1
Ac 19:1-41.
英文原文
Ac 19:1-41.
SIGNAL SUCCESS OF PAUL AT EPHESUS.
1-3. while Apollos was at Corinth--where his ministry was so powerful that a formidable party in the Church of that city gloried in his type of preaching in preference to Paul's
(1Co 1:12; 3:4),
no doubt from the marked infusion of Greek philosophic culture which distinguished it, and which the apostle studiously avoided
(1Co 2:1-5).
Paul having passed through the upper coasts--"parts," the interior of Asia Minor, which, with reference to the seacoast, was elevated.
came to Ephesus--thus fulfilling his promise
(Ac 18:21).
finding certain disciples--in the same stage of Christian knowledge as Apollos at first, newly arrived, probably, and having had no communication as yet with the church at Ephesus.
2
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2. 你们信的时候受了圣灵没有——更宜译为「你们信的时候，受了圣灵没有」，显然暗示两者并不必然相随（参见
Ac 8:14-17的注释）。
这问题为何被提出，我们无从知晓；但大概是由于他们之间所谈的某事，使使徒怀疑他们对真理认识不足。
我们甚至没有听说过有圣灵赐下——这绝不可能是字面意思，因为圣灵的位格与工作与基督相关联，正是施洗约翰教训的特殊主题。字面而言，这话是：「我们连圣灵是否（赐下）都没有听过」——意指他们受洗的时候。「赐下」一词的补充如
Joh 7:39
中一样，从事情的性质看来是正确的。
英文原文
2. Have ye received the Holy Ghost since ye believed?--rather, "Received ye the Holy Ghost when ye believed?" implying, certainly, that the one did not of necessity carry the other along with it (see on
Ac 8:14-17).
Why this question was asked, we cannot tell; but it was probably in consequence of something that passed between them from which the apostle was led to suspect the imperfection of their light.
We have not so much as heard whether there be any Holy Ghost--This cannot be the meaning, since the personality and office of the Holy Ghost, in connection with Christ, formed an especial subject of the Baptist's teaching. Literally, the words are, "We did not even hear whether the Holy Ghost was (given)"; meaning, at the time of their baptism. That the word "given" is the right supplement, as in
Joh 7:39,
seems plain from the nature of the case.
4
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Ac 19:4.
4. 保罗就说，约翰所施的是悔改的洗——悔改的水。
告诉百姓，当信那在他以后来的——即以圣灵施洗的那位。对比之点不在于约翰与基督两位人物之间，而在于约翰那引向悔改的水之洗，与那将要来之主亲手所应许引向新生命的圣灵之洗之间。至于这洗礼的一切事实，至少其意义——它使基督的一生与工作整体都与此前的设想判然不同——这些单纯的门徒却未蒙光照。
英文原文
4. Then said Paul, John . . . baptized with the baptism of repentance--water unto repentance.
saying unto the people, that they should believe on him which should come after him--that is, who should baptize with the Holy Ghost. The point of contrast is not between John and Christ personally, but between the water baptism of John unto repentance, and the promised baptism of the Spirit from the hands of his coming Master unto new life. As to all the facts, or at least the significancy, of this baptism, which made the whole life and work of Christ another thing from what it was conceived to be before it was vouchsafed, these simple disciples were unenlightened.
5
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Ac 19:5.
5-7. 他们听见这话——不是
Ac 19:4
所记的那些话本身，而是按那些话的意旨所解明的主题。
就受了洗——但不是保罗亲施
(1Co 1:14)。
奉主耶稣的名——归入如今向他们信心的心思所开启的整个新制度的丰满。
英文原文
5-7. When they heard this--not the mere words reported in
Ac 19:4,
but the subject expounded according to the tenor of those words.
they were baptized--not however by Paul himself
(1Co 1:14).
in the name of the Lord Jesus--into the whole fulness of the new economy, as now opened up to their believing minds.
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Ac 19:6.
6. 保罗按手在他们头上……他们就说方言等——见
Ac 10:44,45的注释。
英文原文
6. And when Paul had laid his hands upon them . . . they spake with tongues, &c.--See on
Ac 10:44,45.
8
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Ac 19:8.
8-10. 保罗进会堂，放胆讲道……三个月等——见
Ac 17:2, 3的注释。
英文原文
8-10. he went into the synagogue and spake boldly for . . . three months, &c.--See on
Ac 17:2, 3.
9
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9. 有些人——「部分人」。
心里刚硬等——暗示其他人，可能是大多数，已经信了。
在众人面前毁谤这道，他就离开——离开会堂，如在哥林多一样
(Ac 18:7)。
叫门徒分离——退到一个分开的聚会场所，既为已归信的人，也为那些未受搀杂的群众。
辩论——「讲论」或「讨论」。
每天在学房里——或在讲学堂里。
一个名叫推喇奴的——可能是一位已归信的修辞学或哲学教师。
英文原文
9. when divers--"some."
were hardened, &c.--implying that others, probably a large number, believed.
spake evil of that way before the multitude, he departed--from the synagogue, as at Corinth
(Ac 18:7).
and separated the disciples--withdrawing to a separate place of meeting, for the sake both of the converts already made, and the unsophisticated multitude.
disputing--"discoursing" or "discussing."
daily in the school--or lecture hall.
of one Tyrannus--probably a converted teacher of rhetoric or philosophy.
10
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10. 这样有……两年之久——即在前三个月之外。参
Ac 20:31
注释。
但在这一时期的某段时间内，他必定已第二次造访哥林多（这次未被记录），因为接下来所记载的一次（参
Ac 20:2, 3
注释）两次被称为他的第三次访问
(2Co 12:14; 13:1)。
参
2Co 1:15, 16
注释，这处经文似乎与此相矛盾。渡海过去路程很短（参
Ac 18:19
注释）。——在以弗所这一长期逗留接近尾声时，我们从
1Co 16:8
得知，他写了《哥林多前书》；此外（尽管对此意见分歧），还写了《加拉太书》。（参《哥林多前书》及《加拉太书》的导论）。正如在哥林多时一样，他最大的成效是在退到单独的聚会处之后
(Ac 18:7-10)，
在以弗所也是如此。
这样住在——罗马的亚细亚省——所有无论是犹太人还是希腊人，都听见了主的道——这就是他居住以弗所时「宽大又有功效的门」为他敞开了
(1Co 16:9)，
促使他将此处作为总部长期驻留。他在这里那不倦而多面的事工性质，在他后来对以弗所长老的讲话中看得最为清楚
(Ac 20:17
等）。如此，以弗所便成了「整个地区的教会中心，事实上它在很长一段时期内确实如此」
[BAUMGARTEN]。
在东方的歌罗西、老底嘉、希拉波立都兴起了教会，这或是借着他自己的事工，或是借着他在不同方向所差遣的忠心同工——以巴弗、阿基布、腓利门
(Col 1:7; 4:12-17; Phm 23)。
英文原文
10. this continued . . . two years--in addition to the former three months. See on
Ac 20:31.
But during some part of this period he must have paid a second unrecorded visit to Corinth, since the one next recorded (see on
Ac 20:2, 3)
is twice called his third visit
(2Co 12:14; 13:1).
See on
2Co 1:15, 16,
which might seem inconsistent with this. The passage across was quite a short one (see on
Ac 18:19)
--Towards the close of this long stay at Ephesus, as we learn from
1Co 16:8,
he wrote his FIRST EPISTLE TO THE CORINTHIANS; also (though on this opinions are divided) the EPISTLE TO THE GALATIANS. (See
Introduction
to First Corinthians, and
Introduction
to Galatians). And just as at Corinth his greatest success was after his withdrawal to a separate place of meeting
(Ac 18:7-10),
so at Ephesus.
so that all they which dwelt in--the Roman province of
Asia heard the word of the Lord Jesus, both Jews and Greeks--This is the "great door and effectual opened unto him" while resident at Ephesus
(1Co 16:9),
which induced him to make it his headquarters for so long a period. The unwearied and varied character of his labors here are best seen in his own subsequent address to the elders of Ephesus
(Ac 20:17,
&c.). And thus Ephesus became the "ecclesiastical center for the entire region, as indeed it remained for a very long period"
[BAUMGARTEN].
Churches arose at Colosse, Laodicea, and Hierapolis eastward, either through his own labors or those of his faithful helpers whom he sent out in different directions, Epaphras, Archippus, Philemon
(Col 1:7; 4:12-17; Phm 23).
11
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11, 12. 神……藉保罗的手行了些非常的——即非同寻常的
奇事——暗示他素来并不习惯行这样的奇事。
英文原文
11, 12. God wrought special--no ordinary
miracles by the hands of Paul--implying that he had not been accustomed to work such.
12
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12. 甚至有人从保罗身上拿手巾或围裙，放在病人身上等——参
Ac 5:15, 16，
这与在以弗所所行的法术截然不同。「神」仅仅「借着保罗的手」行了这些奇事；甚至那些赶鬼的人
(Ac 19:13)，
观察到耶稣之名是他一切奇事的秘诀，希望模仿他这一点而同样成功；而最终「主耶稣的名就尊大了」
(Ac 19:17)，
表明使徒在行奇事时，刻意高举他所传讲的那位为一切所行奇事的源头。
英文原文
12. So that from his body were brought unto the sick handkerchiefs or aprons, &c.--Compare
Ac 5:15, 16,
very different from the magical acts practiced at Ephesus. "God wrought these miracles" merely "by the hands of Paul"; and the very exorcists
(Ac 19:13),
observing that the name of Jesus was the secret of all his miracles, hoped, by aping him in this, to be equally successful; while the result of all in the "magnifying of the Lord Jesus"
(Ac 19:17)
showed that in working them the apostle took care to hold up Him whom he preached as the source of all the miracles which he wrought.
13
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13. 游行的犹太人——即「流浪的犹太人」，他们从一个地方到另一个地方行赶鬼之事，即驱使邪灵离开被附之人的法术。这样的能力确实存在（至少存在了一段时间），似乎暗示于
Mt 12:27。
但这无疑会滋生欺诈；而本案与
Lu 9:49, 50
所提的情形大不相同。
我们奉保罗所传的耶稣赶你们——这是对基督之名在保罗口中之权能的惊人见证。
英文原文
13. vagabond Jews--simply, "wandering Jews," who went from place to place practicing exorcism, or the art of conjuring evil spirits to depart out of the possessed. That such a power did exist, for some time at least, seems implied in
Mt 12:27.
But no doubt this would breed imposture; and the present case is very different from that referred to in
Lu 9:49, 50.
We adjure you by Jesus whom Paul preacheth--a striking testimony to the power of Christ's name in Paul's mouth.
14
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14-17. ……祭司长士基瓦的七个儿子——可能是二十四班次之一的领袖。
英文原文
14-17. seven sons of . . . Sceva . . . chief of the priests--head, possibly, of one of the twenty-four courts.
15
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15. 邪灵回答说：耶稣我认识——「认得」。
保罗我也知道——「亲密地认识」，与此形成对比的是他们，邪灵完全不认。
你们却是谁呢？
英文原文
15. the evil spirit answered, Jesus I know--"recognize."
and Paul I know--"know intimately," in contrast to them, whom he altogether disowns.
but who are ye?
16
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16. 邪灵所附的人——请注意这里在「回答……的邪灵」与「邪灵所附的人」之间所划的清晰界线。这种被附身之事实的真实性不可能表达得更清楚了。
跳在他们身上……他们就赤身逃走了，受了伤——这是既反对那些亵渎的骗子、又支持保罗及其所传之主的一件如此惊人的见证，我们毫不奇怪它传到了「以弗所一切犹太人和希腊人中间」，令「恐惧临到他们」，并且「主耶稣的名从此就尊大了」。
英文原文
16. And the man in whom the evil spirit was--Mark the clear line of demarcation here between "the evil spirit which answered and said" and "the man in whom the evil spirit was." The reality of such possessions could not be more clearly expressed.
leaped on them . . . so that they fled . . . naked and wounded--This was so appalling a testimony at once against those profane impostors and in favor of Paul and the Master whom he preached, that we wonder not that it spread to "all the Jews and Greeks at Ephesus, that fear fell on them," and that "the name of the Lord Jesus was magnified."
18
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18-20. 那已经信的……来承认……自己所行的事——那些被术士等欺骗的人，承认自己被何等可耻地蒙骗，以及自己已何等深地卷入了这些行径之中。
英文原文
18-20. many that believed came and confessed . . . their deeds--the dupes of magicians, &c., acknowledging how shamefully they had been deluded, and how deeply they had allowed themselves to be implicated in such practices.
19
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19. 那些行……邪术的——这个词意为「做过头的东西」；贴切地用来指那些费力却无意义的念咒之术。
把书拿来——内含神秘的咒语。
在众人面前烧了——这里所用的时态以生动的方式表达了这场大火的延续与扩展。
算计书价……共合五万块钱——约两千英镑（假设是德拉克马，即当时地中海东部通行的硬币，价值约十便士）。就其性质而言，它们必定昂贵，而当时的书籍价值超过我们所熟悉的任何标准。这一场景必在以弗所长久被铭记，作为术士们真诚确信的有力证明，以及耶稣基督对黑暗权势的显著得胜。作恶的人被羞辱，如迦密山上的巴力先知一样，而神的道大大兴旺、越发广传[HOWSON]。
英文原文
19. Many of them . . . which used curious arts--The word signifies things "overdone"; significantly applied to arts in which laborious but senseless incantations are practiced.
brought their books--containing the mystic formularies.
and burned them before all--The tense, here used graphically, expresses progress and continuance of the conflagration.
counted the price . . . and found it fifty thousand pieces of silver--about £2000 (presuming it to be the drachma, the current coin of the Levant, of about 10d. value). From their nature they would be costly, and books then bore a value above any standard we are familiar with. The scene must have been long remembered at Ephesus, as a strong proof of honest conviction on the part of the sorcerers and a striking triumph of Jesus Christ over the powers of darkness. The workers of evil were put to scorn, like Baal's priests on Carmel, and the word of God mightily grew and prevailed [HOWSON].
21
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21, 22. 这些事完了——完成之意，暗示他在以弗所长期事工的自然终结。
保罗……定意经过了马其顿、亚该亚，就往耶路撒冷去……到了那里以后，我也必须看看罗马——请在此注意使徒宣教计划之宏大。这一切都成就了，尽管他「看看罗马」时只是作为一个囚犯。
英文原文
21, 22. After these things were ended--completed, implying something like a natural finish to his long period of labor at Ephesus.
Paul purposed . . . when he had passed through Macedonia and Achaia, to go to Jerusalem . . . After I have been there, I must also see Rome--Mark here the vastness of the apostle's missionary plans. They were all fulfilled, though he "saw Rome" only as a prisoner.
22
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22. 于是他……打发提摩太和以拉都往马其顿去——作为他的先行者，部分为了「提醒他们记念我在基督里的行事为人」
(1Co 4:17; 16:10)，
部分为了传达他对各项事务的意见。短暂停留后他便当返回
(1Co 16:11)。
这个以拉都不太可能是哥林多城「城内管银库的」同名之人
(Ro 16:23)。
他自己暂时留在——亚细亚省——
*——*即其首府以弗所。（亚细亚与前一句中的马其顿相对照。）
英文原文
22. So he sent into Macedonia . . . Timotheus and Erastus--as his pioneers, in part to bring "them into remembrance of his ways which were in Christ"
(1Co 4:17; 16:10),
partly to convey his mind on various matters. After a brief stay he was to return
(1Co 16:11).
It is very unlikely that this Erastus was "the chamberlain of the city" of Corinth, of that name
(Ro 16:23).
he himself stayed in--the province of
Asia for a season--that is, at Ephesus, its chief city. (Asia is mentioned in contrast with Macedonia in the previous clause).
23
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23. 那时——保罗打算离开的时候。
这道——「那」
道——新宗教当时似乎就是这样被称呼的
(Ac 9:2; 22:4; 24:14)。
英文原文
23. the same time--of Paul's proposed departure.
about that--"the"
way--So the new religion seemed then to be designated
(Ac 9:2; 22:4; 24:14).
24
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24-26. 银——「的」
神龛——以弗所亚底米神庙以及女神神龛或小教堂的微缩模型，或仅是神龛与神像的模型，供访客购买作为所见之物的纪念，并随身携带、安置于家中当作护符。(罗马教会系统化地鼓励的洛雷托圣母小教堂模型及诸如此类之物，正是这一异教习俗的公然仿效，难怪公正的评判者会视之为异教化的基督教)。
带给手工艺人——即带给那些工匠师傅们。
英文原文
24-26. silver shrines for--"of"
Diana--small models of the Ephesian temple and of the shrine or chapel of the goddess, or of the shrine and statue alone, which were purchased by visitors as memorials of what they had seen, and were carried about and deposited in houses as a charm. (The models of the chapel of our Lady of Loretto, and such like, which the Church of Rome systematically encourages, are such a palpable imitation of this heathen practice that it is no wonder it should be regarded by impartial judges as Christianity paganized).
gain to the craftsmen--the master-artificers.
25
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25. 他聚集他们和同类工人——更准确的译法是「和那些(或制造者)造这类物品的工人」，指的是受雇于那些工匠师傅的工人，即一切制造圣殿及其敬拜的纪念品出售的人。
英文原文
25. Whom he called together with the workmen of like occupation--rather, "with the workmen (or fabricators) of such articles," meaning the artisans employed by the master-artificers, all who manufactured any kind of memorial of the temple and its worship for sale.
26
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26. 你们也看见，也听见——其证据有目共睹，其报告传遍了众人的口。
不独在以弗所，也几乎在亚西亚全地，这保罗……引诱迷惑许多人——这是对保罗影响力之广的崇高见证！
说人手所作的不是神——百姓普遍相信这些是神，虽然较有见识的人只把它们视为神的居所，还有一些人大概只把它们当作辅助敬拜的工具。罗马教会的情况正是如此。
英文原文
26. ye see and hear--The evidences of it were to be seen, and the report of it was in everybody's mouth.
that not alone at Ephesus, but almost throughout all Asia, this Paul hath . . . turned away much people--Noble testimony this to the extent of Paul's influence!
saying that they be no gods which are made with hands--The universal belief of the people was that they were gods, though the more intelligent regarded them only as habitations of Deity, and some, probably, as mere aids to devotion. It is exactly so in the Church of Rome.
27
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27. 这样，不独我们这事业——即「的确，那是小事；但还有更糟的。」腓立比那被鬼附之使女的主人们，也曾以保罗在那里所企图推动的宗教革命作为他们热心警觉的唯一理由，来掩饰他们因他工作的成效而感到受损的自身利益
(徒 16:19-21)。
在两个案例中，宗教热心都是虚伪的借口；自身利益才是反对的真正动机。
被人藐视，大女神亚底米的庙——这庙被视为世界七大奇观之一。它大约建于公元前550年，用纯白大理石建成；虽在公元前356年——即亚历山大大帝出生之夜——被一个狂徒纵火烧毁，却以比从前更宏伟的规模重建。庙长425英尺，宽220英尺；柱子共127根，每根高60英尺，均为一位君王所献，其中36根还以装饰和色彩加以美化。它不断接收新的装饰和附加的建筑、雕像与图画，出自最著名的艺术家之手，激起了无与伦比的赞叹、狂热与迷信。它如今的确切位置已难以确定。亚底米的那尊小木像与那华丽的神庙同样原始而粗糙；它不像希腊的亚底米那样以威严的猎手形象出现，而是完全亚细亚式的，以一位多乳的女性形象呈现(象征自然对人类多方的供应)，下端是一个无形状的方块。如同其他一些著名的偶像一样，它被认为是从天上掉下来的
(徒 19:35)，
它的模型不仅大量售予私人，还被安放在其他城市供人敬拜 [HOWSON]。
那一个人传道，竟使他们那庞大而迷人的迷信感受到致命的一击，其信息必带着何等的能力！
英文原文
27. So that not only this our craft is in danger . . . but, &c.--that is, "that indeed is a small matter; but there is something far worse." So the masters of the poor Pythoness put forward the religious revolution which Paul was attempting to effect at Philippi, as the sole cause of their zealous alarm, to cloak the self-interest which they felt to be touched by his success
(Ac 16:19-21).
In both cases religious zeal was the hypocritical pretext; self-interest, the real moving cause of the opposition made.
also the temple of the great goddess Diana . . . despised, and her magnificence . . . destroyed, whom all Asia and the world worshippeth--It was reckoned one of the wonders of the world. It was built about 550 B.C., of pure white marble, and though burned by a fanatic on the night of the birth of Alexander the Great, 356 B.C., was rebuilt with more splendor than before. It was four hundred twenty-five feet long by two hundred twenty broad, and the columns, one hundred twenty-seven in number, were sixty feet in height, each of them the gift of a king, and thirty-six of them enriched with ornament and color. It was constantly receiving new decorations and additional buildings, statues, and pictures by the most celebrated artists, and kindled unparalleled admiration, enthusiasm, and superstition. Its very site is now a matter of uncertainty. The little wooden image of Diana was as primitive and rude as its shrine was sumptuous; not like the Greek Diana, in the form of an imposing huntress, but quite Asiatic, in the form of a many-breasted female (emblematic of the manifold ministrations of Nature to man), terminating in a shapeless block. Like some other far-famed idols, it was believed to have fallen from heaven
(Ac 19:35),
and models of it were not only sold in immense numbers to private persons, but set up for worship in other cities [HOWSON]. What power must have attended the preaching of that one man by whom the death blow was felt to be given to their gigantic and witching superstition!
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28, 29. 大哉，以弗所人的亚底米啊——这是一个为其神庙而自豪的民众所发出的城邑呐喊；他们如此骄傲，以至于虽亚历山大大帝答应将整个东征所得的战利品给他们，只要他们肯将他的名字刻在庙上，他们仍予以拒绝 [STRABO 转引自 HOWSON]。
英文原文
28, 29. Great is Diana of the Ephesians--the civic cry of a populace so proud of their temple that they refused to inscribe on it the name of Alexander the Great, though he offered them the whole spoil of his Eastern campaign if they would do it [STRABO in HOWSON].
29
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29. 拿住该犹和亚里达古——因捉不到保罗而失望，正如在帖撒罗尼迦时一样
(徒 17:5, 6)。
他们见于
徒 20:4；27:2； 罗 16:23； 林前 1:14；
可能也见于
约叁 1。
如果他是在亚居拉和百基拉家中找到避难所(参
林前 16:9)，
那就解释了
罗 16:3, 4——
他在那里说他们「为我的命将自己的颈项置之度外」 [HOWSON]。
齐心……拥进戏园里去——这是一座庞大的建筑，其废墟至今仍是极大宏伟的残迹 [SIR C. FELLOWES, 《小亚细亚》, 1839]。
英文原文
29. having caught Gaius and Aristarchus--disappointed of Paul, as at Thessalonica
(Ac 17:5, 6).
They are mentioned in
Ac 20:4; 27:2; Ro 16:23; 1Co 1:14;
and probably
3Jo 1.
If it was in the house of Aquila and Priscilla that he found an asylum (see
1Co 16:9),
that would explain
Ro 16:3, 4,
where he says of them that "for his life they laid down their own necks" [HOWSON].
rushed . . . into the theatre--a vast pile, whose ruins are even now a wreck of immense grandeur [SIR C. FELLOWES, Asia Minor, 1839].
30
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30-34. 保罗想要进去——怀着高尚的忘我精神。
到百姓那里——即 demos，指聚在公众集会中的百姓。
门徒却不许他——所用的时态暗示，他们只是在竭力阻止他；若不是接下来发生的事，他们的努力可能是徒然的。
英文原文
30-34. when Paul would have entered in--with noble forgetfulness of self.
unto the people--the demos, that is, the people met in public assembly.
the disciples suffered him not--The tense used implies only that they were using their efforts to restrain him; which might have been unavailing but for what follows.
31
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31. 还有亚西亚的几位首领——按字面译作「还有几位亚西亚的首长」。这些人是亚西亚省主要城镇中富裕而杰出的公民，每年选出，其中十人由方伯选出，主持在五月(即罗马天主教献给童贞女的那个月)举行的竞技大会。这是一项最高荣誉、极为众人所羡慕的职位。他们当中似乎有几位对福音有所好感，至少是保罗的「朋友」，深知节期中被煽动的暴民之激情，「(差人)来劝他，不要冒险到戏园里去」。
英文原文
31. And certain of the chief of Asia--literally, "And certain also of the Asiarchs." These were wealthy and distinguished citizens of the principal towns of the Asian province, chosen annually, and ten of whom were selected by the proconsul to preside over the games celebrated in the month of May (the same month which Romanism dedicates to the Virgin). It was an office of the highest honor and greatly coveted. Certain of these, it seems, were favorably inclined to the Gospel, at least were Paul's "friends," and knowing the passions of a mob, excited during the festivals, "sent (a message) to him desiring him not to adventure himself into the theater."
33
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33. 有人把亚力山大从众人中带出来，犹太人推他往前——更准确的译法是「众人中有几个人把亚力山大推上前，犹太人把他拥向前去」。由于这样一场骚动的罪责自然会被推到犹太人身上——罗马人视他们为一切宗教动乱的始作俑者——他们似乎推出这个人，为要澄清他们与这骚乱无关。(BENGEL 的推测，认为这就是铜匠亚力山大
提后 4:14，
几乎没有根据)。
亚力山大摆手——参
徒 13:16；21:40。
要向百姓分诉——「想要开口为自己辩护」。
英文原文
33. they drew Alexander out of the multitude, the Jews putting him forward--rather, "some of the multitude urged forward Alexander, the Jews thrusting him forward." As the blame of such a tumult would naturally be thrown upon the Jews, who were regarded by the Romans as the authors of all religious disturbances, they seem to have put forward this man to clear them of all responsibility for the riot. (BENGEL'S conjecture, that this was Alexander the coppersmith,
2Ti 4:14,
has little to support it).
beckoned with the hand--compare
Ac 13:16; 21:40.
would have made his defence--"offered to speak in defense."
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*34. 众人一认出他是犹太人，大家就同声喊着说：大哉！以弗所人的亚底米啊！*等——犹太人的出现恰恰产生了与所欲达到相反的效果。为阻止他得着发言的机会，他们用一阵混乱的呼喊淹没他的声音，颂赞他们的女神；这呼喊升为如此狂热的激情，竟花了两个小时才告耗尽。如此约有两小时之久。
英文原文
34. But when they knew he was a Jew, all with one voice, for the space of two hours, cried out, Great is Diana, &c.--The very appearance of a Jew had the opposite effect to that intended. To prevent him obtaining a hearing, they drowned his voice in one tumultuous shout in honor of their goddess, which rose to such frantic enthusiasm as took two hours to exhaust itself.
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35-41. 那城里的书记——公共档案的管理人，是一位极具权威的官长。
安抚了——「平息了」。
众人——「群众」，这样一位官员的亲临本身就足以在很大程度上做到这一点。
就说：以弗所人哪，谁不知道以弗所人的城是敬拜大女神亚底米的——按字面译作 neocoros，即「守护者」。这个词本意为「殿宇清扫者」，而后引申为「殿宇看守者」。亚西亚有十三个城市与这座神庙有份，但以弗所获此殊荣，负责看管它。(不同的城市也曾就童贞女或某些圣徒声称拥有这一头衔) [WEBSTER and WILKINSON]。
和从宙斯那里落下来的像——「从天空」或「从天上」落下来的。参
徒 19:27
注释。
「我们可以将此与罗马教会中关于画像的各种传说相比较，例如基督的传统肖像，据说是『非人手所造的』」 [WEBSTER and WILKINSON]。
英文原文
35-41. when the town-clerk--keeper of the public archives, and a magistrate of great authority.
had appeased--"calmed."
the people--"the multitude," which the very presence of such an officer would go far to do.
he said . . . what man . . . knoweth not that the city of the Ephesians is a worshipper of the great goddess Diana--literally, the neocoros or "warden." The word means "temple-sweeper"; then, "temple-guardian." Thirteen cities of Asia had an interest in the temple, but Ephesus was honored with the charge of it. (Various cities have claimed this title with reference to the Virgin or certain saints) [WEBSTER and WILKINSON].
and of the image which fell down from Jupiter--"from the sky" or "from heaven." See on
Ac 19:27.
"With this we may compare various legends concerning images and pictures in the Romish Church, such as the traditional likenesses of Christ, which were said to be "not made with hands"" [WEBSTER and WILKINSON].
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36. 这些事既是驳不倒的等——像一个真正的法律家那样，他力陈该城的体制和固定性质是众所周知、与其生存几乎密不可分的。他们难道以为这一切都要被一帮流动的演说家所推翻吗？荒谬！那么，他们掀起这样一场风波，到底是什么意思呢？
英文原文
36. Seeing that these things cannot be spoken against, &c.--Like a true legal man, he urges that such was notoriously the constitution and fixed character of the city, with which its very existence was all but bound up. Did they suppose that all this was going to be overturned by a set of itinerant orators? Ridiculous! What did they mean, then, by raising such a stir?
37
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37. 你们把这些人带来，他们并不是偷劫庙宇的——「劫庙者」或亵渎圣物之人。
也不是谤渎你们女神的——这是一个值得注意的见证，表明使徒在传道反对偶像时(如在雅典一样)，刻意避免侮辱他所面对之人的感情——这是一切宣教士和牧者当学的功课。
英文原文
37. For ye have brought hither these men, which are neither robbers of churches--"temple-plunderers," or sacrilegious persons.
nor yet blasphemers of your goddess--This is a remarkable testimony, showing that the apostle had, in preaching against idolatry, studiously avoided (as at Athens) insulting the feelings of those whom he addressed--a lesson this to missionaries and ministers in general.
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38. 若是底米丢和与他同行的人有控告——有控诉。
什么人，自有放告的日子——更准确的译法是「法庭开堂之日正在举行」。
也有方伯——按字面译作「方伯」(参
徒 13:7
注释)；
大概指方伯及其参议，作为上诉法庭。
在堂上彼此控告
英文原文
38. if Demetrius have a matter--of complaint.
against any man, the law is open--rather, "the court days are being held."
and there are deputies--literally "proconsuls" (see on
Ac 13:7);
that is, probably, the proconsul and his council, as a court of appeal.
39
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39. 你们若问——「若有任何问题」。
别的事——属于公共性质的事。
就可以在正常的法庭里解决
英文原文
39. if ye inquire--"have any question."
concerning other matters--of a public nature.
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40. 这样——指公共当局。
我们——被上级追查。
今日的扰乱，本来是无缘无故，我们难免被查问
英文原文
40. For we--the public authorities.
are in danger of being called in question--by our superiors.
Ac 19:1-41.
保罗 在以弗所 显著的 成功。
1-3. 亚波罗在哥林多的时候——他在那里的工作大有能力，以致该城教会中一派偏好他那种讲论过于保罗的
(1Co 1:12; 3:4)，
无疑是因为其中显著的希腊哲学文化之渗入，而使徒刻意回避了这一点
(1Co 2:1-5)。
保罗经过上边一带地方——亚细亚内陆，相对海岸地势较高。
来到以弗所——如此兑现了他的承诺
(Ac 18:21)。
遇见几个门徒——处于与亚波罗起初相同的属灵知识阶段，大概是新近抵达，尚未与以弗所教会联络。