使徒行传生命读经 · 第37篇

藉著保罗一班同工的职事，在外邦地的繁殖 ( 三 )

The Propagation in Asia Minor and Europe through the Ministry of Paul’s Company (3)

1读经：使徒行传十三章十三至四十三节。在本篇信息中，我们来到行传十三章十三至五十二节。在使徒行传这一段，保罗和他的同伴来到彼西底的安提阿，在那里传讲钉十字架并复活的耶稣基督为救主。（徒十三13～43。）然而，他们为犹太人所弃绝。（徒十三44～52。）

1Scripture Reading: Acts 13:13-43 We come in this message to 13:13-52. In this portion of Acts Paul and his companions came to Antioch of Pisidia, where they preached the crucified and resurrected Jesus Christ as the Savior (vv. 13-43). However, as we shall see, they were rejected by the Jews (vv. 44-52

2十三节说，『保罗和他的同伴从帕弗开船，来到旁非利亚的别加；约翰就离开他们，回耶路撒冷去。』根据十五章三十八节，约翰离开的原因必是消极的，因而使保罗和他的同伴难过。但在保罗后期的职事里，他得著恢复，回到保罗身边。（西四10～11，提后四11。）

2Acts 13:13 says, “And putting out to sea from Paphos, Paul and his companions came to Perga of Pamphylia; and John left them and returned to Jerusalem.” Based upon 15:38, the reason for John’s leaving must have been negative and hence a discouragement to Paul and his companion. However, he was recovered to Paul in his later ministry (Col. 4:10-11; 2 Tim. 4:11

进会堂

GOING INTO THE SYNAGOGUE

3十四节说，『他们离开别加往前行，来到彼西底的安提阿，在安息日进入会堂坐下。『使徒在安息日到会堂去，目的不是守安息日，乃是抓住机会传福音。正如在十三章五节，他们不是去参加犹太会堂的聚集，乃是利用他们的聚集宣传神的话，正如主耶稣尽职时所行的。（太四23，路四16。）我们在行传十三章这里，看见一个完整的榜样，给我们今天来跟从。保罗进会堂，乃是跟随主耶稣在会堂里施教的脚踪。如果某城有会堂，保罗就去那里，不是因为他的犹太背景，或想守安息日，或要学习神的话。相反的，保罗去会堂是要利用机会说神福音的话。在每一个会堂里都有人教导圣经，并且有许多人，有犹太人和外邦人，都在寻求神。所以，保罗去会堂乃是智慧的。我们在十五节看见，保罗在彼西底安提阿的会堂得著了机会说话：『读过了律法和申言者的书，管会堂的打发人到他们跟前，说，二位，弟兄们，若有甚么劝勉百姓的话，请说。』保罗站起来，对会堂里的人说，『诸位，以色列人和敬畏神的人。』（徒十三16。）这里敬畏神的人乃是寻求神的外邦人。

3Acts 13:14 says, “And passing through from Perga, they arrived at Antioch of Pisidia; and going into the synagogue on the Sabbath day, they sat down.” The purpose of the apostles’ going to the synagogue on the Sabbath day was not to keep the Sabbath. Rather, their purpose was to grasp the opportunity for preaching the gospel. As in 13:5, they did not go to attend the Jewish synagogue gathering, but to take advantage of the gathering to announce the word of God, just as the Lord Jesus did in His ministry (Matt. 4:23; Luke 4:16). Here in Acts 13 we see a complete pattern for us to follow today. In going to the synagogue, Paul was following in the steps of the Lord Jesus, who taught in the synagogue. If there was a synagogue in a particular city, Paul would go there, not because he was Judaic or intended to keep the Sabbath or learn the word of God. On the contrary, Paul went to the synagogue to take advantage of the opportunity to speak the word of God’s gospel. In every synagogue the holy Scriptures were taught, and there were a number of people, both Jews and Gentiles, who were seeking God. Therefore, it was wise of Paul to go to the synagogues. In 13:15 we see that in the synagogue at Antioch of Pisidia Paul was given the opportunity to speak: “And after the reading of the Law and the Prophets, the synagogue rulers sent to them, saying, Men, brother, if you have any word of exhortation for the people, say it.” Literally, the Greek words translated “if you have any word” mean “if there is in you any word.” When Paul rose up to speak, he addressed those in the synagogue, saying, “Men, Israelites, and those who fear God” (v. 16). Here the ones who fear God are Gentile seekers after God.

4保罗去会堂也符合神的福音应当首先达到犹太人，然后达到外邦人（罗一16）这基本原则。在约翰十章主耶稣指明，犹太人和外邦人都是羊，要组成一个羊群。祂在约翰十章十六节说，『我另外有羊，不是属于这圈的；我必须领他们来，他们也要听我的声音，并且要成为一群，归一个牧人了。』这里另外的羊是指外邦信徒。（徒十一18。）一群表征一个召会，基督的一个身体，(弗二14～16，三6，)就是主藉著祂的死，把永远、神圣的生命分赐到众肢体里面所产生的。（约十10～18。）约翰十章十六节的羊圈是字句、规条的犹太教；羊群是生命、属灵的召会。在犹太教的羊圈之外有别的羊，就是外邦信徒，他们要与犹太信徒聚集成一群。我们已经指出，这一群就是召会。有些诗歌认为召会是羊圈，这是错误的观念。召会不是看守羊的羊圈。召会乃是羊群，就是羊的总和。羊圈与羊群是两回事，但召会与羊群是一个。犹太教是神暂时用来看守羊的手圈。羊圈是在冬天、恶劣的天气和夜间用来看守羊的。旧约时代乃是夜晚。主的羊被看守在这羊圈里，直等到主耶稣来到，天发亮的时候。（路一78～79。）主耶稣是牧人，呼召羊出羊圈，就是呼召他们离开犹太宗教。

4Paul’s going to the synagogue also matches the basic principle that God’s gospel should go first to the Jews and then to the Gentiles (Rom. 1:16). In John 10 the Lord Jesus indicates that of both Jews and Gentiles are sheep that make up the unique flock. In John 10:16 He says, “I have other sheep which are not of this fold; I must bring them also, and they shall hear My voice, and there shall be one flock, one shepherd.” Here the other sheep are the Gentile believers (Acts 11:18). The one flock signifies the one church, the one Body of Christ (Eph. 2:14-16; 3:6), brought forth by life, which is the Lord imparted into His members through His death (John 10:10-18). In John 10:16 the fold is Judaism, and the flock is the church. Outside the fold of Judaism, there were other sheep, the Gentile believers, who would be gathered together to be one flock with the Jewish believers. As we have pointed out, this one flock is the church. Certain hymns have been written in which the church is regarded as the fold. This is a mistaken concept. The church is not a fold that keeps the sheep. Rather, the church is a flock, that is, the totality of the sheep. The fold and the flock are two things, but the church and the flock are one thing. Judaism was a fold used by God to keep His sheep temporarily. A fold is used to keep sheep during the winter, bad weather, and the night. The Old Testament time was the nighttime. The Lord’s sheep were kept in this fold until the day dawned with the coming of the Lord Jesus (Luke 1:78-79). As the Shepherd, the Lord Jesus called the sheep out of the fold; that is, He called them out of the Jewish religion

5今天基督徒也许把公会当作召会。实际上，公会乃是羊圈，看守那为召会肢体的信徒。每一个公会都是羊圈，召会却是羊群。古时候犹太教的会堂是羊圈，神许多的羊都被看守在这些羊圈里。当主耶稣来时，祂呼召神的选民从犹太教的羊圈出来。保罗跟从祂作同样的事。每当他来到一个城，他就去那地的羊圈，会堂，因为他知道神许多的羊都被看守在那里。因这缘故，当保罗在会堂里传讲时，就有许多人相信了。在信的人中，有一些是希利尼人。使徒保罗的职事不仅要呼召神的选民从犹太宗教出来，也要得著外邦信徒。然后犹太信徒和外邦信徒合在一起就形成召会，就是一个羊群。今天在主的恢复里，我们不是在建造羊圈，乃是在照顾神的羊群。

5Christians today may regard denominations as churches. Actually, the denominations are folds that keep the believers, who are members of the church. Whereas every denomination is a fold, the church is the flock. In the ancient times the synagogues in Judaism were folds, and many of God’s sheep were kept in these folds. When the Lord Jesus came, He called God’s chosen people out of the fold of Judaism. Paul followed Him to do the same thing. Whenever he came to a city, he would go to the fold, the synagogue, in that place, for he knew that a number of God’s sheep were held there. For this reason, when Paul preached in a synagogue, a number of the people believed. Among the believing ones were some Greeks. The ministry of the apostle Paul was not only to call out God’s chosen people from the Jewish religion, but also to gain Gentile believers. Then the Jewish believers and the Gentile believers were put together to form the church, the one flock. Today in the Lord’s recovery we are not building up a fold; rather, we are taking care of God’s flock.

6保罗去会堂是行传十三章所描绘之榜样的一面。我们可以向保罗学习，到神的选民所聚集的那些地方去。

6Paul’s going to the synagogues is an aspect of the pattern portrayed in Acts 13. We may learn of Paul to go to those places where God’s chosen people meet

传讲并教导

PREACHING AND TEACHING THE WORD

来自圣经的话

FROM THE HOLY SCRIPTURES

7会堂是寻求神的人研读圣经的地方。保罗去会堂，总是根据圣经传讲并施教；那时的圣经当然只有旧约。保罗和巴拿巴没有传讲并教导任何一种人的知识，或出于他们自己的东西。他们乃是传讲并教导来自圣经的话。他们每逢进入会堂就根据圣经传讲。保罗在十三章十七至二十二节的话完全是根据圣经。他在十七节说，『这以色列民的神，拣选了我们的祖宗，当这民寄居埃及地的时候，抬举他们，以高举的膀臂领他们出来。』在十八至二十节保罗接著说，『又在旷野抚养他们，为时约有四十年；既灭了迦南地的七族，就把那地分给他们为业；此后给他们设立士师，直到申言者撒母耳的时候，约有四百五十年。』四百五十年是从百姓出埃及，（徒十三17，）直到申言者撒母耳的时候，（徒十三20，）也就是大卫完全掌权，

7A synagogue was a place where people who sought God studied the holy Scriptures. Whenever Paul went to a synagogue, he preached and taught from the Bible, which at that time, of course, consisted only of the Old Testament. Paul and Barnabas did not preach and teach any kind of human knowledge or anything of themselves. On the contrary, they preached and taught the word from the holy Scriptures. Whenever they went into a synagogue, they preached from the Bible. Paul’sword in 13:17-22 was based entirely on the Scriptures. In verse 17 he said, “The God of this people Israel chose our fathers, and exalted the people during their sojourn in the land of Egypt, and with a high arm He led them out of it.” Here “high” means uplifted. In verses 18 and 19 Paul went on to say, “And for about forty years’ time He carried them as a nurse in the wilderness; and when He had overthrown seven nations in the land of Canaan, He distributed their land as an inheritance (for about four hundred and fifty years).” The four hundred fifty years extends from the people’s sojourn in Egypt (v. 17) to the judges (v. 20

8治理全以色列国的时候。（撒下五3～

95，参土十一26，王上六1。）在二十一至二十二节，保罗继续说，『后来他们求一个王，神就把便雅悯支派中的一个人，基士的儿子扫罗，赐给他们作工四十年。既废了扫罗，就兴起大卫作他们的王，又为他作见证说，我寻得耶西的儿子大卫，他是合乎我心的人，必实行我一切的旨意。』大卫是合乎神心的人，意即不仅合乎神的话，也合乎神的心愿。这样的人必实行神一切的旨意。

9In 13:20-22 Paul continued, “And after these things He gave them judges until Samuel the prophet. And then they asked for a king, and God gave them Saul, the son of Kish, a man of the tribe of Benjamin, for forty years. And when He had removed him, He raised up David for them as king, to whom also He testified and said, I have found David, the son of Jesse, a man according to My heart, who will do all My will.” David was a man according to God’she art, that is, according to the desire of God’s he art, not only according to God’swords. Such a man will do all God’s will.

传讲基督以基督为中心

PREACHING CHRIST Centered on Christ

10我们已经看见，保罗的传讲和教导乃是根据旧约。然而旧约包含许多事物：历史、律法、豫表和豫言。犹太人一周过一周研读旧约，但他们不注意基督。他们对弥赛亚有一些概念，但他们完全不领会基督。然而保罗进会堂传讲并施教时，却不在意基督以外的任何事物。有些人听说保罗传讲基督，并且只传讲基督，可能说，『保罗开始传讲时不是叙述旧约历史么？他不是说到神带祂的百姓出埃及，又说到扫罗和大卫么？』不错，保罗说到那些事，但他这样作是为传讲基督铺路。保罗在二十二节引用的话说到大卫是合乎神心的人。然后他在二十三节接著说，『从这人的后裔中，神已经照著所应许的，给以色列带来一位救主，就是耶稣。』在这里我们看见，他在简短的引言之后，就来到完全以基督为中心的重要信息。保罗开始是述说历史，直到大卫的时候；以后就接著指出，从大卫的后裔中，神带来了一位救主，就是耶稣基督。在祂有救恩。

10We have seen that Paul’sp reaching and teaching were based on the Old Testament. The Old Testament, however, contains many things: history, the law, types, and prophecies. The Jews studied the Old Testament week by week, but they did not pay attention to Christ. They had some thought concerning the Messiah, but they did not have any understanding of Christ. When Paul went into the synagogues to preach and teach, he did not care for anything other than Christ. When some hear that Paul preached Christ and Christ alone, they may say, “Did Paul not begin his preaching with an account of the history in the Old Testament? Did he not speak of God’s bringing His people out of Egypt, and about Saul and David?” Yes, Paul spoke about those things, but he did so in order to prepare the way to preach Christ. In verse 22 Paul quoted the word about David being a man according to God’she art. Then in verse 23 he went on to say, “From this man’s seed, God, according to promise, brought to Israel a Savior, Jesus.” Here we see that after a short introduction, he came to his crucial message, which is altogether centered on Christ. After beginning with the history until the time of David, Paul went on to point out that from David’s seed God brought forth a Savior, Jesus Christ. With Him there is salvation

11在二十四、二十五节，保罗说到施浸者约翰：『在祂来到以前，约翰豫先向以色列众民宣传悔改的浸。约翰将行尽他路程的时候，说，你们以为我是谁？我不是基督；只是看哪，有一位要在我以后来，我就是解他脚上的鞋带也不配。』在祂来到以前，直译，在祂进来的面容以前。这是希伯来用语。保罗在这里指出，在基督来到以前，约翰宣传悔改的浸。悔改就是转变心思，浸就是将悔改的人埋葬，了结他们，让救主能藉著重生使他们有新生的起头。（约三3，5～6。）保罗接著说到『这救恩的话，』强调基督被钉十字架。他指出以色列人将祂治死了。在二十七节他说，『耶路撒冷的居民和他们的官长，因为不认识这人，也不明白每安息日所读众申言者的话，就审判了祂，正应验了申言者的话。』他们审判了主耶稣，定祂死罪。（路二四20。）『既成就了经上所记关于祂的一切事，就把祂从木头上取下来，放在坟墓里。』（徒十三29。）

11In 13:24 and 25 Paul refers to John the Baptist: “John having previously proclaimed before His coming a baptism of repentance to all the people of Israel. Now as John was completing his course, he said, What do you suppose that I am? I am not He. But behold, One is coming after me, the sandals of whose feet I am not worthy to untie.” Literally, the Greek words rendered “before His coming” mean “before the face of His entrance.” Here Paul points out that before Christ’s coming, John proclaimed a baptism of repentance. Repentance is to change the mind, and baptism is to bury the repentant ones, terminating them, so that the Savior may germinate them by regeneration (John 3:3, 5-6). As Paul went on to speak concerning “the word of this salvation,” he emphasized Christ’s crucifixion. He pointed out that the people of Israel had Him put to death. In verse 27 he says, “For those dwelling in Jerusalem and their rulers, being ignorant of this One and of the voices of the prophets which are read every Sabbath, fulfilled these by judging Him.” They judged the Lord Jesus by sentencing Him to death (Luke 24:20). “And when they had accomplished all that was written concerning Him, they took Him down from the tree and laid Him in a tomb” (v. 29).

从死人中复活

Raised from among the Dead

12从三十节开始，保罗接著说到基督的复活：『神却叫祂从死人中复活。』我们已经看过，使徒行传告诉我们神叫耶稣复活，（徒二24，32，）也告诉我们祂从死人中复活。（徒十40～41。）论到主是人，新约告诉我们，神叫祂从死人中复活；（罗八11，）论到祂是神，新约告诉我们，祂自己从死人中复活。（罗十四9。）

12Beginning with verse 30, Paul went on to speak of Christ’s resurrection: “But God raised Him from among the dead.” We have seen that Acts tells us both that God raised up Jesus (2:24, 32) and that He rose from the dead (10:40-41). Regarding the Lord as a man, the New Testament says that God raised Him from the dead (Rom. 8:11). But considering Him as God, it tells us that He Himself rose from the dead (Rom. 14:9

复活里神的长子

The Firstborn Son of God in Resurrection

13保罗指出复活的基督『向那些从加利利同祂上耶路撒冷的人显现，这些人如今向百姓作了祂的见证人；』（徒十三31；）以后接著说，『我们也传福音给你们，就是那给祖宗的应许，神已经向我们这作儿女的完全应验，叫耶稣复活了，正如诗篇第二篇上所记，「你是我的儿子，我今日生了你。」』复活对那人耶稣乃是出生。在复活里祂被神生为许多弟兄中的长子。（罗八29。）祂从永远就是神的独生子。（约一18，三16。）成为肉体以后，祂藉著复活，在人性里被神生为长子。

13After pointing out that the resurrected Christ “was seen by those who had come up with Him from Galilee to Jerusalem, who are now His witnesses to the people” (v. 31), Paul went on to say, “We bring to you good news of the promise made to the fathers, that God has fully fulfilled this promise to us their children in raising up Jesus, as it is also written in the second Psalm, You are My Son; today I have begotten You.” Resurrection was a birth to the Man Jesus. He was begotten by God in His resurrection to be the firstborn Son of God among many brothers (Rom. 8:29). He was the only begotten Son of God from eternity (John 1:18; 3:16). After incarnation, through resurrection, He was begotten by God in His humanity to be God’s firstborn Son

14如果不是因著保罗，我想我们不会看见诗篇第二篇是说到基督的复活。保罗能在『你是我的儿子，我今日生了你』这话中看见主的复活，他把『今日』一辞引用到主复活的日子。这就是说，基督的复活就是祂出生为神的长子。人子耶稣藉著神使祂从死人中复活，生为神的儿子。所以，神使耶稣从死人中复活，乃是将祂生为神的长子。我们需要看见，主的复活乃是祂的出生。这是很重要的事。

14If it were not for Paul, I do not think that we would be able to see that Psalm 2 speaks of the resurrection of Christ. Paul was able to see the Lord’s resurrection in the word, “You are My Son; today I have begotten You.” Paul applied the word “today” to the day of the Lord’s resurrection. This means that Christ’s resurrection was His birth as the firstborn Son of God. Jesus, the Son of Man, was born to be the Son of God through being raised up from the dead. Therefore, God’sr a i sing up of Jesus from the dead was His begetting of Him to be His firstborn Son. We need to realize that the Lord’s resurrection was His birth. This is a crucial matter

主的两次出生

The Lord’sT wo Births

15主耶稣有两次出生。头一次是从马利亚生为人子。三十三年半以后祂被钉十字架、埋葬，又从死人中复活。藉著复活他有了第二次出生；就著祂是人来说，祂是在复活里生为神的儿子。所以，在祂第一次的出生里，祂从马利亚生为人的儿子；在祂第二次的出生里，祂在复活里生为神的儿子。独生子与长子

15The Lord Jesus has had two births. First, He was born of Mary to be the Son of Man. Then thirty-three and a half years later He was crucified, buried, and raised from among the dead. Through resurrection He had a second birth, for as a man He was born in His resurrection to be the Son of God. Therefore, in His first birth He was born of Mary to be the Son of Man, and in His second birth He was born in resurrection to be the Son of God. The Only Begotten Son and the Firstborn Son

16有些人听说基督在复活里生为神的儿子，可能有问题说，『我们的主不是从永远就是神的儿子么？』不错，祂从永远就是神的儿子。在祂头一次出生，就是从马利亚生为人子以前，祂已经是神的儿子。约翰福音强调耶稣基督是神的儿子，祂永远是神的儿子。既然祂在成为肉体以前已经是神的儿子，为甚么需要在复活里生为神的儿子？我们若要回答这问题，就需要仔细研读圣经。罗马八章二十九节和希伯来一章六节都说到基督是长子。在祂第二次的出生里，主耶稣生为神的长子。按照新约，祂在两方面是神的儿子。第一，祂是神的独生子；第二，祂如今是神的长子。『独生』一辞指明神只有一个儿子。约翰一章十八节和三章十六节说到神的独生子。就永远来说，基督是神的独生子，这是他永远的身分。但是藉著复活，祂乃是人而生为神的长子。『长子』一辞指明神如今有许多儿子。（来二10。）我们这些相信基督的人是神许多的儿子，是主许多的弟兄，神长子的许多弟兄。（罗八29。）

16When some hear that Christ was born to be the Son of God in resurrection, they may have a problem and say, “Was not our Lord the Son of God from eternity?” Yes, from eternity He was the Son of God. Before His first birth, that is, before He was born of Mary to be the Son of Man, He was already the Son of God. The Gospel of John emphasizes the fact that Jesus Christ is the Son of God, and He is the Son of God eternally. Since He was already the Son of God before His incarnation, why was it necessary for Him to be born the Son of God in His resurrection? If we would answer this question, we need to study the Bible carefully. Romans 8:29 and Hebrews 1:6 both speak of Christ as the Firstborn. In His second birth the Lord Jesus was born to be the firstborn Son of God. According to the New Testament, He is the Son of God in two aspects. First, He was God’son ly begotten Son; second, He is now God’s firstborn Son. The words “only begotten” indicate that God has only one Son. John 1:18 and 3:16 speak of the only begotten Son of God. Eternally speaking, Christ was the only begotten Son of God. This was His eternal status. But through resurrection He, as a man, was born to be the firstborn Son of God. The word “firstborn” indicates that God now has many sons (Heb. 2:10). We who believe in Christ are the many sons of God and the many brothers of the Lord, the many brothers of the firstborn Son of God (Rom. 8:29).

生命的具体化身和生命的繁殖

The Embodiment of Life and the Propagation of Life

17以神的独生子而言，主是神圣生命的具体化身。约翰福音强调耶稣基督是神的儿子；作为神的儿子，祂乃是神圣生命的具体化身。（约一。）藉著复活，基督成为神的长子，就是生命的分赐者，来为著生命的繁殖。首先祂是独生子，是生命的具体化身；现今祂是长子，是为著生命的繁殖。藉著祂在复活里成为神的长子，神圣的生命已经分赐到所有相信祂的人里面，使具体化身在祂里面的生命得以繁殖。我们都需要看见这点。

17As the only begotten Son of God, the Lord is the embodiment of the divine life. The Gospel of John emphasizes that Jesus Christ is the Son of God and as the Son of God He is the very embodiment of the divine life (John 1:4). Through resurrection Christ4 became the firstborn Son of God as the life-dispenser for the propagation of life. First, He was the only begotten Son as the embodiment of life; now He is the firstborn Son for the propagation of life. Through His becoming the firstborn Son of God in resurrection, the divine life has been dispensed into all of His believers to bring forth the propagation of the very life which is embodied in Him. We all need to see this.

18在行传十三章这里，保罗不是传讲基督为神的独生子，如约翰福音所作的；保罗在这里乃是传讲基督为神的长子，为著繁殖。为这缘故，他传讲主耶稣的复活是祂第二次的出生。藉著祂第二次的出生，祂在复活里的出生，基督成了神的长子，为著神圣生命的繁殖。

18Here in Acts 13 Paul was not preaching Christ as the only begotten Son of God, as the Gospel of John does. Rather, here Paul was preaching Christ as the firstborn Son of God for propagation. For this reason, he preached the resurrection of the Lord Jesus as His second birth. Through His second birth, His birth in resurrection, Christ became the firstborn Son of God for the propagation of the divine life