1
Ac 11:1-18.
简体中文
英文原文
Ac 11:1-18.
PETER VINDICATES HIMSELF BEFORE THE CHURCH IN JERUSALEM FOR HIS PROCEDURE TOWARDS THE GENTILES.
1-11. the apostles and brethren . . . in Judea--rather, "throughout Judea."
2
無標題
简体中文
2. 那些奉割礼的人——不是泛指犹太基督徒，因这里没有其他的人，而是指因割礼在犹太人与外邦人之间筑起的「隔断的墙」之热心，以致后来被称为「奉割礼的人」的人。他们无疑包括使徒和其他人。
英文原文
2. they . . . of the circumcision--not the Jewish Christians generally, for here there were no other, but such as, from their jealousy for "the middle wall of partition" which circumcision raised between Jew and Gentile, were afterwards known as "they of the circumcision." They doubtless embraced apostles as well as others.
3
無標題
简体中文
Ac 11:3.
3, 4. 你进去……彼得于是开口把这事挨次讲解等——这些反对者不客气地要求彼得——虽是使徒中的首席——解释自己的行为；而彼得丝毫没有暗示对方对自己的权柄不敬——明显证明这种权柄对投诉者和他本人都是陌生的。
英文原文
3, 4. Thou wentest in . . . But Peter rehearsed the matter, &c.--These objectors scruple not to demand from Peter, though the first among the apostles, an explanation of his conduct; nor is there any insinuation on Peter's part of disrespect towards his authority in that demand--a manifest proof that such authority was unknown both to the complainers and to himself.
12
無標題
简体中文
12-18. 我们进了那人的家——没有提及哥尼流的名字，更没有提及他的高位，仿佛那会影响这个问题。对于「你进入未受割礼之人的家」的指控，他只是论及这位他奉差遣去的未受割礼的「人」。
英文原文
12-18. we entered the man's house--No mention of Cornelius' name, much less of his high position, as if that affected the question. To the charge, "Thou wentest in to men uncircumcised," he simply speaks of the uncircumcised "man" to whom he had been divinely sent.
13
無標題
简体中文
13. 看见天使——字面意为「那天使」，因传言已采取了这种确切的形式。
英文原文
13. seen an angel--literally, "the angel," for the rumor took that definite shape.
14
無標題
简体中文
14. 他有话告诉你，可以叫你和你的全家得救——史家让天使表达得更为概括
(Ac 10:6)。
后来差役和哥尼流本人向彼得报告时也是如此
(Ac 10:22, 32)。
但因彼得在哥尼流那里住了几天，他们无疑一起谈论了这一奇妙情景，也许天使所说之话更丰满丰富的形式是后来赐给彼得的；或者使徒自己可能表达了天使借着指示他们差人去请他而显然有意表明的内容。请注意，「得救」在这里系于「话」，即关于基督的福音信息。关于哥尼流的「得救」，参
Ac 10:34, 35
注释。
关于他「全家」的得救，参
Lu 19:10
注释。
英文原文
14. Who shall tell thee words whereby thou and all thy house shall be saved--The historian makes the angel express this much more generally
(Ac 10:6).
So also the subsequent report of it by the deputies and by Cornelius himself to Peter
(Ac 10:22, 32).
But as Peter tarried with Cornelius certain days, and they doubtless talked over the wonderful scene together, perhaps this fuller and richer form of what the angel said was given to Peter; or the apostle himself may have expressed what the angel certainly designed by directing them to send for him. Observe, "salvation" is here made to hang upon "words," that is, the Gospel message concerning Christ. But on the "salvation" of Cornelius, see on
Ac 10:34, 35.
On that of his "house," see on
Lu 19:10.
16
無標題
简体中文
16, 17. 我就想起主的话……约翰……用水施洗；但你们要受圣灵的洗。神既然等——即「既然神自己已经借着赐给他们主耶稣所称为更高之圣灵的洗礼，使他们与我们在同一水平上，我若不给他们那较低的水的洗礼，仍将他们视为不洁净而与之疏远，岂不是抵挡神吗？」
英文原文
16, 17. Then remembered I the word . . . John . . . baptized with water; but ye shall be baptized with the Holy Ghost. Forasmuch then, &c.--that is, "Since God Himself has put them on a level with ourselves, by bestowing on them what the Lord Jesus pronounced the higher baptism of the Holy Ghost, would it not have been to withstand God if I had withheld from them the lower baptism of water, and kept aloof from them as still 'unclean?'"
18
無標題
简体中文
18. 就不言了，归荣耀与神——如果后来保罗在为同样的做法提出同样不可抗拒的证据时，这个犹太党派也能表现出同样的敬畏和喜乐的顺服，那该多好！
这样看来，神也赐恩给外邦人等——更准确的译法是「也赐恩给外邦人」。（参
Heb 12:1
中类似的「也」字错置。）
「赐悔改得生命」——即「以至于生命的悔改」（参
2Co 7:10
「以至于得救的悔改」）——这不仅仅是愿意在悔改时赦免[GROTIUS]。哥尼流的情形在其宗教经历的每一个阶段中都是明显地由恩典掌权，我们几乎不能怀疑这正是他们在此所要表达的特征。而这就是在每一次归信中掌权的恩典。
英文原文
18. held their peace and glorified God--Well had it been if, when Paul afterwards adduced equally resistless evidence in justification of the same line of procedure, this Jewish party had shown the same reverential and glad submission!
Then hath God also granted to the Gentiles, &c.--rather, "granted to the Gentiles also." (See a similar misplacement of "also" in
Heb 12:1).
To "grant repentance unto life"--that is, "such as issues in life" (compare
2Co 7:10,
"repentance unto salvation")--is more than to be willing to pardon upon repentance [GROTIUS]. The case of Cornelius is so manifestly one of grace reigning in every stage of his religious history, that we can hardly doubt that this was just the feature of it which they meant here to express. And this is the grace that reigns in every conversion.
19
Ac 11:19-24.
简体中文
Ac 11:19-24.
福音也被传给安提阿的外邦人，巴拿巴从耶路撒冷被差往那里，欢迎他们的归信并在他们中间劳苦。
19. 因司提反的事遭患难四散的门徒——他们「各处传道」
(Ac 8:4)。
直走到腓尼基——地中海沿岸地区，自凯撒利亚稍北处起，向北延伸一百余英里，至安提阿约半程。
和塞浦路斯——（参
Ac 4:36
注释）。
腓尼基与塞浦路斯之间有活跃的商业往来。
和安提阿——靠近地中海东北岸顶端，在俄隆提斯河畔，有一大犹太人殖民地，其宗教在那里有大量归信者。「它几乎是一座东方的罗马，帝国的文明生活的一切形式在其中都有某种代表；在基督教的前两个世纪中，它就是后来君士坦丁堡所成为的——『东方之门』」[HOWSON]。
英文原文
Ac 11:19-24.
THE GOSPEL BEING PREACHED TO GENTILES AT ANTIOCH ALSO BARNABAS IS SENT THITHER FROM JERUSALEM, WHO HAILS THEIR ACCESSION AND LABORS AMONG THEM.
19. they which were scattered abroad upon the persecution that arose about Stephen--and who "went everywhere preaching the word"
(Ac 8:4).
travelled as far as Phenice--that part of the Mediterranean coast which, commencing a little north of Cæsarea, stretches northwards for upwards of one hundred miles, halfway to Antioch.
and Cyprus--(See on
Ac 4:36).
An active commercial intercourse subsisted between Phenice and Cyprus.
and Antioch--near the head of the northeast coast of the Mediterranean, on the river Orontes, and containing a large colony of Jews, to whose religion there were there numerous proselytes. "It was almost an Oriental Rome, in which all the forms of the civilized life of the empire found some representative; and through the two first centuries of the Christian era it was what Constantinople became afterwards, 'the Gate of the East'" [HOWSON].
20
無標題
简体中文
20. 内中有塞浦路斯和古利奈人——（参
Lu 23:26
注释）；
如
Ac 13:1
所提到的路求。
向希腊人——更准确的读法（无庸置疑地）是「希腊人」，即未受割礼的外邦人。福音从一开始就传给了「希腊人」即说希腊语的犹太人，而这些「塞浦路斯和古利奈人」自己就是「希腊人」。既然如此，我们怎能设想史家会把一些四散的基督徒向他们传道当作新奇而特别的事来记录
(Ac 11:22)？
英文原文
20. some of them were men of Cyprus and Cyrene--(see on
Lu 23:26);
as Lucius, mentioned in
Ac 13:1.
spake unto the Grecians--rather, "the Greeks," that is, uncircumcised Gentiles (as the true reading beyond doubt is). The Gospel had, from the first, been preached to "the Grecians" or Greek-speaking Jews, and these "men of Cyprus and Cyrene" were themselves "Grecians." How, then, can we suppose that the historian would note, as something new and singular
(Ac 11:22),
that some of the dispersed Christians preached to them?
21
無標題
简体中文
21. 信主的人就很多了——因此哥尼流及其同伴的归信并非未受割礼的外邦人首次被接纳进入教会。（参
Ac 10:1
注释。）
不宁唯是，我们读不到哥尼流及其全家的归信对福音在外邦人中进一步发展有何影响；然而此处向我们展开的，是从完全不同的方向对外邦人所进行的事工，且成效日益增长。哥尼流一案所达成的唯一重大目标，是正式确认了那一案后来所确立的原则。（参
Ac 15:19-29
注释。）
英文原文
21. a great number believed--Thus the accession of Cornelius and his party was not the first admission of uncircumcised Gentiles into the Church. (See on
Ac 10:1.)
Nay, we read of no influence which the accession of Cornelius and his house had on the further progress of the Gospel among the Gentiles; whereas there here open upon us operations upon the Gentiles from quite a different quarter, and attended with ever growing success. The only great object served by the case of Cornelius was the formal recognition of the principles which that case afterwards secured. (See on
Ac 15:19-29.)
22
無標題
简体中文
22. 打发……巴拿巴……到安提阿——暗示甚至在前往安提阿的路上他也找到了教会可以访问[OLSHAUSEN]。
起初这无疑是一项调查的使命；没有人比他本人——一个来自塞浦路斯的「希腊人」
(Ac 4:36)，
也是「劝慰之子」——更适合调查那些塞浦路斯人和古利奈人的行动。
英文原文
22. sent . . . Barnabas . . . as far as Antioch--implying that even on the way to Antioch he found churches to visit [OLSHAUSEN]. It was in the first instance, no doubt, a mission of inquiry; and no one could be more suitable to inquire into the proceedings of those Cyprians and Cyrenians than one who was himself a "Grecian" of Cyprus
(Ac 4:36),
and "a son of consolation."
23
無標題
简体中文
23. 他……看见神所赐的恩——在新的归信者身上。
就欢喜——立刻承认并为此欢喜，视之为属乎神的，尽管他们未受割礼。
劝勉众人，立定心志——与草率、反复无常的门徒身分相对。
恒久靠主——主耶稣。
英文原文
23. when he . . . had seen the grace of God--in the new converts.
was glad--owned and rejoiced in it at once as divine, though they were uncircumcised.
exhorted them all that with purpose of heart--as opposed to a hasty and fickle discipleship.
they would cleave unto the Lord--the Lord Jesus.
24
無標題
简体中文
24. 他是个好人——此处「好」的含意显然是「宽宏」、「心胸开阔」，超越狭隘的犹太宗派主义，原因正如历史家所言，他「被圣灵和信心充满」。
于是有许多人归服了主——巴拿巴这一充满智慧、爱心与热忱的举措，蒙了祝福，使那重要城市中的基督徒团体大大增长。
英文原文
24. For he was a good man--The sense of "good" here is plainly "large-hearted," "liberal-minded," rising above narrow Jewish sectarianism, and that because, as the historian adds, he was "full of the Holy Ghost and of faith."
and much people were added unto the Lord--This proceeding of Barnabas, so full of wisdom, love, and zeal, was blessed to the great increase of the Christian community in that important city.
25
Ac 11:25, 26.
简体中文
徒 11:25, 26.
巴拿巴见安提阿的工太大，独自难以承担，便往大数去找扫罗——二人在那里同工整整一年，大见成效；安提阿成为「基督徒」一名蒙恩的发源地。
25. 巴拿巴往大数去找扫罗——这当然是在扫罗被匆匆送往大数之后，无疑是巴拿巴等人为了使他逃避犹太人在耶路撒冷的怒气而安排的。正如巴拿巴最先主动拉着这位归信的逼迫者的手，使他在耶路撒冷的弟兄中间被接纳为门徒
(徒 9:27)，
同样，似乎在早期只有他一人看出了扫罗身上那些特殊的恩赐——正是凭着这些恩赐，扫罗日后超越了所有的人。因此，他没有回到耶路撒冷(无疑他时常从那里差人报告自己的工作进展)，而是发现安提阿这矿藏蕴藏丰富、需要更多更强有力的手来开掘，便暂时离开那里，前往大数，「找着扫罗」(这似乎暗示——并非他躲藏起来 [BENGEL]， 而是他当时正在某处讲道的巡回中——参
徒 15:23
注释)，然后与他一同回到安提阿。他的期望并未落空。作为那间教会暂时的同工牧者，他们如此劳苦，以致福音即便在那个伟大而多元化的群体中，也为自己赢得了一个名号——这名号将存到世界末了、被人引以为荣，作为一切对堕落人类最宝贵之事的象征：「门徒称为基督徒，是从安提阿起首。」这个名字并非起源于教会内部，而是来自教会之外；并非出于他们的犹太仇敌(犹太人称呼他们为「拿撒勒教党」
徒 24:5)，
而是出自安提阿的外邦人，而且(从这词的形式可知)是出自那里的罗马人，而非希腊人 [OLSHAUSEN]。
这名字起初并非用于好的意义(如
徒 26:28； 彼前 4:16
所示)，但大概也不是出于蔑视而造的(如 DE WETTE、BAUMGARTEN 等
所言)；然而，由于它是对教会如何看待基督的崇高见证——教会尊他为他们唯一的主和救主，不断思念他的名，并以他的名为荣——人们感到这名字太贴切、太美了，不容它消亡。
英文原文
Ac 11:25, 26.
BARNABAS, FINDING THE WORK IN ANTIOCH TOO MUCH FOR HIM, GOES TO TARSUS FOR SAUL--THEY LABOR THERE TOGETHER FOR A WHOLE YEAR WITH MUCH SUCCESS, AND ANTIOCH BECOMES THE HONORED BIRTHPLACE OF THE TERM CHRISTIAN.
25. Then departed Barnabas to Tarsus for to seek Saul--Of course, this was after the hasty despatch of Saul to Tarsus, no doubt by Barnabas himself among others, to escape the fury of the Jews at Jerusalem. And as Barnabas was the first to take the converted persecutor by the hand and procure his recognition as a disciple by the brethren at Jerusalem
(Ac 9:27),
so he alone seems at that early period to have discerned in him those peculiar endowments by virtue of which he was afterwards to eclipse all others. Accordingly, instead of returning to Jerusalem, to which, no doubt, he sent accounts of his proceedings from time to time, finding that the mine in Antioch was rich in promise and required an additional and powerful hand to work, he leaves it for a time, takes a journey to Tarsus, "finds Saul" (seemingly implying--not that he lay hid [BENGEL], but that he was engaged at the time in some preaching circuit--see on
Ac 15:23),
and returns with him to Antioch. Nor were his hopes disappointed. As co-pastors, for the time being, of the Church there, they so labored that the Gospel, even in that great and many-sided community, achieved for itself a name which will live and be gloried in as long as this world lasts, as the symbol of all that is most precious to the fallen family of man:--"The disciples were called CHRISTIANS first in Antioch." This name originated not within, but without, the Church; not with their Jewish enemies, by whom they were styled "Nazarenes"
(Ac 24:5),
but with the heathen in Antioch, and (as the form of the word shows) with the Romans, not the Greeks there [OLSHAUSEN]. It was not at first used in a good sense (as
Ac 26:28; 1Pe 4:16
show), though hardly framed out of contempt (as DE WETTE, BAUMGARTEN, &c.); but as it was a noble testimony to the light in which the Church regarded Christ--honoring Him as their only Lord and Saviour, dwelling continually on His name, and glorying in it--so it was felt to be too apposite and beautiful to be allowed to die.
27
Ac 11:27-30.
简体中文
徒 11:27-30.
因饥荒之故，巴拿巴和扫罗带着捐项回耶路撒冷，周济受苦的弟兄。
27. 有几位先知从耶路撒冷下来——指受默示的教师，这一类人我们以后会常常遇见；他们有时，但并非必然，预言未来事件。他们被列在使徒之后
(林前 12:28, 29； 弗 4:11)。
英文原文
Ac 11:27-30.
BY OCCASION OF A FAMINE BARNABAS AND SAUL RETURN TO JERUSALEM WITH A CONTRIBUTION FOR THE RELIEF OF THEIR SUFFERING BRETHREN.
27. came prophets from Jerusalem--inspired teachers, a class we shall afterwards frequently meet with, who sometimes, but not necessarily, foretold future events. They are classed next to apostles
(1Co 12:28, 29; Eph 4:11).
28
無標題
简体中文
28. 天下将有大饥荒——指整个罗马帝国。
这事到革老丢年间果然有了——他在位期间共发生了四次饥荒。犹大及其邻近国家的这一次，发生在主后41年 [JOSEPHUS, 《犹太古史》 20.2,5]。
这是推算使徒行传年代的重要日期。(但这一主题过于复杂浩大，不在此处论述)。
英文原文
28. that there should be great dearth throughout all the world--the whole Roman empire.
which came to pass in the days of Claudius Cæsar--Four famines occurred during his reign. This one in Judea and the adjacent countries took place, A.D. 41 [JOSEPHUS, Antiquities, 20.2,5]. An important date for tracing out the chronology of the Acts. (But this subject is too difficult and extensive to admit of being handled here).
29
無標題
简体中文
29. 于是门徒定意，照各人的力量等——这是基督徒爱心纯粹的感动，在福音最初的那些日子里如此明亮地照耀着。
捐钱，送去供给住在犹太的弟兄
英文原文
29. Then the disciples, every man according to his ability, determined to send relief, &c.--This was the pure prompting of Christian love, which shone so bright in those earliest days of the Gospel.
30
無標題
简体中文
30. 送到——这是一个为人所熟知、借自会堂的职分；基督教的众教会是由使徒们按会堂的模式设立的，而非按圣殿的模式设立。
*众长老那里。*这一捐输是借着巴拿巴和扫罗的手送去的——这是扫罗归信后第二次访问耶路撒冷。
英文原文
30. sent it to the elders--an office well known to be borrowed from the synagogue; after the model of which, and not at all of the temple, the Christian Churches were constituted by the apostles.
by the hands of Barnabas and Saul--This was Saul's SECOND VISIT TO JERUSALEM after his conversion.
Ac 11:1-18.
彼得 在耶路撒冷的 教会面前 为自己 对待 外邦人的 做法 申辩。
1-11. 使徒和弟兄……在犹太——更宜译为「犹太全地」。