1
Ac 8:1-4.
英文原文
Ac 8:1-4.
PERSECUTION CONTINUED, IN WHICH SAUL TAKES A PROMINENT PART--HOW OVERRULED FOR GOOD.
1. Saul was consenting unto his death--The word expresses hearty approval.
they were all scattered abroad--all the leading Christians, particularly the preachers, agreeably to their Lord's injunctions
(Mt 10:23),
though many doubtless remained, and others (as appears by
Ac 9:26-30)
soon returned.
except the apostles--who remained, not certainly as being less exposed to danger, but, at whatever risk, to watch over the infant cause where it was most needful to cherish it.
2
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2. 有虔诚的人——大概是敬虔的犹太人，对司提反钦佩，暗暗倾向基督教，却尚未公开表明。
英文原文
2. and devout men--pious Jews, probably, impressed with admiration for Stephen and secretly inclined to Christianity, but not yet openly declared.
3
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Ac 8:3.
3. 扫罗……进入各人家——如异端裁判官那样[BENGEL]。
拉着男女等——见后来他本人痛切的认罪
(Ac 22:4; 26:9, 10; 1Co 15:9; Ga 1:13; Php 3:6; 1Ti 1:13)。
英文原文
3. Saul . . . entering into every house--like as inquisitor [BENGEL].
haling men and women, &c.--See his own affecting confessions afterwards
(Ac 22:4; 26:9, 10; 1Co 15:9; Ga 1:13; Php 3:6; 1Ti 1:13).
4
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Ac 8:4.
4. 那些分散的人往各处去传道——虽被郑重吩咐如此行
(Lu 24:47; Ac 1:8)， 若非逼迫的扫帚将他们扫出，他们大概会在耶路撒冷留连。基督仇敌的怒气如此「反而更是叫福音兴旺」，这已有多少次了（见
Php 1:12, 13）。
英文原文
4. they that were scattered abroad went everywhere preaching--Though solemnly enjoined to do this
(Lu 24:47; Ac 1:8),
they would probably have lingered at Jerusalem, but for this besom of persecution which swept them out. How often has the rage of Christ's enemies thus "turned out rather unto the furtherance of the Gospel" (see
Php 1:12, 13).
5
Ac 8:5-25.
Ac 8:5-25.
腓利 在撒马利亚 讲道的 成功—— 行邪术的 西门之 事。
5. 腓利——不是同名的使徒。有些教父曾如此猜测；因使徒们仍留在耶路撒冷，若如此，他们便无需差遣自己同僚中的代表团，为受洗的门徒按手[GROTIUS]。 乃是同名的执事。在七人的名录中列于司提反之后，大概是因他仅次于司提反最为杰出。逼迫或许特别针对司提反的同事们[MEYER]。
撒马利亚城——或作「撒马利亚的一座城」。但前者看来更可能。「它提供了耶路撒冷与世界之间的桥梁」[BAUMGARTEN]。
英文原文
Ac 8:5-25.
SUCCESS OF PHILIP'S PREACHING IN SAMARIA--CASE OF SIMON MAGUS.
5. Then Philip--not the apostle of that name, as was by some of the Fathers supposed; for besides that the apostles remained at Jerusalem, they would in that case have had no occasion to send a deputation of their own number to lay their hands on the baptized disciples [GROTIUS]. It was the deacon of that name, who comes next after Stephen in the catalogue of the seven, probably as being the next most prominent. The persecution may have been directed especially against Stephen's colleagues [MEYER].
the city of Samaria--or "a city of Samaria"; but the former seems more likely. "It furnished the bridge between Jerusalem and the world" [BAUMGARTEN].
6
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Ac 8:6.
6-8. 众人听见了，又看见腓利所行的神迹，就同心合意地听从他的话——也许因我们主逗留之时的果子而预备了道路，正如他自己所暗示（参见
Joh 4:31-38的注释）。 但「我们可以留意神差遣一位希腊人、即希腊化的犹太人，到一群因民族嫌恶而本不大会听从犹太本土之人的民那里」[WEBSTER and WILKINSON]。
英文原文
6-8. the people with one accord gave heed to . . . Philip--the way being prepared perhaps by the fruits of our Lord's sojourn, as He Himself seems to intimate (see on
Joh 4:31-38).
But "we may mark the providence of God in sending a Grecian, or a Hellenistic Jew, to a people who from national antipathy would have been unlikely to attend to a native of Judea" [WEBSTER and WILKINSON].
8
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Ac 8:8.
8. 在那城里，就大有欢喜——因福音在城中带来的改变，以及印证其神性的诸多医治。
英文原文
8. great joy in that city--over the change wrought on it by the Gospel, as well as the cures which attested its divine character.
9
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Ac 8:9.
9-13. 行邪术——魔法之术。
有的说，这就是神的大能者——一种近乎神性的化身。
英文原文
9-13. used sorcery--magical arts.
some great one . . . the great power of God--a sort of incarnation of divinity.
10
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10. 众人都……留意听他，因为他久用邪术使他们惊奇——这一点，再加上他们迅速离弃他而归附腓利，表明撒玛利亚已经成熟到可以进行某种宗教变革了。
英文原文
10. To whom all gave heed . . . because of long time he had bewitched them--This, coupled with the rapidity with which they deserted him and attached themselves to Philip, shows the ripeness of Samaria for some religious change.
12
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12. 连男带女就受了洗——对西门欺诈的揭露，有助于扩大并加深腓利讲道的果效。
英文原文
12. were baptized, both men and women--the detection of Simon's frauds helping to extend and deepen the effects of Philip's preaching.
13
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13. 西门自己也信了——既然门徒尽失，他认为最好投靠那位显然超越他的人，其中也不无一丝真实的感悟。
……受了洗——这对所谓的洗礼重生是何等的光照！
就常与腓利同在——「不断跟随」他。
英文原文
13. Then Simon himself believed also--Left without followers, he thinks it best to join the man who had fairly outstripped him, not without a touch of real conviction.
and . . . was baptized--What a light does this throw on what is called Baptismal Regeneration!
he continued with Philip--"was in constant attendance upon" him.
14
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14-17. 使徒……打发彼得、约翰——表明他们视彼得与自己的地位相等，并无高下。
英文原文
14-17. the apostles . . . sent Peter and John--showing that they regarded Peter as no more than their own equal.
15
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15, 16. 祷告……要叫他们受圣灵。（因为圣灵还没有降在他们一个人身上，他们只奉主耶稣的名受了洗）——既然成人的洗礼预设了「圣灵的更新」
(Tit 3:5-7; 1Co 12:13)，
而信心的宣告只被视为其证据，那么借着使徒按手而赐下圣灵显然是一件额外加添的事；而且它只是偶尔发生，因此无一例外地伴随着神迹性的表现（参
Ac 10:44，
此事发生在彼得讲道之后；并参
Ac 19:1-7，
那里与这里一样，发生在按手之后）。在本案中，它达成了一个重要目标——「撒玛利亚突然出现了一群受洗的门徒，是由一位并非使徒的人建立的，这就需要使徒的临在与能力，以履行他们作为神所设立之教会奠基者的特殊职分」[ALFORD]。犹太人与撒玛利亚人在基督里合而为一的景象，也是何等美丽。
英文原文
15, 16. prayed . . . they might receive the Holy Ghost. (For only they were baptized in the name of the Lord Jesus)--As the baptism of adults presupposed "the renewing of the Holy Ghost"
(Tit 3:5-7; 1Co 12:13),
of which the profession of faith had to be taken for evidence, this communication of the Holy Ghost by the laying on of the apostles' hands was clearly a superadded thing; and as it was only occasional, so it was invariably attended with miraculous manifestations (see
Ac 10:44,
where it followed Peter's preaching; and
Ac 19:1-7,
where, as here, it followed the laying on of hands). In the present case an important object was served by it--"the sudden appearance of a body of baptized disciples in Samaria, by the agency of one who was not an apostle, requiring the presence and power of apostles to perform their special part as the divinely appointed founders of the Church" [ALFORD]. Beautiful, too, was the spectacle exhibited of Jew and Samaritan, one in Christ.
18
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18-24. 拿钱给使徒——圣买卖（simony）一词由此而来，用以指买卖圣物，但主要指购买教会的职位。
英文原文
18-24. offered them money--Hence the term simony, to denote trafficking in sacred things, but chiefly the purchase of ecclesiastical offices.
19
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19. 我手按着谁，谁就可以受圣灵——属灵的野心在此显明为这可悲之人性格的关键。
英文原文
19. that on whomsoever I lay hands, he may receive the Holy Ghost--Spiritual ambition here shows itself the key to this wretched man's character.
20
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20. 你的银子和你一同灭亡吧——即「愿你和你的银子一同被咒诅。」这是混合了恐惧与愤慨的话，不无类似我们的主对彼得本人的责备
(Mt 16:23)。
英文原文
20. Thy money perish with thee--that is, "Accursed be thou and thy money with thee." It is the language of mingled horror and indignation, not unlike our Lord's rebuke of Peter himself
(Mt 16:23).
21
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21. 你在这道上无分无关……你的心不正等——这是基督的仆人对一个以极其可怕的方式自欺之人所行的忠信。
英文原文
21. Thou hast neither part nor lot . . . thy heart is not fight, &c.--This is the fidelity of a minister of Christ to one deceiving himself in a very awful manner.
22
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22. 当懊悔……祈求……或者你心里的意念可得赦免——这种存疑的表达，旨在使他认识到自己罪的严重性及他当有的警觉。
英文原文
22. Repent . . . pray . . . if perhaps the thought of thine heart may be forgiven--this expression of doubt being designed to impress upon him the greatness of his sin, and the need of alarm on his part.
23
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23. 在苦胆之中，被罪恶捆绑——既表达了他光景的可怕，也表达了他受制于其中的捆绑。
英文原文
23. in the gall of bitterness and . . . bond of iniquity--expressing both the awfulness of his condition and the captivity to it in which he was held.
24
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24. 请你们为我求主——彼得曾劝他自己祷告；他却请那些能行奇事的人替他祷告；他对信心的祷告毫无把握，却以为这些人拥有某种与天上特别的关系。
叫这些事不要临到我——不是求他心中所想的恶念可得赦免，只是求所威胁的灾祸可以远离他。这虽然大大印证了彼得对他那可悲光景的判断，却也表明基督教作为属乎神的事物，仍对他有所影响。(传说他后来成了一个大的异端首领，将东方或希腊哲学与基督教的某些成分混合在一起。)
英文原文
24. Pray ye to the Lord for me--Peter had urged him to pray for himself: he asks those wonder-working men to do it for him; having no confidence in the prayer of faith, but thinking that those men possessed some peculiar interest with heaven.
that none of these things dome upon me--not that the thought of his wicked heart might be forgiven him, but only that the evils threatened might be averted from him. While this throws great light on Peter's view of his melancholy case, it shows that Christianity, as something divine, still retained its hold of him. (Tradition represents him as turning out a great heresiarch, mingling Oriental or Grecian philosophy with some elements of Christianity.)
25
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25. 他们——即彼得和约翰。
既……已传了——在那腓利的工作如此大蒙祝福的城中传道。
就回耶路撒冷去，一路上在撒玛利亚的好些村庄传扬福音——利用返回耶路撒冷的旅程，履行他们主对整个撒玛利亚地区的差遣
(徒 1:8)。
英文原文
25. and they--Peter and John.
when they had . . . preached--in the city where Philip's labors had been so richly blessed.
returned . . . and preached . . . in many villages of the Samaritans--embracing the opportunity of their journey back to Jerusalem to fulfil their Lord's commission to the whole region of Samaria
(Ac 1:8).
26
Ac 8:26-40.
徒 8:26-40.
埃提阿伯的太监。
「这福音在撒玛利亚人中间进展的记载，与另一段指向十字架道理在最遥远民族中传开的叙述相连。麦罗埃这位总管的纯朴，与刚才所描述之术士的诡诈形成了鲜明的对比」 [OLSHAUSEN]。
26-28. 主的使者——更准确的译法是「一位使者」。
起来……向南走，从耶路撒冷下加萨的路上去——确实有这样一条路，翻越希伯仑山，腓利不必先到耶路撒冷便可走这条路(如 VON RAUMER 的《巴勒斯坦》 一书所示)。
那是旷野——指的是那条路是旷野；不是指加萨本身，加萨是巴勒斯坦最南端的城市，在古非利士人的境内。从一座他工作繁忙的城市，被差往那么远的旷野路上，对腓利的信心不能不是极大的考验，尤其他还被蒙在鼓里、不知道此行的目的。但与保罗一样，他「没有违背那从天上来的异象」；与亚伯拉罕一样，「他出去的时候，还不知往哪里去」
(徒 26:19； 来 11:8)。
英文原文
Ac 8:26-40.
THE ETHIOPIAN EUNUCH.
"With this narrative of the progress of the Gospel among the Samaritans is connected another which points to the diffusion of the doctrine of the Cross among the remotest nations. The simplicity of the chamberlain of Meroe forms a remarkable contrast with the craft of the magician just described" [OLSHAUSEN].
26-28. the angel of the Lord--rather, "an angel."
go . . . south, the way that goeth down from Jerusalem to Gaza--There was such a road, across Mount Hebron, which Philip might take without going to Jerusalem (as VON RAUMER'S'S Palæstina shows).
which is desert--that is, the way; not Gaza itself, which was the southernmost city of Palestine, in the territory of the ancient Philistines. To go from a city, where his hands had been full of work, so far away on a desert road, could not but be staggering to the faith of Philip, especially as he was kept in ignorance of the object of the journey. But like Paul, he "was not disobedient to the heavenly vision"; and like Abram, "he went out not knowing whither he went"
(Ac 26:19; Heb 11:8).
27
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27. 有一个埃提阿伯人——指上埃及的麦罗埃。
是个有大权的太监——在东方，太监通常被委以机密职务，至今在某种程度上仍然如此。
干大基——上埃及王后的家族名，如同法老、该撒等(据古典作家所言)。
上耶路撒冷去礼拜——即作为犹太教的外邦归信者，前去守最近的五旬节。(参
赛 56:3-8， 及约 12:20)。
英文原文
27. a man of Ethiopia--Upper Egypt, Meroe.
an eunuch of great authority--Eunuchs were generally employed for confidential offices in the East, and to some extent are still.
Candace--the family name of the queens of Upper Egypt, like Pharaoh, Cæsar, &c. (as appears from classic authors).
had come to Jerusalem to worship--that is, to keep the recent feast of Pentecost, as a Gentile proselyte to the Jewish faith. (See
Isa 56:3-8, and Joh 12:20).
28
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28. 现在回来——既已远道而来，他不仅留到节期结束，还延长停留至今。他能有这样的自由，足见他对王家女主人的忠心和价值。但他对耶和华的信仰、对他敬拜和话语的热爱，已足以充分解释这一切。
在车上坐着，念先知以赛亚的书——他不满足于所参加的法定礼拜，便在归途上借诵读圣经来消解旅途的乏味。但这还不是全部；因为腓利「听见他念先知以赛亚的书」，他一定是出声诵读的，而且不像(东方至今仍常见的)那种仅仅让自己勉强能听见的方式，而是用了比他只为自己获益时更大的声音：因此很显然他是在给他的御者诵读。
英文原文
28. Was returning--Having come so far, he not only stayed out the days of the festival, but prolonged his stay till now. It says much for his fidelity and value to his royal mistress that he had such liberty. But the faith in Jehovah and love of His worship and word, with which he was imbued, sufficiently explain this.
and sitting in his chariot, read Esaias--Not contented with the statutory services in which he had joined, he beguiles the tedium of the journey homeward by reading the Scriptures. But this is not all; for as Philip "heard him read the prophet Esaias," he must have been reading aloud and not (as is customary still in the East) so as merely to be audible, but in a louder voice than he would naturally have used if intent on his own benefit only: evidently therefore he was reading to his charioteer.
29
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29-31. 圣灵对腓利说——借着他里面无可误认的声音，如同
徒 10:19；16:6, 7。
你去贴近那车走——这将向腓利显明他此行至今未知的目的，并鼓励他期待些什么。
英文原文
29-31. the Spirit said--by an unmistakable voice within, as in
Ac 10:19; 16:6, 7.
go near and join this chariot--This would reveal to Philip the hitherto unknown object of his journey, and encourage him to expect something.
30
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30. 你所念的，你明白吗？——对一个如此投入的人而言，这不会被视为冒昧的问题；而说话者热切的神情和这问题本身，都表明他已预备好随时供应对方可能感到的任何理解上的不足。
英文原文
30. Understandest thou what thou readest?--To one so engaged this would be deemed no rude question, while the eager appearance of the speaker, and the question itself, would indicate a readiness to supply any want of insight that might be felt.
31
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31. 没有人指教我，怎能明白呢？——这一表达同时显出谦卑和受教之心；紧接着邀请腓利「上来同坐」的举动，不过是这种心态的自然流露。
英文原文
31. How can I, except some man guide me?--Beautiful expression at once of humility and docility; the invitation to Philip which immediately followed, to "come up and sit with him," being but the natural expression of this.
32
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32, 33. 他所念的那段经，说：他像羊被牵到宰杀之地等——人不能不惊奇，在旧约一切关于弥赛亚受苦的预言中，这一段最为震撼人心，而太监在腓利就近他之前所读的正是这一段。他在耶路撒冷不可能没有听说过耶稣的受苦和受死，以及有一个承认他是基督的群体在不断壮大。但他问腓利，先知在此处是指着自己还是指着别人说的——这清楚地表明，他对这预言与那些事实之间的关联毫无概念。
英文原文
32, 33. The place . . . was this, He was led as a sheep, &c.--One cannot but wonder that this, of all predictions of Messiah's sufferings in the Old Testament the most striking, should have been that which the eunuch was reading before Philip joined him. He could hardly miss to have heard at Jerusalem of the sufferings and death of Jesus, and of the existence of a continually increasing party who acknowledged Him to be the Messiah. But his question to Philip, whether the prophet in this passage meant himself or some other man, clearly shows that he had not the least idea of any connection between this prediction and those facts.
34
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34-38. 太监回答腓利说等——他在此对腓利所表达的尊敬，是出于他对一位他在属灵之事上所看出的比自己优越之人的敬重；他自己的世俗地位在此面前便退居其次。
请问，先知说这话是指着谁？
英文原文
34-38. And the eunuch answered, I pray thee, &c.--The respect with which he here addresses Philip was prompted by his reverence for one whom he perceived to be his superior in divine things; his own worldly position sinking before this.
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35. 腓利就开口——(参
太 5:2
注释)。
从这经上起——以这经文为他的经文基础。
向他传讲耶稣——指明耶稣就是这一奇妙预言所承载的荣耀主题，并根据他生平的事实来解释这预言。
英文原文
35. Then Philip opened his mouth--(See on
Mt 5:2).
began at the same scripture--founding on it as his text.
preached unto him Jesus--showing Him to be the glorious Burden of this wonderful prediction, and interpreting it in the light of the facts of His history.
36
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36. 看哪，这里有水——更简单的译法是「看哪，水！」仿佛他的心既已充满亮光、灵魂得着释放，便急切地寻找第一处可以受洗的水，好印证他对真理的领受，并得以列入主耶稣可见的门徒之中。
我受洗有什么妨碍呢？——腓利大概已经告诉他，这是门徒身分所命定的记号和印证，但太监的问题很可能是首次提出在此具体情形中的应用。
(徒 8:37
在主要抄本和新约最受敬重的译本中均缺失。它似乎是从日后通行的洗礼仪文中加入的。)
英文原文
36. See, here is water--more simply, "Behold water!" as if already his mind filled with light and his soul set free, he was eagerly looking out for the first water in which he might seal his reception of the truth and be enrolled among the visible disciples of the Lord Jesus.
what doth hinder me to be baptized?--Philip had probably told him that this was the ordained sign and seal of discipleship, but the eunuch's question was likely the first proposal of its application in this case.
(Ac 8:37
is wanting in the principal manuscripts and most venerable versions of the New Testament. It seems to have been added from the formularies for baptism which came into current use).
38
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38. 于是吩咐车站住，腓利和太监二人同下水里去，腓利就给他施洗等——大概是以水浇沐其身，虽然确切的方式既不确定，也无关紧要。
英文原文
38. they went down both into the water, and he baptized him, &c.--probably laving the water upon him, though the precise mode is neither certain nor of any consequence.
39
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39, 40. 主的灵把腓利提了去——否认 [如 MEYER、OLSHAUSEN、BLOOMFIELD]
腓利消失之神迹性质，是徒然的。这话明摆在经文表面，正是我们在
王上 18:12； 王下 2:16
中所读古代先知之事的重复。
而且同一个词(正如 BENGEL 所指出的)也用于
林后 12:2, 4； 帖前 4:17
以表达类似的思想。
太监也没有再看见他——也许因极大的喜乐，也不再想看见他 [BENGEL]。
就欢欢喜喜地走路——他找到了基督，也找到了明白圣经的钥匙；他的灵魂得了释放，他的门徒身分得了印证；他失去了教师，却得着了无限更好的：他感到自己是个新人，「他的喜乐满足了」。传说他是埃提阿伯福音的第一位传道者；事实上，他怎能不「述说主为他灵魂所做的事」呢？然而，他的事工与基督教传入该国之间是否有任何历史关联，则无从确定。
英文原文
39, 40. the Spirit of the Lord caught away Philip--To deny [as MEYER, OLSHAUSEN, BLOOMFIELD] the miraculous nature of Philip's disappearance, is vain. It stands out on the face of the words, as just a repetition of what we read of the ancient prophets, in
1Ki 18:12; 2Ki 2:16.
And the same word (as BENGEL remarks) is employed to express a similar idea in
2Co 12:2, 4; 1Th 4:17.
the eunuch saw him no more--nor, perhaps, for very joy, cared to see him [BENGEL].
and he went on his way rejoicing--He had found Christ, and the key to the Scriptures; his soul was set free, and his discipleship sealed; he had lost his teacher, but gained what was infinitely better: He felt himself a new man, and "his joy was full." Tradition says he was the first preacher of the Gospel in Ethiopia; and how, indeed, could he choose but "tell what the Lord had done for his soul?" Yet there is no certainty as to any historical connection between his labors and the introduction of Christianity into that country.
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40. 后来有人在亚锁都——即「发现自己」、「出现」：这一表达印证了他被运送之神迹的性质。
遇见腓利——即古代的亚实突。
走遍那地方，在各城宣传福音——沿着海岸，向北行进。
直到该撒利亚——位于耶路撒冷西北五十五英里，地中海沿岸，迦密山以南；由希律重建，并以其尊该撒奥古士督而命名。
从此我们不再见到热心而受人尊敬的腓利，正如日后我们也将不再见到彼得一样。当福音的车轮滚滚向前，便有别的工人被兴起，各人都适合其工作。但「撒种的和收割的要一同欢乐」。(参
约 4:31-38
注释)。
英文原文
40. Philip was found--that is, "found himself," "made his appearance": an expression confirming the miraculous manner of his transportation.
at Azotus--the ancient Ashdod.
preached in all the cities--along the coast, proceeding northward.
till he came to Cæsarea--fifty-five miles northwest of Jerusalem, on the Mediterranean, just south of Mount Carmel; and so named by Herod, who rebuilt it, in honor of Cæsar Augustus. Henceforth we lose sight of zealous and honored Philip, as by and by we shall lose sight even of Peter. As the chariot of the Gospel rolls on, other agents are raised up, each suited to his work. But "he that soweth and he that reapeth shall rejoice together." (See on
Joh 4:31-38).
Ac 8:1-4.
逼迫 持续， 扫罗 在其中 扮演 要角—— 如何 被掌管 成就 益处。
1. 扫罗也喜悦他遇害——这话表示衷心的赞同。
都分散——所有主要的基督徒，尤其是传道者，遵照主的吩咐
(Mt 10:23)，
不过许多人无疑留下，另一些人（从
Ac 9:26-30
可见）很快又回来。
除了使徒以外——他们留下，当然不是因为较少暴露在危险中，而是不惜任何风险，要在最需培育之处看顾这初生的使命。