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使徒行传生命读经 · 第43篇

藉著保罗一班同工的职事，在外邦地的繁殖 ( 九 )

The Propagation in Asia Minor and Europe through the Ministry of Paul’s Company (9)
1读经：使徒行传15:35—16:5。在本篇信息中，我们要来看行传15:35至16:5。十五章三十五至三十九节记载巴拿巴的难处。十五章四十节是保罗第二次出外尽职旅程的开始。四十至四十一节，保罗和西拉经过叙利亚和基利家；在十六章
1Scripture Reading: Acts 15:35—16:5 In this message we shall cover 15:35—16:5. Acts 15:35- 39 records Paul’s contention with Barnabas. In 15:40 we have the beginning of Paul’s second ministry journey. In verses 40 and 41 Paul and Silas passed through Syria and Cilicia, and in 16:1-5 they went to Derbe and to Lystra
2一至五节，他们到了特庇和路司得。
2
巴拿巴的难处
THE CONTENTION WITH BARNABAS
3在十五章三十六节，保罗对巴拿巴说，『我们要回到从前宣传主话的各城，看望弟兄们的景况如何。』巴拿巴定意带著称呼马可的约翰同去，但保罗『以为不带他同去是适宜的，因为马可从前曾在旁非利亚离开他们，不和他们同去作工。于是二人起了争执，甚至彼此分开；巴拿巴带著马可，坐船往居比路去。』（徒十五38～39。）巴拿巴和保罗是为主的名不顾性命的人，（徒十五26，）但就在为信仰争辩，对抗割礼的异端获胜后，他们之间竟为其中一人的亲属起了剧烈的争执，以致彼此分开。
3In 15:36 Paul said to Barnabas, “Let us return now and visit the brothers throughout every city in which we announced the word of the Lord, and see how they are getting along.” Barnabas intended to take with them John who was called Mark, but Paul “did not consider it suitable to take with them this one who withdrew from them in Pamphylia and did not go with them to the work. And there arose a sharp contention, so that they separated from each other; and Barnabas, taking along Mark, sailed away to Cyprus” (vv. 38-39). Barnabas and Paul were men who had given up their lives for the name of the Lord (v. 26), yet immediately after their victory in contending for the faith against the heresy concerning circumcision, there arose such a sharp contention between them concerning a relative of one of them that they separated from each other
巴拿巴的责任
The Responsibility of Barnabas
4这难处的责任该由巴拿巴承当。因为这事以后，使徒行传里的神圣记载，说到主在神新约经纶里的行动，就不再题巴拿巴了。他失败的原因，也许是他与表弟马可的天然关系。（西四10。）巴拿巴和保罗第一次出外尽职时，马可消极的离开了他们。（徒十三13。）后来马可得恢复，回到保罗的职事里，(提后四11，门24，)巴拿巴却没有。
4The responsibility for the problem should rest with Barnabas, because after this incident he no longer appears in the divine record in Acts of the Lord’s move in God’s New Testament economy. The reason for his failure may have been his natural relationship with Mark, his cousin (Col. 4:10), who had left Barnabas and Paul in their first ministry journey in a negative way (Acts 13:13). Mark was later recovered to Paul’s ministry (2 Tim. 4:11; Philem. 24), but not Barnabas
5保罗对马可非常严格。马可在第一次出外尽职时中途离开，可能是因为他受不了福音工作的艰辛。然而巴拿巴，（他名字的意思是劝慰子，）（徒四36，）要在第二次旅程中带马可同去。巴拿巴这人可能非常仁慈且忍耐，想再给马可一次机会。不仅如此，马可是巴拿巴的表弟，他与巴拿巴在肉身上有亲戚关系。因著保罗严禁马可参与第二次旅程，保罗和巴拿巴起了剧烈的争执。
5Regarding Mark, Paul was very strict. Mark may have left during the first ministry journey because he was not able to bear the hardships of that evangelical work. However, Barnabas, whose name means son of encouragement (4:36), wanted to take Mark with them on the second journey. Barnabas, who may have been a very kind and patient person, wanted to give Mark another opportunity. Furthermore, because Mark was Barnabas’ cousin, he and Barnabas had a relationship in the flesh. Because Paul was strict in not letting Mark go on the second journey, there arose a sharp contention between Paul and Barnabas.
要学的功课
Lessons to Be Learned
6我们需要从保罗与巴拿巴为马可起争执的事例，学习不要在主的工作上运用我们天然的美德。你可能非常仁慈且忍耐，但当你进入主的工作，就需要忘掉你天然的仁慈和忍耐，而顾到严格、神圣的规律与原则。你不该为了天然的所是牺牲神圣的原则。你若是在天然里和蔼、仁慈、忍耐并包容，这会在主的工作上造成难处。你若持守这样的天然美德，就会为你天然的美德牺牲神圣的原则。
6We need to learn from the case of Paul’s contention with Barnabas regarding Mark not to exercise our natural virtues in relation to the Lord’s work. You may be very kind and patient, but when you come into the Lord’s work, you need to forget your natural kindness and patience and take care of the strict, divine regulations and principles. You should not sacrifice the divine principles for the sake of your natural being. If you are naturally nice, kind, patient, and tolerant, this will cause problems in the Lord’s work. If you hold on to such natural virtues, you will sacrifice the divine principles for the sake of your virtues
7在十五章三十五至三十九节，我们看见一件事，甚至比运用我们天然的美德更糟，就是允许肉身的关系潜入主的工作。发生这样的事是很可怕的。巴拿巴作错了两件事：在主的工作上运用他天然的美德；并且可能允许他与马可肉身的关系进入主的工作。在行传十五章三十五至三十九节，当时的保罗已经不是个年轻人。他必然在主里很有经历。要在第二次出外尽职的旅程中带马可同去，这问题必然牵涉到一些基本的原则，保罗觉得不能打破这些原则。至终，巴拿巴迳自带著马可走了。从此以后，在神新约经纶行动的神圣记载里，不再题到巴拿巴。这指明巴拿巴错了。
7In 15:35-39 we see something even worse than exercising our natural virtues in the Lord’s work, and this is the serious matter of allowing a fleshly relationship to creep into this work. It is a terrible thing for this to take place. Barnabas was mistaken both in the matter of exercising his natural virtues in the Lord’s work and probably also in allowing the fleshly relationship with Mark to come into the work. At the time of 15:35-39 Paul was not a young man. He certainly was one who had much experience in the Lord. Surely there must have been some basic principles involved with the question of taking Mark along with them on the second ministry journey, and Paul felt that he could not break these principles. Eventually, Barnabas went his way, taking Mark with him. After this, there is no further mention of Barnabas in the divine record of God’s move in His New Testament economy. This indicates that Barnabas was wrong
到叙利亚和基利家
TO SYRIA AND CILICIA
8十五章四十、四十一节说，『保罗却拣选了西拉，也出去，蒙弟兄们把他交与主的恩典。他就走遍叙利亚和基利家，坚固众召会。『保罗第二次出外尽职的旅程，开始于此，结束于十八章二十二节。保罗蒙弟兄们把他交与主的恩典，这指明他（不是巴拿巴）作得对。
8Acts 15:40 and 41 say, “But Paul, having chosen Silas, went out, being commended to the grace of the Lord by the brothers. And he passed through Syria and Cilicia, establishing the churches.” This was the start of Paul’s second ministry journey, which ended in 18:22. The fact that Paul was commended to the grace of the Lord by the brothers indicates that he, and not Barnabas, had taken the right way.
到特庇和路司得给提摩太行割礼
TO DERBE AND LYSTRA Circumcising Timothy
9十六章一至五节，保罗来到特庇和路司得。『看哪，在那里有一个门徒，名叫提摩太，是信主之犹太妇人的儿子，父亲却是希利尼人。路司得和以哥念的弟兄们都称赞他。保罗有意要他一同出去，只因那些地方的犹太人，就带他去，给他行了割礼，因为他们都知道他父亲是希利尼人。』（徒十五1下～3。）保罗因著犹太人而给提摩太行割礼，指明犹太教背景的强烈影响，仍然留在犹太信徒中间，搅扰并阻挠主福音的行动。在十五章，割礼问题的决议已写成23-了信，（徒十五20，23～30，）保16:4罗也带著这封信。十六章四节指明这点：『他们经过各城，把耶路撒冷的使徒和长老所定的规条，交给门徒遵守。』那么，保罗为甚么给提摩太行割礼？保罗认为提摩太是工作的好材料，有意要带他一同出去。（徒十六3。）圣经告诉我们，保罗『只因那些地方的犹太人，就带他去，给他行了割礼。』（徒十六3。）保罗给提摩太行割礼，可能是运用智慧，使情况易于让他传福音。不然，保罗没有理由给提摩太行割礼。
9In 16:1-5 we see that Paul came to Derbe and Lystra. “And behold, a certain disciple was there named Timothy, a son of a believing Jewish woman, but of a Greek father, who was well attested by the brothers in Lystra and Iconium. Paul wanted this one to go forth with him; and he took him and circumcised him because of the Jews who were in those places, for they all knew that his father was a Greek” (vv. 1b-3). Paul’s circumcising Timothy because of the Jews indicates the strong influence of the Judaic background that still remained among the Jewish believers. This disturbed and frustrated the move of the Lord’s gospel. In chapter fifteen of Acts the solution to the problem regarding circumcision was put in writing (15:20, 30), and Paul carried this letter with him. Acts indicates this: “Now as they went through the cities, they delivered to them the decrees to keep which had been decided upon by the apostles and elders in Jerusalem.” Why, then, did Paul circumcise Timothy? Considering Timothy good material for the work, Paul wanted him to go forth with him (16:3). We are told that Paul “took him and circumcised him because of the Jews who were in those places.” In circumcising Timothy Paul may have been exercising his wisdom to make the situation easier for him to preach the gospel. Otherwise there was no reason for Paul to have Timothy circumcised.
在加拉太书的光中看提摩太的受割礼
The Circumcision of Timothy Considered in the Light of the Book of Galatians
10我们需要保罗在加拉太书论到割礼的光中，来看行传十六章保罗给提摩太2:1-行割礼的事。加拉太二章一至三节说，『过了十四年，我同巴拿巴，也带著提多，再上耶路撒冷去。我是照著启示上去的，把我在外邦人中所传的福音，对他们陈述；只是私下对那些有名望的人说；惟恐我现在，或是从前，徒然奔跑。但与我同去的提多，虽是希利尼人，也没有被勉强受割礼。』这些经文是指行传十五章所15记载的。行传十五章没有题到提多，但保罗在加拉太二章告诉我们，他带著提多同去耶路撒冷。不仅如此，保罗说没有勉强提多受割礼。既然在加拉太二章，没有勉强提多受割礼，为甚么在行传十六章，保罗第二次出外尽职时，却给提摩太行割礼？这里我们看见保罗有两种作法。一面，没有勉强提多受割礼；另一面，给提摩太行了割礼。
10We need to consider Paul’s circumcising of Timothy in Acts 16 in the light of what Paul says concerning circumcision in the book of Galatians. Galatians 3 say, “Then after a period of fourteen years I went up again to Jerusalem with Barnabas, taking Titus with me also. And I went up according to revelation, and I laid before them the gospel which I proclaim among the nations, but privately to those of reputation, lest somehow I should be running or had run in vain. But not even Titus, who was with me, being a Greek, was compelled to be circumcised.” These verses refer to what is recorded in Acts 15. In Acts there is no mention of Titus, but in Galatians 2 Paul tells us that he took Titus with him to Jerusalem. Furthermore, Paul says that Titus was not compelled to be circumcised. Since Titus in Galatians 2 was not circumcised, why did Paul in Acts 16 circumcise Timothy when he was on his second ministry journey? Here we see that Paul acted in two ways. On the one hand, Titus was not circumcised; on the other hand, Paul had Timothy circumcised.
11加拉太五章二节说，『看哪，我保罗告诉你们，你们若受割礼，基督就于你们无益了。』这话怎样应用到提摩太受割礼的事上？提摩太既受割礼，基督就于他无益了么？在加拉太五章四节，保罗接著说，『你们这要靠律法得称义的，是与基督隔绝，从恩典中坠落了。』这话很严重。与基督隔绝，就是从基督贬为无有，从基督丧失一切的益处，因而与祂隔绝，使祂变为无效。在加拉太六章十四节，保罗说，『但就我而论，除了我们主耶稣基督的十字架，别无可夸；藉著他，就我而论，世界已经钉了十字架；就世界而论，我也已经钉了十字架。』这节的『世界』不是一般的世界，乃是犹太的宗教世界。如下节经文所指明的，这里保罗是说，就著他而论，宗教世界已经钉了十字架；就著宗教世界而论，他也已经钉了十字架。在加拉太六章十五节，他接著解释：『受割礼不受割礼，都无关紧要，要紧的乃是作新造。』我们在别的地方已经指出，割礼是律法的规条，而新造属于带著神圣性情的神圣生命。
11Galatians 5:2 says, “Behold, I Paul say to you that if you are circumcised, Christ shall profit you nothing.” How does this word apply to the circumcision of Timothy? Since Timothy was circumcised, did Christ profit him nothing? In Galatians 5:4 Paul goes on to say, “You have been brought to naught from Christ, you who are justified by law; you have fallen from grace.” This is a serious word. To be brought to naught from Christ is to be reduced to nothing from Christ, deprived of all profit from Christ and so separated from Him, making Him void of effect. In Galatians 6:14 Paul says, “But far be it from me to boast except in the cross of our Lord Jesus Christ, through whom the world has been crucified to me and I to the world.” In this verse the “world” is not the world in general but the Jewish, religious world. As the following verse indicates, here Paul is saying that the religious world has been crucified to him, and he to the religious world. In Galatians 6:15 he goes on to explain, “For neither is circumcision anything nor uncircumcision, but a new creation.” As we have pointed out elsewhere, circumcision is an ordinance of the law, whereas the new creation is of the divine life with the divine nature
12保罗在加拉太五章六节也说到割礼：『因为在基督耶稣里，受割礼不受割礼，全无效力；惟独藉著爱运行的信，才有效力。』『全无效力』意指全无力量，全无实际的能力。割礼不过是外面的规条，没有生命的能力，所以全无效力。保罗给提摩太行割礼，与他在加拉太书所论到的割礼，二者怎能一致？保罗写加拉太书的时候，他对割礼的态度完全是消极的。在那封书信中他告诉我们，若受割礼，基督就于我们无益了；又告诉我们，在基督里，受割礼不受割礼，全无效力。保罗对割礼的态度既是这样，他为甚么又给提摩太行割礼？
12Paul also speaks of circumcision in Galatians 5:6: “For in Christ Jesus neither circumcision avails anything nor uncircumcision, but faith operating through love.” Here the word “avails” indicates force or practical power. Circumcision is merely an outward ordinance and has no power or life. How can we reconcile Paul’shaving Timothy circumcised with what he says regarding circumcision in the book of Galatians? When he wrote Galatians, his attitude towards circumcision was altogether negative. In that Epistle he tells us that if we are circumcised Christ will profit us nothing, and that in Christ neither circumcision nor uncircumcision avails anything. Since this was Paul’s attitude toward circumcision, why did he have Timothy circumcised
保罗的弹性
Paul’s flexibility
13在行传十八章，我们看见保罗仍然有犹太人的愿，（徒十八，）这是犹太人为感谢神，在任何地方，藉著剪发所履行的一种个人的愿。保罗知道小亚细亚各大城都有犹太人。他晓得当他旅经各城时，会先在犹太人中间作工。他也许认为带著未受割礼的青年同工，对他福音的工作会是一大阻挠。因此，可能是为著福音工作的缘故，保罗给提摩太行了割礼。他这么作，可能是为著能在犹太教气氛和环境都占优势的地方作工。然而，当保罗上耶路撒冷为真理争战，对抗割礼的异端时，却特意带著未受割礼的提多同去。我们研读行传十六章与加拉太二章，也许会对保罗的弹性有深刻的印象。他到耶路撒冷为割礼争战时，带著未受割礼的同工同去。保罗这样作，也许是要表明他对割礼强烈的反对。正如我们已经看见的，加拉太二章一至三节包括在行传十五章的事件中。紧接著行传十五章的会议，保罗在第二次出外尽职传福音时，带著提摩太并给他行了割礼。我们若是西拉，我们会说，『保罗，你在作甚么？你不坚固。起先你反对割礼，现在却给提摩太行割礼。』然而，我们可以替保罗说，他不是不坚固，乃是有弹性。他给提摩太行割礼并没有错。他在加拉太所写受割礼不受割礼全无效力的话，可应用于行传十六章提摩太的事例。我们可以领会这话的意思，即保罗顾到受割礼与不受割礼这两面。
13In chapter eighteen of Acts we see that he still had a Jewish vow (v. 18), a private vow that could be performed in any place by the Jews for thanksgiving, with the 18 shearing of the hair. Paul knew that there were Jews in all the leading cities of Asia Minor. He realized that as he traveled through these cities to work among the people, he would first carry out a work among the Jews. He may have thought that it would be a great frustration to his gospel work to have with him an uncircumcised young co - worker. Therefore, it may have been for the sake of his gospel work that Paul had Timothy circumcised. He may have done this in order to be able to carry out his work where the Jewish atmosphere and environment were still prevailing. However, when Paul went to Jerusalem to fight for the truth and against the heresy of circumcision, he purposely brought Titus with him, one who had not been circumcised. As we study Acts 16 and Galatians 2 we may be impressed with Paul’s flexibility. When he went to Jerusalem to fight against circumcision, he brought with him a co-worker who was not circumcised. Paul may have done this in order to show that he was strongly opposed to circumcision. As we have seen, Galatians 2:1-3 was included in the events of Acts 15. Then immediately after the conference in Acts 15, Paul, when he was about to go forth to preach the gospel on his second journey of ministry, took Timothy and had him circumcised. If we had been Silas, we might have said, “Paul, what are you doing? You are not stable. First you oppose circumcision, and now you are having Timothy circumcised.” On Paul’s behalf, however, we may say that he was being flexible, not unstable. His having Timothy circumcised may not have been wrong. The word he wrote in Galatians regarding neither circumcision nor uncircumcision availing anything may be interpreted as applying to the case of Timothy in Acts 16. We may understand this word to mean that Paul covered both the side of circumcision and the side of uncircumcision.
传统的影响
The Influence of Tradition
14传统一进到人里面，就很难除去。不仅如此，人也很难逃避强烈宗教气氛的影响。保罗在外邦世界作工，主要的是在希利尼人的地区。但住在小亚细亚各城的犹太人仍然维持犹太教的气氛，甚至保罗也难脱离这影响。
14Once a tradition gets into people, it is very difficult to remove it. Furthermore, it is hard for people to escape the influence of a strong religious atmosphere. Paul was working in the Gentile world, mainly among the Greek community. But the Jews living in the different cities in Asia Minor still maintained the Judaic atmosphere, and it was difficult even for Paul to be free from this influence
15在行传十六章，保罗该给提摩太行割礼么？公平的说，主至终所采取的作法是不给任何人行割礼。关于保罗给提摩太行割礼，我们最多只能说，他在特殊的环境中是有弹性的。
15Should Paul in Acts 1 6 have had Timothy circumcised? It can be said fairly that eventually the Lord will take the way of not circumcising anyone. The best we can say regarding Paul’shaving Timothy circumcised is that he was being flexible in a particular kind of environment
一卷有时代意义的书
A Dispensational Book
16使徒行传非常有时代意义。我们若没有来自认识神经纶的见识，就很难明白这卷书。我们赞美主，使徒行传向我们打开，使我们可以看见其中所包含一切有时代意义的要点。看见这些事会帮助我们研读新约。
16The book of Acts is very dispensational. If we do not have the insight that comes from knowing God’secon o my, God’s dispensation, it will be difficult for us to understand this book. We praise the Lord that the book of Acts is being opened to us so that we may see all the crucial dispensational points contained in it. Seeing these matters will help us in our study of the New Testament
众召会得坚固并扩增
The Churches Strengthened and Increasing
17十六章四、五节，『他们经过各城，把耶路撒冷的使徒和长老所定的规条，交给门徒遵守。于是众召会在信仰上得坚固，人数天天加增。』这些召会都是地方召会，就是在各城的召会。地方召会乃是在地方上建立的召会，在一个城的辖区之内。这样一个地方召会是主在马太十八章十七节的话所指明的。新约对于在地方上建立召会一事的记载是前后一贯的。（徒八1，十三1，十四23，罗十六1，林前一2，林后八1，加一2，启一4，11。）
17Acts 16:4 and 5 say, “Now as they went through the cities, they delivered to them the decrees to keep which had been decided upon by the apostles and elders in Jerusalem. So the churches were strengthened in the faith and were increasing in number daily.” All these churches were local churches, that is, churches in various cities. A local church is a church established in a locality, within the jurisdiction of a city. Such a local church is indicated by the Lord’s word in Matthew 18:17. The record of the New Testament concerning the establishment of a church in its locality is consistent throughout (Acts 8:1; 13:1; 14:23; Rom. 16:1; 1 Cor. 1:2; 2 Cor. 8:1; Gal. 1:2; Rev. 1:4, 11).