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使徒行传生命读经 · 第48篇

藉著保罗一班同工的职事，在外邦地的繁殖 ( 十四 )

The Propagation in Asia Minor and Europe through the Ministry of Paul’s Company (14)
1读经：使徒行传十八章一至二十二节。在行传十八章一至四节，保罗到了哥林多，与亚居拉和百基拉相遇；五至十七节，他对犹太人传讲，遭到他们的抵挡。十八至二十一节上，他到以弗所；在二十一节下至二十二节，他回安提阿，结束第二次出外尽职的行程。
1Scripture Reading: Acts 18:1-22 In Acts 18 Paul goes to Corinth where he meets Aquila and Priscilla (vv. 1-4) and preaches to the Jews and encounters their opposition (vv. 5-17). In 18:18-21a Paul goes to Ephesus, and in 18:21b- 22 he returns to Antioch, thus ending his second ministry journey
到哥林多与亚居拉和百基拉相遇
TO CORINTH Meeting Aquila and Priscilla
2行传十八章一、二节说，『这些事以后，保罗离开雅典，来到哥林多，遇见一位犹太人，名叫亚居拉，他按籍贯是本都人；因为革老丢曾命令犹太人都离开罗马，所以新近带著妻子百基拉从义大利来，保罗就到他们那里去。』革老丢是罗马帝国的该撒。主用他在这里所作的为祂的职事效力，以建造祂的召会，正如神用该撒亚古士督所作的，以应验关于基督出生地的豫言。（路二1～7。）三节说，『他们本是以制造帐棚为业的，保罗因与他们同业，就和他们同住作工。』这指明保罗在执行主的职事时，还带著职业。他在林前四章十二节题到这事：『并且劳苦，亲手作工。』不仅3:8如此，保罗在帖前二章九节和帖后三章八节都说，他昼夜作工，免得叫圣徒受累。
2Acts 18:1 and 2 say, “After these things he departed from Athens and came to Corinth. And having found a certain Jew named Aquila, a native of Pontus, recently come from Italy, and Priscilla his wife (because Claudius had directed all the Jews to depart from Rome), he went to them.” Claudius was a Caesar of the Roman Empire. What he did here was used by the Lord for His ministry to build up His church, just as what Caesar Augustus did was used by God for the fulfillment of the prophecy concerning the birth place of Christ (Luke 2:1-7). Verse 3 says, “And because he was of the same trade, he remained with them and they worked; for they were tentmakers by trade.” This indicates that while Paul was carrying out the ministry of the Lord, he still had a job. He refers to this in 1 Corinthians 4:12, “We labor, working with our own hands.” Furthermore, in both 1 Thessalonians 2:9 and 2 Thessalonians Paul says that he labored day and night so as not to be burdensome to the saints.
3保罗的作法与今天许多基督教工人的作法不同。一个人成为牧师或传教士以后，通常就不再作别种的工作。但保罗供应话语的时候，也亲手作工来维持生活。他这样作不仅供给自已，也供给他的同工。关于这事，他在行传二十章三十四、三十五节说，『我这两只手常供给我和同伴的需用，这是你们自己知道的。我凡事给你们作了榜样，叫你们知道，必须这样劳苦，扶助软弱的人，并且记念主耶稣的话，祂自己说过，施比受更为有福。』保罗又树立了一个好榜样。
3Paul’s practice was different from that of many Christian workers today. Often when a person becomes a minister or a missionary, he will no longer do any other kind of work. But while Paul was ministering the word, he also worked with his hands in order to earn a living. This he did not only to support himself, but also to support his co-workers. Regarding this, he says in Acts 20:34 and 35, “You yourselves know that these hands ministered to my needs and to those who are with me. I have showed you all things, that toiling in this way we ought to support the weak, and to remember the words of the Lord Jesus which He Himself said, It is more blessed to give than to receive.” Once again Paul set up a good pattern.
4照林前九章三至十五节这一段话来看，当时的众召会和众圣徒并没有忠信的顾到作主仆人的保罗。因为他们没有充分的供给保罗，保罗不得不工作。有些哥林多人甚至控告保罗想要为自己从他们得利。但保罗指明，他宁可死，也不向哥林多人有所取。（林前九15。）全时间服事主的人，不该把他们为主的工作当作他们的职业。如果有需要，有些人也许还需要工作，来维持自己的生活。我们是否这样作，在于我们的负担把我们占有了多少。如果你的负担把你完全占有了，并且环境足能供给你的生活，这样你当然应当花全部时间在主的工作上。但如果不是这样，你还应当工作来供给自己；不仅供给你自己，也供给你的同工，特别是年轻的同工。如果保罗没有得到充分的财物供给，他年轻的同工怎能得到供给？保罗因著需要供给自己和别人，不得不以制造帐棚为业，今天这对我们是很好的榜样。
4According to a passage such as 1 Corinthians 9:3-15, the churches and the saints were not faithful in taking care of Paul as a servant of the Lord. Because they did not support him adequately, he was forced to work. Some of the Corinthians even accused Paul of trying to make a gain for himself from them. But Paul indicated that he would rather die than take anything from the Corinthians (1 Cor. 9:15). Those who serve the Lord full-time should not regard their work for the Lord as their profession. If necessary, some may still need to work in order to make a living for themselves. Whether or not we do this depends on how much our burden occupies us. If your burden occupies you in full and the environment affords you a living, then you should certainly spend all your time on the Lord’s work. But if not, you should still work to support yourself, and not only yourself but also your co-workers, especially the younger ones. If Paul did not receive proper financial support, how could his younger co-workers have received it? Because of the need to support himself and others, Paul was forced to work at his trade of tentmaking. This is a very good pattern for us today
5关于财物供给，新约里的保罗和他同工的情形，与旧约里的祭司和利未人的情形不同。按照利未记的条例，祭司和利未人是靠神子民的供物生活。但在新约里，这条例过去了。按照路加八章一至三节，有一班姊妹用自己的财物供给主耶稣和十二门徒。那十二门徒全时间跟从主，他们需要财物的供给。有些爱主并且有资产来供给主和跟从主者的妇女，应付了他们的需要。早年在上海的召会，财物供给主要是来自姊妹们。有许多姊妹在一家一流的医院作护士，这些姊妹们供给了在上海的召会和同工。我在别处也看到这样的事。
5Concerning financial support, the situation of Paul and his co-workers in the New Testament was different from the priests and the Levites in the Old Testament. According to the Levitical regulations, the priests and Levites were to live on the offerings of God’sp eople. But in the New Testament this regulation is over. According to Luke 8:1-3, a group of sisters ministered to the Lord Jesus and the twelve out of their possessions. The twelve disciples followed the Lord full time, and they all needed financial support. Certain women who loved the Lord and who had the substance to support the Lord and His followers met their need. In the early years in the church in Shanghai, the financial support came mainly from the sisters. A number of sisters were nurses in a leading hospital, and these sisters supported the church and the co-workers in Shanghai. I have also observed this in other places
6真正说来，姊妹们爱主远超过弟兄们。十二门徒当中有个犹大，但姊妹当中没有『犹大。』犹大不知道怎样爱主，但他实在知道怎样算钱。那些看重钱的人，绝不会供给别人。他们越算钱，就越爱钱，并且越渴望为自己保有钱。
6In a very real sense, the sisters love the Lord much more than the brothers do. Among the twelve was a Judas, but there was no “Judas” among the sisters. Judas did not know how to love the Lord, but he certainly knew how to count money. Those who care for money in this way will never support others. The more they count their money, the more they love it and desire to keep it for themselves.
7在神主宰的权柄之下，圣经里有些妇女嫁给有钱的人。我们看以斯帖的事例，她嫁给外邦的君王。她凭著对丈夫的影响力，能以供给所有的犹太人。路加八章一至三节的妇女当中，有『希律的管事苦撒的妻子约亚拿。』（路八3。）虽然罗马政治逼迫主耶稣，但有一个罗马官员的妻子却用丈夫的钱供给主耶稣。我知道一些姊妹们用丈夫的钱供给主工作的事例。关于行传十八章三节，我们强调的点是：有负担服事主的人，如果环境和财物状况许可，他就应当全时间。但如果环境不许可，他也不该放弃他的负担；他应当实行他的负担，同时还要殷勤作工，应付他的需用，就如保罗在使徒行传里所作的。
7Under God’s sovereignty certain of the women in the Bible married wealthy men. Consider the case of Esther, who married a Gentile king. By exercising influence over her husband, she was able to support all the Jews. Among the women in Luke 8:1-3 was “Joanna, the wife of Chuza, Herod’s steward” (v. 3). Although Roman politics persecuted the Lord Jesus, the wife of a Roman official used her husband’s money to support Him. I have known cases of sisters who have used their husband’s money to support the Lord’s work. The point we are emphasizing regarding Acts 18:3 is that those who are burdened to serve the Lord full time should do so if the environment and the financial situation allow. But if the environment does not permit one to serve full time, he should not give up his burden. Rather, he should carry out his burden and yet at the same time be diligent to work to meet his needs, as Paul did in Acts
每逢安息日在会堂里辩论
Reasoning in the Synagogue Every Sabbath
8十八章四节说，『每逢安息日，保罗在会堂里辩论，劝导犹太人和希利尼人。』保罗到犹太会堂的聚集去，目的当然是要利用机会宣传神的话。他到那里，不是去守安息日，乃是去传福音，劝导犹太人和希利尼人。四节题到希利尼人，指明有些希利尼人也去犹太会堂听神的话。
8Acts 18:4 says that Paul “was reasoning in the synagogue every Sabbath, persuading both Jews and Greeks.” Paul, of course, went to the Jewish synagogue gathering for the purpose of taking advantage of the opportunity to announce the word of God. He did not go there to keep the Sabbath, but to preach the gospel, persuading both Jews and Greeks. The mention of the Greeks in 18:4 indicates that some Greeks also attended the Jewish synagogues to listen to the word of God
对犹太人的传讲，并他们的抵挡
Preaching to the Jews and Encountering Their Opposition
9在五至十七节，保罗对犹太人传讲，遭到他们的抵挡。五节说：『西拉和提摩太从马其顿下来的时候，保罗为道迫切，同犹太人郑重见证耶稣是基督。』『为道迫切』这辞，原文也可译为『为道所压，』或『为道所困。』这时保罗是在哥林多。西拉和提摩太从马其顿来，带著在帖撒罗尼迦召会的消息，（帖前三6，）保罗就在这时，给在帖撒罗尼迦的召会写了第一封书信。（帖前一1。）保罗从哥林多写了那封亲切的信，给在帖撒罗尼迦亲爱的圣徒，为著鼓励他们。
9In 18:5-17 Paul preached to the Jews and encountered their opposition. Verse 5 says, “And when both Silas and Timothy came down from Macedonia, Paul was wholly occupied in the word, solemnly testifying to the Jews that Jesus is the Christ.” The Greek words rendered “wholly occupied” may also be translated “pressed by” or “constrained by.” It was at this time in Corinth that, after the coming of Silas and Timothy from Macedonia with some information concerning the church in Thessalonica (1 Thes. 3:6), Paul wrote his first Epistle to the church there (1 Thes. 1:1). From Corinth Paul wrote that lovely letter to the dear saints in Thessalonica for their encouragement.
10保罗在哥林多向犹太人见证耶稣是基督。『他们既抗拒、毁谤，保罗就抖著衣服对他们说，你们的血归到你们自己头上，我是洁净的。从今以后，我要往外邦人那里去。』（徒十八6。）在哥林多的犹太人，就像在彼西底安提阿的犹大人一样，他们弃绝神的话，断定自己不配得永远的生命。（徒十三46。）在那种光景中，保罗也宣告：『看哪，我们就转向外邦人去。』七、八节接著说，『于是离开那里，到了一个人的家中，这人名叫提丢犹士都，是敬拜神的，他的家紧靠著会堂。管会堂的基利司布同他全家都信了主，还有许多哥林多人听了，就信而受浸。』八节的『全家』这辞，如同十六章三十一节者，指明信徒的家是神救恩的完整单位，如挪亚的家、(创七1、)有分于逾越节的家、(出十二3～4、)妓女喇合的家、（书二18～19、）撒该的家、（路十九9、）哥尼流的家、（徒十一14、）以及吕底亚的家。（徒十六15。）九、十节：『夜里主藉著异象对保罗说，不要怕，只管讲，不要静默，有我与你同在，必没有人下手害你，因为在这城里我有许多的百姓。』如同十六章九、十节，在夜间主在异象里对保罗说话，那异象不是作梦，也不是魂游象外。在这样的异象中，有看得见的确定目标。
10In Corinth Paul testified to the Jews that Jesus is the Christ. “But when they resisted and blasphemed, he shook out his garments and said to them, Your blood be upon your head; I am clean. From now on I will go to the Gentiles” (v. 6). The situation with the Jews in Corinth was the same as that of the Jews in Antioch of Pisidia, who thrust away the word of God and judged themselves unworthy of eternal life (13:46). In that situation also Paul declared, “Behold, we turn to the Gentiles.” Acts 18:7 and 8 continue, “And he left there and went into the house of one named Titus Justus, who worshipped God, whose house was next to the synagogue. And Crispus, the ruler of the synagogue, believed in the Lord with his whole household; and many of the Corinthians, when they heard, believed and were baptized.” As in 16:31, the word “household” in 18:8 indicates that the family of the believer is a complete unit for God’ss alvation, like the family of Noah (Gen. 7:1), the families partaking of the Passover (Exo. 12:3-4), the family of the harlot Rahab (Josh. 2:18-19), the family of Zaccheus (Luke 19:9), the family of Cornelius (Acts 11:14), and the family of Lydia (16:15). According to 18:9 and 10, “The Lord said to Paul in the night by a vision, Do not fear, but speak and do not be silent, because I Myself am with you, and no one will attack you to harm you, because I have many people in this city.” As in 16:9 and 10, the vision in which the Lord spoke to Paul during the night was neither a dream nor a trance. In a vision such as this definite objects are visible to human eyes
11十一节告诉我们，保罗『住了一年零六个月，在他们中间教导神的话。』保罗后来在以弗所住了三年，这指明在以弗所的召会是小亚细亚领头的召会。同样的，保罗留在哥林多一年半，这事实指明，在哥林多的召会是亚该亚领头的召会。无疑的，保罗在哥林多的那段时间作了许多工。
11Acts 18:11 tells us that Paul “settled there a year and six months, teaching the word of God among them.” As we shall see, Paul stayed in Ephesus for three years. This indicates that the church in Ephesus was the leading church in Asia Minor. Likewise, the fact that Paul remained in Corinth for a year and a half indicates that the church in Corinth was the leading church in Achaia. No doubt, during his time in Corinth Paul did a great deal of work
12我们读使徒行传，看见从犹太人来的抗拒、抵挡和攻击是非常的强烈。本书告诉我们，犹太人想要杀保罗。（徒九23，二三12～，21，二五3。）无论保罗去那里，犹太人都抗拒并抵挡他。在帖撒罗尼迦，他们『骚动那城。』（徒十七5。）关于哥林多的犹太人抵挡保罗，十二、十三节说，『到迦流作亚该亚省长的时候，犹太人同心合意起来攻击保罗，把他带到审判台，说，这个人煽动人不按著律法敬拜神。』犹太人把保罗带到省长迦流那里，控告他教导人不按著摩西的律法敬拜神。
12As we read the book of Acts we see that the resistance, opposition, and attack from the Jewish people was very strong. We are told that the Jews wanted to do away with Paul (9:23; 23:12-15, 21; 25:3). Wherever Paul went, the Jews resisted and opposed him. In 15 Thessalonica they “set the city in an uproar” (17:5). Concerning the opposition of the Jews in Corinth against Paul, 18:12 and 13 say, “While Gallio was proconsul of Achaia, the Jews rose up against Paul with one accord and brought him to the judgment seat, saying, This man incites men to worship God contrary to the law.” Using today’s terms, the proconsul in verse 12 was the governor. The Jews brought Paul to Gallic and accused him of teaching others to worship God in a way that is not according to the Mosaic law.
13保罗刚要说话，『迦流就对犹太人说，犹太人哪，如果是为冤枉或奸恶的事，我理当耐性听你们；但所争论的，若是关于言语、名目和你们中间的律法，你们自己看著办罢，这些事我不愿意审问。于是把他们从审判台赶走。』（徒十八14～16。）在这里迦流似乎说，『如果是作奸犯科，我就要审问。但我对关于名目、用语和你们律法的争论没有兴趣，我没有时间管这样的事，你们自己看著办罢。』就一面说，迦流的态度对保罗有帮助，但就另一面说，这把保罗摆在危险的处境中。迦流对犹太人这样清楚的表达他的态度以后，他们就放胆了。『众人便揪住管会堂的所提尼，在审判台前打他；这些事迦流都不管。』（徒十八17。）从这点我们看见，那处境对保罗可能成为很大的威胁。
13When Paul was about to speak, “Gallio said to the Jews, If it were indeed a matter of wrongdoing or crime, O Jews, I would for that reason tolerate you; but if it be questions concerning words and names and your own law, look after it yourselves! I do not intend to be a judge of these things. And he drove them away from the judgment seat” (vv. 14-16). Here Gallio seemed to be saying, “If a crime has been committed, I will be the judge in this case. But I have no interest in disputes concerning names and terminology and your law. I do not have time for such things. You take care of this yourselves.” In a sense Gallio’s attitude was helpful to Paul. But in another sense it put Paul in a dangerous situation. After Gallio expressed his attitude so clearly to the Jews, they became bold. “They all laid hold of Sosthenes, the ruler of the synagogue, and began beating him in front of the judgment seat. And Gallio was not concerned about any of these things” (v. 17). From this we see that the situation could have become very threatening to Paul
14十七节的所提尼也许不是林前一章一节的所提尼，因为哥林多前书是使徒离开哥林多后不久，在以弗所写的，（林前十六8，）而这位所提尼是保罗在哥林多受逼迫时管会堂的。林前一章一节的所提尼，这一位在主里的弟兄，必定是与使徒一同旅行尽职的。
14The Sosthenes in 18:17 was probably not the same Sosthenes as in 1 Corinthians 1:1, because this Epistle was written in Ephesus (1 Cor. 16:8) not long after the apostle left Corinth, where the other Sosthenes was a ruler of the synagogue when Paul was persecuted there. The Sosthenes in 1 Corinthians 1:1, as a brother in the Lord, must have joined Paul in his traveling ministry
到以弗所
TO EPHESUS
15十八节说，『保罗又住了许多日，就辞别了弟兄，坐船往叙利亚去，百基拉、亚居拉和他同去。他因为有愿在身，就在坚革哩剪了头发。』这是犹太人为感谢神，在任何地方，藉著剪发所履行一种个人的愿。这与拿细耳人的愿不同，拿细耳人的愿必须在耶路撒冷剃头还愿。（徒二一24，民六1～5，18，参林前十一6，由该处可见剪发与剃头不同。）保罗是犹太人，并且遵守誓愿，但他不愿意，也没有把这作法加在外邦人身上。
15Acts 18:18 says, “But Paul, having remained there yet a considerable number of days, took leave of the brothers and sailed away to Syria, and with him Priscilla and Aquila, having shorn his head in Cenchrea, for he had a vow.” This was a private vow performed in any place by the Jews for thanksgiving, with the shearing of the hair. It differed from the Nazarite vow, which had to be carried out in Jerusalem with the shaving of the head (21:24; Num 6:1-5, 18; cf. 1 Cor. 11:6 where the difference between shearing and shaving is shown). Paul was a Jew and kept the vow, but he would not and did not impose it upon the Gentiles.
16按照保罗所教导神新约经纶的原则，他应当已经丢弃一切旧约时代犹太人的作法，但他仍然私下许这样的愿。神似乎容忍这事，也许因为这是在耶路撒冷以外私下所还的愿，对信徒的影响不大。有些使徒行传的解经书想要解释保罗为甚么许十八章十八节所题的愿。在许愿期间，他可以把头发留长；还愿的时候，就把头发剪了。按照十八节，保罗在坚革哩剪了头发还愿。有些解经家说，保罗许这愿是因感激主保全他的性命。保罗是人，也许害怕在犹太人手中丧失性命。他不断的传讲尽职，同时总是在丧失性命的危险中。一面，保罗甘愿为主的缘故丧失他的性命；另一面，他还是人，他有惧怕。因此，按照一些解经家的说法，保罗许了感谢的愿。这样领会保罗在十八节的愿也许是正确的。当犹太人为一件事感谢主，他可以许感谢的愿。按照上下文，保罗该是感谢主保护他，并保全他的性命。在小亚细亚、马其顿、和亚该亚各地，犹太人都抵挡他，甚至想要杀他。但是主一路保护且保全了他，保罗为此必定满了感谢。在夜里主藉异象对保罗说话，主对他说，『不要怕，』这话指明保罗里面有惧怕，因此主在夜间不寻常的临到他。有些人也许说，『保罗没有主在里面么？他没有素质的灵和经纶的灵么？保罗当然有主在他里面，并且也有素质的灵和经纶的灵，但他仍需得著加强和保证。主为著应付这需要，就在异象中临到保罗，说，『不要怕…有我与你同在…。』（徒十八9～10。）
16According to the principle of his teaching concerning God’s New Testament economy, Paul should have given up all the Jewish practices which belonged to the Old Testament dispensation. However, he still had such a private vow, and it seems that God tolerated it, probably because, being a private vow accomplished in a place other than Jerusalem, it would not have much effect on the believers. Some expositions of Acts have tried to explain why Paul had the vow mentioned in 18:18. For the duration of the vow, his hair was allowed to grow long. When the vow was completed, his hair was shorn. According to 18:18, Paul’s vow was completed in Cenchrea with the shearing of his hair. Certain expositors say that Paul had this vow because he was grateful to the Lord for preserving his life. As a human being, Paul may have been afraid of losing his life at the hands of the Jews. He was constantly preaching and ministering. At the same time, he was always in danger of losing his life. On the one hand, Paul was willing to lose his life for the Lord’ss ake. On the other hand, he was still human and was frightened. Therefore, according to some expositors, Paul had a vow of thanksgiving. This understanding of Paul’s vow in 18:18 may be correct. When a Jew had something for which to thank the Lord, he could make a vow of thanksgiving. According to the context, Paul should have been thankful to the Lord for protecting him and preserving his life. Throughout Asia Minor, Macedonia, and Achaia, the Jews were opposing him and even seeking to do away with him. But all the way the Lord protected and preserved him. For this Paul must have been thankful. When the Lord spoke to Paul in the night by a vision, He said to him, “Do not fear.” This word indicates that there was a fear within Paul. Therefore, the Lord came to him in an extraordinary way by night. Some may say, “Did Paul not have the Lord within him? Did he not have the essential Spirit and the economical Spirit?” Of course, Paul had the Lord within him, and he also had the essential Spirit and the economical Spirit. But there was still the need for him to be strengthened and assured. To meet this need the Lord came to Paul in a vision, saying, “Do not fear...I Myself am with you....” (18:9-10).
17保罗许了那愿，也许是因他感谢主的保护和保全。也许是因这缘故，他在亚该亚往叙利亚的路上，停在坚革哩还愿。主在异象中对保罗说话以后，他留在哥林多一年零六个月，教导神的话。他在那城的确成就了他的使命，至终兴起并建立一个相当大的召会。保罗在往叙利亚的路上，也在以弗所有停留。如同在其他许多地方所作的。他『进了会堂，和犹大人辩论。』（徒十八19。）众人请他住下，他却没有答应，就辞别他们说，『神若愿意，我还要回到你们这里来。』（徒十八21。）
17Paul may have had the vow because he was thankful for the Lord’s protection and preservation. This may have been the reason that, as he was on the way from Achaia to Syria, he stopped at Cenchrea to complete his vow. After the Lord spoke to Paul in a vision, he remained in Corinth a year and six months, teaching the word of God. He surely accomplished his commission in that city and eventually a sizable church was raised up and established there. On the way to Syria Paul also stopped at Ephesus. As he did in many other places, “he entered into the synagogue and reasoned with the Jews” (v. 19). They asked him to remain, but he did not consent. Instead, he took leave of them and said, “I will come back to you again, God willing” (v. 21
再回安提阿，
BACK TO ANTIOCH
结束第二次的行程
ENDING THE SECOND JOURNEY
18保罗开船离了以弗所，（徒十八21下，）『在该撒利亚下了船，就上耶路撒冷问候召会，随后下安提阿去。』保罗第二次出外尽职的旅程，开始于十五章四十节，结束于回到安提阿。我们也许不解保罗为甚么不直接从该撒利亚往安提阿去，却先上耶路撒冷。他下该撒利亚去，然后上耶路撒冷问候那里的召会。保罗为甚么上耶路撒冷问候召会？他这样作是因著在十五章所解决的问题。在那问题解决之后，保罗第二次出外尽职；现在到了这行程的末了，他就去访问在耶路撒冷的召会。关于保罗这次访问在耶路撒冷的召会，路加没有把细节告诉我们，但如果我们探入主话的深处，我们就要领会，保罗这次访问乃是要尽力保守基督身体的一，并且要维持他和所有在耶路撒冷的圣徒，特别是彼得及雅各之间愉快的感觉。
18Paul put out to sea from Ephesus (v. 21b). “And coming down to Caesarea, he went up and greeted the church, and went down to Antioch.” This verse indicates that Paul went to Jerusalem (cf. 21:15) and then went down to Antioch. His returning to Antioch was the end of his second ministry journey, which began in 15:40. We may wonder why Paul did not go directly to Antioch from Caesarea instead of first going up to Jerusalem. He came down to Caesarea, and then he went up to Jerusalem and greeted the church there. Why did Paul go up to Jerusalem and greet the church? He did this because of the problem that was solved in chapter fifteen. After the solution to that problem, Paul took his second journey of ministry. Now at the end of this journey he went to visit the church in Jerusalem. Luke does not give us the details regarding this visit of Paul to the church in Jerusalem. But if we delve into the depths of the Word, we shall realize that in making this visit Paul was endeavoring to keep the oneness of the Body and also to maintain a pleasant feeling between him and all the saints in Jerusalem, especially Peter and James
19保罗能彀直接往安提阿去，他没有明显的理由要往耶路撒冷去。然而他从该撒利亚转向南方，为要访问在耶路撒冷的召会。然后他从耶路撒冷长途跋涉往安提阿去。按照原文，路加在二十二节甚至没有按名题到耶路撒冷，也许认为每个人都会了解『上』这辞所指明的是甚么。人上去的地方，没有别的，只有耶路撒冷。
19Paul could have gone straight to Antioch. There was no apparent reason for him to go to Jerusalem. Nevertheless, from Caesarea he turned to the south in order to visit the church in Jerusalem. Then from Jerusalem he made the long journey to Antioch. In 18:22 Luke does not even mention Jerusalem by name. Probably Luke thought that everyone would understand what was indicated by the words “went up,” that one went up to nowhere else except Jerusalem.
20我们需要有深刻的印象：在二十二节，保罗上耶路撒冷去是因他要尽力喜乐、愉快的保守基督身体的一。他热诚的在他的范围里，让一切可能来维持基督身体的一，并维持与在耶路撒冷的圣徒有愉快的感觉。他知道他是造成许多犹太信徒起来说话反对他作法的因素，他是造成不愉快光景的因素。如果没有像保罗这样对外邦人传福音的人，那么绝大部分信徒将是属犹太人的，也就没有关于割礼的问题了。因著保罗是不愉快光景的因素，所以他尽所能保守与众圣徒的一，特别要与在耶路撒冷的人有愉快的感觉。因此，他不顾漫长而艰辛的行程，上耶路撒冷去访问召会。然后他才回安提阿，这样结束他第二次的行程。这事非常光照我们，我们需要向保罗学习，在有关执行主职事的作法上，尽力保守基督身体的一，并保守圣徒中间愉快的感觉。
20We need to be impressed that Paul went up to Jerusalem in 18:22 because he was endeavoring to keep the oneness of the Body in a happy and pleasant way. He was enthusiastic in doing everything possible in his sphere to maintain the oneness of the Body and also a pleasant feeling with the saints in Jerusalem. He knew that he was the factor that caused many Jewish believers to rise up and speak against his practice. He was a factor in causing an unpleasant situation. If there had not been such a person as Paul preaching the gospel to the Gentiles, then the vast majority of believers would have been Jewish, and there would have been no problem concerning circumcision. Because Paul was the factor in an unpleasant situation, he did his best to keep the oneness with all the saints. He especially endeavored to have a pleasant feeling with those in Jerusalem. Therefore, despite a long, hard voyage, he went up to Jerusalem to visit the church. Only then did he return to Antioch, thus ending his second journey. This is very enlightening, and we need to learn of Paul’s endeavor to keep the oneness of the Body and to preserve a pleasant feeling among the saints regarding our practice in carrying out the Lord’s ministry