1
Ac 18:1-22.
英文原文
Ac 18:1-22.
PAUL'S ARRIVAL AND LABORS AT CORINTH, WHERE HE IS REJOINED BY SILAS AND TIMOTHY, AND, UNDER DIVINE ENCOURAGEMENT, MAKES A LONG STAY--AT LENGTH, RETRACING HIS STEPS, BY EPHESUS, CÆSAREA, AND JERUSALEM, HE RETURNS FOR THE LAST TIME TO ANTIOCH, THUS COMPLETING HIS SECOND MISSIONARY JOURNEY.
1-4. came to Corinth--rebuilt by Julius Cæsar on the isthmus between the Ægean and Ionian Seas; the capital of the Roman province of Achaia, and the residence of the proconsul; a large and populous mercantile city, and the center of commerce alike for East and West; having a considerable Jewish population, larger, probably, at this time than usual, owing to the banishment of the Jews from Rome by Claudius Cæsar
(Ac 18:2).
Such a city was a noble field for the Gospel, which, once established there, would naturally diffuse itself far and wide.
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2. 遇见一个犹太人……亚居拉……妻子百基拉——从这些拉丁名字推断，他们在罗马居住已久，已失去犹太家族名。
本都出生——亚细亚最东端的省份，沿黑海南岸延伸。这省份的犹太人在大五旬节之日有在耶路撒冷的
(Ac 2:9)，
其中的基督徒也包括在彼得写第一封信所寄的「分散寄居的」之中
(1Pe 1:1)。
这对夫妇是在与保罗结识之前已归信，注释家们意见纷纭。他们也许从罗马带来了基督教[OLSHAUSEN]，或者保罗只是因同业而被吸引，与他们同住，成为他们归信的器皿[MEYER]。他们境况似乎不错，多次旅行之后，最终在以弗所定居。如今初次结下的主内友谊始终温厚不渝，使徒再三对他们作出最高的评价。
革老丢等。这道命令几乎可以肯定是苏埃托尼乌斯在这位皇帝的传记中所提及的[《凯撒列传》「革老丢」25]。
英文原文
2. a Jew . . . Aquila . . . with his wife Priscilla--From these Latin names one would conclude that they had resided so long in Rome as to lose their Jewish family names.
born in Pontus--the most easterly province of Asia Minor, stretching along the southern shore of the Black Sea. From this province there were Jews at Jerusalem on the great Pentecost
(Ac 2:9),
and the Christians of it are included among "the strangers of the dispersion," to whom Peter addressed his first Epistle
(1Pe 1:1).
Whether this couple were converted before Paul made their acquaintance, commentators are much divided. They may have brought their Christianity with them from Rome [OLSHAUSEN], or Paul may have been drawn to them merely by like occupation, and, lodging with them, have been the instrument of their conversion [MEYER]. They appear to have been in good circumstances, and after travelling much, to have eventually settled at Ephesus. The Christian friendship now first formed continued warm and unbroken, and the highest testimony is once and again borne to them by the apostle.
Claudius, &c.--This edict is almost certainly that mentioned by SUETONIUS, in his life of this emperor [Lives of the Cæsars, "Claudius," 25].
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Ac 18:3.
3. 制造帐棚——大概是制造使徒本乡山羊所供给的毛布帐棚，因此在利凡特市场出售而称为cilicium（基利家布）。每个犹太青年，不论父母经济状况如何，都被教授一门手艺（参见
Lu 2:42的注释）， 保罗将从事自己大概自幼所学之手艺视为良心问题，部分是为了不成为教会的负担，部分是为了使自己作为基督之仆的动机不致被误解。这两点他在书信中屡屡提及。
英文原文
3. tentmakers--manufacturers, probably, of those hair-cloth tents supplied by the goats of the apostle's native province, and hence, as sold in the markets of the Levant, called cilicium. Every Jewish youth, whatever the pecuniary circumstances of his parents, was taught some trade (see on
Lu 2:42),
and Paul made it a point of conscience to work at that which he had probably been bred to, partly that he might not be burdensome to the churches, and partly that his motives as a minister of Christ might not be liable to misconstruction. To both these he makes frequent reference in his Epistles.
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Ac 18:4.
4. 希利尼人——即外邦的改信者；至于外邦人，他照例是被犹太人拒绝后才转向他们
(Ac 18:6)。
英文原文
4. the Greeks--that is, Gentile proselytes; for to the heathen, as usual, he only turned when rejected by the Jews
(Ac 18:6).
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Ac 18:5.
5, 6. 西拉和提摩太从马其顿来的时候——即从帖撒罗尼迦。提摩太被从雅典送回时，西拉大概与他同行（参见
Ac 17:15的注释）。
保罗为道迫切——更宜（按确属可靠的读本）作「为道所迫」。这不仅表示他在传道上热心殷勤，也表示他此刻在工作上所经历的某种内在*压力」（通用读本的产生大概是为更清楚地传达这一点）。我们从使徒本人写给哥林多人和帖撒罗尼迦人的头几封书信，意外详细而生動地得知那压力是什么
(1Co 2:1-5; 1Th 3:1-10)。
他从雅典离开，如同在那城时一样，处于沮丧不安的心境。在那里他首次遇见不愿听的异邦人的耳朵。他在哥林多的会堂里显然独自工作了相当一段时间，满怀对帖撒罗尼迦归信者深切而焦急的关怀。他在哥林多早期的事奉被这些情绪所着色。他自己深觉谦卑，更感到作为讲道者的能力在于圣灵的明证。终于西拉和提摩太到达，带来振奋的消息，论到他的帖撒罗尼迦儿女的信心与爱心，以及他们渴望再次见到基督里的父亲的热切；又带着他们爱与尽责的记号——一笔金钱上的捐输，供给他所需用的。这似乎使他大得振奋，给他的事奉注入新的生命与活力。*他如今写了《帖撒罗尼迦前书》，其中由这一切所导致的「压力」鲜明地显出来。（见帖撒罗尼迦前书绪言。）这种情感唯独基督的仆人知道，而他们之中也唯独那些「为听众受生产之苦，直到基督在他们里面成形」的人才知道。
英文原文
5, 6. And when Silas and Timotheus were come from Macedonia--that is, from Thessalonica, whither Silas had probably accompanied Timothy when sent back from Athens (see on
Ac 17:15).
Paul was pressed in the spirit--rather (according to what is certainly the true reading) "was pressed with the word"; expressing not only his zeal and assiduity in preaching it, but some inward pressure which at this time he experienced in the work (to convey which more clearly was probably the origin of the common reading). What that pressure was we happen to know, with singular minuteness and vividness of description, from the apostle himself, in his first Epistles to the Corinthians and Thessalonians
(1Co 2:1-5; 1Th 3:1-10).
He had come away from Athens, as he remained there, in a depressed and anxious state of mind, having there met, for the first time, with unwilling Gentile ears. He continued, apparently for some time, laboring alone in the synagogue of Corinth, full of deep and anxious solicitude for his Thessalonian converts. His early ministry at Corinth was colored by these feelings. Himself deeply humbled, his power as a preacher was more than ever felt to lie in demonstration of the Spirit. At length Silas and Timotheus arrived with exhilarating tidings of the faith and love of his Thessalonian children, and of their earnest longing again to see their father in Christ; bringing with them also, in token of their love and duty, a pecuniary contribution for the supply of his wants. This seems to have so lifted him as to put new life and vigor into his ministry. He now wrote his FIRST EPISTLE TO THE THESSALONIANS, in which the "pressure" which resulted from all this strikingly appears. (See
Introduction
to First Thessalonians). Such emotions are known only to the ministers of Christ, and, even of them, only to such as "travail in birth until Christ be formed in" their hearers.
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Ac 18:6.
6. 你们的血归到你们自己头上等——见
Eze 33:4, 9。
从今以后，我要往外邦人那里去——比较
Ac 13:46。
英文原文
6. Your blood be upon your own heads, &c.--See
Eze 33:4, 9.
from henceforth I will go unto the Gentiles--Compare
Ac 13:46.
7
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Ac 18:7.
7, 8. 于是离开那里，进了一个人的家中；这人名叫提多犹士都——并不是更换住处，仿佛亚居拉和百基拉至此仍站在使徒的对立面[ALFORD]，而是不再在会堂里作见证，从此改在犹士都家中开展事工。他的家「靠近会堂」，所以对那些仍向真光敞开心扉的敬拜者来说十分方便。犹士都大概也是归信的外邦人，比会堂更易吸引混合的听众。从这时起，归信的人数迅速增加。
英文原文
7, 8. he departed thence, and entered into a certain man's house, named Justus--not changing his lodging, as if Aquila and Priscilla up to this time were with the opponents of the apostle [ALFORD], but merely ceasing any more to testify in the synagogue, and henceforth carrying on his labors in this house of Justus, which "joining hard to the synagogue," would be easily accessible to such of its worshippers as were still open to light. Justus, too, being probably a proselyte, would more easily draw a mixed audience than the synagogue. From this time forth conversions rapidly increased.
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Ac 18:8.
8. 管会堂的基利司布，和全家都信了主——此事被视为极为重要，使徒一反常态
(1Co 1:14-16)，
亲自为他施洗，同时也为该犹（迦流）和司提反一家施洗[HOWSON]。
许多哥林多人……信了，也受了洗——当地教会的开端。
英文原文
8. Crispus, the chief ruler of the synagogue, believed on the Lord with all his house--an event felt to be so important that the apostle deviated from his usual practice
(1Co 1:14-16)
and baptized him, as well as Caius (Gaius) and the household of Stephanas, with his own hand [HOWSON].
many of the Corinthians . . . believed and were baptized--The beginning of the church gathered there.
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9-11. 主在异象中对保罗说：不要怕……必没有人下手害你等——由此可见，这些显著的成效正激起不信之犹太人的怒气，使徒或许担心会如从前一样被暴力驱离这一前景光明的事工之地。然而他从天上得了安慰与保证。
英文原文
9-11. Then spake the Lord to Paul . . . by a vision, Be not afraid . . . no man shall set on thee to hurt thee, &c.--From this it would seem that these signal successes were stirring up the wrath of the unbelieving Jews, and probably the apostle feared being driven by violence, as before, from this scene of such promising labor. He is reassured, however, from above.
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10. 在这城里我有许多的百姓——「他们因蒙拣选得永生，主已经称他们为自己的」（参
Ac 13:48）
[BAUMGARTEN]。
英文原文
10. I have much people in this city--"whom in virtue of their election to eternal life He already designates as His" (compare
Ac 13:48)
[BAUMGARTEN].
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11. 在那里住了一年零六个月——即此次在哥林多逗留的全部时期，并非仅指到下文所记之事为止。在这一时期的某段时间内，他写了《帖撒罗尼迦后书》。（参《帖撒罗尼迦后书》导论。）
英文原文
11. continued there a year and six months--the whole period of this stay at Corinth, and not merely up to what is next recorded. During some part of this period he wrote his SECOND EPISTLE TO THE THESSALONIANS. (See
Introduction
to Second Thessalonians.)
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12-17. 迦流作方伯的时候——「即巡抚」。参
Ac 13:7
注释。
他是著名哲学家塞内加（SENECA，尼禄的导师，后者对两人都判了死刑）的兄弟。
英文原文
12-17. when Gallio was the deputy--"the proconsul." See on
Ac 13:7.
He was brother to the celebrated philosopher SENECA, the tutor of Nero, who passed sentence of death on both.
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13. 劝人……违背——犹太人的
律法——大概指不要求外邦人受割礼。
英文原文
13. contrary to the--Jewish
law--probably in not requiring the Gentiles to be circumcised.
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14. 你们若有人受冤枉，或被奸恶的事所害——任何可由官长惩罚的罪行。
英文原文
14. If it were a matter of wrong or wicked lewdness--any offense punishable by the magistrate.
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15. 若是言语、名目和你们的律法上的争论……我不愿意审问等——他只是在此为自己职权的适当界限立了定规。
英文原文
15. if it be a question of words and names, and of your law . . . I will be no judge, &c.--in this only laying down the proper limits of his office.
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16. 把他们撵出去等——为这样的案件所烦扰。
英文原文
16. drave them, &c.--annoyed at such a case.
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17. 希腊人——外邦的旁观者。
抓住所提尼——也许是基利司布的继任者，无疑是控告党的首领。这人与使徒后来所称「他的兄弟」
(1Co 1:1)
的所提尼是同一人，这极不可能。
在堂前打他——就在审判官的眼皮底下。
迦流都不管——也许很乐意看到这些他大概蔑视的、好滋事的犹太人自己挨了他们本想加诸于人的打；而且对超出他职权和本案范围的事一概漠不关心。他的兄弟赞扬他仁慈可爱的为人。在随和亲切的性情影响下的宗教冷漠，每个时代都会重现。
英文原文
17. all the Greeks--the Gentile spectators.
took Sosthenes--perhaps the successor of Crispus, and certainly the head of the accusing party. It is very improbable that this was the same Sosthenes as the apostle afterwards calls "his brother"
(1Co 1:1).
and beat him before the judgment-seat--under the very eye of the judge.
And Gallio cared for none of those things--nothing loath, perhaps, to see these turbulent Jews, for whom probably he felt contempt, themselves getting what they hoped to inflict on another, and indifferent to whatever was beyond the range of his office and case. His brother eulogizes his loving and lovable manners. Religious indifference, under the influence of an easy and amiable temper, reappears from age to age.
18
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18. 保罗……又住了多日——在他长期逗留哥林多期间，保罗在亚该亚建立了其他教会
(2Co 1:1)。
随后……辞别了弟兄，开船……往——更准确地说是「前往」
叙利亚——到安提阿，即一切向外邦人宣教之行的出发点，他觉得这些宣教目前可告一段落。
百基拉和亚居拉和他同去——这个顺序的名字也在
Ac 18:26
（按正确的读法）中出现；参
Ro 16:3; 2Ti 4:19，
似乎暗示妻子对教会更为突出、更有助益。西拉和提摩太无疑随使徒同行，以拉都、该犹和亚里达古也是如此
(Ac 19:22, 29)。
至于西拉作为保罗的同工，我们再没有读到他的事。他的名字最后一次出现在与彼得及小亚细亚诸教会的关联中[WEBSTER and WILKINSON]。
在坚革哩剪了头发——哥林多的东港，距哥林多约十英里，那里已经形成了一个教会
(Ro 16:1)。
因为他——保罗。
许过愿——这是拿细耳人之愿
(Nu 6:1-27)
的可能性不大。大概是在他遭遇困难或危险的某个时期所许的愿，为还此愿他剪去头发，赶往耶路撒冷在规定的三十日内献上所需的祭物[JOSEPHUS, Wars of the Jews, 2.15.1]。这解释了他离开以弗所时的匆忙
(Ac 18:21)，
以及后来在弟兄们的建议下遵守类似的愿
(Ac 21:24)。
在哥林多的这次许愿是自愿的，表明即便在外邦国家，他也系统地照顾犹太弟兄的顾忌。
英文原文
18. Paul . . . tarried . . . yet a good while--During his long residence at Corinth, Paul planted other churches in Achaia
(2Co 1:1).
then took . . . leave of the brethren, and sailed . . . into--rather, "for"
Syria--to Antioch, the starting-point of all the missions to the Gentiles, which he feels to be for the present concluded.
with him Priscilla and Aquila--In this order the names also occur in
Ac 18:26
(according to the true reading); compare
Ro 16:3; 2Ti 4:19,
which seem to imply that the wife was the more prominent and helpful to the Church. Silas and Timotheus doubtless accompanied the apostle, as also Erastus, Gaius, and Aristarchus
(Ac 19:22, 29).
Of Silas, as Paul's associate, we read no more. His name occurs last in connection with Peter and the churches of Asia Minor [WEBSTER and WILKINSON].
having shorn his head in Cenchrea--the eastern harbor of Corinth, about ten miles distant, where a church had been formed
(Ro 16:1).
for he--Paul.
had a vow--That it was the Nazarite vow
(Nu 6:1-27)
is not likely. It was probably one made in one of his seasons of difficulty or danger, in prosecution of which he cuts off his hair and hastens to Jerusalem to offer the requisite sacrifice within the prescribed thirty days [JOSEPHUS, Wars of the Jews, 2.15.1]. This explains the haste with which he leaves Ephesus
(Ac 18:21),
and the subsequent observance, on the recommendation of the brethren, of a similar vow
(Ac 21:24).
This one at Corinth was voluntary, and shows that even in heathen countries he systematically studied the prejudices of his Jewish brethren.
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19. 到了以弗所——罗马亚细亚省的首府。（参《以弗所书》导论。）
从爱琴海西岸横渡到东岸，若有顺风，约需八到十日的航程。
将他们留在那里——亚居拉和百基拉。
自己进了会堂——仅趁船在此停靠之便。
和犹太人辩论——这里的时态不同于表示持续动作的常用时态（如在
Ac 17:2; 18:4），
而是表示短暂行为的时态。他曾被禁止在亚细亚传道
(Ac 16:6)，
但他不认为这排除了当护理将他带到其首府时这种短暂的事奉；也不等于禁令仍然有效。
英文原文
19. he came to Ephesus--the capital of the Roman province of Asia. (See
Introduction
to Ephesians).
It was a sail, right across from the west to the east side of the Ægean Sea, of some eight or ten days, with a fair wind.
left them there--Aquila and Priscilla.
but he himself entered into the synagogue--merely taking advantage of the vessel putting in there.
and reasoned with the Jews--the tense here not being the usual one denoting continuous action (as in
Ac 17:2; 18:4),
but that expressing a transient act. He had been forbidden to preach the word in Asia
(Ac 16:6),
but he would not consider that as precluding this passing exercise of his ministry when Providence brought him to its capital; nor did it follow that the prohibition was still in force.
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20. 众人请他多住些日子——犹太人通常在福音成功传开激起他们反对之前并不起来，而这里没有时间让那发生。
英文原文
20. when they desired him to tarry--The Jews seldom rose against the Gospel till the successful preaching of it stirred them up, and there was no time for that here.
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21. 我必须……去过节——大概是五旬节，为传福音提供了一个绝佳的机会。
但我……会回来——这一应许的应验记载于
Ac 19:1。
英文原文
21. I must . . . keep this feast--probably Pentecost, presenting a noble opportunity of preaching the Gospel.
but I will return--the fulfilment of which promise is recorded in
Ac 19:1.
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22. 在凯撒利亚下了船——他把船留在了那里。
就上——即上耶路撒冷。
去问教会安——史家以寥寥数语交代了使徒归信后第四次访问耶路撒冷。「上」一词始终用于前往京城的旅程；从那里他自然「下安提阿去」。也许船到得太晚赶不上过节，因为他在耶路撒冷似乎除了「问教会安」和私下献上他所许之愿的祭
(Ac 18:18)
该献的之外，什么也没做。如他从第一次宣教旅程到达时一样，此处意指「到了那里，聚集了会众，就述说神同他所做的一切事」
(Ac 14:27)——
在这他的第二次宣教旅程上。
英文原文
22. And when he had landed at Cæsarea--where he left the vessel.
and gone up--that is, to Jerusalem.
and saluted the church--In these few words does the historian despatch the apostle's FOURTH VISIT TO JERUSALEM after his conversion. The expression "going up" is invariably used of a journey to the metropolis; and thence he naturally "went down to Antioch." Perhaps the vessel reached too late for the feast, as he seems to have done nothing in Jerusalem beyond "saluting the Church," and privately offering the sacrifice with which his vow
(Ac 18:18)
would conclude. It is left to be understood, as on his arrival from his first missionary tour, that "when he was come, and had gathered the church together, he rehearsed all that God had done with him"
(Ac 14:27)
on this his second missionary journey.
23
Ac 18:23-21:16.
Ac 18:23-21:16.
保罗第三次也是最后一次宣教旅程——他访问加拉太和弗吕家的教会。
23. 住了些日子——但大概不长。
就起行——大概没想到他再也不会回到安提阿了。
挨次经过……加拉太和弗吕家——逐一访问各教会。参
Ac 16:6
注释。
此处加拉太排在前面，因为他从安提阿出发会先到那里。正是在这次访问中，他设立了每周一次的捐献
(1Co 16:1, 2)，
此后被普遍采纳，成为整个基督教界的公开惯例。提摩太和以拉都、该犹和亚里达古似乎在此旅程中随行
(Ac 19:22, 29; 2Co 1:1)，
而从《哥林多后书》中我们可以推测提多也是如此。这次访问的细节如前一次
(Ac 16:6)
一样未予记载。
英文原文
Ac 18:23-21:16.
PAUL'S THIRD AND LAST MISSIONARY JOURNEY--HE VISITS THE CHURCHES OF GALATIA AND PHRYGIA.
23. And after he had spent some time there--but probably not long.
he departed--little thinking, probably, he was never more to return to Antioch.
went over all . . . Galatia and Phrygia in order--visiting the several churches in succession. See on
Ac 16:6.
Galatia is mentioned first here, as he would come to it first from Antioch. It was on this visitation that he ordained the weekly collection
(1Co 16:1, 2),
which has been since adopted generally, and converted into a public usage throughout Christendom. Timotheus and Erastus, Gaius and Aristarchus, appear to have accompanied him on this journey
(Ac 19:22, 29; 2Co 1:1),
and from Second Corinthians we may presume, Titus also. The details of this visit, as of the former
(Ac 16:6),
are not given.
24
Ac 18:24-28.
Ac 18:24-28.
关于亚波罗在以弗所和亚该亚的插叙。
这是本宝贵历史书中最为有趣且最具启发性的附带记述之一。
24, 25. 有一个……犹太人，名叫亚波罗——是亚波罗尼乌斯的简称。
生在亚历山大——埃及那座位于地中海东南岸的著名城市，以其创立者亚历山大大帝命名。再没有别处像这里那样融合了希腊、犹太与东方的特色；一个在那城受过教育的有见识的犹太人，几乎不可能不在其心智特征中显出这一切元素。
有口才——将他亚历山大的学识充分施展。
最能讲解圣经——他的口才使他能够清楚表达、巧妙强调他作为犹太人从旧约圣经勤勉研读中所领受的。
英文原文
Ac 18:24-28.
EPISODE CONCERNING APOLLOS AT EPHESUS AND IN ACHAIA.
This is one of the most interesting and suggestive incidental narratives in this precious history.
24, 25. a . . . Jew named Apollos--a contraction from Apollonius.
born at Alexandria--the celebrated city of Egypt on the southeastern shore of the Mediterranean, called after its founder, Alexander the Great. Nowhere was there such a fusion of Greek, Jewish, and Oriental peculiarities, and an intelligent Jew educated in that city could hardly fail to manifest all these elements in his mental character.
eloquent--turning his Alexandrian culture to high account.
and mighty in the scriptures--his eloquence enabling him to express clearly and enforce skilfully what, as a Jew, he had gathered from a diligent study of the Old Testament Scriptures.
came to Ephesus--on what errand is not known.
25
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25. 这人已经在主的道上受了教训……单晓得约翰的洗礼——他大概是由施洗约翰的某位门徒所教导，明白约翰关于耶稣的全部教导圈，但仅此而已：他尚需学习五旬节圣灵浇灌为救赎主的死与复活所投下的新光；正如
徒 19:2, 3
所示。
心里火热——他的心是热的，而且大概也意识到自己的恩赐和造诣，便迫切地想要将他自己所领受的真理传给别人。
讲论，详细讲论——更准确的译法是「准确地」(这与
徒 18:26
中译作「详细」的是同一个词)。
英文原文
25. This man was instructed in the way of the Lord . . . knowing only the baptism of John--He was instructed, probably, by some disciple of the Baptist, in the whole circle of John's teaching concerning Jesus, but no more: he had yet to learn the new light which the outpouring of the Spirit at Pentecost had thrown upon the Redeemer's death and resurrection; as appears from
Ac 19:2, 3.
being fervent in the spirit--His heart warm, and conscious, probably, of his gifts and attainments, he burned to impart to others the truth he had himself received.
he spake and taught diligently--rather, "accurately" (it is the same word as is rendered "perfectly" in
Ac 18:26).
26
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26. 在会堂里放胆讲道。有一个犹太人，名叫亚波罗，来到以弗所；亚居拉和百基拉听见他——很高兴地看到他所显示的圣经知识和福音真理的深度，以及他传讲真理时的火热、勇气和口才。
就接他来——私下地。
将神的道给他讲解更加详细——为他开启那些他尚不知道、却被圣灵投上荣耀之光的真理。(此节经文正确的读法中，百基拉排在亚居拉之前，正如
徒 18:18
中一样[参该节注释]；
她大概是两人中更有见识、更热心的一位)。人不由得注意到，当保罗从以弗所启航往叙利亚时，这对夫妇被留在以弗所，这是何等有神的护理；无疑，历史家在
徒 18:19
中特别提及这一事实，主要正是为了更好地引出这一段插曲的铺陈。我们在此也看到了一个不仅是平信徒(如所称)事奉，更是最高贵、结果最美好的女性事奉的范例。这样一位有恩赐的教师竟坐在一位基督徒妇人及其丈夫脚前受教，其谦卑和受教之心也不能不令人钦佩。
英文原文
26. speak boldly in the synagogue, whom when Aquila and Priscilla heard--joying to observe the extent of Scripture knowledge and evangelical truth which he displayed, and the fervency, courage, and eloquence with which he preached the truth.
they took him unto them--privately.
and expounded unto him the way of God more perfectly--opening up those truths, to him as yet unknown, on which the Spirit had shed such glorious light. (In what appears to be the true reading of this verse, Priscilla is put before Aquila, as in
Ac 18:18
[see on
Ac 18:18];
she being probably the more intelligent and devoted of the two). One cannot but observe how providential it was that this couple should have been left at Ephesus when Paul sailed thence for Syria; and no doubt it was chiefly to pave the way for the better understanding of this episode that the fact is expressly mentioned by the historian in
Ac 18:19.
We see here also an example of not only lay agency (as it is called), but female agency of the highest kind and with the most admirable fruit. Nor can one help admiring the humility and teachableness of so gifted a teacher in sitting at the feet of a Christian woman and her husband.
27
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27, 28. 亚波罗想要——「有意」、「决意」。
往亚该亚去——其首府哥林多位于对岸(参
徒 18:1
注释)；
他要在那里传扬他如今更充分理解的福音。
弟兄们——我们此前未曾听说以弗所有聚集的信徒。但保罗所传的犹太人渴望将他留他们那里一段时日
(徒 18:20)，
以及他应许要回到他们那里
(徒 18:21)，
似乎表明他们对福音有所倾慕；无疑，百基拉和亚居拉热心的私人工作会使之成熟为门徒身分。
写信……劝门徒接待他——这是「推荐信」的一个美好典范(如
徒 15:23, 25-27，
并参
林后 3:1)；
早期教会正是借着推荐信以及互派代表等方式，彼此保持活跃的基督徒团契。
到了那里，多帮助那蒙恩——是对亚该亚弟兄们的一大增补。
信主的人——这是那些偶尔出现的表达之一，表明信心是神恩典在人心中所生发的这一真理在当时是如此普遍而被公认，以至于被视为恩典总体体系的必然结果而不必特意坚持。(如 BENGEL、 MEYER
等人那样读作「靠着恩典帮助那些信的人」，与词的自然语序不符)。
英文原文
27, 28. And when he was disposed--"minded," "resolved."
to pass into Achaia--of which Corinth, on the opposite coast (see on
Ac 18:1),
was the capital; there to proclaim that Gospel which he now more fully comprehended.
the brethren--We had not before heard of such gathered at Ephesus. But the desire of the Jews to whom Paul preached to retain him among them for some time
(Ac 18:20),
and his promise to return to them
(Ac 18:21),
seem to indicate some drawing towards the Gospel, which, no doubt, the zealous private labors of Priscilla and Aquila would ripen into discipleship.
wrote, exhorting the disciples to receive him--a beautiful specimen of "letters of recommendation" (as
Ac 15:23, 25-27,
and see
2Co 3:1);
by which, as well as by interchange of deputations, &c., the early churches maintained active Christian fellowship with each other.
when he was come, helped them much--was a great acquisition to the Achaian brethren.
which believed through grace--one of those incidental expressions which show that faith's being a production of God's grace in the heart was so current and recognized a truth that it was taken for granted, as a necessary consequence of the general system of grace, rather than expressly insisted on. (It is against the natural order of the words to read them, as BENGEL, MEYER, and others, do, "helped through grace those who believed").
28
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28. 因为他在众人面前极有能力驳倒犹太人——这个词很有力：「在论证上把他们彻底压倒」、「有力地辩倒他们」，而其时态则表明他持续不断地如此行，或说这是他事工的特征。
引圣经证明耶稣是基督——更准确的译法是「基督(或弥赛亚)就是耶稣」。这一表达，与
徒 18:25
相比，似乎暗示他所见证的，比他当初凭着有限的知识所能作的更为丰富；而他能在辩论中压倒一切反对的力量，正是使他成为弟兄们一大增补之处。因此，他的事工无异于使徒亲自对亚该亚各教会的一次巡回探访(参
林前 3:6)，
更何况，既然他之如此有能是受惠于百基拉和亚居拉，他的事工便必然带有明显的保罗式色彩。
英文原文
28. For he mightily convinced the Jews--The word is very strong: "stoutly bore them down in argument," "vigorously argued them down," and the tense in that he continued to do it, or that this was the characteristic of his ministry.
showing by the scriptures that Jesus was Christ--Rather, "that the Christ (or Messiah) was Jesus." This expression, when compared with
Ac 18:25,
seems to imply a richer testimony than with his partial knowledge he was at first able to bear; and the power with which he bore down all opposition in argument is that which made him such an acquisition to the brethren. Thus his ministry would be as good as another visitation to the Achaian churches by the apostle himself (see
1Co 3:6)
and the more as, in so far as he was indebted for it to Priscilla and Aquila, it would have a decidedly Pauline cast.
Ac 18:1-22.
保罗 到达 哥林多 并在那里 工作， 西拉和 提摩太 与他 会合， 他在 属天的 鼓励下 长久停留—— 最后 循原路， 经以弗所、 凯撒利亚、 耶路撒冷， 最后一次 回到 安提阿， 如此 完成 第二次 传道旅程。
1-4. 来到哥林多——由尤利乌斯·凯撒在爱琴海与爱奥尼亚海之间的地峡上重建；罗马亚该亚省的首府，总督驻地；一座人口众多的大商业城市，东西商业的中心；拥有相当多的犹太居民，由于革老丢·凯撒将犹太人逐出罗马
(Ac 18:2)，
此时大概比平常更多。这样的城市是福音的宝贵禾场，一旦在此扎根，自然会四散广传。