使徒行传生命读经 · 第52篇

藉著保罗一班同工的职事，在外邦地的繁殖 ( 十八 )

The Propagation in Asia Minor and Europe through the Ministry of Paul’s Company (18)

1读经：使徒行传19:23—20:12。在本篇信息中，我们要来看行传十九章二十三节至二十章十二节。十九章二十三至四十一节记述在以弗所的大扰乱。二十章一至十二节描述保罗经

1Scripture Reading: Acts 19:23—20:12 In this message we shall consider 19:23—20:12. In 19:23-41 we have an account of the great disturbance in Ephesus. In 20:1-12 we have a description of Paul’s journey through Macedonia and Greece to Troas

2过马其顿和希腊到特罗亚的行程。

在以弗所的大扰乱

A GREAT DISTURBANCE IN EPHESUS

3十九章二十三节说，『那时，关于这道路，起了不小的扰乱。』我们曾经指出，在使徒行传里，『这道路』是指神新约经纶里主完全的救恩。

3Acts 19:23 says, “Now about that time no little disturbance took place concerning the way.” As we have pointed out, in Acts “the way” denotes the Lord’s full salvation in God’s New Testament economy

撒但抵挡神国的开展

Satan’s Fight against the Spreading of God’sKin gdom

4二十四至二十六节继续说，『有一个银匠，名叫底米丢，是制造亚底米银龛的，他使这行手艺的人作了不少生意，他聚集他们和同行的工人，说，诸位，你们知道我们是倚靠这生意发财的。这保罗不但在以弗所，也几乎在全亚西亚，引诱迷惑许多群众，说，人手所作的不是神，这是你们所看见所听见的。』二十四节的底米丢不是约参十二节的低米丢。这底米丢是个银匠，是制造以弗所女神亚底米银龛的；亚底米在拉丁文是戴安娜，罗马女神。制造这些银龛是一种污秽、鬼魔的行业，与鬼合作，为著撒但邪恶的国（太十二26）霸占篡窃人。在拜偶像的背后，有鬼魔煽动暴乱，抵挡使徒，搅扰并阻挠福音的传讲。这是撒但抵挡神在地上开展牠的国。

4Verses 24 through 26 continue, “For a certain man named Demetrius, a silversmith, making silver shrines of Artemis, afforded no little business to the craftsmen, whom he also assembled together with the workmen of similar trades and said, Men, you know that from this trade we have our prosperity. And you observe and hear that not only at Ephesus but in almost all of Asia, this Paul has persuaded and perverted a considerable number, saying that they are not gods that are made by hands.” The Demetrius in verse 24 is not the one in 3 John 12. This Demetrius was a silversmith who made silver shrines of Artemis, the Ephesian goddess. In Latin, this was Diana, the Roman goddess. Making these silver shrines was a dirty and demonic trade, a trade that cooperated with the demons to possess and usurp people for Satan’s evil kingdom (Matt. 12:26). Behind the idol worship were demons who instigated the uproar against the apostle to disturb and frustrate the preaching of the gospel. This was Satan’s fight against God’s spreading of His kingdom on the earth

5保罗在以弗所的传讲很占优势，使人谈论起那城的偶像来。作这行手艺的人担心他们同业这一行的荣誉会遭到损伤。（徒十九27。）结果起了很大的扰乱。底米丢所聚集的人怒气填胸，『喊著说，大哉，以弗所人的亚底米阿！满城都混乱起来，众人抓住与保罗同行的马其顿人该犹和亚里达古，同心合意冲进剧场里去。』（徒十九～29。）二十九节所说的该犹，不是二十章四节的特庇人该犹，也不是林前一章十四节和罗马十六章二十三节哥林多的该犹，也不是约参一节约翰书信的受信者该犹。当时该犹是一个非常普通的名字。藉著优胜的职事引起搅扰在十九章二十三至四十一节，我们看见一个重要的原则。这原则就是：我们若在一个地方停留较久，就该有优胜的职事，能以激动别人。就某种意义说，保罗在以弗所时是个惹麻烦的人。他到那里以前，那城的人是平静的，敬拜亚底米偶像。但保罗在以弗所至终引起大扰乱。他没有攻击亚底米的名，他乃是在尽优胜的职事，那职事激动了全城，影响了社会。这指明我们若是停留在某地，我们的职事该是优胜的，以致正当的激起那地的情形。

5In Ephesus Paul’s preaching was prevailing and caused people to talk about the idols in that city. The craftsmen were concerned that their business would come into disrepute (v. 27). As a result, there was a great disturbance. Those whom Demetrius had assembled became full of rage and “they kept crying out, saying, Great is Artemis of the Ephesians! And the city was filled with confusion, and they rushed with one accord into the theater, having seized Gaius and Aristarchus of Macedonia, Paul’s traveling 28 companions” (vv. 28-29). The Gaius mentioned in verse 29 was not the Gaius of Derbe in 20:4, nor the Gaius of Corinth in 1 Corinthians 1:14 and Romans 16:23, nor the Gains addressed by John in 3 John 1. The name Gaius was very common at the time. Causing Trouble through a Prevailing Ministry In Acts 19:23-41 we see an important principle. This principle is that if we stay in a locality for a longer time we should have a prevailing ministry, a ministry that is able to stir up others. In a sense, when Paul was in Ephesus he was a troublemaker. Before he arrived, the city was peaceful, worshipping the idol of Artemis. But Paul’s presence in Ephesus eventually caused a great disturbance. He did not attack Artemis by name. On the contrary, he carried on a prevailing ministry, and that ministry stirred up the entire city, affecting the society. This indicates that if we stay in a particular place, our ministry should be so prevailing that it stirs up the situation there in the right way.

6在二十三至四十一节，我们有另一个榜样－藉著优胜的职事引起扰乱。我们若跟从这榜样，就要藉著优胜的福音传扬引起扰乱。我们到一个地方以前，那里的人也许生活平静，敬拜偶像。但我们留在那里一段时间，因著我们优胜的职事，那城可能骚动起来。那些与以弗所的骚动有关的事几乎都很可笑。那里告诉我们：『聚集的人纷纷乱乱，有喊叫这个的，有喊叫那个的，多半不知道是为甚么聚在一起。』（徒十九32。）不仅如此，『有人把亚力山大从群众当中带出来，犹太人推他往前，亚力山大就摆手，要向民众分诉。只因众人认出他是犹太人，就同声喊著：大哉，以弗所人的亚底米阿！如此约有两小时。』（徒十九33～34。）亚力山大也许不是藉保罗传福音得救的。他也不是提前一章二十节和提后四章十四节的亚力山大。论到这次的扰乱，那城里的书记说，『至于今日的事，本是无缘无故的，我们实在有被控作乱的危险；论到这闹事的集合，我们也说不出所以然来。』（徒十九40。）我们从这些经节看见，保罗优胜的职事引起何等大的骚动。

6In 19:23-41 we have another pattern—the pattern of causing trouble through a prevailing ministry. If we follow this pattern, we shall cause trouble through the prevailing preaching of the gospel. Before we come to a certain place, the people may live peacefully and worship idols. But after we stay there for a period of time, the city may be in a turmoil because of our prevailing ministry. Certain matters relating to the disturbance in Ephesus are almost laughable. We are told that “some cried out one thing and some another; for the assembly was in confusion, and the majority did not know for what cause they had come together” (v. 32). Furthermore, “some of the crowd focused on Alexander, the Jews having pushed him forward; and Alexander, motioning with his hand, wanted to make a defense to the populace. But when they realized that he was a Jew, one voice arose from all for about two hours, crying out, Great is Artemis of the Ephesians!” (vv. 33-34). Probably Alexander was not a convert of Paul’sp reaching. Neither was he the Alexander in 1 Timothy 1:20 and 2 Timothy 4:14. Concerning the disturbance, the townclerk said, “For indeed we are in danger of being charged with insurrection concerning today’s affairs, there being no cause for it; and with reference to it we shall not be able to give an account concerning this disorderly gathering” (v. 40). From these verses we see how great was the turmoil caused by Paul’s prevailing ministry.

7有些人读了以弗所扰乱的记载，也许会说，『我去一个地方为主作工，不希望看见这样的骚动。』但如果你的工作真是优胜，至终这优胜会摸著黑暗权势的心脏。在以弗所，黑暗权势的心脏是亚底米女神的庙。越多以弗所人成为在主里的信徒，这庙的影响力就越小。表面看来，这次扰乱是一些作手艺的人引起的。实际上，这乃是幕后的鬼魔激起的。我们的职事乃是要繁殖复活的基督为神的国。但今天每一个城市都是魔鬼的国。因此，为著繁殖基督的优胜职事，乃是为著神国的争战。全地都是黑暗的国。我们作工时，若是非常仁慈、温和，想讨好每一个人，那么不论我们在一个地方停留多久，都不会激起反对。倘若我们的职事真是优胜的，我们一定会遭受反对。但我们不该凭自己作甚么来激起扰乱，以为这就证明我们的职事有能力且优胜。作这样的事是可怕的，因为那会被黑暗的权势利用。那样我们就不是为著神的国，基督之繁殖的一部分，实际上反而是黑暗之国的一部分。

7When some read the account of the disturbance in Ephesus, they may say, “When I go to a place to work for the Lord, I do not want to see such turmoil.” Nevertheless, if your work is truly prevailing, eventually this prevailingness will touch the heart of the power of darkness. In Ephesus the heart of the power of darkness was the temple of the goddess Artemis. The more the Ephesians became believers in the Lord, the less influence this temple had. Apparently, the disturbance was caused by certain craftsmen. Actually, it was stirred up by the demons who were behind the scene. Our ministry is to propagate the resurrected Christ as God’skin gdom. But today every city is the kingdom of the Devil. Hence, the prevailing ministry for the propagation of Christ is a fighting, a battle, for God’skin gdom. The whole earth is the kingdom of darkness. If we are very kind and gentle in carrying out our work, seeking to please everyone, no opposition will be stirred up, no matter how long we stay in a certain place. If our ministry is truly prevailing, there is bound to be opposition. However, we should not do anything in ourselves to stir up trouble, thinking that this is a proof that our ministry is powerful and prevailing. It is terrible to do such a thing, for that will be used by the power of darkness. Then instead of being part of the propagation of Christ for God’skin gdom, we shall in a practical way be a part of the kingdom of darkness

8我们都需要看见，神与撒但之间正进行著争战。所以，我们需要确定，凡我们所作的都绝对在神的国这一边，没有一事与黑暗的国有关。因著神与撒但之间正进行的争战，我们应当豫备好面对仇敌的攻击。我们若尽优胜的职事，至终会遭受攻击，鬼魔的『箭』会瞄准我们。然而，我们不要因此丧胆，我们该像保罗那样得鼓励。保罗刚强的面对攻击，他没有逃避以弗所那鬼魔的暴乱。事实上，他甚至想要进去，到民众那里，门徒却不许他去。（徒十九30。）『还有几位亚西亚的首领，是保罗的朋友，打发人来劝他，不要冒险到剧场里去。』（徒十九31。）这些亚西亚的首领是亚西亚省的首要人物。在这里我们看见，甚至保罗在政治圈里的朋友也担心他的安全。如果保罗冒险到剧场里去，反对他的犹太人可能会抓住机会杀害他。

8We all need to realize that a battle is raging between God and Satan. Therefore, we need to be certain that whatever we do is absolutely on the side of the kingdom of God and that nothing is involved with the kingdom of darkness. Because of the battle raging between God and Satan, we should be prepared for the enemy’s attack. If we carry on a prevailing ministry, eventually we shall be attacked. The demonic “arrows” will be aimed at us. However, instead of being dismayed by this, we, like Paul, should be encouraged. Paul was strong in confronting attack. He did not flee from that demonic uproar in Ephesus. In fact, he even intended to go in to the populace, but the disciples would not allow him (v. 30). “And some of the Asiarchs also, who were his friends, sent to him and entreated him not to venture into the theater himself” (v. 31). These Asiarchs were principal persons of the province of Asia. Here we see that even Paul’s friends in the political circle were concerned for his safety. If Paul had ventured into the theater, the Jews who were opposing him may have seized the opportunity to kill him.

9十九章三十五至四十一节描述群众如何被安抚。那城里的书记向群众说完话，便解散了会众。(徒十九41。)这是主的主宰，保守祂的使徒脱离鬼魔的暴乱。

9Acts 19:35-41 describes how the crowd was quieted. After the townclerk addressed the crowd, he dismissed the assembly (v. 41). This was the sovereignty of the Lord to preserve His apostle from the demonic uproar

主的主宰保守保罗

The Lord’sS ove reign Preservation of Paul

10保罗在他的职事里不断与黑暗的权势争战。我们曾经指出，在以弗所的拜偶像背后有黑暗的权势。就著人来说，以弗所人没有理由表现得这样愚昧，一味喊叫却不知道自己在作甚么。他们的行为是鬼魔所激起的。拜偶像之人里面的鬼魔煽动他们行事反对神繁殖的职事。这扰乱在保罗停留那城三年的末期发生，乃是出20:1于主的主宰。二十章一节告诉我们：『乱定之后，保罗请门徒来，劝勉了他们，就辞别起行，往马其顿去。』

10In his ministry Paul was constantly fighting against the power of darkness. As we have pointed out, the power of darkness was behind the idol worship in Ephesus. Humanly speaking, there was no reason for the people in Ephesus to behave so foolishly, crying out without knowing what they were doing. Their behavior was provoked by demons. The demons in the idol worshippers instigated them to do something against God’s propagating ministry. It was of the Lord’s sovereignty that this disturbance took place at the end of Paul’st hree-year stay in that city. As tells us, “after the uproar had ceased, Paul, having sent for the disciples and encouraged them, took leave of them and went off to go into Macedonia.”

经过马其顿和希腊到特罗亚

through Macedonia and Greece to Troas

11在二十章一至三节，我们更清楚看见保罗所在的处境。一节说，他辞别门徒起行，往马其顿去。保罗是在这里，给在哥林多的召会写了第二封书信。（林后二13，七5～6，八1，九2，4。）保罗给在哥林多召会的第一封书信，（林前十六3～10，19，）是在行传18:5十九章二十二节的时候，在以弗所写的。我们也看见，在十八章五节的时候，保罗写了给帖撒罗尼迦人的第一封书信。他给帖撒罗尼迦人的第二封书信，可能是在不久之后写的。不仅如此，在这段期间，保罗可能写了给

11In 2 0:1-3 we can see more clearly the kind of situation Paul was in. Verse 1 says that he took leave of the disciples and went off to go into Macedonia. It was here that Paul wrote his second Epistle to the church in Corinth (2 Cor. 2:13; 7:5-6; 8:1; 9:2, 4). Paul’s first Epistle to the church in Corinth (1 Cor. 16:3-10, 19) was written from Ephesus at the time of 19:22. We have also seen that at the time of Paul wrote his first Epistle to the Thessalonians. It is likely that his second Epistle to the Thessalonians was written not long afterward. Furthermore, during this period of time Paul may have written the Epistle to the Galatians.

12加拉太人的书信。

13按照二、三节，保罗经过马其顿以后，来到希腊，在那里住了三个月。使徒这时在哥林多，写信给在罗马的众圣徒。（罗十五22～32，参徒十九21，林前十六3～7。）

13According to Acts 20:2 and 3, after Paul passed through Macedonia, he came into Greece and spent three months there. It was at this time in Corinth that the apostle wrote his Epistle to the saints in Rome (Rom. 15:22-32; cf. Acts 19:21; 1 Cor. 16:3-7).

四重的负担

a fourfold burden

14我们读行传十八至二十章，看见保罗至少有四重的负担：为哥林多召会的负担，为以弗所召会的负担，为在耶路撒冷的光景更强的负担，以及为罗马召会的负担。我们在前一篇信息曾经强调，保罗的心向著耶路撒冷。他灵里定意要往耶路撒冷去，然后去罗马看看。因著他的负担，保罗写了那两封给哥林多人的书信，以及给罗马人的书信。虽然他对地中海一带的工作有很重的负担，他对耶路撒冷召会的光景也非常有负担。

14In reading chapters eighteen through twenty of Acts we see that Paul had at least a fourfold burden: a burden for the church in Corinth, a burden for the church in Ephesus, an even stronger burden for the situation in Jerusalem, and also a burden for the church in Rome. In a foregoing message we emphasized the fact that Paul’s he art was toward Jerusalem. He purposed in his spirit to go to Jerusalem and then to see Rome. Because of his burden Paul wrote the two Epistles to the Corinthians and the Epistle to the Romans. Although he was heavily burdened with the work in the area of the Mediterranean Sea, he was also very much burdened for the situation of the church in Jerusalem.

15二十章三节说，『住了三个月，正要坐船往叙利亚去的时候，犹太人设计要害他，他就定意从马其顿回去。』保罗本来有意从希腊的亚该亚，经过叙利亚，到耶路撒冷去；（徒十九21，林前十六～7；）但因犹太人设计要害他，就改变路线，向北往马其顿去，从那里回到耶路撒冷。他知道犹太人要害他，他要因此受苦。（徒二十19。）所以，他求罗马的圣徒，为他回耶路撒冷的事祷告。(罗十五25～26，30～31。)这也可能是他要去耶路撒冷，灵里受捆绑的原因。（徒二十22。）至终，他在回到耶路撒冷之后，被那些想要杀他（徒二一31，二三12～15）的犹太人捉住了。（徒二一27～30。）保罗对那些设计要害他的犹太人非常小心。他得知这计谋，就智慧的改变他的路线。藉此我们看见保罗所在的艰难处境。虽然他在这样的处境，但他仍然有负担顾到主普遍的权益，不只在哥林多和马其顿，也在耶路撒冷和罗马。我们要看见保罗为哥林多、以弗所、耶路撒冷、和罗马的四重负担，这是很重要的。

15Acts 20:3 says, “And having spent three months there, a plot having been made against him by the Jews as he was about to set sail for Syria, he resolved to return through Macedonia.” Paul originally intended to go to Jerusalem through Syria from Achaia in Greece (19:21; 1 Cor. 16:3-7). Due to the Jews’ plot against 3 him, he changed his route northward to Macedonia. From there he returned to Jerusalem. He was aware of and suffering from the plots of the Jews (Acts 20:19). Because of this, he begged the saints in Rome to pray for him concerning his return to Jerusalem (Rom. 15:25-26, 30-31). This was possibly also the cause of his being bound in his spirit to go to Jerusalem (Acts 20:22). Eventually, after returning to Jerusalem, he was seized by the Jews (21:27-30), who sought to kill him (21:31; 23:12-15). Paul was very cautious concerning the Jews who were plotting against him. When he learned of this plot, he wisely changed his route. By this we can see the difficult situation in which Paul found himself. Although he was in such a situation, he still had the burden to care for the Lord’sin te rest universally, not only in Corinth and Macedonia, but also in Jerusalem and Rome. It is very important for us to see Paul’s fourfold burden for Corinth, Ephesus, Jerusalem, and Rome.

在特罗亚擘饼

Breaking Bread in Troas

16按照二十章五、六节，保罗和他的同伴来到特罗亚，在那里住了七天。『七日的第一日，我们聚集擘饼的时候，保罗因为次日要起行，就与他们讲论，直讲到半夜。』（徒二十7。）七日的第一日就是主日。（启一10。）保罗在特罗亚住了七天，但他们只在七日的第一日，聚集擘饼记念主。这指明当时使徒和召会，认为七日的第一日是为著主聚在一起的日子。

16According to 20:5 and 6, Paul and his companions came to Troas, where they stayed seven days. “And on the first day of the week, when we were gathered together to break bread, Paul discoursed with them, about to go forth on the next day, and prolonged his message until midnight” (v. 7). The first day of the week was the Lord’s day (Rev. 1:10). Paul stayed in Troas for seven days, but it was only on the first day of the week that they gathered together to break bread in remembrance of the Lord. This indicates that at that time the apostle and the church considered the first day of the week a day to meet together for the Lord

17新约没有明说在特罗亚有召会，但我们读了这段简短的话，很容易能看见那里有个很好的召会。保罗虽然很忙，却和特罗亚的圣徒同住了七天；到了主日，他就趁机尽职供应他们，直到深夜。我们从这一点看见，保罗实在对主的身体有负担。保罗主日与特罗亚的圣徒聚集的时候，将他的信息延长讲到半夜。然后，在那少年人从窗台上掉下去的事件以后，他们擘了饼。（徒二十～11上。）之后，保罗又『谈论许久，直到天亮，这才走了。』（徒二十11下。）这指明保罗对神新约的经纶满了负担。保罗对耶路撒冷光景的关切我们需要看见，使徒行传这些章节，以及加拉太书、罗马书、哥2林多前后书这些书信，所陈明使徒保罗的图画。我们研读新约这些部分，能看见主在保罗身上得著了一个绝佳的器皿。保罗是一个完全由神新约经纶所构成的人。因为他这样被构成，所以他对在耶路撒冷的召会有负担。实际上，在耶路撒冷的召会与在犹太的众召会不是派定给保罗的负担。保罗在加拉太二章八节清楚的说，主派定彼得作受割礼之人（包括在犹太地的众召会）的使徒，又派定保罗作未受割礼之人（就是外邦人）的使徒。所以，保罗背负从安提阿到亚西亚，以及从马其顿到罗马所有外邦召会的担子，似乎已经足彀了。表面看来，保罗不需要对耶路撒冷有负担。但是，他看见了那里的光景，他又是忠信的，所以就对耶路撒冷无法安心。保罗担心从耶路撒冷这源头出来的『毒素，』会污染整个基督的身体。

17The New Testament does not say explicitly that there was a church in Troas. But by reading this short portion of the Word, we can easily realize that there was a good church there. Although Paul was very busy, he stayed with the saints in Troas for seven days, and on the Lord’s day he took the opportunity to minister to them until late at night. From this we see that Paul was truly burdened for the Lord’s Body. While meeting with the saints in Troas on the Lord’s day, Paul prolonged his message until midnight. Then, after the situation involving the young man who fell down from a windowsill, they broke bread (vv. 8-11a). Following that, Paul “conversed for a considerable8 time until daybreak, and so he went away” (v. 11b). This indicates that Paul was fully burdened for God’s New Testament economy. Paul’s Concern about the Situation in Jerusalem We need to see the picture of the apostle Paul presented in these chapters of Acts and also in such Epistles as Galatians, Romans, and 1 and Corinthians. As we study these parts of the New Testament, we can see that in Paul the Lord had obtained an excellent vessel. Paul was a man fully constituted of God’s New Testament economy. Because he was constituted in this way, he was burdened concerning the church in Jerusalem. Actually, the church in Jerusalem and the churches in Judea were not assigned to Paul for him to be burdened concerning them. In Galatians 2:8 Paul says clearly that the Lord assigned Peter to be an apostle to the circumcision, including the churches in the Jewish land, and He assigned Paul to be the apostle to the uncircumcision, that is, to the Gentiles. Therefore, it seems that it would have been sufficient for Paul to bear the burden of all the Gentile churches from Antioch to Asia and from Macedonia to Rome. Apparently there was no need for Paul to be burdened about Jerusalem. Nevertheless, he had seen the situation there. As one who had seen the situation and who was faithful, Paul could not be at peace concerning Jerusalem. Paul was concerned that the “poison” from the source, the “fountain,” in Jerusalem would contaminate the entire Body of Christ.

18即使在古代，地中海一带地区的交通也很频繁。罗马政府筑了许多道路。从许多不同的城市到耶路撒冷，特别有交通往来，尤其在节期的时候。因著这交通，耶路撒冷宗教的混杂就很容易扩散到外邦世界。

18Even in ancient times there was a great deal of traffic in the area around the Mediterranean Sea. The Roman government had built many roads. In particular, there was traffic to Jerusalem from many different cities, especially at the time of the feasts. Because of this traffic, the religious mixture in Jerusalem could easily spread to the Gentile world.

19我们已经看见，彼得和雅各应当解决耶路撒冷的难处。然而，他们多少有点软弱畏惧，并没有处理这件事。结果，保罗最终有负担去处理那里的光景。在行传十五章，保罗和巴拿巴特意上耶路撒冷，对付关于割礼的问题。问题是解决了，但那个决议不绝对。因著妥协的决议，问题并没有根除。反之，根源还存留在那里。所以，保罗对耶路撒冷的光景无法安心。雅各妥协，彼得软弱，耶路撒冷可怜的光景继续存在。因此，主忠信的仆人保罗负担沉重，极为关切。保罗无法安心继续他在外邦世界的职事，因为来自耶路撒冷这源头的毒素往外流向亚西亚、欧洲、甚至罗马。这是保罗无法安心，没有把握，也不受鼓舞，继续在外邦世界执行神新约经纶的原因。他的心为著耶路撒冷，他灵里定意要去那里清理混杂的源头。保罗在十五章上耶路撒冷；在十八章他第二次出外尽职的行程结束时，再次往耶路撒冷。（徒十八22。）保罗结束第二次尽职的行程后，来到该撒利亚。按照他的路线，他应当直接回安提阿。但是他特意往耶路撒冷，为要逐渐清除那里的毒素。现在保罗灵里定意再次上耶路撒冷去。我们思想使徒行传所描绘的图画，就看见当保罗劳苦作工，顾到主在地中海一带地区的行动时，他仍然对耶路撒冷有负担，因为那是扩散到外邦世界之毒素的源头。所以，他无法安心继续他在欧洲和亚西亚的工作。因著他的忠信，他竭力要上耶路撒冷，为要对付那从耶路撒冷往外流到外邦世界，宗教混杂之毒素的源头。

19As we have seen, Peter and James should have solved the problem in Jerusalem. However, they were somewhat weak and fearful and did not take care of the matter. As a result, eventually Paul became burdened to take care of the situation there. In chapter fifteen of Acts Paul and Barnabas went up to Jerusalem purposely to deal with the problem regarding circumcision. The problem was solved, but the solution was not absolute. Because of the compromising solution, the problem was not uprooted. Rather, the root was allowed to remain. Therefore, Paul was not at peace concerning the situation in Jerusalem. James was compromising, Peter was weak, and a pitiful situation continued to exist in Jerusalem. Because of this, Paul, a faithful servant of the Lord, was burdened with a very weighty concern. Paul did not have the peace to go on in his ministry in the Gentile world because the poison from the source at Jerusalem was flowing out toward Asia, Europe, and even Rome. This was the reason Paul did not have the peace, assurance, and comfort to proceed further to carry out God’s New Testament economy in the Gentile world. His heart was for Jerusalem, and he purposed in spirit to go there to clear up the source of the mixture. Paul went up to Jerusalem in chapter fifteen and again in chapter eighteen, at the end of his second ministry journey (v. 22). After he completed his second journey of ministry, Paul arrived at Caesarea. According to the route of travel, he should have gone directly back to Antioch. However, he purposely went to Jerusalem in order to do something gradually to clear away the poison that was there. Now Paul purposed in his spirit to go up to Jerusalem once again. As we consider the picture portrayed in Acts, we see that while Paul was laboring to care for the Lord’s move in the are a around the Mediterranean Sea, he was still burdened concerning Jerusalem, because it was the source of the poison that was spreading into the Gentile world. Therefore having no peace to continue his work in Europe and Asia, he endeavored in his faithfulness to go up to Jerusalem in order to deal with the source of the poison of religious mixture that was flowing out from Jerusalem to the Gentile world.