1
Acts 14:1
英文原文
In Iconium - See the notes on Acts 13:51. In this place, and in Antioch and Lystra, Timothy became acquainted with Paul and his manner of life, 2 Timothy 3:10-11.
So spake - Spake with such power - their preaching was attended so much with the influence of the Spirit.
And also of the Greeks - Probably proselytes from the Greeks, who were in the habit of attending the synagogue.
2
Acts 14:2
「但不順從的猶太人……」——見 Acts 13:50 的註釋。
「叫他們心裡惱恨」——即激怒他們，或使他們憤慨。
「敵對弟兄」——「弟兄」是基督徒普遍為人所知的稱呼之一。
英文原文
But the unbelieving Jews ... - See the notes on Acts 13:50.
And made their minds evil-affected - Irritated, or exasperated them.
Against the brethren - One of the common appellations by which Christians were known.
3
Acts 14:3
「住了多日」——看來這裡沒有像安提阿那樣（Acts 13:50）採取強制或公開的手段驅逐他們，因此他們認為留下來是自己的本分。神在這裡也賜給他們極大的成功，這是他們長久停留的主因。逼迫和反對，也往往伴隨著福音顯著的成功。
「倚靠主放膽講道」——即為主耶穌的緣故，奉他的名、靠他的權柄講道。這說法大概也含有他們信靠主的意思。
「證明」——即藉著行神蹟等，為他們所傳信息的真實作見證。比較 Mark 16:20。這裡所指的顯然是主耶穌；這表明他雖然身體已不與他們同在，仍然披著能力，並且在推進他事業的過程中依然彰顯這能力。他所成就的罪人歸正，對他僕人的勞苦和信息來說，向來是確實而又令人鼓舞的見證。
「他的恩道」——即他滿有恩典的道，或信息。
「施行神蹟奇事……」——即神蹟。見 Acts 2:22 的註釋。
英文原文
Long time therefore - It seems probable that there were here no forcible or public measures to expel them, as there had been at Antioch Acts 13:50, and they therefore regarded it as their duty to remain. God granted them here also great success, which was the main reason for their continuing a long time. Persecution and opposition may be attended often with signal success to the gospel.
Spake boldly in the Lord - In the cause of the Lord Jesus, or in his name and by his authority. Perhaps, also, the expression includes the idea of their trusting in the Lord.
Which gave testimony - Bore witness to the truth of their message by working miracles, etc. Compare Mark 16:20. This was evidently the Lord Jesus to whom reference is here made, and it shows that he was still, though bodily absent from them, clothed with power, and still displayed that power in the advancement of his cause. The conversion of sinners accomplished by him is always a testimony as decided as it is cheering to the labors and messages of his servants.
Unto the word of his grace - His gracious word, or message.
And granted signs ... - Miracles. See the notes on Acts 2:22.
4
Acts 14:4
「就分了黨」——即分成了幾派。希臘文是「有了分裂」——Ἐσχίσθη Eschisthē。
「有隨猶太人的」——即依附猶太人的道理，與使徒相對。宗教的復興常因反對者惡劣的情慾而引起騷動。真理的仇敵結黨分派，組織反對。即使今日，這樣的黨派形成也非罕見；但過失不在基督教，而在於那些結黨敵對宗教、並如這裡所記串通一起反對它的人。
英文原文
Was divided - Into parties. Greek: there was a schism - Ἐσχίσθη Eschisthē.
And part held with the Jews - Held to the doctrines of the Jews, in opposition to the apostles. A revival of religion often produces excitement by the bad passions of opposers. The enemies of the truth form parties, and organize opposition. It is no uncommon thing even now for such parties to be formed; but the fault is not in Christianity. It lies with those who form a party against religion, and who confederate themselves, as was done here, to oppose it.
5
Acts 14:5
「一齊擁上來」——希臘文是「洶湧」——ὁρμή hormē。這字指「激烈的衝動和攻擊；群起要把他們置於死地」。它所描述的，與其說是平靜深思的計謀，不如說是民眾的騷動。當時有一場狂暴騷亂的煽動。
「外邦人和猶太人……」——指他們當中敵擋使徒的那部分人。
「要凌辱使徒」——見 Matthew 5:44 的註釋。即譭謗他們，使他們蒙受羞辱，傷害他們。
「用石頭打他們」——即用石頭打死他們；大概是把他們當作褻瀆神的人，Acts 7:57-59。
英文原文
An assault made - Greek: a "rush" - ὁρμή hormē. It denotes "an impetuous excitement and aggression; a rush to put them to death." It rather describes a popular tumult than a calm and deliberate purpose. There was a violent, tumultuous excitement.
Both of the Gentiles ... - Of that part of them which was opposed to the apostles.
To use them despitefully - See the notes on Matthew 5:44. To reproach them; to bring contempt upon them; to injure them.
And to stone them - To put them to death by stoning; probably as blasphemers, Acts 7:57-59.
6
Acts 14:6
「使徒知道了」——他們以某種方式得知了那場騷動和自身的危險。
「逃往呂高尼的路司得、特庇兩個城」——呂高尼是小亞細亞的一個省分：北接加拉太，南連彼西底，東臨加帕多家，西界弗呂家。它原先在弗呂家境內，後被奧古斯都劃為獨立的省分。「呂高尼地區南起托羅斯山脈的山脊和基利家邊界，北至加帕多家丘陵。這是一片光禿荒涼的地帶，沒有河流灌溉，部分地區卻間或遭受洪水。斯特拉波提到一個地方，連水都要用錢買。保羅和巴拿巴在以哥念居留之前和之後，都曾穿越這平原的某些地段。離開西北方的高地後，在到達那城之前數小時的路程中，視野可以自由地掃過南面和東面一片廣闊的平地。眼前最顯著的兩個目標，一是阿爾蓋烏斯山（Argaeus）積雪的峰頂，在亞美尼亞方向高聳於其間一切丘陵之上；一是那名叫『Kara-Dagh』（黑山）的奇特山體，在東南方基利家的方向。這些景物在以哥念被拋在身後、旅客越過平原向路司得和特庇前行時，依然歷歷在目。阿爾蓋烏斯山仍遠遠聳立在東北方一百五十英里之外。
黑山逐漸臨近，可以看出它是一座孤立的山體，平原的條帶像海峽一樣環繞四周伸展。路司得和特庇二城，就在黑山的山腳附近。」路司得和特庇的確切位置至今仍有些不確定。一八二四年，李克上校（Col. Leake）這樣寫道：「沒有甚麼比這更能表明，我們對小亞細亞古地理的認識至今進展何等微小：在保羅的行程使我們深感興趣的諸城中，只有一座（以哥念）的位置是確切已知的。別加、彼西底的安提阿、路司得和特庇，仍有待發現。」前兩座城的位置後來已完全確定；也有一些被認為標示路司得和特庇位置的遺跡被發現，只是尚不能完全確定。
「和周圍的地方…」——指鄰近的地區。他們雖受逼迫，仍舊傳道；雖被趕出一城，就逃往另一城。這正是救主的吩咐（Matthew 10:23）。
英文原文
They were ware of it - They were in some way informed of the excitement and of their danger.
And fled unto Lystra and Derbe, cities of Lycaonia - Lycaonia was one of the provinces of Asia Minor. It had Galatia north, Pisidia south, Cappadocia east, and Phrygia west. It was formerly within the limits of Phrygia, but was erected into a separate province by Augustus. "The district of Lycaonia extends from the ridges of Mount Taurus and the borders of Cilicia on the south, to the Cappadocian hills on the north. It is a bare and dreary region, unwatered by streams, though in parts liable to occasional inundations. Strabo mentions one place where water was even sold for money. Across some portion of this plain Paul and Barnabas traveled both before and after their residence in Iconium. After leaving the high land to the northwest, during a journey of several hours before arriving at the city, the eye ranges freely over a vast expanse of level ground to the south and the east, The two most eminent objects in the view are the snowy summits of Mount Argaeus, rising high above all the intervening hills in the direction of Armenia, and the singular mountain mass called the 'Kara-Dagh,' or 'Black Mount,' southeastward in the direction of Cilicia. And still these features continue to be conspicuous after Iconium is left behind, and the traveler moves on over the plain toward Lystra and Derbe. Mount Argaeus still rises far to the northeast, at the distance of 150 miles.
The Black Mountain is gradually approached, and discovered to be an isolated mass, with reaches of the plain extending round it like channels of the sea. The cities of Lystra and Derbe were somewhere about the bases of the Black Mountain." The exact position of Lystra and Derbe is still subject to some uncertainty. In 1824, Col. Leake wrote thus: "Nothing can more strongly show the little progress that has hitherto been made in a knowledge of the ancient geography of Asia Minor, than that, of the cities which the journey of Paul has made so interesting to us, the site of one only (Iconium) is yet certainly known. Perga, Antioch of Pisidia, Lystra, and Derbe, remain to be discovered." The situation of the first two of these towns has been since that fully identified, and some ruins have been found which have been supposed to mark the place of Lystra and Derbe, though not with entire certainty.
And unto the region ... - The adjacent country. Though persecuted, they still preached; and though driven from one city, they fled into another. This was the direction of the Saviour, Matthew 10:23.
7
無標題
英文原文
8
Acts 14:8
「坐著」——即住在那裏（Matthew 9:16；Acts 18:11 邊註）。不過「坐著」一語表明他慣常的姿勢——他那無助的境況。這樣的人通常坐在路旁或公共場所求乞（Mark 10:46）。
「兩腳無力」——ἀδύνατος adunatos，即毫無能力；完全喪失用腳的功能。
「生來是瘸腿的」——即瘸腿的。
「從來沒有走過」——因此神蹟必更顯著，因為這人是眾所周知的。他們既到處受逼迫、處處遭反對，就需要一個顯著的神蹟來推進並建立福音的工作。
英文原文
And there sat - There dwelt, Matthew 9:16; Acts 18:11 (margin). The word "sat," however, indicates his usual posture, his helpless condition. Such persons commonly sat by the wayside, or in some public place, to ask for alms, Mark 10:46.
Impotent in his feet - ἀδύνατος adunatos. Without any power. Entirely deprived of the use of his feet.
Being a cripple - Lame.
Who never had walked - The miracle, therefore, would be more remarkable, as the man would be well known. As they were persecuted from place to place, and opposed in every manner, it was desirable that a signal miracle should be performed to carry forward and establish the work of the gospel.
9
Acts 14:9
「定睛看他」——即把目光緊緊注視在他身上。見 Acts 1:10 的註釋。
「見他……」——他如何看出這一點，經文並沒有說。也許是從那人面上所顯出的熱切、謙卑和強烈的渴慕看出來的。他聽過保羅講道，也許使徒曾特別詳細講論過印證福音的那些神蹟。在以哥念所行的神蹟，無疑也早已傳到路司得。
「有信心可得痊癒」——比較 Matthew 9:21-22, Matthew 9:28-29; Luke 7:50; Luke 17:19; Luke 18:42。
英文原文
Who stedfastly beholding him - Fixing his eyes intently on him. See the notes on Acts 1:10.
And perceiving - How he perceived this is not said. Perhaps it was indicated by the ardor, humility, and strong desire depicted in his countenance. He had heard Paul, and perhaps the apostle had dwelt particularly on the miracles with which the gospel had been attested. The miracles performed also in Icontium had doubtless also been heard of in Lystra.
Had faith to be healed - Compare Matthew 9:21-22, Matthew 9:28-29; Luke 7:50; Luke 17:19; Luke 18:42.
10
Acts 14:10
「大聲說」——見 John 11:43 的註釋。
「跳起來」——見 Acts 3:8 的註釋。比較 Isaiah 35:6。
英文原文
Said with a loud voice - See the notes on John 11:43.
And he leaped - See the notes on Acts 3:8. Compare Isaiah 35:6.
11
Acts 14:11
「大聲說」——他們滿懷驚奇地說話，正如人以為神明降臨時所可料想的那樣。
「用呂高尼的話」——這語言究竟是甚麼，向來使註釋家大感困惑。它大概是希臘話與敘利亞話的混合。在那個地區，希臘話一般說得相當純正；又因那地離敘利亞不遠，希臘話大概攙雜了這外來的成分而變了質。
「神……」——那一帶全地都是拜偶像的。那裏所敬拜的神，就是希臘全地所敬拜的神。
「降臨」——保羅所行的神蹟使他們這樣猜想。那顯然是人力所不能及的，他們無法另有解釋，只能以為他們的神親自顯現了。
「藉着人形」——他們的許多神是死後受敬拜的英雄。神以人的形狀向人顯現，是他們中間普遍的信念。荷馬、維吉爾等人的詩篇中滿了這類顯現的記載；他們以為神曉得人事、幫助人的惟一方式，就是親自以這形狀顯現。見荷馬《奧德賽》十七卷485行；卡圖盧斯 64, 384；奧維德《變形記》一卷212行（Kuinoel）。荷馬如此說：
「外鄉人的形貌，眾神常藉以降臨； 祂們能隨意化作萬般形狀， 來到人口稠密的城邑，察看 人的橫暴行徑，與正直的作為。」——Cowper 譯。
英文原文
They lifted up their voices - They spoke with astonishment, such as might be expected when it was supposed that the gods had come down.
In the speech of Lycaonia - What this language was has much perplexed commentators. It was probably a mixture of the Greek and Syriac. In that region generally the Greek was usually spoken with more or less purity; and from the fact that it was not far from the regions of Syria, it is probable that the Greek language was corrupted with this foreign admixture.
The gods ... - All the region was idolatrous. The gods which were worshipped there were those which were worshipped throughout Greece.
Are come down - The miracle which Paul had performed led them to suppose this. It was evidently beyond human ability, and they had no other way of accounting for it than by supposing that their gods had personally appeared.
In the likeness of men - Many of their gods were heroes, whom they worshipped after they were dead. It was a common belief among them that the gods appeared to people in human form. The poems of Homer, of Virgil, etc., are filled with accounts of such appearances, and the only way in which they supposed the gods to take knowledge of human affairs, and to help people, was by their personally appearing in this form. See Homer's Odyssey, xvii. 485; Catullus, 64, 384; Ovid's Metamorph., i. 212 (Kuinoel). Thus, Homer says:
"For in similitude of strangers oft.
The gods, who can with ease all shapes assume,
Repair to populous cities, where they mark.
Th' outrageous and the righteous deeds of men."
Cowper.
12
Acts 14:12
「稱巴拿巴為丟斯」——丟斯是古時眾神中最有權能的一位。他被描述為薩圖恩與奧普斯之子，據說在克里特島伊達山的洞穴中長大。對丟斯的敬拜幾乎遍及各地。他是非洲的阿雷蒙、巴比倫的貝路斯、埃及的奧西里斯。他通稱為「眾神與人之父」。他通常被描繪為坐在金座或象牙寶座上，一手持雷電，一手持柏木權杖。他的權柄被認為超越眾神；除命運諸神以外，萬物都服從他的旨意。有極充分的證據證明，他在呂高尼亞地區和小亞細亞全境受人敬拜。此外，呂高尼亞的居民中流傳一個傳說：丟斯與希耳米曾訪問該地，受到腓利門的接待。整個故事見奧維德《變形記》八卷611行等處。
「稱保羅為希耳米」——希耳米，希臘人稱為赫耳墨斯，是古時著名的神。西塞羅提到這名字的神不下五位。最著名的一位是丟斯與邁亞之子。他是眾神的使者，特別是丟斯的使者；他是旅人和牧人的保護者；他引領死人的靈魂下到冥府；他掌管演說家、朗誦者和商人；他也是盜賊、扒手和一切不誠實之人的神。他被視為口才之神；其動作輕快敏捷。屈梭多模的猜想是：巴拿巴身材高大健壯，因此被當作丟斯；保羅身材矮小，因此被當作希耳米。
「因為他說話領首」——希耳米的職任是傳達眾神的信息；既然發言的只有保羅，他們便以為他是希耳米。
英文原文
And they called Barnabas, Jupiter - Jupiter was the most powerful of all the gods of the ancients. He was represented as the son of Saturn and Ops, and was educated in a cave on Mount Ida, in the island of Crete. The worship of Jupiter was almost universal. He was the Aremon of Africa, the Belus of Babylon, the Osiris of Egypt. His common appellation was, The Father of gods and men. He was usually represented as sitting upon a golden or an ivory throne, holding in one hand a thunderbolt, and in the other a scepter of cypress. His power was supposed to extend over other gods; and everything was subservient to his will except the Fates. There is the most abundant proof that he was worshipped in the region of Lycaonia and throughout Asia Minor. There was, besides, a fable among the inhabitants of Lycaonia that Jupiter and Mercury had once visited that place, and had been received by Philemon. The whole fable is related by Ovid, "Metam.," 8, 611, etc.
And Paul, Mercurius - Mercury, called by the Greeks Hermes, was a celebrated god of antiquity. No less than five of this name are mentioned by Cicero. The most celebrated was the son of Jupiter and Maia. He was the messenger of the gods, and of Jupiter in particular; he was the patron of travelers and shepherds; he conducted the souls of the dead into the infernal regions; he presided over orators, and declaimers, and merchants; and he was also the god of thieves, pickpockets, and all dishonest persons. He was regarded as the god of eloquence; and as light, rapid, and quick in his movements. The conjecture of Chrysostom is, that Barnabas was a large, athletic man, and was hence taken for Jupiter; and that Paul was small in his person, and was hence supposed to be Mercury.
Because he was the chief speaker - The office of Mercury was to deliver the messages of the gods; and as Paul only had been discoursing, he was supposed to be Mercury.
13
Acts 14:13
「丟斯廟的祭司」——即職司主持丟斯敬拜、獻祭等事的人。
「城外……的」——這裏的「的」字所指的不是祭司，而是丟斯。丟斯的廟或像在他們城的前面，即城門附近。古城被認為在特定神明的保護之下；神明的像、或敬拜祂們的廟，通常立在城入口處顯眼的地方。
「牽着牛」——大概牽了兩頭，每位各獻一頭。向丟斯獻公牛是常事。
「拿着花圈」——祭牲通常以絲帶和花冠裝飾。見 Kuinoel。
「來到門前」——即城門，那裏有神明的像或廟。
「要……獻祭」——即要向巴拿巴和保羅獻祭。祭司看這是他職分的一部分。在這裏，我們看到一個顯著而最令人痛心的例證，顯出拜偶像的愚妄與昏昧。
英文原文
Then the priest of Jupiter - He whose office it was to conduct the worship of Jupiter by offering sacrifices, etc.
Which was before their city - The word "which" here refers not to the priest, but to Jupiter. The temple or image of Jupiter was in front of their city, or near the gates. Ancient cities were supposed to be under the protection of particular gods; and their image, or a temple for their worship, was placed commonly in a conspicuous place at the entrance of the city.
Brought oxen - Probably brought two one to be sacrificed to each. It was common to sacrifice bullocks to Jupiter.
And garlands - The victims of sacrifice were usually decorated with ribbons and chaplets of flowers. See Kuinoel.
Unto the gates - The gates of the city, where were the images or temple of the gods.
Would have done sacrifice - Would have offered sacrifice to Barnabas and Paul. This the priest deemed a part of his office. And here we have a remarkable and most affecting instance of the folly and stupidity of idolatry.
14
Acts 14:14
「二使徒聽見」——巴拿巴之所以被稱為使徒，是因為他奉教會差派、擔負一項特別的使命（Acts 13:3；參 Acts 14:26），而不是因為他蒙揀選承擔使徒職分的特殊工作——為基督的生與復活作見證。見 Acts 1:22 的註釋。
「就撕開衣裳」——這是表達他們對百姓所作之事的憎惡，並表達他們因百姓竟以敬拜歸給世人而如此自貶所深感悲痛。見 Matthew 26:65 的註釋。
英文原文
Which, when the apostles - Barnabas is called an apostle because he was sent forth by the church on a particular message (Acts 13:3; compare Acts 14:26), not because he had been chosen to the special work of the apostleship - to Dear witness to the life and resurrection of Christ. See the notes on Acts 1:22.
They rent their clothes - As an expression of their abhorrence of what the people were doing, and of their deep grief that they should thus debase themselves by offering worship to human beings. See the notes on Matthew 26:65.
15
Acts 14:15
「諸君」——希臘文作：『人們。』
「為甚麼作這事呢」——這是對他們敬拜凡人之愚妄行為所作的嚴正勸諫。他們對此所表現的憎惡，可以對主耶穌基督的位分與品格投下強光。當有人要敬拜保羅和巴拿巴時，他們以強烈的厭惡和義憤退縮。然而，當類似的敬拜被獻給主耶穌時——當多馬以敬拜的言語稱呼祂說『我的主、我的神』（John 20:28）時——祂沒有絲毫責備。不但如此，祂還稱許它，並對其他也當這樣行的人表示嘉許（John 20:29）。並參 John 5:23。除非假定主耶穌是神，這分別怎能解釋呢？祂若只是一個人，當祂的門徒以憎惡拒絕這種敬拜時，祂還會接受人把祂當作神來尊崇嗎？
「性情和你們一樣」——我們是和你們一樣的人。我們對任何更多的東西都無權利、無主張。這裏的「性情」一詞，只是指他們有着人共同的感覺和傾向——人的本性、人的情感。這不是說他們受制於任何不當的情感、壞脾氣等（如有些人所設想的），而是說他們並不假裝是神。『我們需要飲食；我們會遭遇疼痛、疾病和死亡。』拉丁文武加大譯本（Latin Vulgate）譯作：『我們和你們一樣是會死的。』這說法與對神的正確概念相對——神不受這些情感的限制，祂是至福的、不朽的。唯有這樣的一位才配受敬拜；使徒們就他們敬拜與自己同類之人的愚妄，向他們嚴正勸諫。並參 James 5:17：『以利亞與我們是一樣性情的人……』
「離棄這些虛妄」——即叫你們停止敬拜偶像。偶像常被稱為虛妄、或虛無之物（Deuteronomy 32:21；2 Kings 17:15；1 Kings 16:13、26；Jeremiah 2:5；Jeremiah 8:19；Jeremiah 10:8；Jonah 2:8）。它們被稱為虛妄、謊言、或虛謊之物，與又真又活的神相對，因為它們不是真實的；因為它們沒有幫助的能力；因為對它們的信靠是徒然的。
「歸向永生神」——見 1 Thessalonians 1:9。祂被稱為永生神，為要將祂與偶像分別出來。見 Matthew 16:16 的註釋。
「創造天、地、海、和其中萬物的」——祂藉此表明自己是唯一配受敬拜的對象。這教義——即有一位創造萬物的神——對他們是新奇的。他們敬拜眾多的神明；雖然他們視朱庇特（Jupiter）為神與人之父，卻從未有過這樣的概念：萬物都是出於一位無限之者的旨意而被造的。
英文原文
And saying, Sirs - Greek: Men.
Why do ye these things? - This is an expression of solemn remonstrance at the folly of their conduct in worshipping those who were human. The abhorrence which they evinced at this may throw strong light on the rank and character of the Lord Jesus Christ. When an offer was made to worship Paul and Barnabas, they shrank from it with strong expressions of aversion and indignation. Yet when similar worship was offered to the Lord Jesus; when he was addressed by Thomas in the language of worship, "My Lord and my God" John 20:28, he uttered not the slightest reproof. Nay, he approved it, and expressed his approbation of others who should also do it, John 20:29. Compare John 5:23. How can this difference be accounted for except on the supposition that the Lord Jesus was divine? Would he, if a mere man, receive homage as God, when his disciples rejected it with horror?
Of like passions with you - We are human beings like yourselves. We have no claim, no pretensions to anything more. The word "passions" here means simply that they had the common feelings and propensities of people - the nature of people; the affections of people. It does not mean that they were subject to any improper passions, to ill temper, etc., as some have supposed; but that they did not pretend to be gods. "We need food and drink; we are exposed to pain, and sickness, and death." The Latin Vulgate renders it, "We are mortal like yourselves." The expression stands opposed to the proper conception of God, who is not subject to these affections, who is most blessed and immortal. Such a Being only is to be worshipped; and the apostles remonstrated strongly with them on the folly of paying religious homage to beings like themselves. Compare James 5:17, "Elias (Elijah) was a man subject to like passions as we are, etc."
That ye should turn from these vanities - That you should cease to worship idols. Idols are often called vanities, or vain things, Deuteronomy 32:21; 2 Kings 17:15; 1 Kings 16:13, 1 Kings 16:26; Jeremiah 2:5; Jeremiah 8:19; Jeremiah 10:8; Jonah 2:8. They are called vanities, a lie, or lying vanities, as opposed to the living and true God, because they are unreal; because they have no power to help: because confidence in them is vain.
Unto the living God - 1 Thessalonians 1:9. He is called the living God to distinguish him from idols. See the notes on Matthew 16:16.
Which made heaven ... - Who thus showed that he was the only proper object of worship. This doctrine, that there is one God who has made all things, was new to them. They worshipped multitudes of divinities; and though they regarded Jupiter as the father of gods and human beings, yet they had no conception that all things had been created by the will of one Infinite Being.
16
Acts 14:16
「在從前的世代」——即在福音之前；在已往的世代。
「任憑萬國」——容許萬國；即一切外邦人（Acts 17:30）：『世人蒙昧無知的時候，神並不監察。』
「各行其道」——即在一部成文律法的約束和教導之外行事為人。他們被容許隨從自己的理性和情感，隨從自己的宗教體系。神沒有賜給他們成文的律法，也沒有差遣使者到他們那裏去。祂為何這樣行，我們無法斷定。原因之一或許是要向世界決定性地表明：
（一）理性不足以在宗教的事上引導人。這實驗是在最有利的情況下進行的。最開化的民族——希臘人和羅馬人——被留下來追求這探究，卻失敗得不下於最墮落的部落。這試驗進行了四千年，各處的結果都是一樣。
（二）它顯明人需要啟示來引導。
（三）它無可置疑地顯明人的敗壞。在萬國之中、在各樣境況之下，人都顯出同樣與神疏遠的光景。神任憑他們各行其道，就顯出那些道路是罪，並顯明必須有一種超乎人力的能力，才能把人帶回神面前。
英文原文
Who in times past - Previous to the gospel; in past ages.
Suffered all nations - Permitted all nations; that is, all Gentiles, Acts 17:30. "And the times of this ignorance God winked at."
To walk in their own ways - To conduct themselves without the restraints and instructions of a written law. They were permitted to follow their own reason and passions, and their own system of religion. God gave them no written laws, and sent to them no messengers. Why he did this we cannot determine. It might have been, among other reasons, to show to the world conclusively:
(1) The insufficiency of reason to guide people in the matters of religion. The experiment was made under the most favorable circumstances. The most enlightened nations, the Greeks and Romans, were left to pursue the inquiry, and failed no less than the most degraded tribes of people. The trial was made for four thousand years, and attended with the same results everywhere.
(2) it showed the need of revelation to guide man.
(3) it evinced, beyond the possibility of mistake, the depravity of man. In all nations, in all circumstances, people had shown the same alienation from God. By suffering them to walk in their own ways, it was seen that those ways were sin, and that some power more than human was necessary to bring people back to God.
17
Acts 14:17
「然而」——雖然祂沒有賜給他們啟示。
「未嘗不顯出證據來」——祂為自己的存在和自己的道德品格提出了證明。
「常施恩惠」——即藉着行善。祂行善的方式，保羅隨即一一指明。偶像不行善；它們不賜恩惠，因此不配受信靠。
「從天降雨」——即從上面降雨——從雲彩（Mark 8:11；Luke 9:54；Luke 17:29；Luke 21:11；John 6:31-32）。雨水是神美善的證據之一。人不能叫天降雨；沒有雨水——若不是按合宜的間隔、以合宜的分量調節——大地很快就會成為一片廣大的荒場。幾乎沒有甚麼比及時而清涼的陣雨，更確切地表明神不止息的看顧和智慧。日頭和星辰按固定的規律運行，其運作我們能看見也能預料。雨的降下則受我們無法追蹤的規律所調節，因此它彷彿是直接從神的手中傾倒下來（Psalm 147:8）：『他用雲遮天、為地降雨。』
「賞賜豐年」——大地豐產的季節。歉收的季節如此之少，這是引人注目的，也是神美善一個明顯的證明。大地出土產；農夫的勞苦蒙賜成功；神的美善要求人獻上讚美。神沒有忘記祂古老的約（Genesis 8:22），雖然人忘記了它，輕忽了自己偉大的恩主。
「飲食飽足」——「心」字在此是希伯來語法，指「人」本身；即以食物充滿我們等。參 Matthew 12:40。
「滿心喜樂」——喜樂；安慰——因我們不斷重臨的需要得供應而來的安慰。這是不斷看顧之美善的證明。它同時證明有一位神，並證明祂是美善的。神要收回這些福氣、任我們缺乏，是容易的。一句話、一次偏離祂豐滿的仁慈，就會使這一切安慰全然枯萎，留我們在哀哭、災禍和死亡之中（Psalm 104:27-29；Psalm 145:15-16）。
英文原文
Nevertheless - Though he gave them no revelation.
He left not himself without witness - He gave demonstration of his existence and of his moral character.
In that he did good - By doing good. The manner in which he did it, Paul immediately specifies. Idols did not do good; they conferred no favors, and were, therefore, unworthy of confidence.
And gave us rain from heaven - Rain from above - from the clouds, Mark 8:11; Luke 9:54; Luke 17:29; Luke 21:11; John 6:31-32. Rain is one of the evidences of the goodness of God. Man could not cause it; and without it, regulated at proper intervals of time and in proper quantities, the earth would soon be one wide scene of desolation. There is scarcely anything which more certainly indicates unceasing care and wisdom than the needful and refreshing showers of rain. The sun and stars move by fixed laws, whose operation we can see and anticipate. The falling of rain is regulated by laws which We cannot trace, and it seems, therefore, to be poured, as it were, directly from God's hollow hand, Psalm 147:8, "Who covereth the heaven with clouds; who prepareth rain for the earth."
And fruitful seasons - Seasons when the earth produces abundance. It is remarkable, and a striking proof of the divine goodness, that so few seasons are unfruitful. The earth yields her increase; the labors of the farmer are crowned with success; and the goodness of God demands the expressions of praise. God does not forget his ancient covenant Genesis 8:22, though man forgets it, and disregards his great Benefactor.
Filling our hearts with food - The word "hearts" is used here as a Hebraism, to denote "persons" themselves; filling us with food, etc. Compare Matthew 12:40.
Gladness - Joy; comfort the comfort arising from the supply of our constantly returning needs. This is proof of everwatchful goodness. It is a demonstration at once that there is a God, and that he is good. It would be easy for God to withdraw these blessings, and leave us to want. A single word, or a single deviation from the fullness of benevolence, would blast all these comforts, and leave us to lamentation, woe, and death, Psalm 104:27-29; Psalm 145:15-16.
18
Acts 14:18
「說了這些話」——即用這些論證。
「僅僅攔住眾人」——他們如此確信有神明降臨，又如此熱心要尊榮他們。
英文原文
And with these sayings - With these arguments.
Scarce restrained they the people - They were so fully satisfied that the gods had appeared, and were so full of zeal to do them honor.
19
Acts 14:19
「有些猶太人」——他們把二人趕出安提阿和以哥念還不滿足，仍繼續追逼他們。逼迫者在惡事上所表現的熱心和恆忍，倘若基督徒在聖潔的事上也能表現出來，就好了。惡人為行惡往往比善人行善走得更遠；惡人反對福音所顯的熱心，往往也比口中承認的基督徒推進福音所顯的更多。
「從安提阿和以哥念來」——見 Acts 13:14、Acts 13:51 的註釋。
「挑唆眾人」——即說服眾人相信他們是騙子，並煽動眾人對他們的怒氣。
「就用石頭打保羅」——而就在片刻之前，眾人還想要把他當神明敬拜！這是拜偶像者反覆無常、搖擺不定的何等顯著的實例！這也是單純的名聲何等不穩定、何等無用的顯著實例！片刻之前他們還要崇敬他；如今卻要置他於死地。沒有甚麼比群眾的愛戴更反覆無常的了。人對一個人無限的欽仰，可以頃刻變為無限的憤怒與鄙視。保羅幸而不是在追求這名聲，也不以它為幸福的憑藉。他有無虧的良心；他從事的是善工；他是在神的保護之下；他的幸福要從比人的掌聲更高的源頭尋求——那掌聲「如海浪一般起伏不定」。保羅在列舉他所受的苦難時提到這事（2 Corinthians 11:25）：「被石頭打了一次。」
「便拖到城外」——大概是在匆忙和群眾的狂怒中行的，彷彿他不配留在城裏，也不配得體面的埋葬；因為看不出他們有意埋葬他，而是憤然把他拖到城牆之外，丟在那裏。這宗教如今將這麼多福祉帶給人類、如今以安慰加冠給我們、救我們脫離此世拜偶像的可憎和墮落、並脫離來世地獄的刑罰；當初把它建立在世上，原是需要這樣的受苦和試煉。
「以為他是死了」——下一節表明他其實並沒有死，雖然許多解經家以及猶太人都以為他死了，並且是神奇地復活的。值得注意的是，巴拿巴沒有遭受這場群眾的狂怒。但當記得保羅是主要的講員，正是他特別的熱心使他招致這場騷亂。
英文原文
And there came thither certain Jews - Not satisfied with having expelled them from Antioch and Iconium, they still pursued them. Persecutors often exhibit a zeal and perseverance in a bad cause which it would be well if Christians evinced in a holy cause. Bad people will often travel further to do evil than good people will to do good; and wicked people often show more zeal in opposing the gospel than professed Christians do in advancing it.
Antioch and Iconium - See the notes on Acts 13:14, Acts 13:51.
Who persuaded the people - That they were impostors; and who excited their rage against them.
And having stoned Paul - Whom they were just before ready to worship as a god! What a striking instance of the fickleness and instability of idolaters! And what a striking instance of the instability and uselessness of mere popularity! Just before they were ready to adore him; now they sought to put him to death. Nothing is more fickle than popular favor. The unbounded admiration of a man may soon be changed into unbounded indignation and contempt. It was well for Paul that he was not seeking this popularity, and that he did not depend on it for happiness. He had a good conscience; he was engaged in a good cause; he was under the protection of God; and his happiness was to be sought from a higher source than the applause of people, "fluctuating and uncertain as the waves of the sea." To this transaction Paul referred when he enumerated his trials in 2 Corinthians 11:25, "Once was Istoned."
Drew him out of the city - Probably in haste, and in popular rage, as if he was unfit to be in the city, and was unworthy of a decent burial; for it does not appear that they contemplated an interment but indignantly dragged him beyond the walls of the city to leave him there. Such sufferings and trials it cost to establish that religion in the world which has shed so many blessings on man; which now crowns us with comfort; which saves us from the abominations and degradations of idolatry here, and from the pains of hell hereafter.
Supposing he had been dead - The next verse shows that he was really not dead, though many commentators, as well as the Jews, have supposed that he was, and was miraculously restored to life. It is remarkable that Barnabas was not exposed to this popular fury. But it is to be remembered that Paul was the chief speaker, and it was his special zeal that exposed him to this tumult.
20
Acts 14:20
「然而」——儘管人以為他已經死了。
「門徒正圍着他」——看來門徒並不以為他已經死了，倒可能是在期望他甦醒過來。
「他就起來」——大多數解經家一直以為這是神蹟的結果。他們主張，若無超然能力的介入，他斷不能這樣快起來並進城（加爾文 Calvin、多德里奇 Doddridge、克拉克 Clarke 等）。但解經家們這是斷言了聖作者並未暗示的事。較可能的情形是：他被一擊——也許只一擊——打昏了，過了片刻便恢復過來。人被猛擊頭部以致看似失去生命、其效驗不久便過、體力復原，再沒有比這更常見的了。普里卡烏斯（Pricaeus）和韋特斯坦（Wetstein）則以為保羅是詐死，待脫離危險便起來回到城裏。但這全然不可信。
「走進城去」——他竟又回到同一座城，這值得注意。不過，他大概只在初信的人中間顯現自己。猶太人以為他死了；他似乎沒有再把自己暴露在他們的怒氣之下。
「第二天」——這裏的反對聲勢甚大，再要在那裏傳道已屬徒然。他既在被以為死了之後在門徒面前顯現，他們的信心得了堅固，他便往別處傳道去了。
「往特庇去」——見 Acts 14:6。
英文原文
Howbeit - Notwithstanding the supposition that he was dead.
As the disciples stood round about him - It would seem that they did not suppose I that he was dead; but might be expecting that he would revive.
He rose up ... - Most commentators have supposed that this was the effect of a miracle. They have maintained that he could not have risen so soon, and entered into the city, without the interposition of miraculous power (Calvin, Doddridge, Clarke, etc.). But the commentators have asserted what is not intimated by the sacred penman. The probability is that he was stunned by a blow - perhaps a single blow and after a short time recovered from it. Nothing is more common than thus by a violent blow on the head to be rendered apparently lifeless, the effect of which soon is over, and the person restored to strength. Pricaeus and Wetstein suppose that Paul feigned himself to be dead, and when out of danger rose and returned to the city. But this is wholly improbable.
And came into the city - It is remarkable that he should have returned again into the same city. But probably it was only among the new converts that he showed himself. The Jews supposed that he was dead; and it does not appear that he again exposed himself to their rage.
And the next day ... - The opposition here was such that it was vain to attempt to preach there any longer. Having been seen by the disciples after his supposed death, their faith was confirmed, and he departed to preach in another place.
To Derbe - Acts 14:6.
21
Acts 14:21
「使好些人作門徒」——或更恰當地說，使許多人作了門徒（見頁邊註）。
「回路司得」——見 Acts 14:6。
「回以哥念」——見 Acts 14:1。我們在此看見使徒勇氣的一個顯著實例。他們正是在這些地方受逼迫、被石頭打的，然而他們在危險面前仍敢回去。他們看幼嫩教會的福祉，比自己的安全更為重要；他們再次投身於危險之中，為要安慰、堅固那些剛歸向神的人。傳道人有時不當看自己的性命寶貴，Acts 20:24；乃當無懼地投身危險之中，惟獨信靠他們的神和救主的護佑。
英文原文
Had taught many - Or, rather, had made many disciples (margin).
To Lystra - Acts 14:6.
And to Iconium - Acts 14:1. We have here a remarkable instance of the courage of the apostles. In these very places they had been persecuted and stoned, and yet in the face of danger they ventured to return. The welfare of the infant churches they deemed of more consequence than their own safety; and they threw themselves again into the midst of danger, to comfort and strengthen those just converted to God. There are times when ministers should not count their own lives. dear to them Acts 20:24, but when they should fearlessly throw themselves into the midst of danger, confiding only in the protecting care of their God and Saviour.
22
Acts 14:22
堅固——「使剛強」ἐπιστηρίζοντες epistērizontes。「堅固」一語在某些教會中有專門的含義，指「藉按手接納人得享基督徒的全部特權」（Johnson）。其實幾乎不必多說，這詞在此並非指這類儀式。它與按手毫無關係，也與通常以為「堅振禮」所表明的事毫無關係。它只是指他們藉著陳明真理、藉著福音的各樣動機，去建立、剛強、穩固、勸勉門徒。某些教會所實行的堅振禮是否立於新約的權威之上，姑置別論；可以確定的是，它絕不能從這段經文得到任何支持。事實乃是：這些都是初信的人；他們被仇敵四圍環繞，暴露於試探與危險之中；他們對福音真理的認識尚淺；因此，使他們在真理上繼續受教、在福音的信仰上得以建立，就十分重要。保羅和巴拿巴回去，正是為要成就這事。沒有絲毫證據顯示他們先前未曾被接納進入教會的全部特權，也沒有證據顯示如今在堅固他們時舉行了任何儀式。
門徒的心——指心思、心靈，或指門徒自己。
門徒——他們當時還是學生，是學習的人；使徒回去，是要在基督的教義上進一步教導他們。
勸他們……——見 Acts 13:43。
所信的道——指對福音的信仰。
又說我們必須——καὶ ὅτι δεῖ kai hoti dei。意即我們如此乃是合宜、恰當的。不是說有什麼宿命的必然把它定死了，而是說我們不可指望事情會是別樣。我們成為基督徒時，就當把這一點計算在內。至於為何合宜、恰當，使徒沒有說明。但我們可以這樣看：
(1) 因為世人對純正信仰的反對如此之大，這是無可避免的。他們在路司得和以哥念已經親眼看見這事的明證。
(2) 這是把我們從流蕩中挽回、保守我們留在盡責之路所必需的，Psalm 119:67, Psalm 119:71。
(3) 這是使我們與世界斷開所必需的——為要常把「我們在此沒有常存的城，也沒有安息之所」這一大真理擺在眼前。今世的試煉使我們切慕那安息之境。罪人的反對使我們渴慕那「惡人止息攪擾」的境界，渴慕那有永遠友誼與平安的地方。
(4) 當我們遭受逼迫苦害時，可以記得：這從起初就是基督徒的分。我們所走的路，是被眾聖徒的眼淚澆灌過的路，是因地上至寶貴之血的傾流而成聖的路。救主走過這條路；「門徒如他的先生，僕人如他的主人一樣」，也就夠了，Matthew 10:24-25。
經歷許多艱難——指經歷許多苦難。
進入神的國——即得救，進入天堂。見 Matthew 3:2 的註釋。
英文原文
Confirming - "strengthening" ἐπιστηρίζοντες epistērizontes. The expression "to confirm" as in some churches a technical signification, denoting "to admit to the full privileges of a Christian by the imposition of hands" (Johnson). It is scarcely necessary to say that the word here refers to no such rite. It has no relation to an imposition of hands, or to the thing which is usually supposed to be denoted by the rite of "confirmation." It means simply that they established, strengthened, made firm, or encouraged by the presentation of truth and by the motives of the gospel. Whether the rite of confirmation, as practiced by some churches, be founded on the authority of the New Testament or not, it is certain that it can receive no support from this passage. The truth was, that these were young converts; that they were surrounded by enemies, and exposed to temptations and to dangers; that they had as yet but a slight acquaintance with the truths of the gospel, and that it was therefore important that they should be further instructed in the truth, and established in the faith of the gospel. This was what Paul and Barnabas returned to accomplish. There is not the slightest evidence that they had not been admitted to the full privileges of the church before; or that any ceremony was now performed in confirming or strengthening them.
The souls - The minds, the hearts, or the disciples themselves.
Disciples - They were as yet scholars, or learners, and the apostles returned to instruct them further in the doctrines of Christ.
And exhorting them ... - Acts 13:43.
In the faith - In the belief of the gospel.
And that we must - καὶ ὅτι δεῖ kai hoti dei. That it is fit or proper that we should. Not that it is fixed by any fatal necessity, but that we are not to expect that it will be otherwise. We are to calculate on it when we become Christians. Why it is proper, or fit, the apostle did not state. But we may remark that it is proper:
(1) Because such is the opposition of the world to pure religion that it cannot be avoided. Of this they had had striking demonstration in Lystra and Iconium.
(2) it is necessary to reclaim us from wandering, and to keep us in the path of duty, Psalm 119:67, Psalm 119:71.
(3) it is necessary to wean us from the world; to keep before our minds the great truth that we have here "no continuing city and no abiding place." Trial here makes us pant for a world of rest. The opposition of sinners makes us desire that world where "the wicked shall cease from troubling," and where there shall be eternal friendship and peace.
(4) when we are persecuted and afflicted, we may remember that it has been the lot of Christians from the beginning. We tread a path that has been watered by the tears of the saints, and rendered sacred by the shedding of the best blood on the earth. The Saviour trod that path; and it is enough that the "disciple be as his master, and the servant as his lord," Matthew 10:24-25.
Through much tribulation - Through many afflictions.
Enter into the kingdom of God - Be saved. Enter into heaven. See the notes on Matthew 3:2.
23
Acts 14:23
在各教會中選立了長老——χειροτονήσαντες cheirotonēsantes。我們如今把「選立」一詞用於教會的意義，指「藉按手將人分別出來擔任職分」。但顯然這詞在此並不是那個意思。在後來把他們分別出來擔任這職分時或有按手，這固然可能；但這並不包含在此處所用的詞裏，在這詞所指的事上也沒有發生。這詞在新約只另外出現一次，2 Corinthians 8:19，用於路加，譯作「眾教會挑選的」（即由眾教會投票所立），「與我們同行」等。這動詞本義是「伸手」；由於選立職分或投票時慣於伸手或舉手，所以這詞的意思就是「選舉、委任或指派擔任某職」。此處這詞單指長老的「選舉」或「委任」。經上確實說這是保羅和巴拿巴行的。但大概這話的意思只是：在作出選擇時，他們在聚會中主持。這不是說他們未經與教會商議就自行委任；它顯然是說：他們按委任職員的慣常方式——即憑信徒的投票——委任了他們。見 Schleusner，並參 Doddridge 與 Calvin 的註釋。
選立——即為門徒、為教會委任。不是說長老是為使徒按立的。
長老——希臘文作 presbyters（長老）。按字面，這詞指年老的人。見 Acts 11:30 的註釋。但它也可以是有關職分的詞，指那些比別人更有經驗、蒙選立管理並教導其餘眾人的人。這職分的性質如何、設立的目的為何，這詞本身並沒有暗示。所隱含的似乎只是：他們要在使徒們不在的時候照管眾教會。使徒將要離開他們；他們剛剛組成教會；他們缺乏經驗；他們需要勸導與指引；他們暴露在危險之中；因此，必須指派一些人來看守弟兄們的屬靈利益。大概他們擔當了這些幼弱教會所需的一切職能：勸勉、教導、治理等。較有經驗、較有能力的，大概最積極於勸勉和教導弟兄；所有人都在勸導和引領羊群上各有用處。同樣的事也發生在以弗所教會。見 Acts 20:17-28 的註釋。教導的工作大概會逐漸集中於較有才幹、較有能力的長老，而其他長老則主要治理並指導教會的一般事務，這並非不可能。
在各教會——這裏暗示每家教會都有長老；就是說，每家教會的長老不止一位。見 Acts 15:21，那裏有類似的說法，而每城誦讀摩西律法的人顯然不止一位。比較 Titus 1:5「我留你在革哩底，是要你……在各城設立長老」；Acts 20:17「他從米利都打發人往以弗所去，請教會的長老來」。因此，這不可能指他們為每家教會按立單一的傳道人或牧師，而是把教會的全部事務交託給一班長老。
禁食禱告——與教會一同。他們將要離開他們；他們已把教會的利益交託給為此目的選出的一班人；如今他們把教會和長老一同交託給神。大概他們沒有再見面的指望；他們分手，正如牧者與信徒該怎樣分手、基督徒朋友該怎樣分手那樣——帶著謙卑的禱告，把自己交託在神的護佑之下。
把他們交託——他們把這幼嫩的教會交託在主的護佑之下。教會幼弱、缺乏經驗、暴露於危險；但在祂手中，他們是安全的。
所信的主——即主耶穌。上下文顯示特別指祂。在祂手中，蒙救贖的人是穩妥的。我們與基督徒朋友分別時，也可以滿懷信心，把他們交託在祂聖潔的看顧與保守之中。
英文原文
And widen they had ordained - χειροτονήσαντες cheirotonēsantes. The word "ordain" we now use in an ecclesiastical sense, to denote "a setting apart to an office by the imposition of hands." But it is evident that the word here is not employed in that sense. That imposition of hands might have occurred in setting apart afterward to this office is certainly possible, but it is not implied in the word employed here, and did not take place in the transaction to which this word refers. The word occurs in only one other place in the New Testament, 2 Corinthians 8:19, where it is applied to Luke, and translated, "who was also chosen of the church (that is, appointed or elected by suffrage by the churches) to travel with us, etc." The verb properly denotes "to stretch out the hand"; and as it was customary to elect to office, or to vote, by stretching out or elevating the hand, so the word simply means "to elect, appoint, or designate to any office." The word here refers simply to an "election" or "appointment" of the elders. It is said, indeed, that Paul and Barnabas did this. But probably all that is meant by it is that they presided in the assembly when the choice was made. It does not mean that they appointed them without consulting the church; but it evidently means that they appointed them in the usual way of appointing officers, by the suffrages of the people. See Schleusner, and the notes of Doddridge and Calvin.
Ordained them - Appointed for the disciples, or for the church. It is not meant that the elders were ordained for the apostles.
Elders - Greek: presbyters. Literally, this word refers to the aged. See the notes on Acts 11:30. But it may also be a word relating to office, denoting those who were more experienced than others, and who were chosen to preside over and to instruct the rest. What was the nature of this office, and what was the design of the appointment, is not intimated in this word. All that seems to be implied is, that they were to take the charge of the churches during the absence of the apostles. The apostles were about to leave them. They were just organized into churches: they were inexperienced; they needed counsel and direction; they were exposed to dangers; and it was necessary, therefore, that persons should be designated to watch over the spiritual interests of the brethren. The probability is, that they performed all the functions that were required in the infant and feeble churches; in exhorting, instructing; governing, etc. The more experienced and able would be most likely to be active in exhorting and instructing the brethren; and all would be useful in counseling and guiding the flock. The same thing occurred in the church at Ephesus. See the notes on Acts 20:17-28. It is not improbable that the business of instructing, or teaching, would be gradually confined to the more talented and able of the elders, and that the others would be concerned mainly in governing and directing the general affairs of the church.
In every church - It is implied here that there were elders in each church; that is, that in each church there was more than one. See Acts 15:21, where a similar phraseology occurs, and where it is evident that there was more than one reader of the Law of Moses in each city. Compare Titus 1:5, "I left thee in Crete, that thou shouldst ...ordain elders in every city"; Acts 20:17, "And from Miletus he sent to Ephesus, and called the elders of the church." It could not mean, therefore, that they appointed a single minister or pastor to each church, but they committed the whole affairs of the church to a bench of elders.
And had prayed with fasting - With the church. They were about to leave them. They had entrusted the interests of the church to a body of men chosen for this purpose; and they now commended the church and its elders together to God. Probably they had no prospect of seeing them again, and they parted as ministers and people should part, and as Christian friends should part, with humble prayer, commending themselves to the protecting care of God.
They commended them ... - They committed the infant church to the guardianship of the Lord. They were feeble, inexperienced, and exposed to dangers; but in his hands they were safe.
To the Lord ... - The Lord Jesus. The connection shows that he is particularly referred to. In his hands the redeemed are secure. When we part with Christian friends, we may, with confidence, leave them in his holy care and keeping.
24
Acts 14:24
經過彼西底——見 Acts 13:14 的註釋。
來到旁非利亞——見 Acts 13:13 的註釋。這些地方是他們先前到訪過的。
英文原文
Throughout Pisidia - See the note at Acts 13:14.
They came to Pamphylia - See the notes on Acts 13:13. These places they had visited before.
25
Acts 14:25
在別加——見 Acts 13:13 的註釋。
往亞大利去——「亞大利與別加的關係，多少類似加的斯（Cadiz）與塞維亞（Seville）的關係。兩處的後者都須經河道航行方可到達，前者則位於開闊的海邊，更為便利。別迦摩王亞他樂二世（Attalus Philadelphus）的疆土，從小亞細亞西北角直抵旁非利亞海；他為掌控敘利亞與埃及的貿易，選了一處便利的位置建了這城。亞歷山大大帝經過此地時，這城尚不存在；但自承受他那龐大帝國一角的別迦摩諸王的時代以來，亞大利一直存在並繁榮，保留著建造它的君王之名。其古城遺址今已不能確知」（《保羅的生平與書信》〔Life and Epistles of Paul〕vol. i. pp. 200, 201）。它大概就是今日的沙塔利亞（Satalia）。
英文原文
In Perga - See the notes on Acts 13:13.
They went down into Attalia - "Attalia had something of the same relation to Perga which Cadiz has to Seville. In each case the latter city is approached by a river voyage, and the former is more conveniently placed on the open sea. Attalus Philadelphus, king of Pergamus, whose dominions extended from the northwestern corner of Asia Miner to the Sea of Pamphylia, had built this city in a convenient position for commanding the trade of Syria or Egypt. When Alexander the Great passed this way, no such city was in existence; but since the days of the kings of Pergamus, who inherited a fragment of his vast empire, Attalia has always existed and flourished, retaining the name of the monarch who built it. Its ancient site is not now certainly known" (Life and Epistles of Paul, vol. i. pp. 200, 201). It is probable that it is the modern Satalia.
26
Acts 14:26
從那裏坐船往安提阿去——見 Acts 11:19 的註釋。
當初他們被眾人所託——他們就是在此地受教會的差派，承擔這次宣教之旅，Acts 13:1-4。
蒙神之恩——即在他們危險的使命上，教會曾為他們求神的恩惠與護佑。
要辦現在所作之工——這確實表明：
（1）他們圓滿完成了起初所籌劃的工作。這嚴格來說是一次在外邦人中的宣教之旅。這是一件重要而危險的事業，也是教會正式投入的第一件這樣的工作。因此，經上如此重視它，並如此忠實地保存了它的記錄。
（2）這表明他們被分派出去的那個舉動（Acts 13:1-3）並不是按立傳道聖職，而是委派一次宣教之旅。
（3）這表明那舉動也不是設立使徒。保羅在此之前已因救主明確的選立而作使徒；巴拿巴則從不是嚴格本義上的使徒。那是一次為一項暫時之工而作的委派，如今這工已經完成。
關於這次宣教之旅，我們還可以留意：
（1）宣教的工作是基督徒早期就關注的事。
（2）它納入了他們的計劃之中，是教會深切關注的工作。
（3）宣教的工作伴隨著危險。如今世人對福音的敵視，並不亞於當日在路司得和以哥念的人。
（4）宣教士應當靠教會的禱告得扶持。還有，
（5）在保羅和巴拿巴的行事中，我們在建立教會、以及在自身的試煉與逼迫上，都為宣教士留下了榜樣。他們若曾受逼迫，如今的宣教士也可能受逼迫；基督的恩典若足以扶持他們，也照樣足以扶持我們這時代的人，在他鄉異教之地傳揚十字架所面對的一切危險中站立得住。
英文原文
And thence sailed to Antioch - See the note at Acts 11:19.
From whence they had been recommended ... - Where they had been appointed to this missionary tour by the church, Acts 13:1-4.
To the grace of God - His favor and protection had been implored for them in their perilous undertaking.
For the work which they fulfilled - This shows conclusively:
(1) That they had accomplished fully the work which was originally contemplated. It was strictly a missionary tour among the Gentiles. It was an important and hazardous enterprise, and was the first in which the church formally engaged. Hence, so much importance is attached to it, and so faithful a record of it is preserved.
(2) it shows that the act by which they were set apart to this Acts 13:1-3 was not an ordination to the ministerial office. It was an appointment to a missionary tour.
(3) it shows that the act was not an appointment to the apostleship. Paul was an apostle before by the express appointment of the Saviour; and Barnabas was never an apostle in the original and proper sense of the term. It was a designation to a temporary work, which was now fulfilled.
We may remark, also, in regard to this missionary tour:
(1) That the work of missions is one which early engaged the attention of Christians.
(2) it entered into their plans, and was one in which the church was deeply interested.
(3) the work of missions is attended with danger. People are now no less hostile to the gospel than they were in Lystra and Iconium.
(4) Missionaries should be sustained by the prayers of the church. And,
(5) In the conduct of Paul and Barnabas we have an example for missionaries in founding churches, and in regard to their own trials and persecutions. If they were persecuted, missionaries may be now; and if the grace of Christ was sufficient to sustain them, it is not the less sufficient to sustain those of our own times amidst all the dangers attending the preaching of the cross in pagan lands.
27
Acts 14:27
他們……述說——見 Acts 11:4。他們講述所發生的事，講述他們所歷的危險和所蒙的成功。他們這樣做，是因為他們既受教會差派，就當交代自己的工作；也因為這為感謝神的憐憫提供了合宜的機會。
神所行的一切事——指祂保護、看顧他們等事。一切都歸功於神。
開了通道之門的——即開了一個向外邦人傳福音的機會，1 Corinthians 16:9; 2 Corinthians 2:12。
英文原文
They rehearsed ... - Acts 11:4. They related what had happened; their dangers and their success. This they did because they had been sent out by the church, and it was proper that they should give an account of their work; and because it furnished a suitable occasion of gratitude to God for his mercy.
All that God had done ... - In protecting, guarding them, etc. All was traced to God.
Had opened the door of faith - Had furnished an opportunity of preaching the gospel to the Gentiles, 1 Corinthians 16:9; 2 Corinthians 2:12.
28
Acts 14:28
「二人就在那裏住」——即住在安提阿。
「住了多日」——多久並沒有說明；直到下一章所記的耶路撒冷會議之前，我們再沒有聽到他們的消息。若本章所記的事，如所推想的那樣，發生於主後45年或46年，而耶路撒冷會議如所推想的那樣，於主後51年或53年召開，那麼其間就有一段五至八年的間隔，我們對他們毫無記載。在這段期間他們身在何處、做些甚麼，聖史的作者沒有告訴我們。然而，保羅確曾作過幾次新約沒有特別記載的旅行，其中一些可能就發生在這段期間。例如，他曾把福音一直傳到以利哩古（Romans 15:19）；又如 2 Corinthians 11:23-27 記載了許多試煉與逼迫，其中好些我們沒有明確的記錄，它們可能就發生在這段期間。我們可以確信，這些聖徒並非閒懶度日。從本章所記保羅與巴拿巴的榜樣，我們可以學會毫無怨言地忍受一切逼迫與試煉，並學會在旅途的保守中、在受逼迫時的申辯中、在面前展開的一切行善機會中、並在努力所伴隨的一切成功中，承認神施恩的手。基督徒當記念：開啟有用之門的是神；這樣的門既已開啟，無論要付上多少勞苦、忍受多少逼迫、遭遇多少危險，仍蒙准傳揚福音，就當視為值得感恩的事。
英文原文
And there they abode - At Antioch.
Long time - How long is not intimated; but we hear no more of them until the council at Jerusalem, mentioned in the next chapter. If the transactions recorded in this chapter occurred, as is supposed, about 45 a.d. or 46 a.d., and the council at Jerusalem assembled 51 a.d. or 53 a.d., as is supposed, then here is an interval of from five to eight years in which we have no account of them. Where they were, or what was their employment in this interval, the sacred historian has not informed us. It is certain, however, that Paul made several journeys of which we have no particular record in the New Testament, and it is possible that some of those journeys occurred during this interval. Thus, he preached the gospel as far as Illyricum, Romans 15:19. And in 2 Corinthians 11:23-27, there is an account of trials and persecutions, of many of which we have no distinct record, and which might have occurred during this interval. We may be certain that these holy men were not idle. From the example of Paul and Barnabas as recorded in this chapter, we may learn to bear all persecutions and trials without a complaint, and to acknowledge the good hand of God in our preservation in our travels; in our defense when we are persecuted; in all the opportunities which may be open before us to do good; and in all the success which may attend our efforts. Christians should remember that it is God who opens doors of usefulness; and they should regard it as a matter of thanksgiving that such doors are opened, and that they are permitted to spread the gospel, whatever toil it may cost, whatever persecution they may endure, whatever perils they may encounter.
「在以哥念」——見 Acts 13:51 的註釋。在這地方，並在安提阿和路司得，提摩太認識了保羅和他的行事為人（2 Timothy 3:10-11）。
「在那裏講的」——即以如此的能力講道——他們的傳講如此多地伴有聖靈的影響。
「和希利尼人」——大概是從希利尼人中歸信的入教者，他們慣於參加會堂的聚會。