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“Because he hath appointed a day, in the which he will judge the world in righteousness by that man whom he hath ordained.” — Acts 17:31
“因为祂已经定了日子，要借着祂所设立（ordained）的人，按公义（righteousness）审判世界。”——使徒行传十七31
These words are a part of the speech which Paul made in Mars’ hill, a place of concourse of the judges and learned men of Athens.
这些话是保罗在亚略巴古（Mars’ hill）所作讲词的一部分，那是雅典（Athens）的法官和学识之士聚集的地方。
Athens was the principal city of that part of Greece which was formerly a common wealth by itself, and was the most noted place in the whole world for learning, philosophy, and human wisdom,
雅典是希腊那一部分的主要城市，该部分以前是一个独立的共和国（common wealth），并且是全世界以学问、哲学和人类智慧而闻名的地方，
And it continued so for many ages, till at length the Romans having conquered Greece, its renown from that time began to diminish.
它持续了许多世代，直到最后罗马人征服了希腊，它的声誉从那时起开始减弱。
And Rome having borrowed learning of it, began to rival it in science, and in the polite and civil arts.
罗马从它那里借鉴了学问，开始在科学以及文雅和文明的艺术方面与它竞争。
However, it was still very famous in the days of Christ and the apostles, and was a place of concourse for wise and learned men.
然而，在基督和使徒时代，它仍然非常有名，并且是智者和有学问的人聚集的地方。
Therefore, when Paul came thither, and began to preach concerning Jesus Christ, a man who had lately been crucified at Jerusalem (as in Acts 17:18), the philosophers thronged about him, to hear what he had to say.
因此，当保罗来到那里，开始传讲关于耶稣基督，一个最近在耶路撒冷被钉十字架的人时（如使徒行传十七18所述），哲学家们蜂拥到祂周围，想听祂说什么。
The strangeness of his doctrine excited their curiosity, for they spent their time in endeavoring to find out new things, and valued themselves greatly upon their being the authors of new discoveries, as we are informed in Acts 17:21.
祂教义的奇特之处激发了他们的好奇心，因为他们把时间花在努力寻找新事物上，并因自己是新发现的创造者而非常看重自己，正如使徒行传十七21所告知我们的。
They despised his doctrine in their hearts, and esteemed it very ridiculous, calling the apostle a babbler.
他们在心里藐视祂的教义，认为它非常荒谬，称使徒为胡言乱语的人（babbler）。
For the preaching of Christ crucified was to the Greeks foolishness, 1 Cor. 1:23, yet the Epicurean and Stoic philosophers, two different sects, had a mind to hear what the babbler had to say.
因为传讲被钉十字架的基督，对希腊人来说是愚拙，哥林多前书一23，然而伊壁鸠鲁派（Epicurean）和斯多葛派（Stoic）哲学家，两个不同的教派，却想听听这个胡言乱语的人有什么可说的。
Upon this Paul rises up in the midst of them, and makes a speech.
于是保罗在他们中间站起来，作了一番演讲。
And as he speaks to philosophers and men of learning, he speaks quite differently from his common mode of address.
而且，因为祂是对哲学家和有学问的人说话，所以祂的说话方式与祂平常的讲话方式完全不同。
There is evidently, in his discourse, a greater depth of thought, more philosophical reasoning, and a more elevated style, than are to be found in his ordinary discourses to common men.
显然，在祂的论述中，思想的深度更大，哲学性的推理更多，文风也更崇高，这与祂对普通人讲道时的情况不同。
His speech is such as was likely to draw the attention and gain the assent of philosophers.
祂的讲话很可能吸引哲学家的注意力并赢得他们的认同。
He shows himself to be no babbler, but a man who could offer such reason, as they, however they valued themselves upon their wisdom, were not able to gainsay.
祂表明自己不是一个胡言乱语的人，而是一个能提出让他们无法反驳的理由的人，无论他们多么看重自己的智慧。
His practice here is agreeable to what he saith of himself, 1 Cor. 9:22, “that he became all things to all men, that he might by all means save some.”
祂在这里的做法与祂在哥林多前书九22所说的相一致：“向什么样的人，我就作什么样的人，无论如何总要救些人。”
He not only to the weak became as weak, that he might gain the weak, but to the wise he became as wise, that he might gain the wise.
祂不仅向软弱的人成为软弱的，为要得着软弱的人，而且向智慧的人成为智慧的，为要得着智慧的人。
In the first place, he reasons with them concerning their worship of idols.
首先，祂与他们论证（reasons）他们对偶像的崇拜。
He declares to them the true God, and points out how unreasonable it is to suppose, that he delights in such superstitious worship.
祂向他们宣告真神，并指出假设祂喜悦这种迷信的崇拜是多么不合理。
He begins with this, because they were most likely to hearken to it, as being so evidently agreeable to the natural light of human reason, and also agreeable to what some of their own poets and philosophers had said (Acts 17:28).
祂以这一点开始，因为他们最有可能听从，因为它明显符合人类理性的自然之光，也符合他们自己的一些诗人和哲学家所说的话（使徒行传十七28）。
He begins not immediately to tell them about Jesus Christ, his dying for sinners, and his resurrection from the dead.
祂没有立即开始告诉他们关于耶稣基督，祂为罪人而死，以及祂从死里复活的事。
But first draws their attention with that to which they were more likely to hearken.
而是首先以他们更可能听从的事情吸引他们的注意力。
And then, having thus introduced himself, he proceeds to speak concerning Jesus Christ.
然后，在这样介绍自己之后，祂接着讲论耶稣基督。
He tells them, the times of this ignorance concerning the true God, in which they had hitherto been, God winked at.
祂告诉他们，他们迄今为止处于的这种对真神的无知时期（times of this ignorance），神不予理会（winked at）。
He suffered the world to lie in heathenish darkness.
祂容许世界沉浸在异教的黑暗中。
But now the appointed time was come, when he expected men should everywhere repent, “because he had appointed a day, in the which he will judge the world in righteousness by that man whom he hath ordained.”
但现在所定的时间已经来到，祂期望人人都当悔改，“因为祂已经定了日子，要借着祂所设立的人，按公义（righteousness）审判世界。”
As an enforcement to the duty of turning to God from their ignorance, superstition, and idolatry, the apostle brings in this, that God had appointed such a day of judgment.
作为对他们从无知、迷信和偶像崇拜转向神的责任的加强（enforcement），使徒提出了这一点：神已经定了这样一个审判的日子。
And as a proof of this he brings the resurrection Christ from the dead.
而作为证明，祂提出了基督从死里复活。
Concerning the words of the text, we may observe,
关于经文中的话，我们可以观察到，
That in them the apostle speaks of the general judgment: He will judge the WORLD.
在其中使徒谈到了普遍的审判（general judgment）：祂将审判世界。
— The time when this shall be, on the appointed day: He hath appointed a day.
— 这将发生的时间，在所定的日子：祂已经定了日子。
— How the world is to be judged: In righteousness.
— 世界将如何被审判：按公义。
— The man by whom it is to be judged: Christ Jesus whom God raised from the dead.
— 审判世界的这个人：神使祂从死里复活的耶稣基督。
Table of Contents
目录
Introduction
导论
God is the supreme judge of the world
神是世界的至高审判者（supreme judge）
That there is a time coming when God will judge the whole world of mankind
将有一个时刻到来，神将审判全人类的世界
The world will be judged by Jesus Christ
世界将由耶稣基督审判
Christ’s coming, the resurrection, the judgment prepared, the books opened, the sentence pronounced and executed
基督的降临、复活、审判的预备、书卷的展开、判决的宣告和执行
All will be done in righteousness
一切都将按公义完成
Those things which will immediately follow the day of judgment
紧随审判之日而来的那些事
The uses to which this doctrine is applicable
本教义（doctrine）的适用用途