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使徒行传生命读经 · 第50篇

藉著保罗一班同工的职事，在外邦地的繁殖 ( 十六 )

The Propagation in Asia Minor and Europe through the Ministry of Paul’s Company (16)
1读经：使徒行传18:23—19:20。在十八章十九至二十一节，保罗来到以弗所这个战略性的城市，作了短暂的停留。他辞别他们的时候说，『神若愿意，我还要回到你们这里来。』（徒十八21。）我们会看到，保罗在他第三次出外尽职的旅程中，（徒十八23～
1Scripture Reading: Acts 18:23—19:20 In 18:19-21 Paul made a short visit to the strategic city of Ephesus. When he took leave of them he said, “I will come back to you again, God willing” (v. 21). As we shall see, on his third ministry journey (18:23—21:17), Paul returned to Ephesus and stayed there for three years (18:24—19:41
2二一17，）又回到以弗所，在那里停留了三年。（徒十八24～十九41。）
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3十八章二十三节说，『住了些时候，就起行，挨次经过加拉太地区和弗吕家，坚固众门徒。』保罗第三次出外尽职的旅程，开始于此，结束于二十一章十七节。
3Acts 18:23 says, “And having spent some time there, he went off, passing through the country of Galatia and Phrygia in order, establishing all the disciples.” This was the start of Paul’s third ministry journey, which ended in 21:17
亚波罗的职事在主的道路上受了教导，只是单晓得约翰的浸
THE MINISTRY OF APOLLOS Instructed in the Way of the Lord but Knowing Only the Baptism of John
4二十四、二十五节说，『有一个犹太人名叫亚波罗，来到以弗所；他按籍贯是亚力山大人，是个有口才的人，在圣经上很有能力。这人已经在主的道路上受了教导，灵里火热，将耶稣的事详确的讲论教训人，只是他单晓得约翰的浸。』二十五节『主的道路，』不是关于主的道理，乃是新约信徒实际该走的道路。
4Acts 18:24 and 25 say, “And a certain Jew named Apollos, a native of Alexandria, an eloquent man, arrived at Ephesus, and he was powerful in the Scriptures. This man was instructed in the way of the Lord; and being fervent in spirit, he was speaking and teaching accurately the things concerning Jesus, knowing only the baptism of John.” In verse 25 “the way of the Lord” is not the doctrine concerning the Lord, but the practical way in which the New Testament believers should walk
5按照二十五节，亚波罗单晓得约翰的浸。这指明亚波罗虽然在主的道路上受了教导，但他对于神新约的经纶并没有完整的启示。因此，他尽职的结果就有缺欠。（徒十九2。）二十六节接著说，『他在会堂里放胆讲论起来，百基拉和亚居拉听见，就接他来，将神的道路给他讲解得更加详确。』在使徒行传里，『道路』（徒九2，十九9，23，二二4，二四14，22）是指在神新约经纶里主完全的救恩。这道路就是神藉著基督的救赎和那灵的涂抹，将祂自己分赐到信徒里面的路；就是信徒有分于神并享受神的路；就是信徒藉著享受神而在灵里敬拜祂，并藉著与受逼迫的耶稣是一而跟从祂的路；就是信徒被带进召会中，并被建造在基督的身体里，为耶稣作见证的路。
5According to 18:25, Apollos knew only the baptism of John. This indicates that Apollos did not have a complete revelation of God’s New Testament economy, although he was instructed in the way of the Lord. Hence, there was a deficiency in the result of his ministry (19:2). Verse 26 continues, “And this man began to speak boldly in the synagogue. And when Priscilla and Aquila heard him, they took him to themselves and expounded the way of God to him more accurately.” In Acts “the way” (9:2; 19:9, 23; 22:4; 24:14, 22) denotes the Lord’s full salvation in God’s New Testament economy. It is the way God dispenses Himself into the believers through Christ’s redemption and the Spirit’s anointing; it is the way the believers partake of God and enjoy God; it is the way the believers worship God in their spirit by enjoying Him and follow the persecuted Jesus by being one with Him; and it is the way the believers are brought into the church and built up into the Body of Christ to bear the testimony of Jesus.
藉著恩典帮助信徒
Helping the Believers through Grace
6二十七、二十八节接著说，『他想要往亚该亚去，弟兄们就鼓励他，并写信请门徒接待他，他到了那里，就藉著恩典多多帮助那些信主的人；在公众面前极有能力，驳倒犹太人，引圣经证明耶稣是基督。』二十七节的『恩典，』直译是那恩典，指明亚波罗在主里所享受的特别恩典。这恩典就是神自己在基督里，成为在基督里之信徒的分。我们已经在别处指出，这恩典乃是复活的基督成了赐生命的灵，（林前十五45，）在复活里将经过过程的三一神带到我们里面，作我们的生命和生命的供应，使我们能在复活里活著。因此，恩典乃是三一神成了我们的生命和一切。
6Acts 18:27 and 28 go on to say, “And when he intended to pass through into Achaia, the brothers wrote, urging the disciples to welcome him; and when he arrived, he helped much through grace those who had believed; for he vigorously confuted the Jews publicly, showing by the Scriptures that Jesus is the Christ.” Literally, the Greek words rendered “grace” in verse 27 mean “the grace,” indicating the particular grace which Apollos enjoyed in the Lord. This grace is just God Himself in Christ as the portion to the believers in Christ. As we have pointed out elsewhere, this grace is the resurrected Christ becoming the life-giving Spirit (1 Cor. 15:45) to bring the processed God in resurrection into us to be our life and life supply so that we may live in resurrection. Therefore, grace is the Triune God becoming life and everything to us
从亚波罗的事例学习
Learning from the Case of Apollos
7我们从行传十八章的记载，可以看出亚波罗很好。他不仅像迦玛列一样虔诚且敬虔；他也晓得主的道路。不过，亚波罗虽然认识主的道路，却没有完全认识神的经纶。这认识的缺乏可由他单晓得约翰的浸这事实指明出来。当然，施浸者约翰见证主，亚波罗也接受主，并在某种程度上认识主的道路。主新约经纶的道路已经实行多年，但亚波罗对神经纶的认识，比不上对施浸者约翰之职事的认识。亚波罗富有圣经知识，被视为大教师，然而他对主行动的认识，却不如对施浸者约翰之职事的认识。
7We can see from the record in Acts 18 that Apollos was very good. Not only was he pious and godly like Gamaliel; he also knew the way of the Lord. However, although Apollos knew the Lord’sway, he did not know God’secon o my in full. This lack of knowledge is indicated by the fact that he knew only the baptism of John. Of course, John the Baptist testified to the Lord, and Apollos received the Lord and knew the way of the Lord to a certain extent. The Lord’s New Testament way had been in practice for many years, but Apollos did not know God’secon o my further than the ministry of John the Baptist. Apollos was very knowledgeable in the Scriptures and was regarded as a great teacher, yet in his knowledge of the Lord’s move he had not gone further than the ministry of John the Baptist
8我们可以从行传十八章亚波罗的事例学到功课。我们可能认为自己是在主的道路上，但实际上我们可能没有跟上主今日的行动。对主现今在地上的行动，我们可能没有异象。亚波罗解释神的话又好又合乎圣经，而且满有能力，但他却在主的行动上落后。这是今天许多基督徒中间的光景。他们爱主，也在某种程度上认识圣经，但他们没有跟上主今日的行动。在我基督徒的一生中，遇到许多这样的圣徒；这些圣徒不晓得主的行动已经更往前，他们的异象还不及主的行动。
8There is a lesson for us to learn from the case of Apollos in Acts 18. We may think that we are in the way of the Lord, but we may not actually be up - to - date with the Lord’s move. We may not have the vision concerning His present move on earth. Apollos was good, scriptural, and powerful in expounding the Word, yet he was backward concerning the Lord’s move. This is the situation among many Christians today. They love the Lord and they know the Scriptures to some extent, but they are not up-to-date in the Lord’s move. During my Christian life I have met a number of saints like this. These saints did not realize that the Lord had gone on further in His move. Their vision fell short of the Lord’s move.
9我们思考亚波罗的事例时，需要谦卑自己并倒空我们的灵。主耶稣说，『灵里贫穷的人有福了，因为诸天的国是他们的。』（太五3。）灵里贫穷不仅是指谦卑，更是指把我们的灵，把我们人的深处完全倒空。许多犹太首领知道神旧约的行动，但他们没有看见神为著祂新约的经纶，要有一个新的起头。这些宗教首领的灵是满的。因此，主耶稣指出我们都需要灵里贫穷。我们需要灵里贫穷，使我们可以看见主今日的行动。我们若将圣经从头到尾仔细的读过，会看见从创世记四章的时候开始，主已经一步一步的行动。祂在以挪士和以诺的时代以特殊的方式行动；在挪亚的时代以另一种方式行动；在亚伯拉罕、摩西、大卫、以利亚和撒迦利亚的时代，又以别的方式行动。到了施浸者约翰出来，主藉著他又有进一步的行动。因著主的行动一直往前，我们就不该满意于现况。反之，我们该谦卑自已，将一切充满我们灵的东西都卸下，使我们的灵能以接受关乎主行动的新事物。
9As we consider the case of Apollos, we all need to humble ourselves and empty our spirit. The Lord Jesus said, “Blessed are the poor in spirit, for theirs is the kingdom of the heavens” (Matt. 5:3). To be poor in spirit is not only to be humble but also to be emptied in our spirit, emptied in the depths of our being. Many of the Jewish leaders knew of God’s move in the Old Testament, but they did not see that God intended to have a new start for His New Testament economy. These religious leaders were full in their spirit. Therefore, the Lord Jesus pointed out that we all need to be poor in our spirit. We need to be poor in spirit so that we may see the Lord’sup-to-date move. If we read through the Bible carefully, we shall see that from the time of Genesis 4 onward the Lord has been moving step by step. He moved in a particular way at the time of Enosh and Enoch; in another way at the time of Noah; and in still other ways at the time of Abraham, Moses, David, Elijah, and Zechariah. The Lord had a further move through John the Baptist. Because the Lord is always advancing in His move, we should not be content with where we are. Instead, we should humble ourselves and be unloaded of anything that is filling our spirit so that our spirit may be able to receive something new concerning the Lord’s move
FILLING UP THE DEFICIENCY
补满亚波罗职事的缺欠
IN THE MINISTRY OF APOLLOS
10十九章一、二节说，『亚波罗在哥林多的时候，保罗经过上边一带地方，就来到以弗所，遇见几位门徒，问他们说，你们信的时候，受了圣灵没有？他们对他说，我们连有圣灵都没有听说过。』这里我们看见亚波罗尽职的结果有缺欠，他的职事缺少神新约经纶的完整启示。虽然亚波罗很好，但他尽职的结果却有所缺欠，造成难处。因此，当保罗来到以弗所的时候，他就有需要来补满亚波罗职事的缺欠。
10Acts 19:1 and 2 say, “Now it came about that while Apollos was in Corinth, Paul, having passed through the upper districts, came to Ephesus and found some disciples, and said to them, Did you receive the Holy Spirit when you believed? And they said to him, No, we have not even heard if there is a Holy Spirit.” Here we see the deficiency in the result of Apollos’ ministry, which lacked a complete revelation of God’s New Testament economy. Although Apollos was very good, there was a deficiency in the result of his ministry, and this caused a problem. Therefore, when Paul came to Ephesus, it was necessary for him to fill up the deficiency in the ministry of Apollos.
11我们需要从十九章一至七节的光景有学习，我们的职事会不完全，这可能造成缺欠，需要别人来补满。然而，在缺欠能得到补满以前，我们不完全的职事可能造成难处。因为这也许就是我们职事的情形，所以我们需要谦卑自己并祷告，不给仇敌任何地位进来破坏召会生活。
11We need to learn from the situation in 19:1-7 that we may not be complete in our ministry, and this lack may cause a deficiency that will need to be filled up by others. However, before that deficiency can be filled up, trouble may be caused by our imperfect ministry. Because this may be the case with us in our ministry, we need to humble ourselves and pray that no ground will be given to the enemy to come in to damage the church life.
最后一次题到施浸者约翰
The Last Mention of John the Baptist
12在三至七节，我们看见那缺欠藉著保罗补满了。在三节，他问以弗所的门徒：『你们受的是甚么浸？他们说，是约翰的浸。』这是新约里最后一次题到施浸者约翰。『在这里，他终于把地位完全让给基督。』（Bengel，本格尔。）约翰的门徒以为，约翰与基督之间有争竞。（约三26。）约翰的职事是要介绍基督，（徒十九4，）一旦介绍了基督，他的职事就该停止，而由基督来顶替。他该衰减，基督该扩增。（约三30。）在四节，保罗对以弗所的门徒说，『约翰所施的是悔改的浸，告诉百姓，当信入那在他以后来的，就是耶稣。』
12In 19:3-7 we see that the deficiency was filled up through Paul. In verse 3 he asked the disciples in Ephesus, “Into what then were you baptized? And they said, Into John’s baptism.” This is the last mention of John the Baptist in the New Testament. “Here at last, he wholly gives place to Christ” (Bengel). There was in John’s disciples a thought of rivalry between John and Christ (John 3:26). John’s ministry was to introduce Christ (Acts 19:4). Once Christ had been introduced, John’s ministry should have ceased and been replaced by Christ. He must decrease and Christ must increase (John 3:30). In Acts 19:4 Paul said to those in Ephesus, “John baptized with a baptism of repentance, telling the people that they should believe in the One coming after him, that is, in Jesus.” Here the Greek word translated “in” literally means “into
浸入主耶稣的名里
Baptized into the Name of the Lord Jesus
13门徒听了保罗的话，『就浸入主耶稣的名里。』（徒十九5。）浸入父、子、圣灵的名里，（太二八19，）或浸入主耶稣的名里，（徒八16，罗六3，加三27，）乃是浸入与作三一神具体的化身，包罗万有之基督那属灵的联合里。名是指人位。浸入主耶稣的名里，就是浸入主的人位里，与钉十字架、复活、升天的基督联合，与活的主有生机的联结。
13When the disciples heard Paul’sword, “they were baptized into the name of the Lord Jesus” (v. 5). To be baptized into the name of the Father, of the Son, and of the Holy Spirit (Matt. 28:19), or into the name of the Lord Jesus (Acts 8:16; Rom. 6:3; Gal. 3:27), is to be baptized into a spiritual union with the all-inclusive Christ, who is the embodiment of the Triune God. The name denotes the person. To be baptized into the name of the Lord Jesus is to be baptized into the Person of the Lord, to be identified with the crucified, resurrected, and ascended Christ, to be put into an organic union with the living Lord
与基督的身体联合并在外面领受圣灵
Identified with the Body and Receiving the Holy Spirit Outwardly
14六、七节说，『保罗给他们按手，圣灵便降在他们身上，他们就说方言，又说豫言。一共约有十二个人。』保罗藉著按手，将这些门徒联于基督的身体。圣灵承认这按手，并且降在他们身上，表明他们与基督身体的联合。以弗所这十二个信徒，和撒玛利亚的信徒、大数的扫罗一样，算是特别的，需要基督身体的肢体，藉著按手使他们与身体联合为一。
14Acts 19:6 and 7 say, “And when Paul laid his hands on them, the Holy Spirit came upon them, and they spoke in tongues and prophesied. And there were in all about twelve men.” Through the laying on of hands, Paul identified these disciples with the Body of Christ. The Holy Spirit honored this and came upon them, signifying their identification with the Body. The case of these twelve believers in Ephesus, like the cases of the Samaritan believers and Saul of Tarsus was extraordinary, needing a member of the Body of Christ to identify them with the Body by the laying on of hands.
15按六节，圣灵降在以弗所这些门徒身上。这里的『在…身上』是就经纶说，与约翰十四章十七节就素质说的『在…里面』不同。『在…里面』与为著生命内里的素质有关；『在…身上』与为著能力外在的元素有关。这里以弗所的信徒是在外面领受圣灵。当圣灵降在他们身上，『他们就说方言，又说豫言。』（徒十九6。）这指明说方言不是在经纶一面受了圣灵所产生的惟一结果，因为在这事例中，说豫言也是其中一个结果，正如在哥尼流家里的人那事例中，尊神为大也是一个结果。（徒十44～46。）因此说方言不是在经纶一面受了圣灵的惟一证明，也不是必需的证明，因为在经纶一面受了圣灵的事例中，至少有一件，就是撒玛利亚信徒的事例，没有题到说方言。（徒八15～17。）
15According to 19:6, the Holy Spirit came upon these disciples in Ephesus. The word “upon” here is economically different from the essential “in” in John 14:17. “In” is related to the intrinsic essence for life; “upon” is related to the outward element for power. Here the Ephesian believers received the Holy Spirit outwardly. When the Holy Spirit came upon them, “they spoke in tongues and prophesied” (v. 6). This indicates that speaking in tongues was not the unique issue of receiving the Holy Spirit economically, because prophesying was also one of its issues in this case, as magnifying God was also one of its issues in the case of those in the household of Cornelius (10:44-46). Hence, speaking in tongues is not the only evidence of receiving the Holy Spirit economically, neither is it the necessary evidence, because there is at least one case of the receiving of the Holy Spirit economically, the case of the Samaritan believers (8:15-17), which does not mention speaking in tongues
尽职及其果效
THE MINISTRY AND ITS FRUITS
16十九章八至二十节记载保罗在以弗所的尽职及其果效。按使徒行传，保罗在以弗所作的工，比在其他任何地方都多。
16In 19:8-20 we have a record of Paul’s ministry in Ephesus and its fruits. According to the book of Acts, Paul did more work in Ephesus than in any other place
对于神国的事，与人辩论并劝服人
Reasoning and Persuading concerning the Kingdom of God
17八节说，『保罗进会堂，放胆讲说，一连三个月，对于神国的事，与人辩论并劝服人。』像往常一样，保罗去会堂的目的，乃是利用他们的聚集宣传神的话，抓住机会传福音。一连三个月，保罗在会堂里放胆讲论神的国。这是主的主宰，在会堂里安排了环境，使保罗能在那里传讲三个月。无疑的，保罗的职事不仅是传讲，更是教导。保罗多半是对犹大人讲说，但一些希腊人可能也在场。至终，会堂里有些人成了以弗所召会的肢体。八节特别告诉我们，保罗与会堂里的人辩论神国的事并劝服人，神的国乃是使徒在五旬节后的使命中，所要传讲的主题。（徒一3，八12，十四22，二十25，二八23，31。）这不是眼所能见物质的国，乃是神圣生命的国。这是基督作生命扩展到祂的信徒里，形成神在祂生命里管治的范围。
17Acts 19:8 says, “And entering into the synagogue, he spoke boldly for three months, reasoning and persuading them concerning the kingdom of God.” As usual, Paul’s purpose in going to the synagogue was to take advantage of the gathering to announce the word of God, to grasp the opportunity to preach the gospel. For three months Paul spoke boldly in the synagogue concerning the kingdom of God. It was sovereign of the Lord that an environment was arranged in the synagogue where Paul could minister for three months. To be sure, his ministry was not only a matter of preaching but also of teaching. For the most part, Paul spoke to Jews, but some Greeks may also have been present. Some of those in the synagogue eventually became members of the church in Ephesus. In verse 8 we are told specifically that Paul reasoned and persuaded those in the synagogue concerning the kingdom of God. The kingdom of God was the main subject of the apostles’ preaching in their commission after Pentecost (1:3; 8:12; 14:22; 20:25; 28:23, 31). The kingdom of God is not a material kingdom visible to human sight; rather, it is a kingdom of the divine life. It is the spreading of Christ as life to His believers to form a realm in which God rules in His life
在推喇奴的讲堂里辩论
Reasoning in the School of Tyrannus
18九节接著说，『后来有些人刚硬不受劝服，在许多人面前毁谤这道路，保罗就离开他们，也叫门徒与他们分离，便在推喇奴的讲堂里天天辩论。』推喇奴也许是个教师，保罗可能租用他的讲堂作会所，离开犹太会堂，同犹太人和希腊人传讲并教导主的话，有两年之久。（徒十九10。）当异议的犹太人毁谤主的道路，保罗就将所有的信徒带出会堂，在推喇奴的讲堂里聚会，有两年之久，『叫一切住在亚西亚的，无论是犹太人，是希利尼人，都听见主的话。』（徒十九10。）这里有我们今天可以跟从的另一个榜样。在保罗尽职的初期，特别是他第一次出外尽职的旅程中，他没有在任何一地停留很久。但现在，在他第三次出外尽职的旅程中，他在以弗所停留的时间却长得多。他先在会堂里一连辩论了三个月，然后在推喇奴的讲堂里聚会了两年之久。行传二十章三十一节指明保罗在以弗所有三年之久。这也许是保罗能写以弗所书给以弗所这召会的原因。在以弗所的召会从保罗领受的属灵教育最多，因为他在那里停留的时间，比其他地方都久。保罗在以弗所那三年间，能在他属灵的职事中成就许多事。我们需要从保罗在以弗所停留三年这事学习，有时我们为著主的权益，也可能需要停留在一个战略性的地方。以弗所是小亚细亚一个战略性的城市。为这缘故，使徒保罗在那里停留了很长的时间，来为主建立刚强的见证。
18Acts 19:9 goes on to say, “But when some were hardened and disobeyed, speaking evil of the way before the multitude, he withdrew from them and separated the disciples, reasoning daily in the school of Tyrannus.” The Latin name “Tyrannus” comes from Greek. Tyrannus might have been a teacher, and Paul might have rented his school and used it as a meeting hall, apart from the Jews’ synagogue, to preach and teach the word of the Lord to both Jews and Greeks for two years (v. 10). When the dissenting Jews spoke evil of the way of the Lord, Paul pulled all the believers out of the synagogue and then met in the school of Tyrannus for two years, so that all those dwelling in Asia heard the word of the Lord, both Jews and Greeks” (v. 10). Here we have another pattern for us to follow today. At the beginning of his ministry, especially during his first journey of ministry, Paul did not stay very long in any particular place. But now, during his third ministry journey, he remained in Ephesus a much longer time. First he reasoned in the synagogue for three months. Then he met in the school of Tyrannus for two years. Acts 20:31 indicates that Paul was in Ephesus for three years. This may have been the reason that Paul could write the Epistle to the Ephesians and address it to this church. The church in Ephesus was the church that had received the most spiritual education from Paul, since he stayed there longer than in any other place. During his three years in Ephesus, Paul was able to accomplish much in his spiritual ministry. We need to learn from Paul’st hree-year stay in Ephesus that sometimes we also may need to remain in a strategic place for the Lord’sin te rest. Ephesus was a strategic city in Asia Minor. For this reason, the apostle Paul stayed there for a long time in order to establish a strong testimony for the Lord
19主尊重保罗在以弗所的停留，大大的使用了他。他的职事是得胜的，并且行了许多神迹。（徒十九11～17。）
19The Lord honored Paul’s stay in Ephesus and used him greatly. His ministry was prevailing, and many miracles were performed (vv. 11-17).
自然的清除已往
A Spontaneous Clearing of the Past
20十八节说，『那已经信的，多有人来承认并述说自己素来所行的事。』这里的『承认并述说，』乃指最彻底、最公开的认罪。『行的事』原文也有『念咒』的专门意义，也许这就是这里的意义。
20Acts 19:18 says, “And many of those who believed came, confessing and making known their practices.” Here “confessing and making known” denote the fullest and most open confession. The Greek word translated “practices” also has the technical meaning of magic spells, and that may be the meaning here
21按十九节，自然而然的，『有许多行巫术的人，把书拿来，堆在众人面前烧毁了。他们计算书价，便知道共合五万银币。』这烧毁的目的是要清除他们已往罪恶和鬼魔的生活。烧毁的书价共合五万银币，每一银币约合一日的工资，我们能看见这些书很值钱。然而，这些书都被当众烧毁了。二十节下结论说，『这样，主的话便强有力的扩长，而且得胜。』这节经文也可译为：『凭主的大力，（祂的）话便扩长，而且刚强。』
21According to 19:19, spontaneously “a considerable number of those who practiced magic brought their books together and burned them before all; and they counted up the price of them and found it fifty thousand pieces of silver.” The purpose of this burning was to clear up their sinful and demonic life in the past. The price of the books burned was fifty thousand pieces of silver. Since each piece of silver approximated a day’s wage, we can see that these books were worth a great deal of money. Nevertheless, they were publicly burned. Acts 19:20 concludes, “So the word of the Lord grew mightily and was strong.” This verse can also be translated, “So by the might of the Lord the word grew and was strong