小亞細亞東部地區的建立，將要藉着別的器皿，特別是使徒彼得（見
1Pe 1:1）。
到一世紀末，據總督普林尼的見證，庇推尼已遍滿基督徒。「這是聖靈首次被明確地稱為決定他們傳福音路線的主宰；顯然是要表明：此前福音的傳播是連綿不斷、由自然的交匯點彼此銜接的，如今卻要作一跳躍，這跳躍非藉着聖靈直接而獨立的運行不能成就；雖然這聖靈的指示就其首要意義而言是消極的，且只涉及鄰近之處，我們卻可以確信，保羅把它視為自己使徒事工即將進入新紀元的徵兆」[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. 下到特羅亞——愛琴海東北岸的一座城，小亞細亞西部的邊界；其所在之地正是那場偉大的特洛伊戰爭的戰場。
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.
9
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9、10. 在夜間有異象顯現給保羅——是在清醒之時，因為這並不被稱為夢。
有一個馬其頓人站著求他說，請過到馬其頓來幫助我們——使徒的目光從東北方的特羅亞，橫越愛琴海，望向西北方可見的馬其頓群山，他幾乎不可能不想到這就是他未來事奉的命定場景；倘若他帶著這個念頭就寢，他必已充分預備好領受如今所要賜下關乎神旨意的非凡啟示。這異象中的馬其頓人藉他所說的話表明了自己的身分。但這呼聲並非出於對福音有意識的渴慕，而是出於對福音極深的需要，以及不自覺的預備去領受它——不僅在那個地區，我們甚至可以說，在馬其頓所能代表的整個西方帝國全境皆是如此。這實質上是一種認信：「異教的極致輝煌——我們必須承認這輝煌體現於希臘的藝術、以及羅馬的政體與帝國權勢之中——已窮盡其一切資源而走到盡頭。神任憑外邦人各行己路
(Ac 14:2)。
他們曾試圖靠己力贏得救恩；但那些沿著自然發展的路徑走得最遠的人，如今已被一種感覺所充滿——這一切誠然都是虛空。這種感覺正是異教一切歷史單純而純粹的結果。而以色列沿著神為他所標明的道路前行，也同樣到了他的盡頭。他終於處於一種能夠實現其最初呼召的狀況之中——成為引導外邦人歸向神的嚮導，而神才是人類救贖唯一的創始者與創造主；保羅實實在在就是這樣一個人——以色列的這一呼召在他裡面如今已成為一個當下的屬天現實，而藉著這夜間馬其頓人的顯現，外邦世界已預備好領受以色列對外邦的事奉這一事實，也向他得了印證」[BAUMGARTEN]。這呼聲至今仍從異教世界向基督教會發出，而教會從事宣教之工，或任何宣教士從其中奉差出去，除非是順服這呼聲而行，便都不是在正確的靈裡。
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. 保羅既看見了異象，我們隨即想要往馬其頓去——此處首次出現的「我們」，是一個含蓄的提示，表明這位史家本人如今已加入了宣教隊伍。（現代對此的反對意見都相當輕率無理）。保羅欠佳的健康狀況，是否與安排「所親愛的醫生」陪伴他這件事有關[WIES]，永遠無法確知；但他必以能照顧如此寶貴的生命為尊榮，這一點則毫無疑問。
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. 於是從特羅亞開船，我們來到——字面是「直行」。
一直行——即「順風航行」。
撒摩特喇——色雷斯海岸上一座高聳的島嶼，在特羅亞以北，略偏西。風勢必是從南方或東南偏南強烈吹來，才能使他們如此迅速抵達，因為海流在相反方向上相當強勁，而他們後來花了五天才走完如今兩天所行的路程
(Ac 20:6)
[HOWSON]。
次日來到尼亞波利——在馬其頓海岸，更準確地說是色雷斯海岸上，距撒摩特喇約六十五哩，距腓立比約十哩，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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繁體中文
12. 腓立比……那地方……頭一個——更恰當的譯法也許是「第一個」
馬其頓這一個地方的城——其含意似乎是：從尼亞波利前行最先抵達的頭一個城。我們譯本所給的意義與事實幾乎不符。
一個駐防城——即享有羅馬公民的一切特權，正因如此，既可免受鞭打，也（在通常情形下）可免於被捕，並有權從地方官員上訴至皇帝。儘管彼西底的安提阿和特羅亞也是「駐防城」，這事實僅在本卷書論及腓立比時提及，是因為本章後續頻繁涉及羅馬的特權與義務。
Ac 16:12-34.
在腓立比，呂底亞被得著並與她全家受洗——一個惡鬼被逐出，保羅和西拉被鞭打、下監、上了木狗，卻奇蹟般地得釋放，禁卒與他全家都歸信並受洗。
12、13. 我們在那城裡住了幾天——等候安息日到來：他們整個停留的時間必達數週之久。既然他們的慣例是先從猶太人和虔誠歸信者開始，他們在知道眾人會聚集敬拜的時辰之前，便不作任何事。
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節。安息日——按字句所暗示，是他們抵達後的第一個安息日。
我們出城——更確切地說，按正確讀法是「出了（城）門外」。
到了河邊——其中一條小溪，在馬其頓的腓力建城之前，其名即賦予了這地方。
那裡素來有一個禱告的地方——或說舉行禱告會的地方。顯然腓立比沒有會堂（對比
Ac 17:1），
因為猶太人數稀少。這聚會似乎全由婦女組成，而且不全是猶太婦女。人們偏好選擇溪流附近，是因為在這樣的場合需要行禮儀上的洗滌。
我們坐下對那幾個婦女講道等——一個卑微的會眾，以及簡樸的講道方式。*但歐洲歸入基督的初熟果子正是在此、以此方式被聚集的，而且是女性；*關於她們的歸信與事奉，將再三得到榮譽的提及。
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節。呂底亞——希臘人和羅馬人中常見的名字。
賣紫色布疋的婦人，推雅推喇城的人——位於呂底亞和弗呂家交界處。呂底亞人，特別是推雅推喇的居民，以其染業聞名，繼承了推羅人的聲譽。至今尚存的相關銘文證實了我們這位史家的準確性。這婦人似乎家境不錯，在腓立比擁有一處足供宣教隊伍住宿的宅第
(Ac 16:15)，
並從她本鄉進貨。
素來敬拜神——即歸信猶太教的進教者，正因如此出席這次聚會。
主就開導她的心——即主耶穌（參
Ac 16:15；
並比較
Lu 24:45; Mt 11:27）。
叫她留心聽保羅所講的話——「這表明人心趨向真理的意向並非源於人的意志。人歸向福音的最初傾向乃是恩典的工作」[OLSHAUSEN]。請留意此處賦予「留心」或「留意」真理的地位——那種全人全心被真理所佔有、並以真理那活潑而能拯救人的本質去領受並吸收的留意。
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節。她……和她全家都受了洗——大概沒有怎麼耽延。此處首次在保羅的事奉中提到洗禮，雖然他以往所有的歸信者無疑都受了洗，卻表明這第一次在歐洲的洗禮具有特別的重要性。這裡也是首次提到基督徒全家。這全家是否包括兒童（在那種情形下也一併受洗），並沒有明說；但正如其他全家受洗的事例一樣，我們可以推定如此。然而，嬰兒洗禮的問題必須根據其他根據來決定；這類順帶的提及，只是用來確定教會做法的歷史材料的一部分。
她求我們說：你們若以為我是忠心事主的——即主耶穌；意思是「憑你們藉洗禮在我身上所認出對祂的信心」。這話語中含著美好的謙遜。
於是強留我們——這字似乎暗示他們本不願意，卻被說服了。
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節. 我們去禱告——這話暗示這事是發生在他們前往河邊通常公共禱告之處的路上；因此與剛才所發生的事並非同一天。
一個……使女——一個女僕，在本案中是一個奴隸
(Ac 16:19)。
被巫鬼所附——或作被彼托（Python）所附，即被認為受了畢菲亞阿波羅所啟示的靈，或同性質的靈所附。這鬼附的真實性，正如福音書歷史中任何一次鬼附一樣，是不可否認的。
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節. 這些人是至高神的僕人等——榮耀的見證！但參
Lu 4:41。
她一連多日這樣喊叫——即在他們前往平常聚會地點的路上，或在進行宗教活動時，她一連多日如此行。
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. 保羅心中厭煩——為那可憐的受害者；看見人類救恩的仇敵竟擁有這樣的能力而痛心，又觀察到這番對基督的崇高見證竟是出於惡意的企圖而憂愁。
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. 主人們見得利的指望沒有了，便揪住保羅和西拉——作為首要人物。
拉他們到市上——即論壇，法庭所在之處。
見首領，說等等——我們在此得到這件超自然醫治真實性的充分而獨立的印證，因為在任何其他假設下，這樣的舉動都毫無意義。
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. 這些人原是猶太人——為羅馬人所厭惡、鄙視、猜疑的對象，而此時的偏見比平時更深。
竟騷擾我們的城——見類似的指控，
Ac 17:6; 24:5; 1Ki 18:17。
這類指控都有幾分道理，因為福音、以及一般而言敬畏神作為人行動的統治原則，在一個不敬畏神的世界中，乃是一個徹底革命性的原則……至於這原則得勝時，外在的動盪與改變會達到何種程度，則取決於它所遇抵抗的廣度與頑固程度。
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節. 傳我們羅馬人所不可受、不可行的規矩——此處也有一定道理；因為法律禁止引進新的神明，而這或可被認為適用於任何宗教上的改變。但整個指控純屬虛偽；因為這些人若非宣教士斷絕了他們利益的來源，本會任憑宣教士傳講他們所喜歡的任何宗教，所以他們把對宗教、法律和秩序的熱心作為幌子，來掩蓋他們憤怒的真正原因：參
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節. 眾人便一同起來攻擊他們——參
Ac 19:28, 34; 21:30; Lu 23:18。
官長吩咐剝了——即保羅和西拉的——衣裳——即吩咐持棍者或役吏撕掉他們的衣服，好露出他們赤裸的身體（參
Ac 16:37）。
這字表達了為囚犯受鞭打作準備時的粗暴。
又吩咐打他們——未經任何審訊
(Ac 16:37)，
為要平息民眾的怒氣。保羅似乎三次忍受了這種羞辱
(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節. 打了許多棍——那些流血的傷口直到歸信的禁卒為他們清洗才得著處理
(Ac 16:33)。
吩咐禁卒……禁卒就把他們下在內監裡——「充滿瘟疫的囚室，潮濕陰冷，光線被隔絕，鐵鍊在囚犯身上生鏽。在羅馬國會山斜坡上至今還可看到一個這樣的地方」[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節. 把他們的腳上了木狗——一種既是刑具也是囚具的器具，以木頭配以鐵箍製成，上有洞孔以容雙腳，按所定刑罰的輕重，雙腳被拉開不同程度的距離。（較晚時期的俄利根，除了頸項被套上鐵圈外，還在拉肢架上兩腳分開仰臥多日）。雖然禁卒以無情著稱，但在本案中下令的方式似乎為所行的一切提供了正當理由。
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節. 約在半夜，保羅和西拉禱告唱詩讚美——直譯為「禱告時唱詩讚美」；即正傾心禱告之際，便迸發歌唱，大聲以詩歌讚美他們的喜樂。此處所用的字，正是用以指我們主和祂的門徒在最後一次逾越節之後所唱的逾越節詩歌
(Mt 26:30)
的那個字，而我們知道那詩歌由
Ps 113:1-118:29
組成，在該節期中被吟誦；因此，我們喜樂的受苦者所吟唱的，大概是詩篇中如此豐富的片段；也沒有別的比那六篇詩篇更為合時、更為激勵他們——每一個敬虔的猶太人無疑都能背誦。「他使人夜間歌唱」
(Job 35:10)。
雖然他們的身體仍在流血、受木狗之苦，他們的靈在「新感情的排他力量」之下超越了痛苦，使監獄的牆壁迴響著他們的歌聲。「在這些為耶穌基督作見證的被囚者所唱的午夜詩歌中，羅馬對教會的不義與暴力的全部勢力不僅被置於無有，更被轉化為襯托，更完全地彰顯出那世界尚一無所知的教會的威嚴與屬靈能力。如果這兩位基督的見證人的受苦，是從同一源頭將要臨到教會的無數殉道史的開端和典範，那麼聖靈對苦難的那無與倫比的得勝，也是一種屬靈能力的開端和憑據——這能力我們後來在許多被交給同一羅馬帝國權勢為掠物的基督殉道者身上，看到如此輝煌、如此無可抗拒地彰顯出來」[NEANDER in BAUMGARTEN]。
眾囚犯也側耳而聽——直譯為「正在聽他們」，即當接下來將要敘述的驚人事件發生時；他們並非沉睡，而是清醒的，並（無疑）為所聽見的感到驚奇。
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. 忽然有大地震——無疑是回應受苦者的禱告與期盼，他們為真理的緣故、為主的榮耀，盼望能有某種介入發生。
眾囚犯的——即所有囚犯的。
鎖鍊——鬆開了——當然不是因地震所致，而是伴隨地震而來的神蹟能量。藉著這事，加上他們從受苦者那裏所聽見的喜樂歌聲，更不必說禁卒身上所發生的改變，這些囚犯的心思總會在某種程度上向真理敞開；而這部分敘事，似乎是後來由這些人中的一位或多位所提供的資訊。
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……從睡中醒醒……拔出刀來，想要自殺，等等——因為他知道在那種情形下他的性命必保不住
(Ac 12:19；
並比較
Ac 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. 保羅大聲呼叫說——好更能制止這舉動。
不要傷害自己！我們都在這裡——何等屬天的鎮定與沉著！沒有因神蹟般的獲釋而得意忘形，也沒有急於趁機逃走；此刻使徒心中只有一個念頭——焦急地要拯救一個同胞，免得他在不認識唯一生命之道的光景中將自己送入永恆；而他沉著的反應，見於他立刻向那絕望之人所作的保證：他的囚犯沒有一個如他所怕的那樣逃跑。但懷疑論的評論家會問：保羅在內監裡怎麼知道禁卒要做甚麼呢？這可以從許多可設想的方式得知，不必假設任何超自然的啟示。例如：倘若禁卒睡在「內監」門口，地震搖撼建築物的根基時門忽然洞開；又倘若（這是很容易想像的）他看見門開時發出某聲絕望的喊叫；再者，倘若那驚恐之人匆忙從劍鞘中拔劍時鋼鐵的碰撞聲，在死寂的午夜中——又因神蹟在囚犯心中所激起的敬畏而愈加寂靜——僅僅數碼之外便可聽見，那麼設想保羅一瞬間便明白事態如何、隨即大聲呼叫、急忙走向他、發出這裡所記的高貴懇求，又有何困難呢？同樣乏力的問題是：其他獲釋的囚犯為何不趁機逃走——彷彿要理解以下這一點有何最起碼的困難：在他們那不可抗拒的信念下——即他們在瞬間無人手介入地獲得釋放，其中必有超然之事——這般驚奇與敬畏佔據了他們，以至於暫時不僅毫無逃跑的意念，甚至根本沒有往這方面想。
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. 禁卒叫人拿燈來，就跳進去……就俯伏在保羅和西拉面前，領他們出來，說——這一連串細節的迅速交替何等生動！這顯然來自當事人——囚犯與禁卒——他們事後必會一次又一次地談論這一幕的每一個細節，因為在其中主的手如此奇妙地彰顯了出來。
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.
30
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30. 二位先生，我當怎樣行才可以得救？——若這問題似乎超出了禁卒所能有的亮光，請考慮：（一）那臨到他的「戰兢」，不可能出於對囚犯安全的擔憂，因為他們全都在那裏；若是如此，他必會重新把他們鎖好，而不是撇下他們、俯伏在保羅和西拉面前。同理，他的戰兢顯然也與他要向官長交帳無關。這只能有一個解釋——他忽然為自己的屬靈光景驚慌；雖然片刻之前，他還打算帶著自殺的罪愆跳進永恆，毫不思想自己所犯的罪及其可怕後果，但如今他不能在神面前站立的光景、以及他需要拯救的意識，卻猛然湧上心頭，從他靈魂深處迸發出這裡所記的呼喊。若再問這怎能形成如此明確的內容，請考慮：（二）禁卒不可能不知道這些人被監禁的控罪性質，因為他們既奉官長的命令被公開鞭打，全城必都風聞此案的詳情，包括那被鬼附之人日復一日的奇怪呼喊——「這些人是至高神的僕人，對你們傳說救人的道」——這話不僅宣告了傳道者的神聖使命，也宣告了他們奉差所要傳的救恩信息，以及那趕鬼的神蹟和鬼主人的怒氣。這一切對這樣的人確實本來無足輕重，直到那使建築物搖撼的大地震將他喚醒；隨後他在敞開的門前絕望，正要自盡的刀忽然被其中一個囚犯的話制止——那是他在那種處境下絕不會想到他們會說的話——顯出他們身上有神聖的成分。於是一個新發現的亮光閃過他心頭：「那被鬼附的使女所喊的是真的——『這些人是至高神的僕人，對你們傳說救人的道！』這是我如今必須知道的，而且必須從他們那裏——作為奉神差遣到我這裏來的人——學習那救恩之道！」實質上，這是每一個甦醒之罪人的呼喊，儘管每個人所得的亮光程度與所表達的焦慮深度不盡相同。
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. 當信主耶穌，你和你一家都必得救——這回答的簡潔、單純和直接，在當時的處境中格外美麗。此刻只需讓他的信心簡單地指向救主，並得著保證：這必為他的靈魂帶來所需、所求的救恩——至於如何，則是日後教導的事。
你和你一家都必得救——（參
Lu 19:10
的註解）。
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. 他們就把主的道，講給他和他全家的人聽——此時無疑更完整地闡明他們所指引他信靠的「主耶穌基督」是誰，以及這信所要帶給他的「救恩」是甚麼。
和他全家的人——他們從自己的住所（無疑與監獄在同一屋頂之下）出來，圍在使徒身邊，最先是被地震驚醒。（他們將福音信息講給「全家所有的人」聽，不必推論這家中沒有孩子，只是說既然除了禁卒自己之外還有成年人，他們便向所有這些人——當然只有這些人才適合被講論——傳講主的道。）
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. 當夜，那時候，禁卒把他們帶去——這詞暗示地點的變更。
洗他們的傷——在監獄範圍內或附近的井或泉水中 [HOWSON]。「當夜，那時候」一語似乎暗示他們必須走到露天的地方；雖然時刻不當，他們卻這樣作了。這些流血的傷口，冷漠的禁卒先前從未放在心上。但如今他整個心既已向屬靈的恩人敞開，便非盡力為他們身體的救治作一切所能作的，否則不能安息。
他和全家因為信了神，都很喜樂，立時都受了洗——大概就在那同一個泉水中，因為這事是「立時」發生的；他一方面的洗滌緊接著他們另一方面（受洗）的洗滌。
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. 於是禁卒領他們進入自己的家裡，給他們擺上飯，他和全家因為信了神，都很喜樂——即如這話所暗示，「因為已經信了，所以喜樂」。
神——作為一個歸信的異教徒；因為猶太人的信仰不會這樣表達 [ALFORD]。
都很喜樂——他和全家的奇妙改變使他心中充滿喜樂。「這是在羅馬城市腓立比，第二個因信耶穌而被獻為聖的家；其中的人因款待福音的見證人，被分別為聖，迎向蒙神喜悅、蒙神悅納的家庭新生活。前者僅僅是傳揚福音的結果；後者卻是因受苦而蓋印並昇華之見證的果子」[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，官長打發差役來，說：釋放那兩個人吧——這一轉變的原因只能推測。騷亂平息之後，反思很快便會使他們意識到自己所行的的不義，即便假設囚犯本不享有任何特權；若傳聞到囚犯似乎在某種超自然的保護之下，他們更可能因而心生畏懼，急於擺脫他們。
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——有這樣的命令可執行，喜出望外。
就把這話告訴保羅說……現在可以平平安安地去吧——保羅接到這樣的命令，反應卻大不相同。
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. 保羅卻對他們說——對那些隨禁卒一同進入監獄的差役說，他們進來是為了能報告說囚犯已經離去。
他們在公眾面前打了我們——他們所受傷害的公開性——將他們赤裸、流血的身體暴露於粗野的民眾面前——顯然是使徒敏感的心中最刺痛之處；他因此大約一年後對帖撒羅尼迦人回顧此事：「我們從前在腓立卡受害受辱，被惡待（或『被凌辱』），這是你們知道的」（1Th 2:2）。
沒有定罪——未經審訊定罪。
就是羅馬人——（參 Ac 22:28 注）。
把我們下在監裡——這兩樣都是違法的。西拉的公民身分若也意在內，我們對此一無所知。
現在要私下攆我們出去嗎？——「催我們出去」——參 Mr 9:38希臘文。
請注意他們所加的公開侮辱與他們要囚犯悄悄離去的私下方式之間的刻意對比。
斷乎不能——不，斷乎不可。
叫他們自己來領我們出去吧——以公開而正式的行動，等於公開宣告他們的無辜。
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. 差役把這話回報了官長。官長聽見他們是羅馬人，就害怕了——因為他們的權柄因而岌岌可危；他們可能因所行的事被起訴。
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. 於是他們來——親自前來。
勸他們——不是要控訴他們。這些官長前一天還以專橫的姿態對待傳道者，如今卻以懇求的姿態出現，何等對比！（參 Isa 60:14；Re 3:9。）
領他們出來——如他們所堅持的，將他們從監獄帶到街上。
請他們——「請求他們」。
離開那城——也許是怕再次激起民眾。
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. 二人出了監——他們既已達到目的——即維護自己的公民權利，因這權利在本案中被侵犯，也就是福音在他們身上受了違法的侮辱——便無意將事情追究下去。公民權對他們而言之所以寶貴，只在於它是抵擋對主事業無謂傷害的盾牌。尊嚴與溫柔何等優美地融合在一起！凡是可為福音所用屬世之物，絕不病態地輕忽；但在任何別的觀點之下，這類事物一概不被看重：——這是歷世歷代的榜樣。
進了呂底亞的家裡——彷彿以這悠閒的舉動表明，他們並非被驅離，而是完全可以自由地按自己的方便行事。
見了弟兄們——不僅是她的家人和禁卒的家人，大概還有如今新歸信福音的其他人。
就勸慰他們——更準確地說也許是「勸勉他們」，其中包含安慰。「在呂底亞家中這群信徒的聚集，是歐洲第一間被建立的教會」[BAUMGARTEN]。
於是走了——但並非所有人都走了；因為這群人中有兩位留了下來（參 Ac 17:14 注）：提摩太——腓立比人「學過」他真心關懷他們的景況、與保羅真正同心、「在福音裡與他同勞如兒子待父親」的明證（Php 2:19-23）；以及路加——「在福音上受人稱讚」，雖然他從不自誇、也不記述自己的勞苦，而且我們只能藉著一個代名詞的改變、或他文風中不自覺的變化，來追蹤他在保羅身邊的動態。到了第十七章，敘事又改用第三人稱，直到 Ac 20:5 才又改為第一人稱。路加將自己的勞苦略去不提，其謙虛不言而喻。我們將在他於同一帶地區重新與保羅會合時再次追蹤他。他作為醫生的職業，可能使他與亞細亞和歐洲這些相鄰的海岸有所聯繫，他可能（如 MR. SMITH 在《Shipwreck》等文中所推測的）習慣性地在海上施展他作為外科醫生的專業技術 [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. 保羅來到特庇，又到路司得；看哪，在那裏有一個門徒——即在路司得（不是特庇，有人從
Ac 20:4
如此推斷）。
名叫提摩太——（見論
Ac 14:20)。
保羅既稱他為「因信主作我真兒子」
(1Ti 1:2)，
他必定是在使徒初次訪問時歸向基督的；而保羅說他「已經服從了我的教訓、品行、志向、信心、寬容、愛心、忍耐，以及我在安提阿、以哥念、路司得所遭遇的逼迫、苦難」
(2Ti 3:10, 11)，
他或許就是那群在路司得城牆外圍著使徒那看似沒有氣息之身體的門徒之一；那時正是心智從無辜受苦和無畏勇氣的場景中領受最深印記的年紀[HOWSON]。他必是使徒第二次訪問時「門徒……被建立」的「靈魂」之一，「又被勸勉恆心守道」，並被警告「我們進入神的國，必須經歷許多艱難」
(Ac 14:21, 22)。
一個……猶太婦人的兒子——「先在你外祖母羅以心裏無偽的信」傳到「你母親友尼基」，再傳到這個少年人
(2Ti 1:5)，
他「從小明白聖經」
(2Ti 3:15)。
他的恩賜和對基督事奉的呼召早已被印證
(1Ti 1:18; 4:14)；
雖然此事之後約十年保羅仍說他年輕
(1Ti 4:12)，
「他已在路司得和以哥念的弟兄中間得了好名聲」
(Ac 16:2)，
因此在那一帶必已廣為人知。
他父親卻是希臘人——這樣的混合婚姻，雖然很少實行，且為巴勒斯坦較嚴格的猶太人所不喜，在散居的猶太人中——特別是在偏遠地區，被分散的百姓定居之處不多——必定非常普遍[HOWSON]。