2025-07-13

July 13¶

Reading for Today:
今日读经：

2 Chronicles 21:1–22:12
历代志下 21:1–22:12
Psalm 83:1-8
诗篇 83:1-8
Proverbs 21:1
箴言 21:1
Acts 17:16-34
使徒行传 17:16-34

Notes:
注解：

2 Chronicles 21:11 led Judah astray. Undoubtedly he was influenced by his marriage to Ahab’s daughter (v. 6) and was influenced in the alliance just like his father (2 Chr. 18:1). They had not learned from Solomon’s sinful example (1 Kin. 11:3, 4). His wicked wife, Athaliah, later became ruler over Judah and tried to wipe out David’s royal line (2 Chr. 22:10).
历代志下 21:11 “使犹大行邪”。 他显然受娶亚哈之女为妻的影响（6节），结盟之事也仿效父亲（代下18:1）。他们都未从所罗门的失败中吸取教训（王上11:3,4）。他的恶妻亚他利雅后来登位作犹大王，曾试图剪除大卫的后裔（代下22:10）。

2 Chronicles 21:12–15 Elijah, best known for his confrontations with Israel’s Ahab and Jezebel (1 Kin.17–2 Kin. 2:11), confronted prophetically Jehoram’s sins of idolatry and murder (21:13). The consequences from God’s judgment extended beyond himself to his family and the nation (21:14,15). This event undoubtedly occurred in the early years of Jehoram’s coregency with his father Jehoshaphat and shortly before Elijah’s departure to heaven, ca. 848 B.C. (2 Kin. 2:11, 12).
**历代志下 21:12-15 以利亚以先知的身份责备约兰拜偶像和杀戮的罪（21:13），他以与亚哈和耶洗别对峙最为著名（王上17-王下2:11）。神的审判不仅临到约兰个人，也波及他的家族和国家（14,15节）。此事无疑发生在约兰与父亲约沙法同治初年，并接近以利亚被接升天（约公元前848年）的时候（王下2:11,12）。

Psalm 83:4 cut them off. The hostile nations, under Satan’s influence, repudiated God’s promise to preserve forever the nation of Israel (Gen. 17:7, 8; Ps. 89:34–37).
诗篇 83:4 “把他们剪灭”。 这些敌对的列国受撒但的影响，否认神永远保守以色列的应许（创17:7,8；诗89:34-37）。

Acts 17:18 Epicurean and Stoic philosophers. Epicurean philosophy taught that the chief end of man was the avoidance of pain. Epicureans were materialists—they did not deny the existence of God, but they believed He did not become involved with the affairs of men. When a person died, they believed his body and soul disintegrated. Stoic philosophy taught self-mastery—that the goal in life was to reach a place of indifference to pleasure or pain. babbler. Literally, “seed picker.” Some of the philosophers viewed Paul as an amateur philosopher—one who had no ideas of his own but only picked among prevailing philosophies and constructed one with no depth.
使徒行传 17:18 “伊壁鸠鲁和斯多葛的学士”。 伊壁鸠鲁学派教导人生的最高目标是避免痛苦，他们是唯物主义者——不否认神的存在，但认为神不介入人的事。人死后，身体和灵魂都会消灭。斯多葛学派则主张自我克制，人生的目标是无动于衷，不以苦乐为意。“胡言乱语的人”，直译“拣种子的人”，意指有些学者认为保罗是个没有原创思想、只会拾取他人学说、缺乏深度的业余哲学家。

Acts 17:28 in Him we live and move and have our being. A quote from the Cretan poet Epimenides.
使徒行传 17:28 “我们生活、动作、存留，都在乎祂”。 这句话出自克里特的诗人以庇米尼得的作品。

Acts 17:29 the offspring of God. A quote from Aratus, who came from Paul’s home region of Cilicia. not…like gold or silver. If man is the offspring of God, as the Greek poet suggested, it is foolish to think that God could be nothing more than a man-made idol. Such reasoning points out the absurdity of idolatry (Is.44:9–20).
使徒行传 17:29 “我们也是祂所生的”。 这句话出自亚拉图斯，正是保罗家乡基利家的人。“不可以为神性像人用金、银、石刻的偶像”。如果人是神所生，如希腊诗人所言，那么把神降为人手造的偶像实在愚蠢。这种推理揭示了偶像崇拜的荒谬（赛44:9-20）。

DAY 13: How did Paul address the philosophers of Athens?
第十三天：保罗是如何向雅典的哲学家传讲的？

In preaching to them Jesus and the resurrection, Paul was brought to the Areopagus (Acts 17:19). This was a court named for the hill on which it once met. Paul was not being formally tried; only being asked to defend his teaching.
当保罗向他们传讲耶稣与复活时，他被带到亚略巴古（徒17:19）。这是以开会山丘命名的法庭。保罗并非正式受审，而是被要求解释自己的教义。

Paul immediately mentioned the inscription on one other object of worship: TO THE UNKNOWN GOD. The Athenians were supernaturalists—they believed in supernatural powers that intervened in the course of natural laws. They at least acknowledged the existence of someone beyond their ability to understand who had made all things. Paul thus had the opportunity to introduce them to the Creator-God who could be known. When evangelizing pagans, Paul started from creation, the general revelation of God (14:15–17). When evangelizing Jews, he started from the Old Testament (vv. 10–13).
保罗首先提到雅典人敬拜的一个祭坛，上面写着：“未识之神”。雅典人是超自然主义者——他们相信有神秘力量介入自然律。他们至少认可有一位无法理解但创造万物的存在。因此，保罗得以介绍这位可以认识的创造主。保罗向外邦人传福音时，从创造论与普遍启示入手（14:15-17）；向犹太人则从旧约切入（10-13节）。

Declaring to them the “God, who made the world” (v. 24) flatly contradicted both the Epicureans, who believed matter was eternal and therefore had no creator, and the Stoics, who as pantheists believed God was part of everything and could not have created Himself. And adding that “He has made from one blood every nation of men” (v. 26) also confronted them directly. All men are equal in God’s sight since all came from one man, Adam. This teaching was a blow to the national pride of the Greeks, who believed all non-Greeks were barbarians. “And has determined their preappointed times and the boundaries of their dwellings.” God sovereignly controls the rise and fall of nations and empires (Dan. 2:36–45; Luke 21:24). God is responsible for establishing nations as to their racial identity and their specific geographical locations (Deut. 32:8) and determining the extent of their conquests (Is. 10:12–15).
保罗宣告“那创造宇宙和其中万物的神”（24节），直接驳斥了伊壁鸠鲁派（认为物质永恒无创世主）和斯多葛派（泛神论，神是万物的一部分，不能创造自己）的观点。又说“祂从一本造出万族”（26节），也是对他们的正面挑战。在神眼中，万民同源，都是亚当的后裔，这一教导打击了希腊人的民族优越感，因为他们认为外族是野蛮人。“并且定准他们的年限和所住的疆界”，表明神掌控列国兴衰、疆界变迁（但2:36-45；路21:24），祂设立各国的种族身份、地理位置（申32:8），也规定他们能力的范围（赛10:12-15）。

God’s objective for man in revealing Himself as the creator, ruler, and controller of the world was that they “should seek the Lord” (v. 27). Men have no excuse for not knowing about God because He has revealed Himself in man’s conscience and in the physical world (Rom. 1:19, 20; 2:15).
神启示自己为世界的创造者、主宰和掌权者，目的就是让人“寻求主”（27节）。人若不认识神，没有任何借口，因为神已经将自己启示在人的良心和世界万物之中（罗1:19,20；2:15）。

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