1
Acts 28:1
英文原文
They knew - Either from their former acquaintance with the island, or from the information of the inhabitants.
Was called Melita - Now called "Malta." It was celebrated formerly for producing large quantities of honey, and is supposed to have been called Melita from the Greek word signifying honey. It is about 20 miles in length from east to west, and 12 miles in width from north to south, and about 60 miles in circumference. It is about 60 miles from the coast of Sicily. The island is an immense rock of white soft freestone, with a covering of earth about one foot in depth, which has been brought from the island of Sicily. There was also another island formerly called "Melita," now called "Meleda," in the Adriatic Sea, near the coast of Illyricum, and some have supposed that Paul was shipwrecked on that island. But tradition has uniformly said that it was on the island now called "Malta." Besides, the other "Melita" would have been far out of the usual track in going to Italy; and it is further evident that Malta was the place, because from the place of his shipwreck he went directly to Syracuse, Rhegium, and Puteoli, thus sailing in a direct course to Rome. In sailing from the other Melita to Rhegium, Syracuse would be far out of the direct course.
2
Acts 28:2
「土人」——見 Romans 1:14 的註釋。希臘人把一切不說他們語言的人視為野蠻人，並把這名稱加於本族以外的所有民族。這詞並不像今日有時那樣，指「兇暴、未開化而殘忍的人」，只是指「言語不能互通的人」。見 1 Corinthians 14:11。據推想，這島起初由福西亞人居住，其後為腓尼基人，再後來有來自迦太基的移民定居。馬爾他人的語言屬非洲的語言，因此被希臘人稱為「野蠻人」的語言。那是希臘人和拉丁人都聽不懂的語言。
「下雨」——指暴風雨持續不停。
「天氣冷」——指登岸時身體浸泡在水中，加上天氣大概十分寒冷。那時正是十月間。
英文原文
And the barbarous people - See the notes on Romans 1:14. The Greeks regarded all as barbarians who did not speak their language, and applied the name to all other nations but their own. It does not denote, as it does sometimes with us, "people of savage, uncultivated, and cruel habits, but simply those whose speech was unintelligible." See 1 Corinthians 14:11. The island is supposed to have been populated at first by the Phoecians, afterward by the Phoenicians, and afterward by a colony from Carthage. The language of the Maltese was that of Africa, and hence it was called by the Greeks the language of "barbarians." It was a language which was unintelligible to the Greeks and Latins.
The rain - The continuance of the storm.
And ...of the cold - The exposure to the water in getting to the shore, and probably to the coldness of the weather. It was now in the month of October.
3
Acts 28:3
「拾起一捆柴」——是為生火之用。
「有一條毒蛇出來」——即一條有毒的蛇。見 Matthew 3:7 的註釋。這毒蛇無疑本來藏在保羅拾來的那捆樹枝裡，只是隱而未見，且因寒冷而僵蟄。及至柴捆放在火上，毒蛇受了熱氣的溫暖，便出來咬住保羅的手。
「咬住他的手」——καθῆψεν kathēpsen。這字的本義是使自己附於某物、觸及、纏附。那可能是纏繞他的手和手臂，也可能是把毒牙釘入他的手中。聖經並未明說保羅被毒蛇咬了，但顯然含有此意；況且毒蛇若非被神蹟所攔阻，竟附在手上而不咬人，那是全然不可信的。
英文原文
Had gathered a bundle of sticks - For the purpose of making a fire.
There came a viper - A poisonous serpent. See the notes on Matthew 3:7. The viper was doubtless in the bundle of sticks or limbs of trees which Paul had gathered, but was concealed, and was torpid. But when the bundle was laid on the fire, the viper became warmed by the heat, and came out and fastened on the hand of Paul.
And fastened on his hand - καθῆψεν kathēpsen. This word properly means to join oneself to; to touch; to adhere to. It might have been by coiling around his hand and arm, or by fastening its fangs in his hand. It is not expressly affirmed that Paul was bitten by the viper, yet it is evidently implied; and it is wholly incredible that a viper, unless miraculously prevented, should fasten himself to the hand without biting.
4
Acts 28:4
「那毒蛇」——英文的「beast」（獸）一詞，我們通常用於比毒蛇大的動物。但原文 θηρίον thērion 可指任何種類的動物，希臘作者尤其常用以指蛇。見施萊斯納（Schleusner）。
「無疑」——毒蛇纏住他這件事實，以及他們以為他此刻必死無疑的想法，就是他們推斷他有罪的憑據。
「是個兇手」——他們為何想他是兇手，而不是犯了別的罪，不得而知。可能是：
（一）因為他們推想他必定犯了某種極重的罪，而殺人是人所能犯的最大罪行，所以他們推斷他犯了這罪。或者，
（二）更可能的是，他們有一種觀念，認為神的報應臨到人時，必以與罪行相似的方式刑罰他；殺人通常用手，而毒蛇又纏在保羅的手上，所以他們推斷他曾害人性命。古人相信，人受神報應時，刑罰常落在那曾作犯罪工具的身體部位上。
「雖然從海裡救上來」——他們以為報應與公義仍必追趕罪人；他即使逃過一種刑罰，也必遭遇另一種。這在某種程度上是真實的。這些未開化的人是根據刻在所有人天性心中的重大根本原則推理的：有一位公義的神，罪人必受刑罰。他們推理的錯誤——正如許多人一樣——只在於他們以為每一災禍都是對某項特定罪惡的審判。人常下這樣的結論，以為苦難當追溯到某項特定的罪，並視之為從天而來的直接刑罰。見 John 9:1-3 的註釋。一切罪惡終必受罰這一般命題是真實的；但我們沒有資格斷言每一具體災禍都是罪的直接刑罰。有些情形我們可以斷言。至於醉酒者、賭徒和放蕩者，我們不能懷疑他們失去財產、健康與名聲乃是特定罪惡的直接後果。然而對人生尋常的災禍，要斷言每一件苦難都是對某項罪的特別刑罰，就需要對神治理的原則有比我們更深的認識。
「天理」——ἡ δίκη hē dikē。外邦人把「公義」擬人化為一位女神，是丟斯的女兒，她的職責是報復，或為罪惡施行刑罰。
「還不容他活著」——他們已經把他看作死人。他們以為毒蛇咬傷的後果必定致命，因此可以說他實際上已經死了（伯撒[Beza]）。
英文原文
The venomous beast - The English word "beast" we usually apply to an animal of larger size than a viper. But the original θηρίον thērion is applicable to animals of any kind, and was especially applied by Greek writers to serpents. See Schleusner.
No doubt - The fact that the viper had fastened on him; and that, as they supposed, he must now certainly die, was the proof from which they inferred his guilt.
Is a murderer - Why they thought he was a murderer rather than guilty of some other crime is not known. It might have been:
(1) Because they inferred that he must have been guilty of some very atrocious crime, and as murder was the highest crime that man could commit, they inferred that he had been guilty of this. Or,
(2) More probably, they had an opinion that when divine vengeance overtook a man, he would be punished in a manner similar to the offence; and as murder is committed usually with the hand, and as the viper had fastened on the hand of Paul, they inferred that he had been guilty of taking life. It was supposed among the ancients that persons were often punished by divine vengeance in that part of the body which had been the instrument of the sin.
Whom, though he hath escaped the sea - They supposed that vengeance and justice would still follow the guilty; that, though he might escape one form of punishment, yet he would be exposed to another. And this, to a certain extent, is true. These barbarians reasoned from great original principles, written on the hearts of all people by nature, that there is a God of justice, and that the guilty will be punished. They reasoned incorrectly, as many do, only because that they supposed that every calamity is a judgment for some particular sin. People often draw this conclusion, and suppose that suffering is to be traced to some particular crime, and to be regarded as a direct judgment from heaven. See the notes on John 9:1-3. The general proposition that all sin will be punished at some time is true, but we are not qualified to affirm of particular calamities always that they are direct judgments for sin. In some cases we may. In the case of the drunkard, the gambler, and the profligate, we cannot doubt that the loss of property, health, and reputation is the direct result of specific crime. In the ordinary calamities of life, however, it requires a more profound acquaintance with the principles of divine government than we possess to affirm of each instance of suffering that it is a particular judgment for some crime.
Yet vengeance - ἡ δίκη hē dikē. "Justice" was represented by the pagan as a goddess, the daughter of Jupiter, whose office it was to take vengeance, or to inflict punishment for crimes.
Suffereth not to live - They regarded him as already a dead man. They supposed the effect of the bite of the viper would be so certainly fatal that they might speak of him as already, in effect, dead (Beza).
5
Acts 28:5
「把那毒蛇甩開…」——在這件事上，救主的應許（Mark 16:18）——「手能拿蛇」等話——得到了奇妙的應驗。
英文原文
And he shook off ... - In this was remarkably fulfilled the promise of the Saviour Mark 16:18; "They shall take up serpents," etc.
6
Acts 28:6
「土人想他必要腫起來」——即他們預期他會因毒蛇咬傷而腫脹。毒蛇的毒發作極快，他們料想他必快快死去。譯作「腫起來」的字 πίμπρασθαι pimprasthai，本義是「燒、發炎」，繼而指「因發炎而腫脹」。他們所預期的，正是毒液會引起劇烈的炎症。
「或是忽然仆倒死去」——毒蛇咬傷若傷及要害，有時就會這樣。
「就轉念」——他們見他安然無恙、蒙奇妙保守，便以為惟有神明才能這樣免於死亡。
「說他是個神」——米利大人是拜偶像的，這毫無疑問；但他們所拜的是甚麼神明則無從知曉，猜測也是無益的。他們把這樣的保守歸之於神明的臨在，是自然不過的事。類似的事也曾在路司得發生。參見 Acts 14:11 的註釋。
英文原文
When he should have swollen - When they expected that he would have swollen from the bite of the viper. The poison of the viper is rapid, and they expected that he would die soon. The word rendered "swollen" πίμπρασθαι pimprasthai means properly "to burn; to be inflamed," and then "to be swollen from inflammation." This was what they expected here, that the poison would produce a violent inflammation.
Or fallen down dead suddenly - As is sometimes the case from the bite of the serpent when a vital part is affected.
They changed their minds - They saw that he was uninjured, and miraculously preserved; and they supposed that none but a god could be thus kept from death.
That he was a god - That the Maltese were idolaters there can be no doubt; but what gods they worshipped is unknown, and conjecture would be useless. It was natural that they should attribute such a preservation to the presence of a divinity. A similar instance occurred at Lystra. See the notes on Acts 14:11.
7
Acts 28:7
「離那地方不遠」——即在那地方，或那島的那一帶。
「有田產」——即產業；他的居所。
「島長」——希臘文作「首要的人」。他大概是那島的總督。
英文原文
In the same quarters - In that place, or that part of the island,
Possessions - Property. His place of residence.
The chief man - Greek: the first man. Probably he was the governor of the island,
8
Acts 28:8
「患熱病和痢疾」——希臘文作痢疾（dysentery）。
「按手在他身上…」——這是照救主的應許（Mark 16:18）。這神蹟是對部百流款待的合宜回報，也有助於進一步贏得百姓的好意，為保羅日後的服事鋪路。
英文原文
A bloody flux - Greek: dysentery.
And laid his hands on him ... - In accordance with the promise of the Saviour, Mark 16:18. This miracle was a suitable return for the hospitality of Publius, and would serve to conciliate further the kindness of the people, and prepare the way for Paul's usefulness.
9
無標題
英文原文
10
Acts 28:10
「他們又多方的尊敬我們」——他們看我們是蒙上天恩眷的人，又因我們醫治病人等事，成了使他們蒙受重要益處的器皿。這裏 "honors" 一詞，大概是指「禮物，或恩寵的記號」。
「把我們所需用的送到船上」——即他們給了我們，或厚賜了我們；他們供應了我們旅程所需用的一切。
英文原文
Who also honoured us - As people who were favored by heaven, and who had been the means of conferring important benefits on them in healing the sick, etc. Probably the word "honors" here means "gifts, or marks of favor."
They laded us - They gave us, or conferred on us. They furnished us with such things as were necessary for us on our journey.
11
Acts 28:11
「過了三個月」——他們在那裏停留這麼久，大概是因為沒有前往羅馬的合宜機會。他們若如一般所料於十月抵達，便是一月啟程往羅馬。
「上了亞力山太的船」——見 Acts 27:6 的註釋。
「這船以……為記」——這船以卡斯托耳與波呂克斯的像為裝飾。在船頭安放船名所本的人物或神明的像，是常見的事。這風俗至今仍存。
「丟斯雙子」——這兩位是半神。他們被認為是孿生兄弟，是丟斯與斯巴達王廷達瑞俄斯之妻勒達所生的兒子。據傳說，他們死後被接上天，成為名為 Gemini（雙子）的星座；隨後他們接受神明的尊榮，被稱為丟斯的兒子。他們被認為掌管並保護水手；因此在船上安放他們的像，並非罕見。比較 Lempriere 氏辭典。
英文原文
And after three months - Probably they remained there so long because there was no favorable opportunity for them to go to Rome. If they arrived there, as is commonly supposed, in October, they left for Rome in January.
In a ship of Alexandria - See the notes on Acts 27:6.
Whose sign - Which was ornamented with an image of Castor and Pollux. It was common to place on the prow of the ship the image of some person or god, whose name the ship bore. This custom is still observed.
Castor and Pollux - These were two semi-deities. They were reputed to be twin brothers, sons of Jupiter and Leda, the wife of Tyndarus, king of Sparta. After their death, they are fabled to have been transported to heaven, and made constellations under the name of Gemini, or the Twins. They then received divine honors, and were called the sons of Jupiter. They were supposed to preside over sailors, and to be their protectors; hence it was not uncommon to place their image on ships. Compare Lempriere's Dictionary.
12
Acts 28:12
「到了敘拉古」——敘拉古是西西里島東岸的島都。它正當從馬耳他往羅馬的直接航線上。城中有居民約一萬八千。
英文原文
And landing at Syracuse - Syracuse was the capital of the island of Sicily, on the eastern coast. It was in the direct course from Malta to Rome. It contains about 18,000 inhabitants.
13
Acts 28:13
「繞行」——即沿岸迂迴而行；或沿着西西里的東側航行。
「來到利基翁」——這是義大利的一座城，屬那不勒斯王國，位於義大利近西南端的海岸上。它幾乎與西西里的墨西拿相對。現今稱為「勒佐」（Reggio）。
「起了南風」——有利於他們航程的風。
「來到部丟利」——意即「眾井」。這地方以溫泉著稱，據推想它「眾井」之名即由這些溫泉和泉水而來。現今稱為「波祖奧利」（Pozzuoli），位於那不勒斯的坎帕尼亞（Campania）地方、海灣的北岸，在那不勒斯西北約八哩之處。這鎮現今（約一八八○年代）約有一萬居民。
英文原文
We fetched a compass - We coasted about; or we sailed along the eastern side of Sicily.
And came to Rhegium - This was a city of Italy, in the kingdom of Naples, on the coast near the southwest extremity of Italy. It was nearly opposite to Messina, in Sicily. It is now called "Reggio."
The south wind - A wind favorable for their voyage.
To Puteoli - The wells. This place was celebrated for its warm baths, and from these and its springs it is supposed to have derived its name of The Wells. It is now called "Pozzuoli," and is in the campania of Naples, on the north side of the bay, and about 8 miles northwest from Naples. The town contains at present (circa 1880's) about 10,000 inhabitants.
14
Acts 28:14
「弟兄們」——指基督徒弟兄。但福音是由誰在那裏傳開的，則不得而知。
英文原文
Brethren - Christian brethren. But by whom the gospel had been preached there is unknown.
15
Acts 28:15
「從那裏」——即從部丟利。
「弟兄們聽見我們的信息」——指在羅馬的基督徒。
「亞比烏市」——這是一座距羅馬約五十六哩的城。那裏至今仍可看見一座古城的遺跡。它位於龐廷沼澤的邊緣。這城建於著名的亞比烏道——即從羅馬通往卡普亞的大道——上。這條路由亞比烏·革老丟（Appius Claudius）所修，這城大概也是他建立的。它稱為亞比烏的市集（forum），因為它是亞比烏道上的旅客停下來休息的便利之處。它也是小販和商人著名的聚集地。見賀拉斯（Horace），《諷刺集》卷一第5篇，3。
「三館地方」——這地方比亞比烏市更靠近羅馬約八至十哩（Cicero，ad Att.，ii. 10）。它無疑是因作為亞比烏道上著名的休憩之處而得此名。大概基督徒一行人的大部分留在這地方，其餘的人前去迎接保羅，在路上陪伴他。羅馬的基督徒無疑久聞保羅的事。他寫給他們的書信約寫於主後五十七年，或至少在此時之前五年。羅馬基督徒對這位使徒的關切由此顯明：他們雖知道他是囚犯，仍前來這樣遠迎接他。
「就感謝神」——他久已懇切盼望見到羅馬的基督徒（Romans 1:9-11；Romans 15:23、32）。他如今感謝神，因他長久所願的至少蒙了應允，使他得以見到他們，雖然是在捆鎖之中。
「放心壯膽」——是因他們的交通和勸勉。基督徒弟兄的同在與勸勉，在人生的勞苦與試煉中鼓勵、堅固我們，往往有無法估量的價值。
英文原文
And from thence - From Puteoli.
When the brethren heard of us - The Christians who wore at Rome.
As far as the Appii Forum - This was a city about 56 miles from Rome. The remains of an ancient city are still seen there. It is on the borders of the Pontine Marshes. The city was built on the celebrated Appian Way, or the road from Rome to Capua. The road was made by Appius Claudius, and probably the city was founded by him also. It was called the forum or market-place of Appius, because it was a convenient place for travelers on the Appian Way to stop for purposes of refreshment. It was also a famous resort for peddlers and merchants. See Horace, book i. Sat. 5, 3.
And the Three Taverns - This place was about 8 or 10 miles nearer Rome than the Appii Forum (Cicero, a.d. Art., ii. 10). It undoubtedly received its name because it was distinguished as a place of refreshment on the Appian Way. Probably the greater part of the company of Christians remained at this place while the remainder went forward to meet Paul, and to attend him on his way. The Christians at Rome had doubtless heard much of Paul. His Epistle to them had been written about the year of our Lord 57 a.d., or at least five years before this time. The interest which the Roman Christians felt in the apostle was thus manifested by their coming so far to meet him, though he was a prisoner.
He thanked God - He had long ardently desired to see the Christians of Rome, Romans 1:9-11; Romans 15:23, Romans 15:32. He was now grateful to God that the object of his long desire was at least granted, and that he was permitted to see them, though in bonds.
And took courage - From their society and counsel. The presence and counsel of Christian brethren is often of inestimable value in encouraging and strengthening us in the toils and trials of life.
16
Acts 28:16
「御營的統領」——即御林軍營的統領。當時的慣例是：從各省被解到羅馬受審的人，被交給這衛隊看守。當時這統領的名字是布路斯·阿弗拉尼烏斯（Burrhus Afranius）（塔西佗，《歷史》12, 42, 1）。
「惟有保羅蒙准」——顯然是蒙百夫長的准許；保羅在航程中已大大贏得了他的好感。見 Acts 27:43。
「和一個看守他的兵」——即在一個士兵的看守之下，與那士兵鎖在一起，那士兵當然時刻伴着他。見 Acts 24:23；Acts 12:6。
英文原文
The captain of the guard - The commander of the Praetorian cohort, or guard. The custom was, that those who were sent from the provinces to Rome for trial were delivered to the custody of this guard. The name of the prefect or captain of the guard at this time was Burrhus Afranius (Tacitus, History, 12, 42, 1).
But Paul was suffered ... - Evidently by the permission of the centurion, whose favor he had so much conciliated on the voyage. See Acts 27:43.
With a soldier that kept him - That is, in the custody of a soldier to whom he was chained, and who, of course, constantly attended him. See Acts 24:23; Acts 12:6.
17
Acts 28:17
「請猶太的首領來」——他這樣行大概有兩個目的：一是為自己洗脫犯罪的嫌疑，或使他們確信加在他身上的指控是虛假的；另一是向他們講解基督的福音。按他各處的慣例，他抓住最早的機會，把福音傳給自己的同胞；而且他自然料想，猶太地的人已把對他品格極為不利的指控，先送到羅馬的猶太人那裏。
「干犯百姓」——即干犯猶太人（Acts 24:12）。
「祖宗的規條」——即那民族的宗教禮儀。見 Acts 6:14 的註釋。
「被交作囚犯」——即被猶太人交出來（Acts 21:33等）。
英文原文
Paul called the chief of the Jews - He probably had two objects in this: one was to vindicate himself from the suspicion of crime, or to convince them that the charges alleged against him were false; and the other, to explain to them the gospel of Christ. In accordance with his custom everywhere, he seized the earliest opportunity of making the gospel known to his own countrymen; and he naturally supposed that charges highly unfavorable to his character had been sent forward against him to the Jews at Rome by those in Judea.
Against the people - Against the Jews, Acts 24:12.
Or customs ... - The religious rites of the nation. See the notes on Acts 6:14.
Was I delivered prisoner ... - By the Jews, Acts 21:33, etc.
18
Acts 28:18
「他們審問了我……」——見 Acts 24:10-27；Acts 25；Acts 26:31-32。
「沒有該死的罪」——即沒有任何足以處死的罪行。
英文原文
When they had examined me ... - Acts 24:10-27; Acts 25; Acts 26:31-32.
No cause of death - No crime worthy of death.
19
Acts 28:19
「無奈猶太人不服」——即反對我獲釋。
「我不得已」——是出於對我自身安全與名聲的顧念。
「只好上告於凱撒」——見 Acts 25:11 的註釋。
「並非有甚麼事要控告我本國的百姓」——我是為求自保與安全才這樣做，並非要控告我的同胞。保羅曾遭受不實的指控與傷害；然而，他本着基督教的真精神，在此表明他對那些虧待他的人並不懷任何惡意。
英文原文
The Jews spake against it - Against my being set at liberty.
I was constrained - By a regard to my own safety and character.
To appeal unto Caesar - See the notes on Acts 25:11.
Not that I had aught ... - I did it for my own preservation and safety, not that I wished to accuse my countrymen. Paul had been unjustly accused and injured; yet, with the true spirit of the Christian religion, he here says that he cherished no unkind feelings toward those who had done him wrong.
20
Acts 28:20
「為以色列人所指望的」——即因猶太人所懷指望的緣故：他們指望彌賽亞的來臨、指望復活、指望將來的境況。這事的解釋見 Acts 23:6 的註釋。
「被這鏈子捆鎖」——見 Acts 26:29 的註釋。他大概經常被鏈子與一個兵丁繫在一起。
英文原文
Because that for the hope of Israel - On account of the hope which the Jews cherish of the coming of the Messiah; of the resurrection; and of the future state. See this explained in the notes on Acts 23:6.
I am bound with this chain - See the notes on Acts 26:29. Probably he was attached constantly to a soldier by a chain.
21
Acts 28:21
「我們並沒有接着從猶太來論你的信……」——猶太的猶太人為何沒有把對保羅的控告轉給他們在羅馬的弟兄，使他們可以在皇帝面前繼續控訴，原因不明。大概他們認為案情已無指望，寧願放棄控訴。保羅已先後得呂西亞、腓力斯、非斯都、亞基帕宣判無罪；他們既未能在他們面前定他的罪，便看不出在羅馬還有成功的指望，於是決定不再追究這控訴。
「也沒有弟兄們中有人來……」——即也沒有任何猶太人這樣行。猶太與羅馬之間往來頻繁，但看來在保羅到達以先來到的猶太人，並沒有提起他的案件，使他們對他心存偏見。
英文原文
We neither received letters ... - Why the Jews in Judea had not forwarded the accusation against Paul to their brethren at Rome, that they might continue the prosecution before the emperor, is not known. It is probable that they regarded their cause as hopeless, and chose to abandon the prosecution. Paul had been acquitted successively by Lysias, Felix, Festus, and Agrippa; and as they had not succeeded in procuring his condemnation before them, they saw no prospect of doing it at Rome, and resolved, therefore, not to press the prosecution any further.
Neither any of the brethren that came - Any of the Jews. There was a very constant contact between Judea and Rome, but it seems that the Jews who had come before Paul had arrived had not mentioned his case, so as to prejudice them against him.
22
Acts 28:22
你的意見如何——即你們所信的是甚麼；或基督徒關於彌賽亞的教義是甚麼。
這教門——指基督徒這一教門。
到處被毀謗——特別是被猶太人毀謗。當時如此，如今在很大程度上仍是如此。跟從基督的人「被毀謗」，素來是他們共同的分。參 Acts 24:5。
英文原文
What thou thinkest - What your belief is; or what are the doctrines of Christians respecting the Messiah.
This sect - The sect of Christians.
Spoken against - Particularly by Jews. This was the case then, and, to a great extent, is the case still. It has been the common lot of the followers of Christ to be spoken "against." Compare Acts 24:5.
23
Acts 28:23
約定了日子——即約定一個他們可以聽他的日子。
到他的寓處來——到他居住的房子去，Acts 28:30。
講論——即解明並陳明基督教的原則。
證明神國——為彌賽亞國度的原則與教義作見證、加以傳講。見 Matthew 3:2 的註釋。
以耶穌的事勸勉他們——即努力使他們確信耶穌就是彌賽亞。
引摩西的律法——即努力使他們確信：祂與摩西書中有關彌賽亞的預言相符，也與摩西所設立、預表彌賽亞的各樣預表相符。
和先知的書——表明祂與眾先知的預言相符。見 Acts 17:3 的註釋。
從早到晚——這是保羅不辭勞苦、竭力引導同胞信耶穌為彌賽亞的一個實例。
英文原文
Appointed him a day - A day when they would hear him.
Into his lodging - To the house where he resided, Acts 28:30.
He expounded - He explained or declared the principles of the Christian religion.
And testified the kingdom of God - Bore witness to, or declared the principles and doctrines of the reign of the Messiah. See the notes on Matthew 3:2.
Persuading them concerning Jesus - Endeavoring to convince them that Jesus was the Messiah.
Both out of the law of Moses - Endeavoring to convince them that he corresponded with the predictions respecting the Messiah in the books of Moses, and with the types which Moses had instituted to prefigure the Messiah.
And out of the prophets - Showing that he corresponded with the predictions of the prophets. See the notes on Acts 17:3.
From morning till evening - An instance of Paul's indefatigable toil in endeavoring to induce his countrymen to believe in Jesus as the Messiah.
24
Acts 28:24
他所說的話，有信的，有不信的——見 Acts 14:4 的註釋。
英文原文
And some believed ... - See the notes on Acts 14:4.
25
Acts 28:25
說了一句話——這是一個莊嚴的宣告，提醒他們：拒絕神的見證原是這民族的特性，這也是意料中的事。就我們所知，這是保羅對自己同胞猶太人所傳的最後警告。
說得不錯——或作「祂說的是真理」；祂公正地描繪了猶太百姓的品格。這裏所引的這段經文，在保羅的時代與在以賽亞的時代同樣適用。
聖靈——這是以賽亞受默示的充分證據。
藉以賽亞——即透過以賽亞而說，Isaiah 6:9-10。
英文原文
Had spoken one word - One solemn declaration, reminding them that it was the characteristic of the nation to reject the testimony of God, and that it was to be expected. It was the last warning which we know Paul to have delivered to his countrymen the Jews.
Well spake - Or he spoke the truth; he justly described the character of the Jewish people. The passage here quoted was as applicable in the time of Paul as of Isaiah.
The Holy Ghost - A full proof of the inspiration of Isaiah.
By Esaias - By Isaiah, Isaiah 6:9-10.
26
Acts 28:26
他說……——這段經文的解釋，見 Matthew 13:14 的註釋及 John 12:39-40 的註釋。
英文原文
Saying ... - See this passage explained in the Matthew 13:14 note, and John 12:39-40 notes.
27
無標題
英文原文
28
Acts 28:28
「神這救恩」——即關乎神拯救人之方式的知識。
「如今傳給外邦人」——你們既棄絕了它，它就要傳給他們。見 Acts 13:46 的註釋。
「他們也必聽受」——他們必接受它。保羅從不灰心。福音若被某一類人棄絕，他隨時準備把它傳給另一類人。他的同胞若輕看它，他也決不容自己以為基督是徒然死了，反相信別人必接受這救恩的福分。倘若所有基督徒都有保羅這樣堅定不移的信心與熱心，那是何等蒙福的事！
英文原文
The salvation of God - The knowledge of God's mode of saving people.
Is sent unto the Gentiles - Since you have rejected it, it will be offered to them. See the notes on Acts 13:46.
And that they will hear it - They will embrace it. Paul was never discouraged. If the gospel was rejected by one class of people he was ready to offer it to another. If his own countrymen despised it, he never allowed himself to suppose that Christ had died in vain, but believed that others would embrace its saving benefits. How happy would it be if all Christians had the same unwavering faith and zeal as Paul.
29
Acts 28:29
「他們彼此討論」——即熱烈的討論或辯論。意思是：相信耶穌是彌賽亞的一方（Acts 28:24），與不信的人激烈地討論這題目。這一整節在敘利亞譯本和一些希臘文抄本中付之闕如，米爾(Mill)和格里士巴赫(Griesbach)認為它是竄入的經文。
英文原文
And had great reasoning - Great discussion or debates. That is, the part which believed that Jesus was the Messiah Acts 28:24 discussed the subject warmly with those who did not believe. This whole verse is missing in the Syriac version, and in some Greek mss., and is supposed by Mill and Griesbach to be spurious.
30
Acts 28:30
「保羅住了足足兩年」——無疑是在士兵的看管之下。這期間他為何沒有在皇帝面前受審，不得而知。然而從 Acts 28:21 顯然可見，猶太人不願把案件帶到尼祿面前，這事在這期間便任其悄然擱置。猶太人多半是不敢在皇帝面前控告他。顯然，他們從來不贊成上訴羅馬，也明知訴訟無望。他們或許記得皇帝從前怎樣對待他們的同胞（見 Acts 18:2 的註釋）；或許記得他們在羅馬京城備受輕視，不願去承受羅馬法庭的嘲弄與怒氣；既無人起訴，保羅就得以安然平靜度日。不過，拉德納(Lardner)認為（vol. v. p. 528, 529, ed. 8vo, London, 1829），保羅的案件不久就被提到尼祿面前定案，連監管的方式也是皇帝親自吩咐的。萊特富特(Lightfoot)也認為，保羅的「控告者既從猶太來要控告他，必急於辦完此事，好回自己的家去，因此必盡快叫他受審」。但這事確實無從稽考。誠然，從 2 Timothy 4:16 可見，他曾有一次被帶到皇帝面前受審；但那是在何時、判決如何、他最後為何獲釋，都隱沒在無法穿透的黑暗之中。
「在自己所租的房子裏」——指一所他獲准租下、當作自己的家來住的房子。這件事上，他大概得到羅馬朋友善意的資助。
「凡來見他的人、他全都接待」——凡來聽他教訓的人，他都殷勤而友善地接待。由此可見，他仍是囚犯，不得自由行動。
英文原文
Paul dwelt two whole years - Doubtless in the custody of the soldiers. Why he was not prosecuted before the emperor during this time is not known. It is evident, however Acts 28:21, that the Jews were not disposed to carry the case before Nero, and the matter, during this time, was suffered quietly to sleep. There is great probability that the Jews did not dare to prosecute him before the emperor. It is clear that they had never been in favor of the appeal to Rome, and that they had no hope of gaining their cause. Probably they might remember the former treatment of their people by the emperor (see the notes on Acts 18:2); they might remember that they were despised at the Roman capital, and not choose to encounter the scorn and indignation of the Roman court; and as there was no prosecution, Paul was suffered to live in quietness and safety. Lardner, however, supposed (vol. v. p. 528, 529, ed. 8vo, London, 1829) that the case of Paul was soon brought before Nero and decided, and that the method of confinement was ordered by the emperor himself. Lightfoot also supposes that Paul's "accusers, who had come from Judea to lay their charge against him, would be urgent to get their business despatched, that they might be returning to their own home again, and so would bring him to trial as soon as they could." But nothing certainly is known on the subject. It is evident, indeed, from 2 Timothy 4:16, that he was at some time arraigned before the emperor; but when it was, or what was the decision or why he was at last set at liberty, are all involved in impenetrable obscurity.
In his own hired house - In a house which he was permitted to hire and occupy as his own. Probably in this he was assisted by the kindness of his Roman friends.
And received all ... - Received all hospitably and kindly who came to him to listen to his instructions. It is evident from this that he was still a prisoner, and was not permitted to go at large.
31
Acts 28:31
「傳講神國的道」——見 Acts 20:25 的註釋。
「放膽」——公開而勇敢地，沒有人攔阻他。我們也知道，保羅在羅馬作囚犯期間，並非沒有成果。藉著他的傳道，有幾個人歸信了，甚至在皇帝的宮廷裏也是如此。他說（Philippians 1:12-14），他所遭遇的事更是叫福音興旺，以致他在基督裏的捆鎖在御營全軍和其餘的人中都已顯明；他又說，主裏的許多弟兄因他的捆鎖就篤信不疑，越發放膽傳神的道，無所懼怕。在這境況中，他深受腓立比教會的深切記念，教會打發以巴弗提帶著供給他需用的饋送到他那裏去。關於他們的情誼，他在 Philippians 2:25；Philippians 4:18 以最溫柔感恩的話語提及。在監禁期間，他也成了弗呂家歌羅西人腓利門那逃走之僕人阿尼西母歸信的緣由（Plm 1:10）；他打發阿尼西母回到主人那裏去，同時帶上一封給腓利門本人的信，以及一封給當地教會的書信。見歌羅西書 Colossians 4:8-9, Colossians 4:18。據拉德納（Lardner）的考訂，保羅在這次監禁期間，按下列次序與時間寫了以下書信，即：
以弗所書，主後61年4月。提摩太後書，主後61年5月。腓立比書，主後62年底以前。歌羅西書，主後62年。腓利門書，主後62年。希伯來書，主後63年春。
至此，關於基督教的傳播、基督教會的建立，以及使徒保羅的勞苦與逼迫的默示記載，便告結束。當人們讀到這卷默示之書的結尾——記載基督教擴展的歷史，以及那位奇妙人物、使徒保羅的勞碌與試煉——誰能不深為感動？誰能不慨歎惋惜：這位史家沒有把保羅的歷史一直寫到他的死；從此以後，在教會歷史中，我們便失去這位忠實、蒙默示的引導者；並且從本書結束之處起，一切都頓然隱沒於晦暗與不確定之中？然而，與其為這位聖史家沒有再帶我們往前而傾吐無謂的憾恨，我們倒更當發出讚美的話語：神默示了本書的作者，賜下救主升天以後三十年間的教會歷史；他記下了信仰最初幾次大復興的記錄；他將早期宣教熱忱的榜樣陳明在我們面前；他告訴我們早期的基督徒如何忍受逼迫與勞苦；他領我們從一地到一地、一城到一城，處處指明福音如何傳開，直到我們被帶到羅馬權勢的中心，看見基督教偉大的使徒在那世界的雄都裏，宣告耶穌的名是人類的救主。
將外邦人的使徒帶到羅馬世界的首都，把建立基督教的首要執行者留在那智慧、影響力與權勢的中心，對這卷默示歷史之書而言，或許再沒有比這更合宜的結束了。這是把基督教帶到它地上得勝的最高峰；既已在帝國各省顯明它的大能，以它在首都所成就的記錄來結束這記述，乃是恰當的。
路加為何在此結束他的歷史，不得而知。也許他後來不再是保羅的同伴；也許他自己已被死亡接去。眾所公認的是，他並未隨行保羅此後的旅程；而且從本書的結論我們應可推斷，他並未比使徒活得更久，因為他若活得更久，卻竟不提保羅的獲釋與去世，幾乎令人難以置信。古教會一致的傳述是：路加在使徒行傳所記之事結束以後，遷到亞該亞，在那裏住了一兩年，以八十四歲之齡離世。
關於路加結束本書所記載以後使徒保羅的一切，都籠罩在疑問與不確定之中。他如何獲得釋放，不得而知；關於他此後的旅程，甚至他去世的時間，各種說法大有出入。不過，一般同意他是在主後63年獲得釋放。此後，有些教父斷言他曾遊歷義大利，並前往西班牙；但這記載也大不確定。拉德納曾仔細查考過所有說法，在這些問題上沒有人比他更有資格下判斷；他對保羅此後的一生提出如下記述（Works, vol. v. pp. 331-336，London edition, 1829）。他推想保羅獲釋之後，隨即從羅馬往耶路撒冷去；隨後到以弗所，再從那裏往老底嘉與歌羅西；然後經特羅亞、腓立比、哥林多返回羅馬。至於他返回羅馬的原因，拉德納認為是他看那城為擺在面前最廣闊、最重要的工場，因此打算在那裏度過餘生。
主後64年，羅馬發生一場可怕的大火，延燒了六七天。人們普遍相信，這城是奉尼祿皇帝之命縱火焚燒的。為要轉移百姓對這指控的注意，他誣指基督徒為縱火的禍首，並對他們掀起極其猛烈、血腥的逼迫。一般認為，保羅與彼得都是在這場逼迫中遇難的：前者被斬首，後者被釘十字架。人們認為保羅是被斬首而非釘十字架，因為他是羅馬公民，而把羅馬公民處死在十字架上是不合法的。拉德納認為這事發生於主後65年。保羅在何處被斬首，無確實的記載。一般以為是在羅馬城外約三哩一處名為薩爾維安泉（Salvian Waters）的地方，並且葬於奧斯提亞大道（Ostian Way），後來在那裏建了一座宏偉的教堂。但這些也沒有絕對的確定性。
對我們來說，遠為重要、也更有興味的，是從他所顯明的品格、從他為主耶穌的緣故所表現的熱心與勞苦的憑據，確知他的靈魂安息在他的救主與他的神的懷中。無論他在何處離世，無疑他的靈在天上。至於他那身體——他曾勞力要「攻克」、要使之「順服」的身體（1 Corinthians 9:27），那曾成為他如此多爭戰與罪之根源的身體（Romans 7:5, Romans 7:23）——最後安息何處，都無關緊要。它必蒙他所事奉之救主的眼看顧，並必被興起進入永生。用他自己無與倫比的話說，它是「所種的是必朽壞的，復活的是不朽壞的；所種的是羞辱的，復活的是榮耀的；所種的是軟弱的，復活的是強壯的；所種的是血氣的身體，復活的是靈性的身體」（1 Corinthians 15:42-44）。論到他，也論到其他一切聖徒，「這必朽壞的既變成不朽壞的，這必死的既變成不死的，那時經上所記『死被得勝吞滅』的話就應驗了」（1 Corinthians 15:54）。
對如今的保羅而言，他為他主的緣故所受的一切憂傷、逼迫與勞苦，又算得甚麼呢？豈不就是感恩的緣由——因他蒙允許這樣勞苦，把福音傳遍世界？願我們也這樣活著——效法他那熱心、捨己與忠信的一生——使我們從死裏復活起來的時候，得以與他同享義人復活的榮耀。
英文原文
Preaching the kingdom of God - See the notes on Acts 20:25.
With all confidence - Openly and boldly, without anyone to hinder him. It is known also that Paul was not unsuccessful even when a prisoner at Rome. Several persons were converted by his preaching, even in the court of the emperor. The things which had happened to him, he says Philippians 1:12-14, had fallen out rather to the furtherance of the gospel, so that his bonds in Christ were manifested in all the palace, and in all other places; and many brethren in the Lord, says he, waxing confident by my bonds, are much more bold to speak the Word without fear. In this situation he was remembered with deep interest by the church at Philippi, who sent Epaphroditus to him with a contribution to supply his needs. Of their kindness he speaks in terms of the tenderest gratitude in Philippians 2:25; Philippians 4:18. During his confinement also, he was the means of the Conversion of Onesimus, a runaway servant of Philemon, of Colosse in Phrygia Plm 1:10, whom he sent back to his master with a letter to himself, and with an epistle to the church at that place. See the Epistle to the Colossians, Colossians 4:8-9, Colossians 4:18. During this imprisonment, he wrote, according to Lardner, the following epistles, in the order and time mentioned, namely,:
Ephesians, April of 61 a.d. 2 Timothy, May of 61 a.d. Philippians, before the end of 62 a.d. Colossians 62 a.d. Philemon 62 a.d. Hebrews, the spring of 63 a.d.
Here closes the inspired account of the propagation of Christianity; of the organization of the Christian church, and of the toils and persecutions of the apostle Paul. Who can but be deeply affected when he comes to the conclusion of this inspired book recording the history of the spread of the Christian religion, and the labors and trials of that wonderful man, the apostle Paul. Who can help heaving a sigh of regret that the historian did not carry forward the history of Paul until his death, and that henceforward, in the history of the church, we want this faithful, inspired guide; and that, from the close of this book, everything becomes at once so involved in obscurity and uncertainty? Instead, however, of pouring forth unavailing regrets that the sacred historian has carried us no further onward, we should rather employ the language of praise that God inspired the writer of this book to give a history of the church for 30 years after the ascension of the Saviour; that he has recorded the accounts of the first great revivals of religion; that he has presented us the examples of the early missionary zeal; that he has informed us how the early Christians endured persecution and toil; that he has conducted us from land to land, and from city to city, showing us everywhere how the gospel was propagated, until we are led to the seat of the Roman power, and see the great apostle of Christianity there proclaiming, in that mighty capital of the world, the name of Jesus as the Saviour of people.
Perhaps there could be no more appropriate close to the book of the inspired history than thus to have conducted the apostle of the Gentiles to the capital of the Roman world, and to leave the principal agent in the establishment of the Christian religion in that seat of intelligence, influence, and power. It is the conducting of Christianity to the very height of its earthly victories; and having shown its power in the provinces of the empire, it was proper to close the account with the record of its achievements in the capital.
Why Luke closed his history here is not known. It may have been that he was not afterward the companion of Paul; or that he might have been himself removed by death. It is agreed on all hands that he did not attend Paul in his subsequent travels; and we should infer from the conclusion of this book that he did not survive the apostle, as it is almost incredible, if he did, that he did not mention his release and death. It is the uniform account of antiquity that Luke, after the transactions with which the Acts of the Apostles closes, passed over into Achaia, where he lived a year or two, and there died at the age of 84 years.
Everything in regard to the apostle Paul, after the account with which Luke closes this book, is involved in doubt and uncertainty. By what means he was set at liberty is not known; and there is a great contradiction of statements in regard to his subsequent travels, and even in regard to the time of his death. It is generally agreed, indeed, that he was set at liberty in the year of our Lord 63 a.d. After this some of the fathers assert that he traveled over Italy and passed into Spain. But this account is involved in great uncertainty. Lardner, who has examined all the statements with care, and than whom no one is better qualified to pronounce an opinion on these subjects, gives the following account of the subsequent life of Paul (Works, vol. v. pp. 331-336, London edition, 1829). He supposes that after his release he went from Rome to Jerusalem as soon as possible; that he then went to Ephesus, and from thence to Laodicea and Colosse; and that he returned to Rome by Troas, Philippi, and Corinth. The reason why he returned to Rome, Lardner supposes, was that he regarded that city as opening before him the widest and most important field of labor, and that, therefore, he proposed there to spend the remainder of his life.
In the year of our Lord 64 a.d., a dreadful fire happened at Rome which continued for six or seven days. It was generally supposed that the city had been set on fire by order of the Emperor Nero. In order to divert the attention of the people from this charge against himself, he accused the Christians of having been the authors of the conflagration, and excited against them a most furious and bloody persecution. In this persecution it is generally supposed that Paul and Peter suffered death, the former by being beheaded, and the latter by crucifixion. Paul is supposed to have been beheaded rather than crucified, because he was a Roman citizen, and because it was unlawful to put a Roman citizen to death on a cross. Lardher thinks that this occurred in the year 65. Where Paul was beheaded is not certainly known. It is generally supposed to have occurred at a place called the Salvian Waters, about 3 miles from Rome, and that he was buried in the Ostian Way, where a magnificent church was afterward built. But of this there is no absolute certainty.
It is far more important and interesting for us to be assured from the character which he evinced, and from the proofs of his zeal and toil in the cause of the Lord Jesus, that his spirit rested in the bosom of his Saviour and his God. Wherever he died, his spirit, we doubt not, is in heaven. And where that body rested at last, which he labored "to keep under," and which he sought to bring "into subjection" 1 Corinthians 9:27, and which was to him so much the source of conflict and of sin Romans 7:5, Romans 7:23, is a matter of little consequence. It will be guarded by the eye of that Saviour whom he served, and will be raised up to eternal life. In his own inimitable language, it was "sown in corruption, it shall be raised in incorruption; it was sown in dishonor, it shall be raised in glory; it was sown in weakness, it shall be raised in power; it was sown a natural body, it shall be raised a spiritual body," 1 Corinthians 15:42-44. And in regard to him, and to all other saints, "when that corruptible shall have put on incorruption, and that mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory," 1 Corinthians 15:54.
To Paul now, what are all his sorrows, and persecutions, and toils in the cause of his Master? What but a source of thanksgiving that he was permitted thus to labor to spread the gospel through the world? So may we live - imitating his life of zeal, and self-denial, and faithfulness, that when we rise from the dead we may participate with him in the glories of the resurrection of the just.
「他們既知道」——或是憑他們從前對該島的認識，或是憑當地居民的告知。
「那島名叫米利大」——如今稱為「馬爾他」（Malta）。該島從前以出產大量蜂蜜聞名，據推測，「米利大」之名來自希臘文中意為「蜜」的字。該島東西長約二十哩，南北寬約十二哩，周長約六十哩。它距西西里海岸約六十哩。這島是一整塊巨大的白色軟砂岩，上面覆蓋著約一英尺厚的泥土，是從西西里島運來的。從前另有一島也稱「米利大」，今稱「梅萊達」（Meleda），位於亞得里亞海、伊利里古姆海岸附近；有人推測保羅是在那一島上遇難的。但傳統一致認為，是在如今稱為「馬爾他」的島上。況且，另一個「米利大」會遠遠偏離往義大利的常規航線；而且馬爾他就是出事地點還有更進一步的證據：保羅從遇難之地直接去了敘拉古、利基翁和部丟利，正是朝羅馬的直接航路。若從另一個米利大航行到利基翁，敘拉古就會遠遠偏離直線航路。